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THE EXPOSITOR'S

GREEK TESTAMENT

EDITED BY THE REV.

W.

ROBERTSON NICOLL,
EDITOR
OF M

M.A., LL.D.

THB

EXPOSITOR," "

THE EXPOSITOR'S BIBLE," ETC

VOLUME

II

HODDER AND STOUGHTON LIMITED

LONDON

NEW YORK

TORONTO

THE EXPOSITORS

GREEK TESTAMENT
I

THE ACTS OF THE APOSTLES

BY THE REV.

R.

J.

KNOWLING,
II

D.D.

PROFESSOR OF NEW TESTAMENT EXEGESIS, KING'S COLLEGE, LONDON

ST.

PAUL'S EPISTLE TO
BY THE REV.

THE ROMANS
D.D.

JAMES DENNEY,
,

PROFESSOR OF SYSTEMATIC AND PASTORAL THEOLOGY, FREE CHURCH COLLEGE, GLASGOW

III

ST.

PAUL'S FIRST EPISTLE

TO THE

CORINTHIANS
BY THE REV.

G. G.

FINDLAY,

B.A.

PROFESSOR OP BIBLICAL LITERATURE, EXEGESIS AND CLASSICS, HBADINGLEY COLLEOE

HODDER AND STOUGHTON LIMITED

LONDON

NEW YORK

TORONTO

THE ACTS
OF THE

APOSTLES.

VOL. iL

INTRODUCTION.
Whoever wrote the Acts wrote which bears the name of St. Luke. We find writers far removed in standpoint from each other, e.g., H. Holtzmann, Einleitung 3 p. 391, and Zockler, Grelfsw alder Studieu, p. 128, agreeing in this conviction, and appealing to the same work, Friedrich's Das Lukas Evangelium und die Apostelgeschichte, Werke In desselben Verfassers (1890; see commentary), in support of it. recent years the philologist Gercke seems to be almost the only convert to the opposite view who, with Sorof, regards the author

The Author of the Book.

also the Gospel

of Acts as the reviser of the Scim-pos \6yos of

Luke

but his efforts

in

promulgating his views cannot be said to have met with any success (see Zockler, u. s. ; Theologische Rundschau, pp. 50, 129: 1899: and

Wendt, Apostelgeschichte,

p. 4,

1899).

Friedrich's pamphlet, which contains a useful

summary

of the

whole evidence on the subject, much of which had been previously collected by Zeller and Lekebusch (although their readings, like those too of Friedrich, sometimes require careful testing), gives instances of language, style, and treatment of various subjects which place the

beyond reasonable doubt (see instances noted At the same time it would be misleading to say that recent critics have been unmindful of the linguistic differences which the two books present, although a candid examination shows
identity of authorship
in

commentary). 1

that these differences are comparatively slight

Synopticcz, p. 140; Zahn, Einleitung,
ii.,

(cf.

Hawkins, Horce
In earlier

p.

381, 1899).

days Zeller had not lost sight of those peculiarities which are entirely linguistic, and he maintains that they are not of a nature to prove anything against the same origin of the two writings, Acts,
vol.
ii.,

p.

243, E.T.

recent writers, Blass, in his Index ii., Acta Apostolorum, marks words as peculiar to St. Luke's Gospel and the Acts cf. also the list in Plummer's St. Luke, Hi., liii. The instances of words and phrases characteristic of St. Luke's Gospel in Sir J. Hawkins' Horce Synopticce, 1899, pp. 29-41, will enable any one to see at a glance by the references how far such words and phrases are
fifty-six
;

Amongst

also characteristic of, or peculiar to, Acts

see also in commentary.

INTRODUCTION

is the early Christian writer thus able to give us not only account of the Life of our Lord that Renan could describe such an it as the most beautiful book in the world (Les Evangiles, p. 283), but also an account of the origines of the Christian Church which

Who

an ideal Church history, Einleitung, p. 270, and of which Blass could write " hunc libellum non modo inter omnes Novi T. optima compositione uti, sed etiam earn artem monstrare, quae Graeco Romanove scriptore rerum non indigna sit"? One thing seems certain, that the writer, whoever he was, represents
Jiilicher regards as

himself in four passages, xvi. 10-17, xx. 5-15,

16 inclusive,
loco),
cf.

xxi. 1-18, xxvii. 1-xxviii.

also Acts

xi.

28,

Codex
If

(on which see below,

and

in

as a companion of St. Paul.

respects

of these sections (ninety-seven verses

we examine the phraseology in all), we find that it is in

;

employed in the rest of the book Nosgen, Apostelgep. 46 ff. schichte, pp. 15, 16; Blass, Acta Apostolorum, p. 10; Vogel, Zur Hawkins, Charakteristik des Lukas nach Sprache und Stil, p. 41
to that

many

common

(Klostermann,

Vindicice

Lucance,

u.

s.,

149; Spitta, Apostelgeschichte, pp. 235, 257). 1 Those who deny this identity of authorship are not only obliged
p.

to face the difficulty of accounting for this similarity of style and

language, but also to account for the introduction of the "

sections at
all.

We

If

the writer of the rest of the book had wished to

palm himself off at a later period as a companion of St. Paul, he would scarcely have sought to accomplish this on the strength of the
insertion of these sections alone, as they stand.
It

may

be fairly

urged that he would at least have adopted one of the unmistakable

Sir J.

Hawkins not only

gives us, p.

151, seventeen
;

words and phrases

twenty-seven words
or

found only in the "

We "
the

sections and in the rest of Acts

and phrases found

in

"We"

sections and Luke, with

without the rest

of Acts also; thirty-seven words and phrases found in the

also used predominantly,

sections, and though not exclusively, in the rest of Acts or Luke or either of them; but he remarks that out of the eighty-six Matthaean words and

"We"

phrases, ten, or rather less than one eighth occur in the "
thirty-seven

We "
:

sections

out of the

" Is it not utterly imposthird, p. 14, ff. he asks, p. 150, " that the language of the original writer of the We sections should have chanced to have so very many more correspondences with the language of the subsequent compiler than with that of Matthew or Mark ? " The expressions peculiar to the " We " sections are for the most part fairly accounted for by the
sible,"
'

Marcan words and phrases, Lucan words and phrases, less than one

six,

or about one sixth;

out of the 140

'

subject-matter, p. 153,

e.g., tv(h>Spop.cu, KaT<ryco-0ai, -rrapaX.fyop.ai, -rrXoos, viiroirXeta.

Part

iii.,

C, Section

iv.,

of the same book should also be consulted where the identity

is

of the third Synoptist with a friend and companion of St. Paul

further confirmed

by the

similarities

between his Gospel and

St. Paul's Epistles.

INTRODUCTION

methods of which a Thucydides, a Polybius, a Josephus availed themselves to make their personal relation to the facts narrated known to their readers (Zahn, Einleitung, ii., pp. 387, 426, 435). This unknown author of Acts, moreover, whoever he was, was a

man

of such literary

skill

that he

was able

to assimilate the "

We "
yet,

sections to the rest of his book, and to introduce cross references

from them to other parts of his work,

with
all this,

e.g., xxi.

8 and

vi.

and

so deficient in literary taste as to allow the first " sections to remain, a blunder avoidable by person plural in the "
is

he

We

a stroke of his pen.

The German philologist, Vogel, who cannot be accused of speaking with a theological bias, states the common-sense view of the matter
in pointing out that when an author of such literary skill as the author of Acts undoubtedly possessed passes without a break from the third to the first person in his narrative, every unprejudiced
it on the ground that the author thus wished modestly to intimate his own personal presence during certain events.

reader will explain

This

is

the one natural explanation, and to this Vogel determines to

;

adhere, until

it is shown to be untenable and he justly pours ridicule upon the notion that the author of Acts would have interwoven into a work .written in such a delicate and finished style the travel-diary of some other person without altering the pronouns (Charakteristik

des

Lukas nach Sprache und

If

Stil, pp. 12, 13).

first

we

are asked to believe that this

person plural was introair of

duced from time to time merely for the purpose of giving an

in
1

verisimilitude to the narrative (or in imitation of certain passages

Ezra and Nehemiah, or Tobit), why should we not find it in the e.g., of St. Peter's escape from prison, chap, xii., where Wendt maintains that the author probably had possession of a narrative full of details, derived probably from John Mark himself ? There can be no doubt that the " We " sections are introduced for the definite purpose of marking the writer's presence with St. Paul we cannot, e.g., conclude that there is any other reason for the circumaccount,

stance that the "

We "

section of chap. xvi. breaks off at Philippi,

and that the following " We " section, chap, xx., commences again But if this is so, how again could a later unknown at Philippi. writer have gained possession of a document of such high value as that comprising or embodying these " We " sections ? A day-journal

See Weiss, Einleitung,

p. 583,

and Overbeck (De Wette, 4th

edition), p. xliv.,

who

both point out that the cases are not analogous, although, on the other hand, Hilgenfeld and Wendt have recently pressed them into service.

INTRODUCTION

left behind by an intimate companion of St. Paul must have been preserved long enough for this unknown writer to have incorporated it, or at least some of it, into his own work, and it must then have

vanished altogether out of sight, although one would have supposed that a treasure so valuable would have been preserved and guarded
in

some Christian circle with the greatest care. 1 But if we further ask who amongst the companions
in

of St. Paul

speaks to us

these "
critics

ous schools
in

of

We " sections, the

who draw

testimony of

critics of vari-

a distinction between the author-

ship of the "

We "

sections and the rest of the book

may be quoted
,

favour of St. Luke as the author of the former,

the latter also.

lieve, of

examines the question, the claims of Timothy, Silas, or Titus (so Overbeck (De Wette, 4th Mangold, Einleitung (Bleek), p. 445 Spitta, u. s., edit.), pp. 1., li. Acts xx. 5, 6 may be fairly quoted as decisive against p. 312).
;

if not, as we beThus Holtzmann, Einleitung 3 pp. 394, 395, and decides in favour of St. Luke as against

Timothy, to say nothing of the impossibility that the author of Acts should assume the character of a person in the " We " sections, and by naming this same person elsewhere should thus distinguish him from himself (Overbeck). For Silas nothing can be said, and the advocacy of his claims is the most groundless of any of the three. He appears nowhere in the third missionary journey, an absence

which would be fatally inconsistent with his presence in the " We sections, and he is nowhere named in any of the letters of the First Imprisonment, whereas the narrator of xxvii. 1-xxviii. 16 would naturally be found amongst the companions of the Apostle during
that period (of course,
if xi.

"

27, 28 in j3-text be taken into account,

both Timothy and Silas are thereby excluded, Zahn, Einleitung,

ii.,

p. 425).

The same

objection
St.
in

may

be

made

to Titus, since there

if
xi.

no hint that he was with he may have been included as he is not mentioned at
is

Paul at
the
in
^jiets

Rome

(even

we
27,

allow that

at Antioch,

and

that,

all

Acts, the difficulties which are

presented by the names of Timothy and Silas do not occur in his Moreover, the travel-journey of Silas would have commenced case).
rather with xv.
1,

as

Holtzmann urges; nor

is

there any reason to

suppose that Silas was at Philippi during the time required (Holtz-

This; no doubt, presents less difficulty to advanced critics

who

find

it

apparently

easy to credit that the Pastoral Epistles contain fragments of genuine letters of St. Paul, and that these letters having supplied the fragments to the Pastorals were

themselves no longer cared

for or

regarded (McGiffert, Apostolic Age, pp. 407, 408,

p. 408).

and, on the other hand, Dr. Salmon. Introd.,

INTRODUCTION
mann,
u.
s.,

7
u. s., pp.

p.
,

395).
i.,

See further Zahn,

is

351, 388, 425;

Lightfoot, B.D. 2

32.

But

if

the author of these sections

to be found

amongst the

intimate companions of St. Paul, and amongst those

who were with

him in Rome, no one fulfils the conditions better than St. Luke. Even Jiilicher, who declines to decide positively which of the four companions, Silas, Timothy, Titus, Luke, was the author, considers that, if it was St. Luke, we have in that fact the best explanation that his name remained attached to the Third Gospel and Acts alike,

The writer of Acts xxvii. 1-xxviii. 16 evidently Paul to Rome, and that St. Luke was with the Apostle at the time of his first captivity we learn on the authority of two Epistles which very few of the best critics would now care
Einleitung,
p.

269.

accompanied

St.

to dispute, Col.

iv.

14,

Philem. ver. 24.

felt

But the writer of Acts has not

the need of using the Epistles

of St. Paul as sources for his work, although they were the

most

weighty documents for the history which he professes to describe. There are numbers of undesigned coincidences between the letters

and the

Horce Paulinos, has done invaluBut still Acts is written independently of the Epistles, and it cannot be said that any one
history,
in his

and Paley,

able service in drawing attention to them.

letter in particular is

employed by the

writer.

Yet

this

would be

inconceivable
ally

if

the former work was

composed 100-120

a.d., especi-

when we remember the knowledge

of the Epistles displayed

by the writer of the Epistle of Barnabas, by St. Ignatius or St. PolyMoreover the writer, whoever he carp (Harnack, Chron., i., 249). was, was beyond all doubt intensely interested in St. Paul, and it is

made use of his letters, when we remember the impression which they made upon those contemporary
strange that he should not have

with the great Apostle,

412).

cf.

2 Cor.

x. 10,

2 Pet.

iii.

15 (Zahn, u.

s.,

p.

But this relation between Acts and the Pauline Epistles not only shows that the former was written before the close of the first
century, but that the author stood sufficiently near to St. Paul to be able to write without enriching his knowledge by references to

the Apostle's letters.

This, however,

supposition that the writer

If,

was

becomes natural enough on the Timothy, or a Titus, or a Luke.

Luke (Zahn).

however, the two former are excluded, probabilities again point to (For recent writers who deny the acquaintance of

the author of Acts with St. Paul's Epistles

we may

refer to

Wendt,

Felten, McGiffert, Harnack, Zahn, Jiilicher, Rackham.)

And we thus

come

into line with early

Church

tradition which referred the third

INTRODUCTION

Gospel and the Acts to Luke, the beloved physician, the friend of St. Paul, cf. Frag. Murator., and Iren., Adv. Hcer., iii., 14. But Luke, we have been recently reminded, was not an uncommon name, and many Christians may have borne it in the latter part But not only of the first century (McGiffert, Apostolic Age, p. 435). tradition precise in its mention of Luke as a physician is the above

the writings attributed to him bear upon the face of them indications No reference, however, to the possiof the hand of a medical man.
bility of this is

made by

Dr. McGiffert.

He

tells

us, p. 239, that

the source used by the author of Acts marked by anything like the vividness, preciseness, and fulness of detail that characterise " sections. 1 The writer of these sections was not Silas or the Timothy, but "the unknown author of the 'We' passages," p. 239.

nowhere

is

"We

This unknown author was evidently the intimate companion of St. Paul, and of his other companions in Rome none is more likely to have written the personal notes of travel than Luke, who seems indeed to

have been the nearest and dearest to the Apostle of all his friends (pp. The inference from all this, coupled with the tradition of 434, 435).
1,1

If there is

one narrative of the N.T. which more than another contains internal

proof of having been related by an eye-witness, it is the account of the voyage and shipwreck of St. Paul," Salmon, Introd., p. 5, and this judgment based upon the valuable monograph of James Smith (himself a Fellow of the Royal Society) ot

Jordan Hill, Voyage and Shipwreck of St. Paul, 4th edit., revised and corrected, 1880, has received fresh and remarkable confirmation, not only from English but from German and French sources of a technical and professional kind e.g., Dr. Breusing, Director of the Seefahrtschule in Bremen, published in 1886 his Die Nautik der Alien with a close examination verse by verse of the narrative in Acts
:

xxvii.,

and he has been followed precisely on the same

lines

by

J.

Vars, Professor in

the Lycee of Brest in his L'Art

N antique dans

Vantiquite, 1887.

constant reference to Smith's work, although they often differ details, and references to Breusing will be found in Blass and
latter writer also refers to a

Both writers make from him in technical

Wendt

(1899).

The
allu-

thoughtful article with a similar testimony to St. Luke's

accuracy by

Von Goerne

in the

Neue Kirchliche
:

Zeitschrift, p. 352, 1898,

and

sions will be found to this, as to the above-mentioned works, in the commentary. Breusing's testimony is very striking, p. xiii. " The most valuable nautical docuis the account of the voyage and shipwreck of the Apostle Paul. Every one can see at a glance that it could only have been composed by an eye-witness." The strangest exception perhaps to this almost universal recognition of the value of the narrative in Acts xxvii.-(c/., e.g., the

ment of

antiquity which has

come down

to us

remarkable testimony
is

in its favour
it

by Weizsacker, Apostolic Age,

ii.,

p.
;

126

ff.,

E.T.)

Mommsen's

attack upon

in Sitzungsber. d. bcrl. Ak., 1895, p.

503

but, as

Zahn

justly remarks,

has not increased his reputation by alleging that "Luke speaks of the Adriatic Sea by Crete and of the barbarians of Malta " see answers to these objections in Zahn, Einleitung, ii., p. 42T, and also in commentary, Acts

Mommsen

xxvii. 27,

and

xxviii. 2.

INTRODUCTION

the Church, would seem to be quite plain, but Dr. McGiffert declines to draw it, and falls back upon the belief that some other person

named Luke was

But
his
if

the writer of the third Gospel and Acts,

p.

433.

there had been such a person there would have been no need
intrinsic merits as

him with Luke the beloved physician, since an author and historian would have been amply sufficient to secure him an undying recognition. Here comes in the value of the argument from the medical language employed in the third Gospel and the Acts. The Church in identifying the writer with St. Paul's beloved friend was not following some fanciful or unreliable tradition, but a tradition amply supported by an examination of the language of the books, in language which not only witnesses to the truth of the question
for tradition to identify

own

tradition, but also to the unity of Acts, since this medical phraseology

may

be traced in every part, and not

Introduction, which

in

the

"We"

sections alone.
brief,

The present

must of necessity be

does

not allow of any lengthy examination of this important subject (to

in a large number of passages commentary notes are given with special reference to indications of medical phraseology. But one or two remarks may be added here. In the first place, it is well to bear in mind that St. Luke's medical phraseology was fully recognised before Dr. Hobart's interesting and valuable book, The Medical Language of St. Luke, 1882 [cf., e.g., Dr. Belcher's Our Lord's Miracles of Healing, 1st

which the writer hopes to return), but

in

the

edit.,

with Preface by Archbishop Trench, 1871, 2nd

edit.,

1890).

The Gentleman's Magazine, June, 1841, containing a short article of some two and a half pages, pp. 585-587, is often referred to as a kind
of starting-point for this inquiry, but
it

should not be forgotten that

names of Wetstein and Bengel may be quoted as fully recognising the hand of a medical writer; thus in commenting not only on Luke xiv. 2, but also on Acts xxviii. 8, Wetstein makes the same remark " Lucas qui medicus fuerat morbos accuratius dethe great
:

Bengel on Acts iii. 7, " Proprie locutus est medicus and Luke viii. 43, where the disputed reading does not " Lucas medicus ingenue interfere with the force of the comment scribit ". Indeed it is not too much to say that the main position taken up by Hobart has been abundantly recognised both in Frapce and Germany, and not always in quarters where such a recognition might have been anticipated, cf., e.g., Renan, Saint Paul, p. 133, 12th edit. J. Weiss, Evangclium des Lukas, 1892, with reference to Dr. Hobart's book, and with quotations from it, although with
scribes
Lucas,"
solet," cf.
:
;

the qualification that

many

of the instances require careful sifting,

10
p.

INTRODUCTION
274
ff.

More

recently the

German

philologist Vogel, 1897,

Zur

Charakteristik
attention to

Lukas nach Sprache und Stil, p. 17, draws the fact that a large number of words peculiar to the
des
in
in Cilicia,

Acts are found

of

Anazarbus

Luke's contemporary, the physician Dioscorides not far from Antioch, and he speaks of the

But the use of Dioscorides by the Evangelist as highly probable. fullest recognition of Dr. Hobart's work comes to us even more
recently by

Zahn

" Dr.

Hobart has proved

for

every one for

whom

anything can be proved, that the author of the Lucan work (by which Zahn means both the third Gospel and Acts) is a Greek physician, acquainted with the technical terms of the medical art,"
Einleitung,
ii.,

435 (1899). The language is strong, and contended that some of the instances it may perhaps be Dr. Zahn may well have been subjected to the crosscited by examination instituted so carefully and fully by Dr. Plummer, St.
pp. 427,
fairly

Luke, pp. Hi., lxiii.-lxvi., in his inquiry into the validity of Dr. Hobart's position. 1 The evidence in favour of this position must be cumulative, but it depends not merely upon the occurrence of technical medical terms in St. Luke's writings, but also upon his tendency to employ medical language more frequently than the other Evangelists, upon the passages in his Gospel in which

we come across medical terms which are wanting in the parallel passages in St. Matthew and St. Mark, upon the account which he
gives of miracles of healing not only in comparison with the other Evangelists, but also of the miracles peculiar to his own narratives;

upon the way in which he abstains from using in a medical sense words which medical writers abstain from so using, although employed in this sense elsewhere in the Gospels upon the frequency with which he uses medical language and phraseology in a secon;

Illustrations of some of these characteristic peculiardary sense. ities are noted in the commentary, and a passing reference (space Each of the Synopallows this only) may be made to two others.

gives our Lord's comparison between the passage of a camel through the eye of a needle and the entrance of a rich man into the kingdom of heaven, St. Matt. xix. 24, St. Mark x. 25, St. Luke xviii. 25. St. Matthew and St, Mark have the same word for
tists

may be passed upon Dr. Hobart's book, it must not be following authorities amongst others are persuaded that the author's main thesis has been abundantly proved: Bishop Lightfoot, "Acts," B.D. 2 i., p. 31 Dr. Salmon, Introd., p. 129 Professor Ramsay, St. Paid, p. 205
"'

Whatever
that

strictures

forgotten

the

Dr. Plummer, St. Luke, u.

s.

(cf.

Sir J.

Hawkins, Hora Synoptica,

in the

p. 154,

1899)

and

it is

significant that Dr. B.

Weiss

3rd

edit,

of his Einleitung refers to

trifling ".

the book, and no longer speaks of the argument as

mere "

INTRODUCTION
needle
pcufnSos
:

II

8id

Tpu-n-^pvaTos

pa<|H8os,

Matt.,
(tyjs)

T.R.

but

W. H

TprjfAaTOS in text, TpuTrr]p,aTos in

margin, 8id

Tpup-aXias

(ttjs) paifiiSos.

But when we turn to St. Luke, he introduces at least one word (if we adopt W.H. for St. Matt.), and a combination peculiar to himself, 8id Tpr)p.aTos |3e\6i/r]s (W.H. and R.V.). It cannot be said that the words used by St. Luke occur in LXX, since neither of them is found there (although St. Mark's Tpup.a\a occurs in LXX possibly six and at least three times). But both words used by St. Luke were in technical medical use, Tprjfj.a being the great medical word for a perforation of any kind, {3e\6eY] being the surgical needle and not only so but the two words are found combined as here by Galen Sid tou kcit& ti]v fie.\6vy)v Tprjixaros and again tou 8iaTpTJp.aTos
Mark.
different
;

i-f}s

PeXonrjs (cf.

Hobart,

p. 60,

J.

Weiss,

u.

s., p.

567, Zahn,

it.

s., p.

436,

and Nestle, Einfuhrung

in das

G. N.
is is

T., p. 228).

Dr.
(see

Plummer

points out that

Tprjp.a

not peculiar to St. Luke

peculiar to St. Luke, and

W.H.
is

above), but the combination

the force of this fact and of the combination of undoubted medical

terms

not lessened by Grimm's description of

fcXoVr)

as a

more
itself
e.g.,

classical

word than
:

pa<|>is.

Once again
in

St.

Luke's characteristic medical style shows

in

abstention as well as

employment.

In

three passages,

used by St. Matthew to denote disease, but in medical language it is used as in its primary classical sense of delicacy,
jxaXaKia is

effeminacy, and St.

although

he

raiment in

Luke never uses it in St. Matthew's sense, employs the cognate adjective jxaXaicos of "soft' vii. 25. But this non-usage of the noun by the

is all the more significant, since in the LXX it is found at least a dozen times to denote sickness and disease. In St. Matt. iv. 24, viii. 6, both fiava.vLtfii.v and fSdcraeos are used of bodily sickness, but in medical writers the words are not employed in this sense, and St. Luke refrains from so employing them (Hobart, But here again significance is added p. 63, and Zahn, u. s., p. 435).

medical Luke

to this non-usage by St.

Luke when we remember that

in

0d<rako9 is
1,

not only used of the torments after death

iii.

Wisd.

iii.

Mace,

15, cf.

Luke
56.

xvi. 23, 28,

but also of the pain of bodily disease,

Mace.

ix.

The Aim of the Book.

Preface, chap.
implicitly
i.

Not only the aim but the purpose and

in

contents of the book are set forth, according to Lightfoot,

1-8.

the

involve

The prophetic words of the Lord in ver. 8 " Ye shall receive power a table of contents
:

when the Holy Ghost,"

Jerusalem,"
2-xi. 18, (3)
ii.

etc.,
1,

ii.

1-13; "witnesses unto

me"
xi.

(1)

"in
viii.

14-viii.

and

(2)

"in

all

Judaia and Samaria,"

"and

to the uttermost part of the earth,"

19-xxviii.

12

INTRODUCTION
comment,
in loco

31 (on the latter expression see

and reference
the
in

to

Psalms of Solomon, viii. 16). which his aim required, the preaching of the Gospel

The

writer closes with

event

Rome, the

capital of the world, the metropolis of the human race, without hindrance and the fulfilment of the third section mentioned above
;

is

thus given, not actually, but potentially, while an earnest

its

is
,

afforded of
i.,

ultimate accomplishment
also Weiss,

Philippians,
562,
Blass,

p.

B.D. 2

p.

26

cf.

Einleitung,

p.

Acta Apost.,

non est imperfectus, cum longi cursus But starting from the distinction evangelii Roma terminus Lightfoot himself thus draws between the potential and which actual, is it not quite possible that there may thus be room for the Tpi-ros Xoyos for which Lightfoot, it is true, saw no conceivable place, Procf. Harnack, Chron., i., p. 248, but for the purpose of which fessor Ramsay, St. Paul, p. 380, and others, notably Zahn, Einleitung, ii., p. 380, have so strongly argued (see list of earlier advocates in Bleek-Mangold, Einleitung, p. 462, and note in comment, on xxviii.
Proleg., p. 3:

"At

hie liber

sit".

perhaps worth noting that Bengel, to whom we owe the oft-quoted words, Victoria verbi Dei, Paulus Romce, apex evangelii, Actorum Finis, reminds us on the same page of the words of Estius
31)
?

It is

" Fortasse
illius

Lucas meditabatur tertium librum, in quo repeteret acta biennii; sicut, Act. i., quaedam exposuit tacita ultimo capite
Moreover,
if

evangelii".

we take Acts
it

i.

8 as giving us in outline

the

seems that its purpose would have been fulfilled not so much in the triumph of the Gospel, but in the bearing witness to Christ in Jerusalem, Samaria, and to the end of St. Paul was the Apostles were to be witnesses, i. 8 the earth witness" in Rome, (j-ap-rupTjom xxiii. told that he was "to bear and the 11, cf. xxviii. 23; the triumph would succeed the witness,

programme

of the book,

keynote of victory
Nothing,
in
it is

is

true,

struck in the word cLkuXutw?. is said in Acts of the beginnings of Christianity

;

Rome, or as to how the Church was first founded in that city when we consider the importance that St. Paul plainly attached to his seeing for himself the metropolis of the world, cf. xix. 21, and when his Epistle addressed to the Roman Church indicates how clearly he foresaw the importance which that Church would have
but
for Gentile Christianity in the future,
it

is

quite conceivable that

fitting

the universalist

Luke would draw

his

second treatise to a

close by showing that blindness in part had happened to Israel that the fulness of the Gentiles might come in. "We are not told," says Holtzmann, quoting Overbeck, "how the Gospel came to Rome, but how Paul came to Rome": but this objection, which

INTRODUCTION
tents of Acts were

Overbeck considered the greatest against the view that the consummed up in chap. i. 8, is obviated by the above considerations; St. Paul was to bear witness in Rome as he had
at Jerusalem, but the result of his final witness in Jerusalem, xxiii.
1

ff.,

resulted in a division
first

among
in

the Jews, and a similar result

followed his

testimony

Rome.
it

Rome

already, but those

;

who accepted

The Gospel had come to were only a sect everywhere

spoken against now its foremost representative gains it a hearing from the Gentiles, and that too without interruption or prohibition.

But this recognition of the importance of St. Paul's witness and work in Rome, and of their subsequent development, by no means excludes other purposes which may have been present to the mind of St. Luke. "No other N.T. writer," says Zahn, "mentions a Roman emperor by name," and he proceeds to point out the significance of this fact in connection with the whole design of St. Luke to show that Christianity was an historical religion how the edicts of Augustus, Luke ii. 1, and of Claudius, Acts xviii. 2, had their influence on the new faith (cf. Luke iii. 1), how in comparison with the other Evangelists St. Luke constantly introduces the names of those who were connected indirectly as well as directly with political events (Einleitung, ii., p. 375, and cf. Ramsay, St Paul, p. 385, Friedrich, u. s., p. 53 ff.). Not only would notices of
;

this kind

impress a reader of the type of Theophilus with a sense of

in

the certainty of those things in which he had been instructed, but

they are also of importance

that they indicate that a writer,

who

thus took pains to gain accurate information with regard to events in the Roman world, would naturally be interested in tracing carefully
all

the relations between the empire and the infant Church, and
if it

the more so

was important

to

show

his readers that Christi(cf.

anity stood in no hostile relationship to the imperial government

Zahn, u. s., p. 379). But it is one thing to describe one of the objects of the book in this way, viz., as an attempt to reassure those who had been already instructed in the origines of the Christian Faith, and to emphasise its evident power and rectitude at the bar of the rulers of this world, and to maintain that all this was done with a political-apologetic
aim, regardless of truthfulness to fact, and only concerned with representing Christianity in a favourable light before magistrates

and

doubt we are repeatedly told how St. Paul took Roman law and Roman authority, and how much more justly and calmly the Roman authorities judged of his case than the fanatical and insensate Jews " but," says Wendt with
kings.

No

shelter in an appeal to

14

INTRODUCTION

admirable candour (Apostelgeschichte, p. 17), ''there is no reason to doubt that this representation simply corresponded to historical truth" (see the whole paragraph in Wendt, 1899, and cf. Weiss, u. $., p. 569
as against Overbeck and Mangold, u.
s.,

p.

427, following Schnecken-

Moreover, when we remember that the writer of Acts deliberately enters upon a field of history " where perhaps beyond all others there was room for mistake and blunder, the
burger and Zeller).
administration of the

Roman Empire and

way
in

its

provinces," nothing
is

is

more

surprising than the

which

his

accuracy

confirmed by

every fresh and searching investigation. 1

But

if

there

is

no reason to attribute a
still

political

tendency (see

further below) to the writer,

less is there

room

for the attribu-

tion of a doctrinal tendency.

latter

The

earlier

representatives of this

view of the book, Baur and Zeller, started with insisting upon the fundamental opposition which prevailed between the view of the relationship of St. Paul with the primitive Apostles as set
forth in those Epistles which

these critics accepted, and

in

the

Acts

to St. Paul a Judaising tendency

was ascribed

in

the latter

which was not in harmony with his statements in his own writings, whilst, on the other hand, to St. Peter especially a liberal standpoint was ascribed, which was not to be expected in view of the utterances of St. Paul in his Epistles, a standpoint which would

make

Peter, not Paul, the originator of Gentile Christianity.

On

the whole the Acts represented an idealised and harmonising view of the relation of parties in the primitive Church, and its object
as the

work of a Pauline Christian was to reconcile the Jewish and Schneckenburger had previously emphasised the parallel in Acts between Peter and Paul (see further supposed below), and had represented the book as written with the apologetic
Pauline parties.

aim of defending Paul against the misrepresentation of the Judabut it must always be remembered that Schneckenburger, isers although emphasising the apo logetic tendency of St. Luke, never denied
;

1 Cf, e.g., the notes on xvii. 6, xxviii. 7, etc., the references to the invaluable and epoch-making works of Professor Ramsay, and Vogel, Zur Charaktcristik des Lukas nach Sprache und Stil, p. 28, 1897, on the remarkable degree of confidence with which military, political, and judicial terms are employed in Acts. Professor Schmiedel in his review of Professor Ramsay's St. Paul describes it as the work on the whole not of the historian or archaeologist, but of the narrow apologist, Theologische Literaturzeitung, 1897, No. 23, and more recently, Professor H. Holtzmann.

characterises Professor
25-34, as

Ramsay's description and

illustration of the scene,

;

Acts

xvi.

"humbug"!

Theologische Literaturzeitung, 1899, No. 7

such remarks

are

ill

calculated to promote candid and respectful criticism.

INTRODUCTION
his historical truthfulness, whilst

Baur fastened upon Schnecken-

burger's view, and further developed his

historical character of Acts (Zahn, u.
s.,

own previous

attack on the
,

B.D. 2 i., -But Baur's theory in its extreme form could not maintain its ground, and various modifications of It took place within his own
p. 393, Lightfoot,

41).

school.

Certainly, to take an illustration,

if

strange fact that,

alluded
to,

it must always remain a Acts was written with the conciliatory tendency only one indirect mention in it is found, xxiv. 17, of the

collection for the poor Saints at Jerusalem,

which played so promi-

nent a part

in St.

Paul's work and writings, and which

was

in itself

such a palpable proof of the Apostle's love for his Jewish brethren. The tendency view adopted by some of the writers succeeding Baur,
.g.,

Reuss, Keim, Weizsacker, regards the author of Acts as not

intentionally departing from the historical relations

parties, but as

between the two

forming his judgment of the relations between them from the standpoint of his own time. One of the most recent

attempts to represent the conciliatory tendency of Acts as an apology for the Christian religion before Gentiles, i.e., before a heathen public, against the charges of the Jews, and to show how Judaism, through Christianity, broke up into its world-wide mission, is that of
J.

Weiss, Uber die Absicht und den

;

literar.

Charakter der A. G., 1897

(see further below)

but whatever amount of correctness there

may
;

be

in this

view we

may

frankly adopt, without committing ourselves

to the very precarious explanations

St.

and deductions of the writer Luke's own prologue, and the dedication of his two writings to the Gentile Theophilus, are in themselves sufficient to lead us to
expect that the design accentuated by J. Weiss would not be altogether absent from his mind in composing his history (see the

remarks of Zahn, u. s., ii., p. 393). But if there is no satisfaction in the more recent attempts to represent Acts as written mainly with a conciliatory " tendency," still less can satisfaction be found in the view, older in its origin, of a supposed parallelism between St. Peter and St. Paul, drawn out by a writer who wished in this way to reconcile the Petrine and
Pauline parties
in

the Church, by placing the leaders of each

in

position of equal authority.

life

That there are points of

similarity in the

and work of the two Apostles may be readily admitted, but these most general kind, and only such as we might expect in cases where two men work in the same calling at the same period and under the same conditions, cf. to this effect Clemen, Die
likenesses are of the

Chronologie der Paulinischen Briefe, pp. 17, 18, and Feine, Bine vorkanonische. Uberlieferung des Lukas, p. 214. The parallel can

INTRODUCTION

only be extended to a few instances such as the healing of the lame man by Peter at Jerusalem, iii. 2, and by Paul at Lystra, xiv. 8, but

there

is

no

real

ground

for the institution of a parallel

between the

worship paid to Peter by Cornelius, x. 25, and by the inhabitants of Lystra to St. Paul, xiv. 11, or between the judgment inflicted on

Ananias and Sapphira by Peter, v. 1, and on Elymas by St. Paul, The position thus advocated by Clemen is taken up by B. xiii. 6. Weiss, Einleitung, p. 540, 3rd edit., 1897, no less than by earlier writers like Lekebusch and Nosgen (cf. too Sanday, Bampton Lectures, p. 327,

and Salmon, Introduction,

p. 310).

But whether we

consider that the parallel was instituted to place Paul on an equality with Peter, or, as Van Manen has recently urged, Paulus I. : De
Jiandelingen der Apostelen, p. 126, 1890, that the writer wished to

represent Peter in accordance with the delineation of Paul, there is one fact fatal to both points of view, viz., that if either of these pur-

poses had been in the mind of the author of Acts, we cannot account for his omission of the crowning point to the parallel between the

two Apostles,
persecution.

viz.,

their

martyrdom

in

the same
of Dr.

city,

and

in

the

same

An

already discredited theory can scarcely survive the

ridicule of Dr. Blass, Proleg., p. 8,

and

Salmon,

u.

s.,

pp. 310,

311

in all

true history

we may expect to

find parallelisms,

and these

parallels exist in the lives of

nations no less than of individuals.

When we

consider the various attempts which have been

made

something to find that a critic who does not hesitate to regard the book as written to some extent with an idealising and harmonising purpose, should nevertheless be constrained to reckon it, on account of its many trustworthy
to describe the

aim of Acts,

it

is

traditions, as

an historical work of invaluable worth, see Wendt,

Apostelgeschichte, p. 33, 1899.

Sources. If St. Luke is acknowledged as the writer of Acts, we can understand the remark of Blass that in this case the question book need not be raised, Blass, Acta Apost., Proleg., p. 10; cf. Zahn,. $., pp. 404, 412; Knabenbauer, It is plain from the narrative that Actus Apostolorum, p. 8, 1899. a man in St. Luke's position would be brought into contact with many persons from whom he could have obtained rich and varied
of sources for the greater part of the

information, and in

many cases the details of his narrative point unmistakably to the origin of the information. A good example may be seen in chap. xii. (see commentary), in which the vivid and circumstantial details of St. Peter's escape from prison are best accounted for on the supposition that the narrative comes from John
Mark:
to the house of the

mother of Mark

St.

Peter makes his

INTRODUCTION
way, ver.
12,

17

and not only does

later history associate St. St. Paul,

Mark with

inasmuch as he is with the latter in Rome, Col. iv. 10, Philem., ver. 24 {cf. 2 Tim. iv. 11), to say nothing of an earlier association, cf. Acts xiii. (Ramsay, St. Belser, Theologische Quartalschrift Paul, p. 385 Blass, u. s., p. 11 and even Wendt, p. 31 (1899), sees no other way of 62, 1895) p. accounting for the contrast between the brief notice of the death of St. James, xii. 1, and the lengthy account of the liberation of St. Peter than the probability that the latter was derived from John Mark, whilst more exact information was wanting for the former. But John Mark was not the only member of the Jerusalem Church from whom, or through whom, St. Luke could have obtained Barnabas, information as to the origin of the Christian community. the cousin of John Mark, was in a position to know accurately the same events, in some of which he had shared, iv. 36, and if St. Luke was a member of the Church at Antioch when Barnabas settled there (cf. note on xi. 28) he would have learnt from the lips of Barnabas the early history of the Jerusalem Church and it would have been strange if amongst the men of Cyprus and Cyrene who fled from Judaea to Antioch, xi. 19, there had been none who were baptised at the first Christian Pentecost, cf. ii. 10, 41 (Zahn, u. s.,
St. Peter, but also with St.
; ;

Luke and

p.

414).

For the same

first

series of events St.

Luke had access

also to the

information preserved by Mnason, a disciple dpxalos,

Pentecost,
cf. xi. 15, xxi. 16,
ix.

i.e.,

from the

from

whom

likewise he

may have

learnt the account given in

31-43.

In chap. xxi.

we

are also told

how Luke was

a guest for several days in the house of Philip the

Evangelist, vv. 8-12, an intercourse which could have furnished

him

with the information narrated not only

3, x. 1-xi. 18.

in

viii.

4-40, but in

vi. 1-viii.

And from Jerusalem

itself,

no

less

than from Caesarea,

xxi. 18,

information might have been acquired, for Luke,

had

inter-

course not only with the elders but with no less a person than St.

James, the head of the Church at Jerusalem, and at an earlier period he must have shared at Philippi, xvi. 19 ff., the company of
Silas,

who

is

mentioned as one of the chief among the brethren of

In this connection

the mother city, xv. 22.

we may note

that St.

Luke alone gives us two incidents connected with Herod Antjpas, Luke xiii. 31-33, xxiii. 6-12, 15, cf. Acts iv. 27, which are not
narrated by the other Evangelists, but this intimate acquaintance of
St.

Luke with the court

of

Herod

is

notice of
viii.

Manaen

the foster-brother of Herod, Acts

3,

VOL.

a teacher of the Church at II. 2

harmony with the xiii. 1, cf. Luke Antioch when St. Luke may
in

strict

"

INTRODUCTION

events have learnt

himself have been there, and from whom the Evangelist may at all much of the information about other members of

the Herodian family which comes to us from him only (Plumptre, Zahn, Belser, Feine). It may no doubt be contended, with con-

Luke must have had at his command documents as well, e.g., in his account of the speeches written of St. Peter and St. Stephen, and it is quite possible that he might have obtained such documents from the Church at Jerusiderable plausibility, that St.

salem.

One

thing

is

quite certain, that these addresses like

all

book are in striking harmony with the circumstances and crises to which they relate (see further below) "quo intentius has orationes inspexeris," writes Blass, "eo plura in eis reperies, quae cum sint temporibus personisque egregie
others throughout the

accommodata, ad rhetoricam licentiam scriptoris referri se vetent But at the same time it requires no great (Proleg., p. 11).
stretch
of imagination

such a
for the

man

as

to conclude with Zahn (ii., p. 412) that Luke required no other sources of information

composition of Acts, or at least for a great portion of

that

work, than his

ix.

own
1-30,

recollections,

partly of the narratives

of St. Paul, partly of the events in which he himself had shared,

cf.
vi.

8-viii.

3,

xiii.-xxviii.

in

St.

Paul's

Epistles

that the Apostle

There is abundant proof must have constantly

of conversation, or in the
xi.

referred to his earlier experiences in

delivery of his discourses,
ii.

way
i.

cf.

2 Cor.

8-10,

22,

xii. 9,

Gal.

i.

11-

14,

Phil.

iii.

3-7,

Rom.

xv. 16-32, xvi. 7,

and during periods of

enforced inactivity, while Luke was with him at Caesarea, or during the winter months at Malta, or later in Rome, nothing was more
natural, as

Zahn urges, than that the great missionary should communicate to his beloved friend the records of his work and experience in great heathen centres of commercial or intellectual life, like Corinth, Ephesus, Athens. After his return from his travels, and
on many other occasions, Zahn points out that
habit
to
relate
it

minutely

ica8'

ev

ZKcurrov,

xxi.

19,

wrought by him, xiv. 27, xv. 3, 12, 26, Gal. ii. 2, 7-9, reason whatever to suppose that such recitals were withheld from No doubt it may be urged that the style in the second St. Luke. part of the book is less Hebraistic than in chaps, i.-xii., but this may be fairly accounted for if we remember that St. Luke would often obtain his information for the earlier events from Jewish Christians, and on the soil of Palestine, and that he may have purposely retained the Hebraistic colouring in his embodiment of these narratives, cf. Plummer, St. Luke, p. xlix. Zahn, u. s., ii.,
;

was St. Paul's what God had and there is no

INTRODUCTION
pp. 414, 423;

19
1898. 1
If it

Dalman, Die Worte Jesu,

document,
derived
it

p. 31,

be main-

tained that the earlier chapters of Acts,

i.-v.,

were incorporated from

some

earlier

Christian

origin,
(cf.

is admitted that this was of Jewishfrom the Jewish Church through an

;

eye-witness
s.,

B. Weiss, Einleitung, p. 549, 3rd edit.

in

Feine, u.

p.

233).

Thus

these chapters,

e.g.,

the Sadducees appear

new faith, cf. note on iv. 1, and the members of the hierarchy are represented as in the main members of the same sect, a fact which strikes us as strange, but which is
as the chief opponents of the
in strict

accordance with the testimony of Josephus.

A careful con-

and of their appropriateness to their various occasions tends more and more surely to refute the notion that they are fictitious addresses, the work of a writer of the second
sideration of the speeches

century. The testimony of Dr. McGiffert may be cited as bearing witness to the primitive character of the reports of the speeches of St. Peter in the early chapters of Acts, and for the truthful manner
in which they represent a very early type of Christian teaching (see comment., p. 119), and cf. also the remarks of Schmiedel, Enc.

Bibl.,

i.,

48,

1899.

was present, good reason for thinking that the speech made a deep impression upon him (see, e.g., Felten, Apostelgeschichte, p. 31), while the many Lucan expressions and turns of thought which it contains (cf. Zeller, Acts, ii., p. 313, E.T., and Overbeck, Apostelgeschichte, p. 93) are natural enough' if the address comes to us through the medium of a translation (see commentary for the speech and its meaning). For the second part of the book we perceive that St. Luke might
xxvi. 10, cf. vi. 12,

At the

delivery of St. Stephen's speech Paul himself

and there

is

have easily obtained accurate reports of the speeches even in cases where he was not present e.g., the speech at the Pisidian Antioch, chap, xiii., gives us what we may well regard as a familiar example of St. Paul's teaching on many similar occasions (cf. also in commentary the striking resemblances recently noted by Professor Ramsay between this speech and the Galatian Epistle). The addresses at Lystra and at Athens delivered to heathen, so wonderfully adapted to the audience in each place, in the one instance appealing to a more popular and ruder, in the latter to a more learned and philosophic class of hearers (" ita sunt omnia et loco et
;

Dr. Dalman's sharp distinction between

ff.,

Aramaisms and Hebraisms should be

whilst he allows that the pure Hebraisms in the Gospels are almost exclusively peculiar to that of St. Luke, and that by these peculiarities of diction Acts is also marked, p. 29 ; see further in commentary.

noted, p. 16

20

INTRODUCTION
;

in both cases starting says Blass) from truths which some of the Greek philosophers might themselves have pressed home, but in each case leading up to and insisting upon the need and necessity of repentance for wise and simple

audientibus accommodata,"

alike

were eminently characteristic of a man who became as a

Jew

to the Jews, as without law to those without law, as a Greek to the Greeks, and such discourses in the brief form in which they have reached us in Acts may well have expressed the actual teaching delivered by St. Paul in Lystra

and

in

Athens (see for these

speeches especially Ramsay, St. Paul, p. 146 ff., and for the speech at Athens, Curtius, " Paulus in Athen," Gesammelte Abhandlungen
,

ii.,

" there is no 527-543, and references in commentary l ) reason," writes McGiffert, " for questioning the trustworthiness of
pp.
:

the discourse at Athens as a whole ... in fact such a discourse as that ascribed to Paul is exactly what we should expect from him

under the circumstances" (w. 5., p. 260). The speech to the Ephesian elders at Miletus, xx. 18-35, is constantly marked by St. Paul's characteristic words and phrases, and its teaching is strikingly connected with that of the Ephesian Epistle (see notes in commentary, and cf. Page, Acts, p. xxxvi. Lock, " Ephesians," Hastings' B.D. Cook, Speaker's Commentary, p. 342, and also Lekebusch, Apostelgeschichte, pp. 336-339; Nosgen,
;

u.

s.,

p.

53

Felten, u.

s., p.

33).

No

one has affirmed the historical

Spitta,

truthfulness of this

address more strongly than

and

in this

instance also

we may again conclude with

McGiffert,

p. 339, that

"

we shall be safe in assuming that the account of Paul's meeting with the elder brethren of Ephesus, and the report of the words may well feel which he uttered are substantially accurate ".

We

this security

when we

recall that St.

Luke would be himself a hearer

of St. Paul's pathetic farewell.

Paul, one before the

1-21, the

The three remaining speeches contain three diroXoyiai of St. Jews and the chiliarch in Jerusalem, xxii.

second before Felix, xxiv. 10-21, and the third before The first reaches us through the and Agrippa, xxvi. Festus medium of a Greek translation, and it is noticeable that the speech in this form contains no Pauline words or expressions, although some words remind us of him, e.g., d-iroXoyia, diroXouciw, irapa1

mation

Hilgenfeld blames Curtius because he has not explained the source of inforfor St. Paul's address, since the Apostle was at Athens alone, but Kna-

benbauer writes, Actus Afostolorum, p. 308, " Probabilissime is cum aliis id plane superfluum reputavit, quia Paulus post earn orationem neque memoriam neque loquelam amisit unde ipse potuit narrare quid Athenis egerit ".
;

INTRODUCTION
S^xo/acu, cTriKa\et(r9ai

2
it

and

to oVofia

(Nosgen, Felten), while

contains

But if the Evangelist was present at the delivery of the defence, he would have been able to reproduce the speech himself, or at least its substance, and we have an explanation
several peculiar to St. Luke.

of the fact just mentioned (see Salmon, Introd., pp. 317, 318

Page,
local

Acts, p. xxxvi.

Alford, Proleg., pp. 13-15).

The

vivid

description,

xxi.

30-40,

and especially the

details, vv. 34, 35, point to in possession of

the presence of an eye-witness,

who was

information which he could use with accuracy, and

discrimination, limiting himself to the re-

at the

same time with

quisites of his narrative (Bethge,

It is difficult to

Die Paulinischen Reden,

p. 174).

understand

why

Blass should say that although

Luke may have heard the speech, it is doubtful if he understood it. In his Prcef. to his Evangelium secundum Lucam, pp. xxi.-xxiii., he not only adopts Nestle's theory that an Aramaic document underlies the first part of Acts, i.-xii., but amongst the few Aramaisms from chap. xiii. onwards he notes especially, p. xxi., two from the chapter
before us,
xxii., viz., ver. 19,
fit

^pp 4>u\aKiwy " periphrasis ilia aramaica

per participium et verbum rjpn'
i.

imperfecti futurique, quae

(fo-op.cu),"

and

ver. 14,

<j>(i>eT)y

ck toG oro/ia-ros au-roG, cf.

16,

iii.

18, 21 for <rr6fxa.

mind the strictures of Dalman upon Blass in Die Worte Jesu, p. 28, 1898. In the apology before Felix, xxiv. 10-21, we have traces of St. Paul's diction (see commentary, and cf. Nosgen, u. s., p. 54, Felten, u. s., p. 34), and although it would be rash to affirm that St. Luke was present at the delivery of this defence, yet, if he was with St. Paul during any of the time of the Apostle's imprisonment at Caesarea, it is surely not difficult to suppose that he would have received from the prisoner's own lips a summary of his d-iroXoyia before Felix. The same remark might account for St. Luke's information as to the longer diroXoyia before Agrippa, chap, xxvi., and it is specially noteworthy that in this speech, which may easily have been reproduced exactly as it was delivered, cf. Blass, Grammatik, p. 5, and Proleg., p. 13, we have Greek phrases and words of a more cultured and literary style, such as would be more suited to the most distinguished audience before which the Apostle had yet pleaded (see commentary). At the same time we may note that while the speech

We

must

also bear in

this connection: cf.

has

many

points of contact with St. Paul's peculiar language

and

favourite words, there are other expressions which

may be

described

as Lucan, to which
St.

we may appeal as justifying the belief that if Luke was present at the hearing, he reproduced the speech not

immediately, but after an interval,

when

it

had passed through his

22

INTRODUCTION
pp. 259, 260.

own mind, Bethge, Die Paulinischen Reden,

revising

the speeches in Acts bear the impress of St. Luke's

own
;

style

That and

freely admitted by conservative critics (cf. Lightfoot, Headlam, " Acts," Hastings' B.D., i., p. 34 Salmon, p. Introd., p. 317), and we may thus unhesitatingly account for the combination in them of peculiar Pauline expressions with those which may be classed as Lucan or Lucan-Pauline. These linguistic phenomena by no means destroy the substantial accuracy of the It report rather they are exactly what we should expect to find. is admitted on all sides that by comparing the language of St.

hand

is
;

B.D. 2

i.,

36

Paul's speeches in Acts with the language of his Epistles a striking

amount

of similarity

is

evident.

But

if

the writer of Acts was not

for ths

acquainted with St. Paul's Epistles,

similarity

we cannot account

on the ground of literary dependence. If, however, the writer of Acts was a constant and frequent companion of St. Paul the explanation is easy enough, and we can readily believe that whilst in his report or revision of a speech words of the disciple might sometimes be found side by side with those of the master, yet the influence of the latter would nevertheless make itself felt in the disciple's thoughts and language (cf. Salmon, u. s.,
of diction
p.

315

ff.,

and Felten,

u.

s.,

p. 32).

In

many cases
is

it is

perfectly ob-

vious that the account of the speeches in Acts

an abridged account the longest of them would not take more than some five or six minutes in delivery and therefore, as a matter of necessity, such an abridgment would bear upon it, in a sense, the impress of St. Luke's own style. Blass, Acta Apostolorum, p. 191, in speaking of St. Paul's address at Athens expresses the belief that it has come down to us

etsi brevissime: ita sunt omnia et loco et audientibus accommodata," and he adds a remark applicable to all the Apostle's speeches " Turn quilibet qui paullo recentiore aetate orationes Pauli conficturus esset, usurus erat Pauli epistolis quarum in hac non

"fideliter

magis quam in ceteris orationibus (c. 13, 20, 22, 24, 26) ullus usus comparet ". It cannot be said that the recent and frequent attempts to multiply and differentiate sources in Acts, to assign them to various revisers or redactors, have met with any degree of real success. If Holtzmann and Wendt (see also a description of these attempts in Theologische Rundschau, Feb., March, April, 1899) contend that they have done so, and that with regard to the first few chapters of Acts some consensus of opinion has been gained, we may set against such contentions not only the opinion of Zahn, Einleitung, ii., pp. 414, 424, who maintains that none of these repeated attempts

INTRODUCTION

23

has attained any measure of probability (so too Zockler, Apostelgeschichte, p. 154, 2nd edit., and Knabenbauer, Actus Apostolorum,
p. 9 ff., 1899), but also the opinion of Wendt, who, after a careful and on the whole sympathetic review, is obliged to confess that one must limit oneself in any attempt to discover the sources of the book to what is attainable and provable in the circumstances, and that the more complicated the hypothesis suggested, the more

difficult
p.

it

is

to

17,

1899.

In his

make it intelligible to others, Apostelgeschichte, own examination of the problem he limits

p. 30,

himself to one great source,

and plainly declares that

it

does

not seem to be possible to discover others, although he enumerates various passages in which old and trustworthy traditions were

combined

but whether these were derived from written documents

is

or from one and the same source he declines to say, and he

evidently inclined to admit that in
also have been at work.

many
iv.

cases oral tradition

in reality

may

Thus

whilst

1-22, v. 17-42, are

regarded as

parallel pieces of information of

what was

the same event,

xii. is

or whilst again the liberation of St. Peter in chap.

to the release of the Apostle in chap.
v.

a parallel
St.

18-20, the

work of

Philip

and the death of

St.

James

rest

upon good and trustworthy

tradition.

The source

to which

includes the "

We

" sections,

Wendt attaches such importance and the whole of the book from xiii.

onwards, with the exception of xv. 1-33, the source continuing with ver. 35, whilst it can be traced further back to xi. 19, 27, and to viii. 1-4. But this large source is full of traces of revision and redaction,

which mark not only the narratives but also the addresses. Its interest centred chiefly in the person of St. Paul and in his work, and it gave no history of the origines of the Church or of the
missionary journeys of the other Apostles, although
it

introduced

its

account of St. Paul by tracing the foundation of the Church in Antioch from the mother Church in Jerusalem as a result of the death of St. Stephen and the subsequent persecution, and by showing how that same Church of Antioch became the starting-point
for St. Paul's missionary labours.

This view of the sources adopted by

time to time have been advocated
the last few years.
in

Wendt

contrasts favourably
especially during

with some of the extraordinary and complicated theories which from

Germany, more

As early as 1845 Schleiermacher's published lectures referred " sections not to Luke but to Timothy, the authorship of the "

We

and some two years before this E. M. Mayerhoff had suggested that the same hypothesis might be extended to all parts of Acts, not

24

INTRODUCTION

whom

however without the opposition of Bleek and Ulrich, the former of supported Schleiermacher. But Schleiermacher's view of the part played by Timothy had already met with the strong opposition of Schneckenburger, 1841, and Swanbeck, 1847, attacked it by means of his own more complicated and more hazardous attempt to solve the sources of Acts. According to Swanbeck, the book is made up
of a biography of Peter, a source containing the death of Stephen, a biography of Barnabas, the memoirs of Silas including the
"

We "

sections.

But the theory gained no acceptance, and most

p. 188)

critics will

probably agree with Lekebusch (Apostelgeschichte,

that

Swanbeck in his attempt Timothy involved himself in a

Silas.

to avoid the misleading theory as to

still

greater error by his advocacy of

For the Tubingen school the question of sources occupied a important place than the question of " tendency," and more weight was attached to the imaginative power of the author than and to the possibility of his possession of any reliable tradition consequently for a time the attempts to discriminate and estimate It was, however, supposed by various sources sank into abeyance.
less
;

some

critics that in

the

first

part of Acts either a pentateuch source

or an Hellenistic history of Stephen had been worked up (Zeller,

Overbeck), or that some old irpd&is riauXou formed a foundation for Hilgenfeld (see also below) maintained the probable the narrative.
existence of this latter document, and Holsten thought that he could

discover traces of a Judaistic source in the speeches of the

first

part

of the book.

B. Weiss, as long ago as 1854, had referred the

speeches of St. Peter to a written source, but the speeches were

and so in his Einlei2nd and 3rd editions, Weiss has attempted to trace throughout the whole first part of the book, i.e., from i. 15-xv., a Jewish-Christian
closely connected with the historical episodes,

tung,

source, whilst Feine, 1891, has maintained that the Jewish-Christian

source already employed in the third Gospel was also the source of the history of the Jerusalem Church in Acts i.-xii., and he gives, n.
s., p.

236

ff.,

many

verbal likenesses between this source in St. Luke's

Gospel and in the earlier portion of Acts. Feine's handling of the whole question is much more conservative than that of the other attempts to which allusion will be made, especially as he regards St. Luke as the author of the third Gospel and the Acts, and claims a high historical value for the episodes and speeches in the source. But the interest in the hypothesis of a source or sources chiefly For centres around the second rather than the first part of Acts. the " We " sections are concerned, and when the view was here

"

INTRODUCTION

25

once started that these sections, although not the work of St. Luke, were the work of an eye-witness (since their vividness and circumstantiality could not otherwise be accounted for), and so derived from a source, the whole question of the authorship of this source was revived, and the claims of Timothy, Silas, Titus, again found advocates and not only so, but the further question was debated as
;

to

how

far this source extended.

Was

it

limited to the

"

We

But the view which prevailed (and which still presections only ? 3 e.g., Holtzmann, Einleitung , p. 393, and see above) makes vails, cf.,
book, which

Luke the author of the "We" was referred to the

sections, although not of the

whole
to the

close of the

first,

and even

second century.

This latter date (amongst the supporters of which

be included H. Holtzmann, Pfleiderer, Julicher (100-105), Weizsacker, to say nothing of earlier critics, or of those mentioned
below) finds no support in the general character of the book, and it depends upon other very precarious arguments, e.g., the dependency
of the author

may

upon Josephus.
(60-140),

But

if it

cannot be substantiated,

it

is in itself fatal

to the partition theories put forward by

Van Manen

(125-150),

Clemen

and Jiingst (110-125).

of the earliest of the

With Van Manen we mark one

many

complicated attempts, to which reference has been already made, in proof of the use of sources throughout the whole of Acts.

According to him, Acta Petri and Acta Pauli form the two sources, of which the final redactor, writing about the middle of the second
century, availed
xv. 1-33

himself.

In the

Acta Pauli, H.

Pa.,

which

fill

the second half of the canonical book of Acts, with the exception of

and some other passages due to the reviser (although some

first

of the incidents of these Acta which refer to Barnabas, Stephen,

Paul, find a place in the
half of the book), a Gentile Christian,
first,

the

first

redactor, writing at the end of the

or beginning of the

second century, has embodied the Lucan Travel- Document, probably written by Luke himself, consisting of the " We " sections and the bare recital of one of Paul's voyages from Jerusalem to Rome.

This document is, however, much revised, and according to it the Apostle travels to Rome not as a prisoner, but as a free man. The final redactor, moreover, seems to have forgotten that such a document had ever existed, and to have depended upon the Epistles of

Paul and the notices of Josephus. The second source, Acta H. Pe., chaps, i.-xii., is of very small historical value; it was composed later than the Acta Pauli, and aimed at placing Peter on It is not perhaps to be wondered at that Van a level with Paul. Manen himself seems to hesitate about the exact details of h;s
St.

Petri,

26

INTRODUCTION

partitions, that even Heitmiiller cannot give anything hut modified

commendation to his theory, Theol. Rundschau, p. 87, 1899, and that still severer condemnation is inflicted by Zockler, Greifswalder Studien, p. 114, cf. Knabenbauer, p. 11. In the same year, 1890, Sorof published his Die Entstehung der Apostelgeschichte. He too has his two written sources. Of the first the physician Luke was the author this source runs through the book, and has for its purpose to represent the missionary spread of Christianity from Jerusalem to Rome, making prominent the figure But this source was revised by another disciple of Paul, of Paul. Timothy, who as the son of a Jewish mother stood nearer than Luke to Jewish-Christian interests. Timothy, to magnify Peter, introduced much legendary matter relating to him in the first portion of St. Luke's account, and also revised and corrected the
;

record of St. Paul's missionary activity on the strength of his authorship of the "We" sections and his own eye-witness. (It is

no wonder that Heitmiiller, . 5., p. 85, again welcomes this theory with qualified praise, and considers the division of the parts of the book assigned to Luke and Timothy as improbable, if not impossible.) Another attempt in the succeeding year by Spitta gained much more notice than that of Sorof. He also has his two sources A, an older source including the " We " sections, probably the work of Paul's companion, Luke: a very valuable and erudite source containing the speeches of the book (see references in commentary) and B, a secondary source, unhistorical, depending on popular traditions, with a great tendency to introduce miraculous embellishments. B is the work of a Jewish Christian who writes with a desire to magnify Peter by miracles which equal those of the great Spitta has further to suppose that these two Gentile Apostle. sources, the one Pauline-Lucan and the other Jewish-Christian,

were combined by a Catholic-Christian redactor R, with some Here again Heitmiiller, p. 91, sees no hope additions of his own. of a satisfactory solution of the problem under investigation, and can only wonder at the manner in which two sources of a directly opposite tendency can be so simply interwoven by the redactor the part played by the latter is altogether unsatisfactory, as he does little else than effect this combination of the two sources, with an occasional interpolation of his own. Spitta's attempt was also sharply criticised by Julicher, Einleitung, p. 270, and by Von Soden, Theologische Liter aturzeitung, 26, 1892, and its value will be seen by
;

references in the commentary. The most complicated of

all

these

recent attempts at the

INTRODUCTION
reconstruction of Acts
is

27
His three chief
e.g.,

that of Dr. C. Clemen.

sources (with which he closely connects other shorter sources,

a source for
vi. vi.

1-6)

are

named
,

(1)

Historia Hellenistarum, H.H.,

l

9,

10,

vii.

1-36,

35-58 a , 59 b

viii.

b
,

xi.

19-21,

24",

26: this

source Clemen regards as very old and trustworthy; (2) Historia Petri, H.Pe., consisting chiefly of i.-v., and of some passages inserted in H.H., viz.,
18-24, the
vi.

7,

8,

11-15,

vii.

37, 60,

viii.

2,

viii.

4-13,

account of Simon Magus; viii. 26-40, the conversion of the Ethiopian; (3) Historia Pauli, H.Pa., xiii. 1-xxviii. 30, 31, a source which may have originated in a diary kept by Luke on a
journey to

Rome
The

called (4) Itinerarium Pauli,

I.

Pa., containing the

"We"

sections,

and combined with

redactor
is

redactors.

first

by the first of the three simply R., and to him are attributed
(3)

other additions besides the

"We"

sections to the Historia Pauli,

cf., e.g., xiv.

although no "tendency" can be assigned to him,

xvi.

8-18,

23 b -34,

xvii. 19-33,

the Athenian discourse, etc.

one,

The two other

redactors are
R.J.
,

much more pronounced:

Redactor Judaicus,

writing 93-117 a.d., compiled and revised the above sources,

making many additions, e.g., the miracles at Lydda and Joppa, ix. 23-43, and for the most part the Cornelius history, x. 1-xi. 18; and finally, the third redactor, Redactor xvi. 1-3, xxi. 20 b -26, etc.
;

Antijudaicus, R.A., writing probably in the time of Hadrian, with

the object of counterbalancing the wrong tendencies of his pre-

decessor;
xii.

him we owe, before all, ix. 1-31, Paul's conversion, 19, 23-33, 41, and additions to the speech at Other instances will be found in the Miletus, xx. 19 b 25-35, 38. commentary of the manner in which the additions of " these two antipodes," R.J. and R.A., are given precisely by Clemen, even to parts of verses, and it is no unfriendly critic (Heitmuller, u. s
to
1-25, xv. 5-12,
,

p.

128)

who

points out that of the five journeys of Paul to Jeru-

salem mentioned
to his redactors,
:

in Acts no less than four are referred by Clemen which is fatal to the historical character of these xi. 30, R.A. xv. 1-33, R.J. and R.A. and xviii. 22 b visits ix. 26, R.A. R. the last journey, xxi., is found in the source H.Pa., and this according to Clemen is a journey identical with Gal. ii. 1. There is indeed no occasion to look to a conservative critic like Zdckler for a sharp criticism of the ingenious but purely subjective theory of Clemen the latter's immediate successor in the same attempt to split up Acts into its component parts not only describes Clemen's theory as over-ingenious, but speaks of the somewhat mechanical way in which his Redactor Judaicus brings Paul into the synagogue, only to allow the Apostle to be at once expelled therefrom by the
; ;
;
,

28

INTRODUCTION

Redactor Antijudaicus, Jiingst, Die Quellen der Apostelgeschichte, Whether we view it from its critical or from its chronological standpoint, Clemen's theory has not gained favour in England; for the former, see Ramsay, St. Paul, p. 11, and for the latter, Sanday and Headlam, Romans, p. xxxviii. But further, it cannot be said that Jungst's own theory is likely to find wider acceptance than that
p. 9.

of his predecessor.

To

say nothing of the difficulties of the date

which he proposes, and his advocacy of St. Luke's dependence on Josephus, in which he is at one with Clemen (see further below),

we

find ourselves, as in dealing with Spitta's theory, face to face with

two sources, A and B. The Paulinist of the second half of Acts is A, and the simplest and most natural view, according to Jiingst himself,
is

to identify this A with the beloved physician Luke, Col. iv. 14, Philem. ver. 24, 2 Tim, iv. 11, who was with Paul during his imprisonment at Caesarea and Rome B represents the PetrineJewish Christian mainly of the first half, but whose hand may be
;

seen in

13 dircKpi6irj to ver. 19 Kpivw, and in ver. whose name and date remain unknown, and whose narrative is full of miraculous events and legendary stories. Jungst's redactor has an important part to play, and whilst on the one hand he advocates the abrogation of the Mosaic law (Jiingst does not hesitate to attribute to him ver. 39, xiii.), on the other hand he
xiii.

40

f.,

xv. ver.

20 emcrretXai to

atjjiaTos,

allows Paul to circumcise Timothy,

xvi. 2, to

undertake a Nazarite

20 b -26, and to acknowledge himself a Pharisee, xxiii. 6. The redactor's aim was to represent Christianity as a religio licita, and he thus endeavours to bring it by a conciliatory process into It would be difficult to close connection with the Jewish religion. find in the range of criticism anything more purely arbitrary than
vow,
xxi.

Jungst's arrangement of his sections chronologically, see Table, p. 225, at the end of his book (and notes in commentary), and the
instances given above are sufficient to
to split up a verse

show how he does not hesitate amongst his various sources: we cannot be surprised that Clemen retorted upon him the charge of overingeniousness with which Jiingst had greeted Clemen's own subtle
endeavours.
In the

same year as Jungst's

publication, the veteran Hilgenfeld

explained his

own views

of the sources of Acts, Zeitschrift fur

wissenschaftliche

Theologie, 1895, 1896, following partly the lines

in his

upon which he had previously worked twenty years before

different

Einleitung, but also taking into account either adversely or with

degrees of agreement, the theories since propounded. According to him the sources are three in number (1) irpd|eis ru'rpou,
:

INTRODUCTION
A, a Jewish-Christian source,
i.

29
and
ix.
xii.

15- v. 42, describing the origin

;

development of the mother-Church from it were also derived 31-42, xi. 2, Cod. D, a passage relating a missionary circuit,
1-23; (2)
Trp<ei$

a Jewish-Christian document hellenised, and continuing to viii. 40, including the choice of the Seven, and describing what was known of two of them, St. Stephen and St. Philip this C source (3) irpc^eis riauXoo commences with (vii. 58 b viii. l a 3) ix., and includes nearly the whole of that chapter, xi. 27-29, and the greater portion of xiii." We " sections. But it will be noticed that, xxviii., with the
itrrd,
1,

iw

commencing with

vi.

this source C probably to one of the 28 D), and that it affords us a trustworthy account, and partly that of an eye-witness, of the missionary work of St. Paul begun at Antioch and spread over the heathen world. Each of the three sources is revised and added to by the

according to Hilgenfeld,

we owe
(xi.

early Christians of Antioch

"author to Theophilus," who as a unionist- Pauline makes it his aim to represent the origin of the Gentile Church as essentially dependent upon the mother-Church of Jerusalem, and Paul as in full agreement with the primitive Apostles, and as acting after the
chief

precedent of St. Peter

(except
2 B text),

thus to

is

referred the whole episode of

in

Cornelius and the account of the Church

xi.

Antioch,
Hilgenfeld

x. is

1-xi.

18

xi.

19-26, 30,

xii.

24, 25.

not only

Western text (see below and in commentary), but it will be seen that the reference of large sections to his " author to Theophilus " is often quite arbitrary {cf. notes in comment.). One more well-known name follows that of Hilgenfeld the name In 1893, Studien und Kritiken, Weiss had already of J. Weiss.
often greatly dependent upon the

to

some extent given

in his

treated Clemen's redactors

follows the

adhesion to Spitta's theory, and had R.J. and R.A., one of whom always

ceremony; but

other to undo the effects of his working, with little in opposition to Spitta he sees in i.-v. only source B,

a strong Jewish-Christian document, and in this respect he approaches more nearly to B. Weiss and Feine, although he does not attach equal weight to the historical value of the document in
question. Unlike Spitta, he refers the speech of Stephen (upon the unity of which Spitta so strongly insists) not to A, but to B. In 1897 J. Weiss admits only A as the source for the second half of Acts,

except in some passages

in

which he cannot refrain from introducing

liter arischen

a redactor, Uber die Absicht und den

Charakter der

A. G., 1897,

p. 38.

The view taken by

J.

Weiss

certainly has the

merit of appearing less complicated than that of Jungst and Clemen;

30
Heitmiiller, u.
s.,

INTRODUCTION
pp. 94, 139, highly

commends

the service rendered

upon the fact that, even if it is derived from sources, the book of Acts forms a whole, written with a definite purpose and aim, and it is no doubt true that the more we recognise this, the more readily shall we recognise parts or sources which are inconsistent with a unity of aim, whether we derive them from oral But what kind of man must the final reviser or written traditions. been in that he was entirely unaware of the discrepancies and have difficulties which the sharp eyes of modern critics have discovered, and allowed them to remain instead of dismissing or explaining them with a few strokes of his pen ? Or if he was so skilful as to be able to combine together sources often so unlike, how is it that he was notwithstanding so unskilful as to leave such patent and glaring
by
J.

Weiss

in insisting

discrepancies
century,

And
is
it

if

the final revision took place in the second

how

that

we have no
?

colouring, not

even

in

the

speeches, of second-century ideas

p. 10.)

(See especially Ramsay, St. Paul,

In other respects it will be noticed that these theories, far from possessing even the recommendation of novelty, are nothing but a rehabilitation of the exploded " tendency " theories of Baur and Zeller, or of the discredited " parallelism " between Peter and

Paul (see above)

another
in

in

numberless cases one

critic flatly contradicts

the details of his confident partition of sources into At the same time hardly any verses, or even portions of verses. of the writers in question seem able to separate themselves entirely
^

from the traditional view that Luke, the companion of Paul, was more or less concerned in the composition of the book, which, as we
believe,
is

so justly ascribed to him.

we pass from this question of sources, a few words must be said as to the alleged dependence of St. Luke upon Josephus. A century and a half ago points of contact between the two historians
Before

were collected by Ott and Krebs (see Wendt, u. s., p. 36, and Krenkel, Josephus und Lucas, p. 1). But only in comparatively recent times has the question been seriously discussed as to whether the author of the third Gospel and of Acts was dependent in a literary sense upon Josephus. At the outset it is well to bear in mind that both men were historians, writing at the same period, and often of A certain amount, therefore, necessity referring to the same events. of parallel description and even of similarity of diction might fairly be expected. 1 But that the author of Acts often showed a know1 Amongst recent critics who have rejected the idea of St. Luke's dependence on Josephus may be mentioned Reuss, Schiirer, Gloel, Harnack, Belser, Bousset, and in England, Salmon, Sanday, Plummer (in his review of the latter's St. Lukt

Weiss, however,

now

nclines to the opposite view).

INTRODUCTION
ledge of independent tradition
is

31

admitted even by those who main;

tain the dependence in question

see, e.g.,

Krenkel, u.

s.,

p.

207,

Clemen, Die Chronologie der Paulinischen Briefe, p. 68 (see further in commentary, v. 36, xii. 19, xxi. 38, and Zahn's instances of this independent knowledge of events and persons, Einleitung, ii., p. 416). But more extraordinary than the variations of certainty and uncertainty in these critics is the position taken up by Wendt in his latest edition (1899) of Meyer's Commentary. In his former edition (1888) he maintained that the points of contact between Josephus and Luke were too general in their character to justify the notion of literary dependence, and that the author of Acts would naturally possess independent knowledge of contemporary events and personalities, and he still admits this general similarity and the want of
proof in

many

of the dependencies alleged by Krenkel in his lengthy

:

examination of the question

Porcius

e.g., the fact that both writers speak of Festus as the SidSoxos of Felix is no proof of literary dependence (Acts xxiv. 27, Jos., Ant., xx., 8, 9). But Wendt

fastens on the one passage,

v. 36, cf. Jos.,

Ant., xx., 5,

1,

as proving

dependence (see notes in commentary), and argues that if this is so, the same dependence may be naturally expected in other places. Thus, in what appears to be quite an arbitrary manner, he asserts that some notices in Acts are dependent upon Josephus, whilst some may be taken by the author of the book out of his own chief source, e.g., the account of the Egyptian, xxi. 38, and of the high priest Ananias, xxiii. 2, xxiv. 1, etc. But having said all this,
real

Wendt

proceeds to point out that

we must not measure

too highly

the influence of Josephus on Acts;

which that influence

is

even the passage v. 36, in most marked, proves to us at the same time
:

the nature of the influence in question

it

did not consist in an

exact familiarity with the words of Josephus,

and

in

a careful

employment of

his material, but in a superficial reminiscence of

an

thus the deviations side by side with the likenesses are explained. But the most conservative critic might allow as much as this.
;

earlier reading of the

Jewish historian

further admits that this dependence cannot extend to the works of Josephus, c. Apion. and his Vita. This last work, which must have been written after the year 100 a.d. (see " Josephus "
later

Wendt

(Edersheim), Diet, of Chr. Biog.,

that there
is

iii.,

p.

448), contains the expression,

c. 29, Qavelv pev, ei SiKatoe iariv, ou -rrapa.i-roufj.cu,

and Krenkel maintains a clear trace of dependence upon this in the words
1 1

used

in

Acts

xxiv.

(pp. 255, 256, so

Holtzmann and
is

Steck).

But

in the first place

the supposed dependency

not admitted by Wendt,

32

INTRODUCTION

jrapcuToopai in other

and not only may parallels be found to a similar use of the verb Greek writers (Wetstein), but it is also noticeable that in the same speech of St. Paul Krenkel discovers, xxv. ver. 9, what he calls "the most striking reference" to the language of
Josephus
is

in

the phrase xaptra, X^P lv KaTaTi0ea0<u

vi.,

tiki

(cf.

also xxiv.

27, Jos., B.J.,

distinctly

3,

and commentary,
cf.

in loco).

But the phrase

if

classical,

Thuc,

i.,

33, 138,

and

Josephus was

acquainted with Thucydides (see Kennedy, Sources of N.T. Greek,

p.

56)

why

not St. Luke

(Cf. Belser, Theol. Quartalschrift, p. 653,

1895.)

But what can we think of these supposed dependencies upon a book of Josephus written in the early years of the second
century,

when we read

further that

St.

Paul's account of his

in
icai

dream, xxiii. 11, is modelled upon the dream In the former passage we read <re 8ei Vita, 42 ?
fiapTuprjaai,

Josephus,
z

els

?<a\ir\v

and

in

the latter on kcu 'Pwpaiois

8ei

ac iroXcpfjorai,

in

each case the dream takes place in the night, and in each case some one stood over the dreamer (cmords) (see Bousset's review of Krenkel, Theol. Literaturzeitung, p. 392, 1895, No. 15). The alleged

between the introduction to the third Gospel and the Acts, and the introduction to the Ant. of Josephus and to his book, c. Apionem, is of the slightest when compared with the
similarity

between the language of St. Luke in his preface to and the introduction of Dioscorides of Anazarbus to Gospel
likeness

his

his

Materia Medica, cf. Bousset, u. s., Vogel, Zur Charakteristik des Lukas, p. 17, and J. Weiss, Meyer's Commentary, Evangelium des Lukas, p. 286 indeed much more might be said for an imitation by St. Luke in his preface of the introduction to the history of ThucyIt would have been dides {cf. Belser, u. s., pp. 642, 658, 659, etc.). very advantageous if Krenkel in his long list of words common to
;

Josephus and Luke,

p.

304

ff.,

had not only given us references

in

classical writers to the use of the words which he adduces (e.g., the phrase irupe-rw owexccrOai, Luke iv. 38, Ant., xiii., 15, 5, finds

frequent parallels in Plato and Thucydides), but also to the authors whose books form the Apocrypha, and especially to 1 Mace, and 2 Mace. It is also noteworthy that no mention whatever is made of Polybius (Zahn, u. s., p. 414). The whole list requires revision, and it is preposterous to class amongst literary dependencies technical

terms

like avQu-naros, KoXcwia, vewK<Spo<;, yauKXrjpos, aiKapios, orpaToircS-

Homer had been apX^S' TeTpapxe'w, or ordinary words which since all Greek literature, e.g., Ixeiac, poyis, irXous, irapoi'xop.ai r common to
irapairXew.

So

far as

language

is

concerned, what

is

more improbable^

INTRODUCTION
as

33
i.

Zahn

points out, than that the

man who wrote Luke

1-4
;

should

go to school and learn from Josephus ? (C/. C. Apion., i., 9 Ant., xx., But again what can we expect from an author who can find a 12.) parallel between Luke ii. 42 and Jos., Vita, 2 ? (See Gloel, Die jiingste
Kritik des Galaterbriefes,
p. 65.)

The

"We"
many

sections equally with

the other parts of the book contain

points of contact with

;

is somewhat puzzled to explain this, p. 281 when we consider that Josephus has given us a long description of his own voyage to Rome, and of his shipwreck on the way, Vita, 3, it was only to be expected that similar nautical terms would be found in the two narratives, and some similarity of description, and the two accounts help to show us how easily and naturally two writers narrating the same experiences would express themselves in the same style and language. But this question of the author's relation to Josephus is also

Josephus, and Krenkel

but

important

in its

bearing upon the date of Acts.

if it

The

Antiquities of Josephus are placed at 93, 94 a.d., and

could be proved that traces of dependence on the Jewish historian may be found in the third Gospel, those who maintain that a
considerable period of time elapsed between the writing of that book and of Acts would be obliged to place the latter work some few years
later
still.

prevails

But here again we may see the uncertainty which when conclusions are built upon such data. Wendt (p.
no sure traces of any acquaintance with Josephus
in

40) can find

the third Gospel, and so he inclines to date Acts in the interval

between 95 and 100 a.d. (although he admits the possibility of a still). But 95, 96 a.d. would place the book under Domitian, and the question arises as to whether it can be said with any certainty that Acts was composed at a time when the Christians had gone through such a period of persecution as marked the close
later date

of that emperor's reign.

negative, Chron.,

i.,

pp.

Harnack decides without hesitation in the 248-250, and whilst he gives 93 as the

terminus ad quern,

it is

satisfactory to find that he holds that the book

a.d. The limit which Harnack regards as in approximate agreement with his other argument (see above) against the later date of Acts, viz. its non-use of St. Paul's Epistles, a fact which alone would prevent us from dating the book in the second century (p. 249). So far as date is concerned, Ramsay would seem to occupy to some extent the same

may have been composed between 80 and 93

he thus
fixes

position, at least approximately, for he maintains that the book could not possibly have been written as late as the reign of Trajan, when the Church had long suffered persecution from the State, or even by

VOL.

II.

34
a writer
387,

INTRODUCTION

who had passed through the reign of Domitian, St. Paul, and he dates its publication in the year immediately following p. But whilst Harnack's 81 a.d., i.e., in the early years of Domitian. language might be employed by one who even dated the book before the persecution of Nero, Ramsay maintains that there runs through the entire work a purpose which could hardly have been conceived before the State had begun to persecute on political grounds (p. 388). But when did this kind of persecution begin ? The evidence for the
origin of a definite State policy against the Christians points pre-

sumably to Nero, and not to Vespasian, cf. Hardy, Christianity and Roman Government, p. 80 (1890), Mommsen's letter, Expositor, July, 1893, Hort, First Epistle of St. Peter, p. 3, Pullan, Early Christhe
tianity, p.

106

ff.,

1898.

Professor

Ramsay speaks

of the Flavian

policy as declaring Christianity illegal

but the
is

first

and proscribing the Name, of the three Flavian emperors was Vespasian, and there

no positive evidence to refer the adoption of a definite State policy against the new religion to him {cf. Ramsay, Church in the Roman
Empire,
p. 256).
if,

But

from this point of view, there

are
?

is

nothing

in

the book

itself

to militate against an earlier date even than that mentioned by

Ramsay and Harnack,

the
fall

we

justified in placing

it,

with Blass, before

it

of Jerusalem

Blass indeed would place

as early as

Evangelium secundum Lucam, p. lxxix., Philology of the Gospels, p. 33 ff. But however this may be, Blass has done invaluable service by pointing out that there is nothing in St. Luke's words, Luke xxi. 20 ff., which can give colour to the theory which regards them as a mere vaticinium post eventum, by showing that Daniel ix. 36 ff. already contained much which Luke is alleged to have added from his own knowledge of events already fulfilled, and by adding from modern history at least one remarkable prophecy and its fulfilment. Savona rola foretold as early as 1496 the capture of Rome, which happened
57-59
a.d.,

following St. Jerome, and the Gospel in 56,

in 1527,

his
St.

and he did this not merely in general terms but in detail words were realised to the letter when the sacred Churches of Peter and St. Paul became, as the prophet had foretold, stables

for the conquerors' horses.

The

difficulties of foreseeing this

capture

by an army which would not have refrained from such an act of sacrilege are vividly depicted by Blass, Philology 1 of the Gospels, p. 42 ff.
of the

Holy City

at all

1 Cf. Evangelium secundum Lucam, p. via., where he adds: "Major utique Christus propheta quam Savonarola; hujus autem vaticinium longe difficilius fuit

quam

illius

nam

hostis

Romanus

praevideri

poterat, exercitus

Lutheranus non

ooterat".

INTRODUCTION

3$

But if on other grounds, e.g., on account of the prologue to St. Luke's Gospel (Harnack, u. s., p. 248, Sanday, B.L., p. 278, Page, Acts, p. xviii.), we are asked to place that book after the destruction of Jerusalem, it is further maintained by Harnack that some considerable interval must have elapsed after that event before Acts was for if it had been composed immediately after the destrucwritten tion, the writer would have mentioned it as useful for his aim and so the book must have been composed at a time, c. 80, when the overthrow of the Holy City no longer stood, as it were, in the foreground of events. But it may be doubted if this is a very convincing argument, for the Epistle of Barnabas, written, as Harnack holds, between the wide limits of 80 and 132 a.d., does refer to the destruction, and for the writer of this Epistle equally as for the writer of Acts the event would have been a fait accompli. It is doubtful whether, in fact, anything can be gained as to the fixture of date from this omission of any reference to the fate of the Holy City if anything, the omission would point to the years before the destruction for the composition of the book, as Harnack himself allows, if we were not obliged, according to the same writer, by the date of the Gospel to place Acts also after the overthrow. Both in England and in Germany representative writers can be named in support of the earlier and of the later date, Dr. Salmon maintaining
; ; ;

that Acts

arrival in
p.

77),
a.d.,

80
St.

more than two years after St. Luke's Rackham, Journal of Theol. Studies, i., whilst Dr. Sanday would apparently place Acts about and the Gospel 75-80, B. L., p. 279, so too Dr. Plummer,
little

was written a

Rome

(cf.

also

Luke, p. xxxi., both being influenced to a great extent by the presumption that the Gospel followed the fall of Jerusalem. In
this the English critics are in interesting

agreement with Zahn

in
is

his recent volume, Einleitung,

ii.,

pp. 433, 434, so far as date

concerned, in that he too regards 80 a.d. as the terminus ad quern for both Gospel and Acts, assigning them probably to 75 a.d., but
unable to find a place for them before the
Hawkins
fall

of Jerusalem. 1

Sir J.

in his valuable

Hora

Synoptica,

attention to the difference of vocabulary between the third Gospel

whilst maintaining that

it

is

quite

insufficient
it

drawn and Acts, and tb destroy the argument for the

p.

143, has recently

identity of authorship, he thinks that

points to a considerable lapse of time

versatile author acquainted

between the two works.

apparently with

But we are dealing with a

Charakteristik des Lucas nach Sprache tend SHI, pp. 15, 17, 38, and the differences in question cannot have weighed with Blass, inasmuch as he places the completion of Acts three years after the Gospel,

many

writers, Vogel,

Zur

and

still

less

with Zahn,

who

still

maintains that the two books were published

36
It

INTRODUCTION

would appear then that the date of Acts must be determined and this of Bishop Lightfoot {cf. Plummer, St. Luke, apparently was the view p. xxix., and Zockler, Apostelgeschichte, p. 163, 2nd edit.), inasmuch as he leaves the question of the date of Acts undetermined, and refers for its solution to the date assigned to St. Luke's Gospel although it should be noted that he does not attach any weight to the argument which finds in Luke xxi. 20-24 a proof that the Gospel was written after Jerusalem had fallen (cf. also Headlam, " Acts," Hastings' B.D., p. 30, and Wendt, Apostelgeschichte, p. 40, for
to a great extent by the date assigned to the third Gospel
;

various dates).

As

in

the case of the Gospel, so in that of the Acts,

it is

impossible

to say at

what place

it

was

written.

The

traditional view since the

days of St. Jerome, De Vir. Illust., 7, has favoured Rome (although elsewhere Jerome refers the writing of the Gospel to parts of Achaia and Boeotia, Prczf. to Cotntn. in Matt.), cf. Schneckenburger,

Lekebusch, Godet, Felten, Blass, amongst others (Wendt, 1899, although rejecting the traditional account of St. Jerome, adds that he knows of no decisive grounds against Rome, p. 40). Lekebusch,
Apostelgeschichte, pp. 393, 429, in supporting the claims of

argues for the probability that St. Luke, like

the time, would be likely to find in
fessional work.

Rome many medical men at

field for his

Rome

a good

pro
all

Achaia, Macedonia, Asia Minor, Alexandria have

been mentioned, and Lightfoot also mentions Philippi. Pfleiderer has supported Ephesus on the ground that the writer manifests a special interest in that city, whilst Zockler thinks that something

may

be said for Antioch in Syria, owing to St. Luke's traditional connection with the place, Eus., H. E., iii., 4; Jerome, De Vir. Illust., 7, cf. Acts xi. 28, D., if there was the slightest ground for
supposing that Luke at the period when the book was written had any residence in the Syrian town. On the whole it seems best with Nosgen, Apostelgeschichte, p. 42 Lightfoot, u. s., p. 40 Zahn, Ein;
;

leitung,

undetermined see especially the latter as to the bearing on the question of the mention of insignificant places such as Tres Tabernse, Appii Forum, in the
ii.,

pp. 337, 439, to leave the

locality

in the

same

year, 75.

It is
:

remarkable no doubt that re

it

is

used so often

in

Acts

in all parts of the

book

nevertheless

occurs also in the third Gospel nine or

ten times, but in St.

in

Mark not at

each

\>.iv

ovv, although

all, and in St. Matthew and St. John only three times no doubt frequent in Acts, does not occur at all in St.

Matthew and St. Mark, although it is found once in St. Luke, iii. 18 (twice in St. John) and xai a.vr6$, although occurring very frequently in the third Gospel, is not dropped in Acts, although proportionately it is rarely found (eight times).
;

INTRODUCTION

37

neighbourhood of Rome, and on the evident ignorance of Theophilus as to the localities of Palestine, and apparently also in some respects, and in comparison with the author, of Macedonia and Greece (cf. xvi.
12;
xvii. 19, 21).

we turn to external testimony in favour of the book we find it and satisfactory {cf. Zockler, Apostelgeschichte, 2nd edit., p. 160, Headlam, "Acts," Hastings' B.D., i., p. 26, and Gore on the points of contact between the earlier chapters and the Didache To Wendt in his latest see Church and the Ministry, p. 416).
If
full

edition, p. 41
in

(1899),

we again owe much

in

that

is

of value, both

what he

allows,

and

what he

declines to recognise.

important point

calls for

determination at the outset.

One very The likeness

between the language of Acts xiii. 22 and Clem. Rom., Cor., xviii., 1, 20 (LXX) cannot, as both Clemen and Wendt admit, be accidental. Indeed Wendt is of opinion that it is no more probable that Clement depends upon Acts than Acts upon Clement, while at the same time he holds that a third alternative is possible, viz., that both writings may be dependent on some common But there is no evidence forthcoming as to the existence third source of this common source, and Lightfoot rightly presses the significance of the threefold coincidence between the language of Acts and Clement, which cannot easily be explained away (. s., p. 120). In Acts we have three features introduced which are not found in the original of the Psalm, viz., the mention of the "witness," and the addition (a) of " a man after my heart," cf. 1 Sam. xiii. 14, and (b) of " the son of Jesse," but all these are also found in the passage in St. Clement. So again Wendt with many other critics would explain the words yj&iok SiSocTes r\ XafiBdeoKTes, Clem. Rom., Cor., ii., 1, cf. Acts xx. 35, not by dependence upon Acts, but by a common tradition of the words of the Lord. But Wendt admits, although very guardedly, the use of Acts in Polycarp, Phil., i., 2, cf. Acts ii. 34, Ignat., Ad Smyrn., 3, Acts x. 41, and he does not deny the connection between Ignat., Ad Magn., 5, and Acts i. 25, whilst he admits that in Justin Martyr the references become more clear and frequent (see, for a full and good estimate of the references to Ignatius and Polycarp, Headlam, "Acts," Hastings' B.D., i.,
in relation to Ps. lxxxviii.
p.

26).

But it is most important to observe that Wendt fully recognises the influence of the Canonical Acts upon the Apocryphal Acts of the second century, although he points out that of this literature we
only possess a small portion, and he expects great things from the recently discovered fragments of the Acta Pauli of the middle of

38
the second century;
cf.

INTRODUCTION
Acta Pauli
et

Theclce (apparently a part of

the Acta Pauli), which are frequently dependent upon our Acts for their notices of persons and places, and also Acta Petri dependent

again upon our Acts, as in the notice of the meeting of Peter and Simon Magus, cf. Zockler, Apostelgeschichte, p, 159, and Harnack,
i., pp. 498 and 554 (although Harnack places the Acta Petri as the middle of the third century, whilst Zahn takes 170 as as late From other writings and documents of the the terminus ad quern).

Chron.,

second century the testimony to our book is clear, cf. Epist. ad Diognetum, 3, cf. Acts xvii. 24 the Epistle of Vienne and Lyons, iv. cf. Acts vii. 59 ff. (Euseb., H.E., v., 2; Didache, iv. 8, Acts 32), and two other references to St. Paul's address at Athens, in Tatian, Orat. ad Grac, 4, and Athenagoras, Legat., 13 (Wendt) so too in (cf. possibly Dionysius of Corinth, Euseb., H.E., iv., 23) Martyr, references to the book are found in Apol., i. and ii., Justin and Dial, cum Tryph., cf, e.g., Acts i. 8, 9, ii. 2, Apol., i., 50; Acts xvii. 23, Apol., ii., 10; Acts xxvi. 22 f., Dial., 36 (Wendt, Zockler,
;
;

Headlam) and not only so, but it is definitely assigned to St. Luke and treated as Scripture in the Muratorian Fragment, /. 34 cf. Iren., Adv. Hcer., iii., 14, 15, Tertull., C. Marcion., v., 2 De Jejun., 10 Clem. Alex., Strom., v., 12. Moreover, we must not lose sight of the fact that "all the evidence which testifies to the authorship of the third Gospel is available also for Acts, and conversely, and that the early testimony in favour of St. Luke as the author of the third Gospel is absolutely unbroken and undisputed for nearly eighteen centuries," Lightfoot, u. s., p. 30; Plummer, St. Luke,
;

pp. xiv., xvi.

Space forbids us to enter into the many vexed questions which surround the chronology of Acts, but an attempt is made to discuss some of them in the pages of the commentary. A glance at the
various tables given us in
St. Paul,
ii.,

Meyer-Wendt

(1888), p. 31, or in Farrar's

p. 624, is

enough

in itself to

show us the number and

But fresh interest has been complexity of the problems raised. aroused not only by Professor Ramsay, but by the recent return of Harnack and O. Holtzmann (cf. also McGiffert, Apostolic Age,
p.

359 Blass, Proleg., p. 22) to the earlier chronology of Eusebius eutestamentliche (although O. Holtzmann does not mention him, AcZeitgeschichte, pp. 128, 132), formerly advocated by Bengel. cording to Eusebius the recall of Felix must be dated between
;

October 55 and 56.

in

the

summer

of 56, since Paul

after the arrival of

Harnack places the entry of Festus upon office embarks for Rome some few months Festus in the autumn, Chron., i., p. 237. The

INTRODUCTION
Apostle would thus arrive in
release follows in 59.

39

Rome

in

the spring of 57, and his

(O.

Holtzmann from other data places the

arrival of Festus in Palestine in the

summer

of 55, and both he and

McGiffert place Paul's arrival in

56-58.)

Rome

in 56,

and

his

imprisonment

This chronology has been severely criticised by Wendt, Apostelgeschichte, p. 57 (1899),

and

it

fails

to

commend

itself

to

Ramsay,

Expositor, March, 1897, as also

ii.,

more

recently to Zahn, Einleitung

It has been objected to it, inter alia, that its supporters, events Harnack and O. Holtzmann, place the conversion of Paul so soon after the death of our Lord that it is doubtful
p.

626.
all

or at

whether
i.-vi. (cf.

sufficient
xxvi. 10),

time

is

allowed for the events recorded in Acts

p. 133,

although Holtzmann,
in his

sees no difficulty in

placing the conversion in 29, the date of the death of Jesus, as the

events in Acts

i.-viii.

view follow quickly upon one another.

(Ramsay thinks that the but he allows two and a

great Pentecost
;

interval before Stephen's

murder was

short,

half or three years for the event after the

see notes in

nected with the martyrdom.)

version in 30,
in in
i.e.,

commentary for the difficulties conHarnack places the date of the con-

according to him, either in the year following, or

the year

of,

the death of Jesus.

On

the other hand the chronology

question allows some considerable time for Paul's release from

by Harnack and Spitta, as by Renan), and for his subsequent journeys east and west, if Mr. Turner, "Chronology," Hastings' B.D., i., 420, is right in placing the death of both Peter and Paul in 64-65 (Harnack placing the death of St. Paul in 64 and of St. Peter in 67, Eusebius, however (so Blass), from whom Harnack here departs, placing the former event in 67
his first captivity (a release admitted
earlier
(68)).

The

received chronology, making 60, 61 the date for the arrival

,

of Festus in Judaea, allows but

St.

Paul's
in 64.

first

was

between the close of imprisonment and his death, if his martyrdom The difficulty is met by Mr. Turner, u. s., p. 421, by
little

interval

assigning 58

(Ramsay

59) as the

precise

year for the accession

of Festus to office, placing the close of the Acts, after the

years' captivity in

Rome,

early in 61,

of three years between St.

two and so allowing an interval Paul's first and second imprisonment.

positively fix ,58

Unfortunately

it

must be admitted that we cannot

as the year for the event in question, and this uncertainty sadly interferes with the adoption of any precise chronology for Acts,

although on
is

all

recognised

" the

sides the importance of the date of Festus' arrival

crucial date,"

Mr. Turner
(cf.

calls

it

ail

depends
56;

upon ascertaining

it,

says Harnack

also

Wendt,

u. 5., p.


40
Page, Acts,
i.,

INTRODUCTION
xxxviii.
;

Zahn, Einleitung,

ii.,

p.

639; Lightfoot, B.D. 2

42).
If

we adopt Mr. Turner's

date for Festus

date intermediate

between the earlier and later dates assigned above and work back, we get 56 as the date for St. Paul's arrest in Jerusalem and imprisonment
in

Caesarea, 55 for his

leaving

Ephesus, 52 for the

p.

commencement

of his third missionary journey (for he stayed at

310,

Ephesus considerably over two years; Lewin, Fasti Sacri,

says three), 50 for his reaching Corinth (late in the year), where he

sojourned eighteen months, 49 for Council at Jerusalem and second

missionary journey.

But

if

we

identify the Council at Jerusalem,

Acts

xv.,

with the second

visit

visit to

Jerusalem according to Gal.

ii.

1,

but the third

interval

according to Acts, the question arises as to whether

i.

the notices in

18 and ii. 1 involve seventeen years as an Gal. between the Conversion and the Council (with Lightfoot, Harnack, Zahn), or whether the fourteen years, Gal. ii. 1, should be reckoned from the Conversion, i.e., eleven years from the first visit of St. Paul to Jerusalem, including the three in the fourteen (with Ramsay, Turner, McGiffert). 1 Against the former view Mr. Turner urges the objection that in this case the first visit to Jerusalem would be carried back to 35-36, whereas in all probability Aretas was not ethnarch of Damascus see commentary), and he until 37 (2 Cor. xi. 32, Acts ix. 25, 26 therefore includes the three years in the fourteen, and thus gets 35-36 for the conversion, and 38 (under Aretas) for the first visit. As Mr. Turner places the Crucifixion 29 a.d., his scheme is thus free from the objection referred to above as against Harnack and O. Holtzmann, since it allows some six or seven years for the events in the early chapters of Acts (see further on the whole question of chronology Mr. Turner's full and valuable article already mentioned Zahn, u. s., ii. Excursus, ii. Professor Ramsay, " Pauline Chronology," Expositor, March, 1897 Professor Bacon (Yale), " Criticism of the New Chron. of Paul," Expositor, February, 1898; Wendt, u s. (1899), p. 53 ff Biblical World, November, 1897 Mr. Vernon Bartlet's article on " Pauline Hist.
;

But Professor Ramsay, it must be remembered, identifies Gal. ii. with Acts xi. 25 (see notes in commentary), and an interval of fourteen years between St. Paul's conversion and the famine would be more probable than an interval of seventeen, which would throw the conversion back too early, and Dr. McGiffert identifies the accounts of both visits in Acts xi. and xv. the former for famine relief and the latter for the settlement of the controversy with the Judaisers with the visit mentioned in Gal. ii. 1, Apostolic Age, p. 208.
1

30,

xii.

INTRODUCTION

41

and Chron.," Expositor, October, 1899, written too late for more than a brief mention here, as also Professor Bacon's more recent contribution, Expositor, November, 1899). But although there are so many points of contact between secular history and the Acts, it seems that we must still be content with what Harnack describes as a relative rather than an absolute Chronology. We cannot say, e.g., that we can fix precisely the date
of the famine, or the edict of Claudius, or the proconsulship of
Gallio, or the reign of Aretas, to take the four events

mentioned by
i.,

Lightfoot, "Acts," B.D. 2

236,
cf. 2,2hti, u. s.,
ii.
;

i.,

p. 4,

as also by Harnack, Chron.,

p.

Excursus ii. But in this respect no blame His object was to connect attaches to St. Luke as an historian. the history of the rise and progress of the Christian Faith with the course of general imperial history around him, and if his chronological sense seems deficient to modern judgment, it was a deficiency in which he was by no means peculiar, but which he shared with his contemporaries and his age, cf. Ramsay, St. Paul, pp. 18, 23, and Was Christ born at Bethlehem ? pp. 204, 256. State of the Text. It is not too much to say that during the last fifteen years chief interest has centred around the Western text and its relative importance {cf. Blass, Studien und Kritiken, p. 86 ff., 1894; Acta Apostolorum, 1895, and Acta Apostolorum, 1896, also Evangelium secundum Lucam, 1897, both edited secundum form am
quce videtur

Romanam
its

see also Draseke, Zeitschrift filr wissen1894). 1

schaft. Theol., p. 192

ff.,

Codex D,
usually large

most important representative, contains an un-

number of variations from the received text in Acts (see for the number Zockler, Apostelgeschichte, 2nd edit., p. 165 he reckons, e.g., some 410 additions or interpolations), and it is no wonder that attempts should have been made to account for this Bornemann's endeavour some half-century ago (1848) to diversity.
;

represent

as the original text, and the omissions in the

common

text as due to the negligence or ignorance of copyists, found no

acceptance, and whilst in one sense Blass

may be said to have returned to the position of Bornemann, he has nevertheless found his predecessor's solution totally inadequate, Philology of the Gospels,
p.

105.

(born 1657), had already suggested that

Joannes Clericus, Jean Leclerc, the Dutch philologist St. Luke had made two

1 The main division of MSS. of Acts into three groups, with references to W. H. and Blass, is well given in Old Latin Biblical Texts, iv., pp. xvii., xviii. (H. J.

White, Oxon., 1897).

42
editions of Acts,

INTRODUCTION
and
is

said by

Semler to have published

his opinion,,
;

although under an assumed name (Zahn, Einleitung, ii., p. 348 see also on the same page Zahn's interesting acknowledgment that he

was himself in 1885-6 working on much the same lines as Blass). Meanwhile Tisch., W. H., B. Weiss have sought to establish the text of Acts essentially on the basis of fc$ABC, and it was left for
fresh originality for
St.

Blass to startle the world of textual criticism by boldly claiming a Codex D. But this originality was not exclusive ;

Luke has given us two originals, first a rough copy 6, R(omana), and then a fair copy a, and A(ntiochena), for the use of the rough copy remained in Re me and became the Theophilus foundation of the Western text, copies of it having reached Syria and Egypt in the second century, while the latter abridged by Luke reached Theophilus in Antioch (so Blass), and was thence propain Blass,
;

gated

in

the East. 1

But Codex D is by no means the sole witness, although a very text. He derivesweighty one, upon which Blass depends for his help from Codex E (Laudianus), from the minuscule 137 (M) in Milan, especially for the last chapters in which D is deficient, and from the Philoxin some passages also from Codex Ephraem, C
;

enian

Syriac version with

(unfortunately

the marginal annotations of Syriac text as

Thomas
for

Harkel

we have no Old

the

Gospels), the Sahidic version, the Latin text in D, d, and E, e, the Fleury palimpsest (Samuel Berger, 1889), Flor. in Blass; the socalled
in Blass;

"Gigas" Latin version in Stockholm (Belsheim, 1879), Gig. the Codex Parisinus, 321 (S. Berger, 1895), Par. in Blass;

a Latin version of the N.T., fifteenth century, in Wernigerode r Wernig., w., in Blass, and a Latin version of the thirteenth century,
"in linguam provincial Gallicae Romanae facta," Prov. in Blass. 2 In addition to these MSS. and versions Blass also appeals to the
*

On

third Gospel see Philology of the Gospels, p. 103.

the difference between the circulation of the two copies in the case of the In England Bishop Lightfoot had

previously conjectured that the Evangelist might himself have issued two separate For editions of both Gospel and Acts, On a Fresh Revision of the N.T., p. 29.
similar instances of the issue of a double edition in classical

and other

literature see

Draseke, u.
p. 32.
2

s.,

p.

194

Zockler, Greifswalder Studien, p. 132, and Blass, Proleg.,

To

these

may

be added fragments of an old Latin translation of Acts in the

de prophetis et prophetiis containing six passages, notably Acts xi. 27, 28, in agreement with Codex D, cf. Miscellanea Cassinese, 1897, and Harnack, TheoU Literaturzeitung, p. 171, No. 6, 1898 the Greek Codex Athous, derived according

Anonymi

to Blass, Philology of the Gospels, p. 250,

and taken

into

from an old and very valuable original, some account by Hilgenfeld, Acta Apostolorum, p. ix. (1899), and cfi

INTRODUCTION
text

43
;

employed by Irenaeus, which contains many resemblances to D shows the same peculiarity; to the Augustine, especially in his treatises against the Manitext of St. cheans, containing Acts i.-ii. 13, x. 13, 15, parts which are not found cf. also Tertullian, whose text, although it in the Fleury palimpsest contains few quotations from Acts, resembles that of Irenaeus (add to these the work De promissionibus et prcsdicationibus Dei, referred, but wrongly, to Prosper, Prom, in Blass and the Contra Varimadum of Vigilius, Vigil, in Blass works not valued so highly by Hilgenfeld in his list of authorities for the Western text, Acta
to the text of St. Cyprian, which
:

Apostolorum,

p.

xiii.,

1899).

By

these aids Blass constructs his

is wanting, viz., from viii. 29, p text, even for those portions where from xxi. 2, mj3aiT6s to ver. 10, diro ttjs ; irpocreXOe to x. 14, c^ayo^
;

xxii. 10, S>v

T^raKToi to ver. 20, oweuSoxwK,

and from

xxii. 29, oi

piKkovres

to the end of the book, and his aim is to restore the Western text as it existed about the time of Cyprian, cf. Evangelium secundum

Lucam, p. xxxi. The merit of his work in showing how widespread and interesting was the Western form of text is acknowledged even by those who do not accept his conclusions, see, e.g., Wendt, Apostelgeschichte (1899), p. 46, and Bousset, Theol. Rundschau, p. 413, 1898,
although

both object that Blass does not rightly estimate his

different witnesses.

But Blass is able to refer in support of his use of some of the mentioned to the important investigation of Dr. P. Corssen in his Der Cyprianische Text der Acta Apostolorum, 26 pp., 1892. This Latin text carries us back at least to the middle of the third century (and earlier still according to Harris, Four Lectures, etc., p. 53 ff., who thinks that the text might be called Tertullianic equally as well as Cyprianic but see on the other hand Blass, Acta Apost., edit, m., p. xxxi.), as Corssen shows by comparing the
authorities
;

readings of

the

Fleury palimpsest (sixth century)

(2)

(1)

with
in

St.

Cyprian's quotations from Acts,

with similar quotations

the

works of

St.

Augustine referred to above,

De

Actis

cum

Felice

Manichceo and Contra epistolam Manichcei, (3) with the quotations in the work mentioned above as that of Prosper (Harris, u. s., p. 53).

common

Behind these various texts Corssen concludes that there was a Latin primitive, i.e., the Cyprian text, as he calls it., Moreover, this Cyprian text is a Western witness superior in value

Acts xv. 20, 29.

s.

Hilgenfeld also adds to the Latin versions, Codex Vindobonensis

cf. xxviii,

(probably sixth century),

J.

20,

and see Old Latin Biblical Texts,

br.

(H.

White, Oxon., 1897).

44

INTRODUCTION

even to the Greek of Codex Bezae, since it has in Corssen's opinion an internal unity and sequence wanting in the latter, although it agrees in many peculiarities with the Greek of that Codex (Harris, Salmon, Introd., p. 594). Corssen thus helps materially u. s., p. 53
;

to prove the antiquity of the

Western Latin. But Dr. Blass further acknowledges that Corssen has done most valuable service in proving the composite nature of Codex D, and
that in
it

we have

not

in its purity,

but

in

a state of frequent

mixture and conflation with a. text as the older, Corssen regards a in that

Whilst, however, Blass regards the

light,

and

as reveal-

ing the character of a later revision (Gottingische gelehrte Anzeigen, he somewhat strangely maintains pp. 433, 436, 446: 1896); in

that

the hand of a Montanist reviser at work (cf. Blass's Evang. secundum Lucam, p. xxiv. ff.), a theory formerly adopted by Professor Harris, but afterwards abandoned by him. But how far do the variations between the two forms of text justify the hypothesis of Blass that both may be referred to one

we have

strictures,

author,

as the primary, a as the secondary text

In the apparatus criticus of the following pages, in which the variations for the most part in the two texts are stated and examined, it cannot be claimed for a moment that any definite conclusion is

reached, simply because the matter is one which Certainly there are for suspension of judgment.
the

may be said to call many difficulties in

There are

way

of accepting the theory of Blass in

e.g.,

its entirety.

passages,
is

of which

it

may

be said that the more detailed form

it

the original, which was afterwards shortened, while

tained often with equal force that the shortened form

;

may be mainmay well have

been the original there are passages where a local knowledge or an exact knowledge of circumstances is shown, e.g., xii. 10, xix. 9, xx. text, 15, xxi. 1, but such passages do not prove the priority of the
are referred to the same author, the same hand if both a and which omitted in a revision could also have added, although such text in comparison instances may be cited for the originality of the with a (see notes in loco for each passage). To these may be added the famous addition in xi. 28 (see in loco), which Blass makes the starting-point for his inquiry, and to which Hilgenfeld, Zahn, Zockler, Salmon, as against Harnack and B. Weiss, attach so much importance. There are again other passages in which it may be
for

Blass

still

maintains, as against Corssen, that the language of the additions,

the Gospels, p. 113 ff

and generally in the variants of 0, is Lucan, Philology of and Evangelium secundum Lucam, p. xxvii. ff.

INTRODUCTION
maintained that
if

45
the smoothness of

is

original
it

we can understand

must always be remembered that this love 0, but not vice versa, and simplification has been urged on high authority of paraphrase as a marked characteristic of the Western readings in general, cf. W. H., p. 122 ff., and B. Weiss, Der Codex D in der ApostelgeThere are, moreover, other passages in sckichte, pp. 52, 105: 1897. which Blass seems to assimilate a and 0, although the witnesses would differentiate them, cf. v. 28, 34, xv. 33, or in which there is a manifest blunder, not only in D but in other Western witnesses,
and
although such blunders really belong to There are cases in which D text, cf. v. 31, xiii. 48, xv. 15. the otherwise testified to only by affords weighty support to readings B, e.g., xix. 8, xxi. 25, or only by N, cf. ii. 20 (Wendt).

which Blass corrects by

a,

careful consideration of the whole of the instances justifies the attachment of far greater importance to the Western text than formerly (cf, e.g., Holtzmann's review of Blass's edit. min. of

But a

Acts, Theol. Literaturzeitung, p. 350, 1897, No. 13), and goes way to break down the former prejudice against Codex Bezse

some
:

not

only is it allowed that one revising hand of the second century may be the main source of the most important readings, but that these readings may contain original elements, since they must be based

upon a text which carries us back very near to the date of the u. s., p. 52 Bousset, Theol. Rundschau, p. 414, 1898). The same tendency to attach more importance to the Western text is observable in Professor Ramsay,
composition of the book of Acts (Wendt,
;

text in Acts as

although he regards the most vivid additions of the Western for the most part nothing but a second-century commentary, and while he refuses to introduce xi. 27, 28, D, into
for

he speaks of the high value of D in that it preserves with corruptions a second-century witness to the text, and he places the home of the revision on the line of intercourse between the Syrian Antioch and Ephesus, arguing from xi. 28 that the reviser was acquainted with Antioch (Church in the Roman Empire,
his

own

text, yet

p.

151

St.

Paul,

p. 27,

and review of Professor Blass, Expositor,

1895, and

On

cf. Zockler, Greifswalder Studien, pp. 131, 140). the other hand the most thorough advocates of Dr. Blass's

,by theory support his view of the priority and originality of reference to three classes of passages : (1) those in which the later

a has abbreviated the reading of

ix.

0, cf.

iii.

1, iv. 1, 3,

24, 32,

vii.

29,

5-8, x. 23, xi. 2, xiv.

1-20, xvi.

19, xvii.

12, 15, xxi. 39, xxii.

26

which which are wanting

(2)

those

in

contains exact and specific notices of time

in a, cf. xv. 30, xvi.

11, xvii.

19, xviii. 19, xix. 9,

46
xx.
18, xxvii. 1, etc.;
(3)

INTRODUCTION
those in which exact information appears

to characterise the references of 6 to places, circumstances, persons,

cf., in

addition to passages of this character already noticed under

28,
xii.

(1), xi.

1, 10,

xvi.

35, xviii.

18, 27, xix.

14, xx.

15, xxi.

16,

xxiv. 27, xxviii. 16, 19 (see for these

Studien,

p.

134

ff.,

passages Zockler, Greifswalder and notes in apparatus criticus, and in opposition

list

to the view of Zockler Mr. Page's detailed

all

of passages in D,

of which he regards as bearing traces of being subsequent corp.

rections of the text by a second-rate hand, Classical Review,

July, 1897,

319,

and Blass's

reply, Philology of the Gospels, p. 123). 1

If an examination of these passages, which vary considerably in value and importance, and the proofs of the existence of a secondcentury Latin text convince us that the readings in |3 are not to be

hastily rejected as the glosses of a careless or blundering scribe,

it

cannot be said that we are in a position to account for the origin of the Western readings, or that a solution of the problem is yet attained. The hypothesis of Blass, tempting as it is, and simple as it is, wants verification, and the very simplicity which commends it
to
its supporters is often a sore stumbling-block to its acceptance, inasmuch as it does not seem to account for all the facts of the case. But at the present stage of the controversy it is of interest to note that the honoured name of Theodor Zahn, Einleitung, \\., 340, 1899, may be added to those who accept in the main Blass's position, amongst whom may be mentioned Nestle, Belser, Zockler, Salmon. 2

Zahn makes some

reservations,

e.g.,

with regard to xv. 29 (see in

In 1891 Professor Harris regarded the readings of Codex

carries us

(see Blass, edit,

min., p. xx.) as the result of their adaptation to the Latin version of a bilingual

MS.

back to the middle of the second century, a view which he has somewhat modified in 1894, Four Lectures, etc., p. viii., although still maintaining a certain amount of Latinisation. Schmiedel, Enc. Bibl., i., 52, 1899, recently supports Harris, and maintains that the Greek of D rests partly on retranslation from the Latin. In his later book Dr. Harris examines the theory of Dr. Chase, that the peculiarities of Codex D are due to retranslation from an old Syriac version, pp.

which

and maintains that whilst Dr. Chase's position is justified in so far that we evidence of an old Syriac text of Acts, yet his explanation of the Western variants as due to a Syriac glossator cannot be sustained, see also Zockler, . 5., p. 131, and Headlam, " Acts," Hastings' B.D.
14, 68,

possess

8 Amongst the keenest attacks upon the theory may be noted that of B. Weiss Codex D in der Apostelgeschichte, 1897 Page, Classical Review, July, 1897, and more recently, Harnack, see notes on xi. 28 and xv. 29 Schmiedel in Enc. Bibl., 50-56, 1899. Wendt's examination of the question, Apostelgeschichte (1899), pp. 43-53,

in

Harnack and Zahn

should also be carefully considered, whilst Blass has replied to the strictures of in Studien und Kritiken, i., 1900. ,

INTRODUCTION
oeo,and Harnack, Sitzungsberichte d. konigl.Preuss.Akad.
schaften zu Berlin,
xi.,

47
d.

Wissen-

upon xi. 28, and maintains the genuine Lucan character of the words used, e.g.,
1899), whilst he lays stress

dyaWiaais,
Still

<ru<rrp$iv.

more recently Hilgenfeld, Acta Apostolorum, 1899, has again, and more fully, expressed his conviction of the priority of the text (although he differs from Blass and Zahn in not referring a to the same original author 1 ), and he has reconstructed it and much on the same lines as Blass, and somewhat more boldly. References to the text adopted by Hilgenfeld will be frequently found
in

the apparatus criticus (as also to his annotations which deal

B.

largely with the criticisms of

Weiss
(1)

in his

Proleg. Hilgenfeld divides the authorities for the

Codex D). Western

In his
text as
:

against fc^ABC into various groups

Graeco-Latin

MSS.

Codex

and E;
calls

(2)

Latin versions: Flor., Gig., Par., Wernig., Prov., as

see

Blass

them,

above on

p.

42

(3)

Oriental

versions

especially the marginal readings of

Thomas Harkel
;

in the Philox:

entan Syriac

also the Sahidic version

(4)

the Fathers

especially

Irenaeus, Cyprian, Tertullian (with reference to Corssen's pamphlet,

see above)

(5)

Hilgenfeld evidently attaches

some readings even in the four great MSS. NABC. some weight (as Blass) to 137 (M),

and to Codex Athous Lauras, p. ix. (see Blass, Philology of tlie Gospels, p. 250; and further, Studien und Kritiken, i., 1900). For Literature bearing on Acts see the valuable lists in Headlam, <l Acts," Hastings' B.D., pp. 34, 35, and Wendt, Apostelgeschichte, The present writer would venture to add to the forpp. 1-4, 1899. mer: {\)Commentaries Felten, Apostelgeschichte, 1892; Knabenbauer, Actus Apostolorum (Paris, 1899), two learned and reverent works by Romanists, the latter dealing with the most recent phase of modern problems of text, chronology and sources Wendt, Apostelgeschichte (Meyer-Wendt), 1899, with a full Introduction, pp. 1-60, discussing
:
;

all

recent problems, with constant reference in the text to Professor

Ramsay's writings, and altogether indispensable for the study of Acts; Matthias, Auslegung der Apostelgeschichte, 1897, a compendium useful in some respects, based chiefly upon Wendt's earlier edition; Zockler, Apostelgeschichte, 2nd edit., 1894; to these constant reference is made. (2) Introductions : Zahn, Einleitung, ii.,

jam fere Actorum app. auctore postea breviante et emendante in chartam puram scriptum esse minime demonstravit, lima ita potitus est, ut etiam genaina et necessaria non pauca sublata sint," p. xiv.
recepto, sed hinc ab ipso

" Blassio debemus alterum Actorum app. textum non ortum ex

48

INTRODUCTION
edit.,

1899; B. Weiss, Einleitung, 3rd

1897; Julicher, Einleitung,

1894;

(3)

Special Treatises: Hilgenfeld, Acta Apostolo rum, Graece

1899; J. Weiss, Uber die Absicht und den literarischen Bethge, Die Paulinischev Charakter der Apostelgeschichte, 1897 Reden der Apostelgeschichte, 1887, a reverent and in many respects valuable treatment of the text and sources of St. Paul's addresses
et Latine,
;
;

Bishop Williams of Connecticut, Studies in Acts, 1888; Gilbert, Student's Life of St. Paul, 1899: with appendix on Churches of Galatia Luckock, Footprints of the Apostles as traced by St. Luke in the Acts, 1897; (4) Early Church History : McGiffert, Apostolic Age ; Hort, Ecclesia ; Nosgen, Geschichte d. Neut. Offenbarung, ii., 1892; E. H. Askwith, Epistle (5) Monographs on Special Points to the Galatians, 1899 (an enlargement of the Norrisian Prize Essay on The Locality of the Churches of Galatia) Vogel, Zur Charakteristik des Lukas nach Sprache und Stil, 1897 Nestle, Philologica Sacra (Bemerkungen uber die Urgestalt der Evangelien und A.G.),
;

1896, and his Einfiihrung in das Griechische N.T., 2nd edit., 1899, frequently referred to by Zahn and Dalman Blass, Philology of the
;

Lucam, 1897; KlosProbleme im Aposteltexte, 1883, and Vindicia Lucanx, 1866; termann, Hawkins, Horce Synoptical, pp. 140-158, on the Linguistic Relations between St. Luke's Gospel and Acts ; Bousset, Der Text des N.T., 1898 (Theol. Rundschau, p. 405 ff.) B. Weiss, Der Codex D, 1897, dealing with the hypothesis of Dr. Blass Harnack, Sitzungsberichte der koniglich Preussischen Akad. der Wissenschaften zu Berlin, xi. and
Gospels, and Praf. to Evangelium secundum
; ;

xvii.,
ii.,

1899

pp.

Athen " (Gesammelte Abhandlungen 528-543, 1894); see also Ramsay, various articles of great
;

Curtius, " Paulus in

value in Hastings' B.D.,

i., ii.,

" Ephesus," " Galatia," "Corinth," etc.,

and Schmiedel, "Acts," in Enc. Bibl., 1899, which appeared too late For literature connected with for more than a few references here. points, and the text and sources of Acts, see above, pp. 8, special 22, 41, and for grammatical questions and syntax see references in commentary to Simcox, Language of the N.T. ; Blass, Grammatik des N eutestamentlichen Griechisch, 1896; Viteau, Le Grec du N.T., 1893 and 1896 and to the numbers of Winer-Schmiedel, Grammatik
;

des

N eutestamentlichen
*

Sprachidioms,

now
my

in

course of publication. 1

In the preparation of the textual criticism

best thanks are due to the *?:*!

St.

and valuable help of the Rev. Harold Smith, M.A., bridge, sometime Lecturer in King's College, London.

John's College,

Cam-

nPASEIl
I. I.

ATTOSTOAftN.
irepl -n&VTwv,

TON

pev
2

irpaiTOi' Xoyoi'
'Itjctous

eiroit]CTdfjnr]k'

&

0edt|>i\,
Tjp,e'pas

ur T)paTo 6

ttoiciV tc

Kal SiSdcnceii', 2. axpi

tJs

1 so Lach., W.H., Wendt. B and also the subscription of has irpa|is irpa^is tuv airoo-ToXwv 31, 61 airoo-ToXwv. fr$ merely irpa|Ls, so Tisch. so Griesb., Meyer, whilst tuv a-yuov before ottoo-toXuv is found in subscription of EGH. Clem. Alex., Strom., v., 12, has irpagcis to>v airoo-T. Tertullian, Adv. Marc, v., 1, 2, has Acta Apostolorum. Cf. Iren., Adv. Hcer., iii., 13, 3, and also lat. title as in Clem. Alex., Adumbr., 1 Pet., v., 13, Actus Apostolorum ; sometimes simply Acta or Actus; see further Zahn, Einlcitung in das N. T., ii., 334, 388 (1899).
; ;

Grammatik,

6 fc^AE, Orig. and Blass in p. 148).

(J,

so also Weiss.

Omit. BD,

W.H.

(see Blass,

Chapter I. Ver. 1. rbv piv -irpw-rov \6yovy a reference beyond all reasonable doubt to St. Luke's Gospel. Not merely the dedication of both writings to Theophilus, but their unity of language and style is regarded by critics of all schools as convincing proof of the identity of authorship of Acts and the third Gospel see Introd. and Zockler, Greifswaldcr Studien, p. 128 (1895). In the expression irpwros X070S Ramsay finds an intimation from St. Luke's own hand that he contemplated a third book at least, otherwise we should have had irpoi-cpos Xoyosj St. Paul the Traveller, see to the same effect pp. 23, 27, 28 Zahn, Einleitung in das N. T., ii., 371 (i8gg), Rendall, Acts of the Apostles, in loco, and cf. comment, on Acts xxviii. So, too, primus is used in Latin not 31. simply as former but as first in a series, Cicero, De Invent., ii., 3. On the other hand, Blass, Grammatik des N. G., p. 34, Acta Apost., p. 16, and more recently Philology of the Gospels, p. 38, maintains that TrpoiTOS simply = irpdrepos (so also
;

irporepos by St. Luke. X^-yov: frequently used by classical writers in the sense of a narrative or history contained in a book ; see instances in Wetstein. The

passage

in

Plato,

Phado,

p.

61,

B.,

is

valuable not only for the marked contrast

between Xoyos and

pt)0os, iroieiv p.vdovs

dXX' ov Xo-yovs, but also for the use of iroieiv (Wendt). Amongst other instances of the phrase iroiiv Xo-yov cf. Galen, De

Usu

Part.,

ii.,

irepi 7rpuT(dV Ttuv

SaKTuXwv

But Ramsay, whilst pointing out instances in which St. Luke apparently uses irpwTos differently from this, p. 28 (cf. also Zahn, u. s., p. 389), admits that we cannot attain to any
Felten).
us, since

Holtzmann and

absolute certainty in the passage before no instance occurs of the use of

tov X670V. St. Chrysostom sees in the phrase a proof of the unassumSt. Luke ing character of the author does not say " The former Gospel which For the anomalous p.e'v, I preached". " solitarium," without the following Be, frequent in Luke, see Blass, Grammatik des N. G., p. 261, cf Luke viii. 5, Acts iii. 21, xxviii. 22, etc., and several times in St. Paul. p,ev occurs thus six times in the Acts without ovv on p,v ovv see ver. 6. u 6Eo<f>iXe the interjection used here simply in address, as common in Attic Greek, cf. xviii. 14, xxvii. 21, 1 Timvi. 11 without the epithet KpaTurre, as in Luke i. 3, and without S>, 0e6<j>. alone would have seemed too bold, WinerSchmiedel, p. 258. It has been suggested that the omission of the epithet tepd-nore, Luke i. 3, denotes that St. Luke's friendship had become less ceremonious, just as a similar change has been noted
eiroiT|<rap,T|v
:

VOL.

II.

: :

1
dfeXrj^OY]. 1

nPAHElS An02T0AQN
3.

i.

VTi\d(Aei'os tois dirooroXois Sid ElfcufxaTos 'Ayiou, oos eleXelaro,

ots

kou TrapeffTrjaey eauTOf wpto, ficTa to

iraOe:!'

8 1 aveXrj<j>eTi B and probably all cursives, but -XT!p.<J>eT| fr$AB*CDE, so Tisch.,W.H aveAT)<j>. Aug., Vig. read " in Weiss (see Blass, Gram., pp. 24, 55). o-xpi tjs die quo Apostolos elegit per Spiritum Sanctum," omitting aveXi)<}>. altogether, and continuing with D, Lux., Syr. Hard, mg., Sah. kou eKeXevorev KTjpvaaeiv
. .

This reading of Aug. Blass to evayyeXiov (et pracepit pradicare evangelium). adopts (so Corssen, Der Cyprianische Text der Acta Apost., p. 18, and Graefe, and therefore refers the day mentioned to Luke vi. 12, Stud, mid Krit., p. 136 (1898)) But Belser well points out that St. Luke's the day of the choice of the Apostles. Gospel (quite apart from chaps, i. and ii.) does not begin with the choice of the Twelve, but with the public appearance of the Baptist and that of Jesus Himself, and with His public teaching. Nor is there anything said, as Blass himself admits, in St. Luke's account of the choice of the Twelve, vi. 12, as to any commission given to them at that time to preach the Gospel (although in his edition of St. Luke's Gospel Blass compares Mark iii. 14, but even then the expression used, Kijpvo-o-euv to tuo/yveXiov, cannot be called Lucan, see Weiss on Codex D, p. 53). Further, D
contains aveXtj^OTi, after T)p.pa$, apparently to simplify the structure ; there is no Greek authority for its omission, and it is contained in Codex Parisinus (which in many respects approaches so closely to D), where we find it at the end of the verse assumptus est. Blass, Philology of the Gospels, p. 132 ff., contends for the reading which he had previously adopted in p% and sees in it the original draft of Luke who in a "has encumbered the clause in order to bring in the Ascension without leaving out the choice of the Apostles" (p. 136).
in the dedication of Shakespeare's

two

Earl of Southampton The cf. also Zahn, Einleitung, ii. 360. way in which the epithet KpaTio-Te is employed elsewhere in the book in addressing Roman officials, xxiii. 26, xxiv.

poems

to

the

as it were to " your Excellency " [EinThe leitung in das N. T., ii., 360, 383). instance of the address of the Epist. ad Diognetum, KpaTurrc AioYvrjTe, is alleged by Blass as an instance that the epithet is not always used in the technical sense

3, xxvi. 25,

has been thought to indicate that Theophilus held some high official post, or that he was at least of equestrian rank (Ramsay, St. Paul the Traveller, pp. 388, 389, and his inferences as to the date of Acts). Ramsay is of opinion that the name was given at baptism, and that it was used or known only among Christians, and he infers that this baptismal name is used in Acts because the book was probably written at a time when it was dangerous for a Roman of rank to be But Theorecognised as a Christian. philus was by no means uncommon as a Jewish name; cf. B. D. 2 i., p. 25, and also article "Theophilus," B. D. 1 (see also Deissmann, Bibelstudien, p. 19). The epithet KpaTiaros was peculiarly appropriated to Romans holding high office, and actually became during the second century a technical title to denote eques,

mentioned but to this Ramsay replies that if Diognetus was the friend and teacher of Marcus Aurelius, the emperor might well raise his teacher to equestrian rank Septimius Severus raised his sons'
; ;

tutor to the high dignity of the consulRamsay discusses KpaTio-Tos at ship.

length in

Was

Christ born at Bethlehem ?

(1898), pp. 65, 71, 72, as against Blass, Philology of the Gospels, p. ig. Blass

rank and from its use here Zahn maintains not only that Theophilus was a man of some social position, but that he was, when Luke wrote his gospel, not a nember of the Christian Church, since there is no instance in the first two centuries of a Christian addressing his fellow-Christians in a title corresponding
trian
;

recognises that Theophilus held a high position, and that the title in question would naturally occur in a book dedicated to a patron ; but it must be borne in mind that Blass regards Theophilus as of Greek extraction, possibly a fellow-citizen with Luke of Antioch, whilst Ramsay sees in him a citizen ot Rome and a resident in the imperial city. Theophylact asks why Luke should have cared to write to one man only and to value him so highly, and makes answer that it was because the Evangelist was a guardian of the words spoken by the Lord " It is not the will of my Father that one of these little ones should perish ". There seems no great reason to doubt that Theophilus was a real personage, and the epithet tcpo/nore, at all events in its
fully

34<xutoV, iv

IIPAEEI2 AflOSTOAQN
iroWois
TK|iTjpiois, 81' pfxepaii'

51
oirrafop.ei'os

Teao-apaxorra
4.

auTois, teal \4y(t>v ra irepl ttjs (3aai\cias tou 0eou.

1

Kal owaXi^o-

Te<r<rapaKovTa, so

B3E

1,

13,

Meyer; but TeaacpaKovTa

in
(J.

^AB*CD

61, so Tisch.,

W.H., Weiss.

omits 81a, so Blass

technical significance, is hardly consistent with any other supposition (see Sanday,

The recent Inspiration, p. 319, note). attempt to identify Theophilus with Zbckler, ApostelSeneca, referred to by geschichte, p. 163, must be dismissed as equally groundless and fanciful as the former conjecture that he was no other than Philo. irepl irdvrojv wv the use of iras (mostly after a prep., as here) followed by an attracted relative may be classed amongst the mannerisms of St. Luke (Simcox, Writers of the N. T., p. 24, where other instances are given) see also Friedrich, Das Lucasevangelium,

and John not at all, in Luke four times, and in Acts sixteen whilst the commoner |aXP l is found only once in the Gospels and twice in the Acts (Winer-Schmiedel, p. 227, and on the use of the form axpt or axpis see Grimm-Thayer, sub v.). It is seldom used in the LXX, but in 2 Mace. xiv. it occurs twice, vv. 10 and 15 cf. also Symm., 2 Kings xxi. 16 Theod., Job xxxii. 11. 81a irvevpaTOs G.710V. The older commentators, and Wendt, Holtzmann, Zockler, Hilgenfeld, amongst moderns, connect the words with
; ;

pp. 1, 2. wv: in St. Luke's Gospel and in the Acts the frequency of the attraction of the relative again specially characterises him amongst the N.T. writers, Friedrich, u. s., pp. 36 and 100. rjp|aTO often regarded as simply pleonastic, but sometimes as emphatic, to intimate that the work which Jesus began on earth He continued in heaven, or that He began the work of the Gospel and committed its continuance to His followers Zahn, u. s., p. 366 ff. In Winer's view to regard apxo-0ai as pleonastic is a mere subterfuge to avoid a difficulty, and he renders the passage " what Jesus began both to do and to teach, and continued to do until," etc (see also Grimm-Thayer, sub v.), treating it as an example of breviloquence (WinerMoulton, lxvi., 1). On the whole it is perhaps best to consider the phrase tjp|. iroieiv with Bengel (in loco) as equivalent to fecit ab initio, although no doubt there is a sense in which, with every Christian for nineteen centuries,. St. Luke would regard the whole earthly life of Jesus as a beginning, a prelude to the glory and mighty working to be revealed and perfected in the ascended Lord. The verb is of frequent use in St. Luke's writings

e\caTo, the reference to the choice of the Apostles through the Holy Ghost standing significantly at the opening of a book in which their endowment with the same divine power is so prominent. On the other hand, it is urged that there is no need to emphasise further the divine choice of the Apostles (cf. Luke vi. 13, and see below on ver. 25), but that it was important to show that the instructions to continue the work and teaching of Jesus were a divine commission (Weiss), and to emphasise from the commencement of the Acts that Jesus had given this commission to His Apostles through the same divine Spirit they received shortly

Whom

after

His Ascension (Felten).

i.

refers

Spitta (who 1-14 to his inferior source B),

(Friedrich, Zeller, Lekebusch), although Mark's Gospel it is also constantly found. In the it is often found like
in St.

LXX

7>7n

hi.,

and also

in

Apocr.

iroiciv

Te Kal 8i8a<rKEiv, " Scilicet prius fecit, deinde docuit prius docuit exemplo, deinde verbo. Unde prius non docuit, quod prius ipse non fecit" (Corn, a Lap.). Ver. 2. In Matt. axpi ^s -fip-tpas. axpt occurs once or twice, in Mark and
;

whilst he connects 81a. irvevp,. 0.7. with lvTiXd|i.vos, curiously limits the latter to the command to the Apostles to assemble themselves on the Mount of Olives (so too For other connections of the Jungst). words see Alford in loco. efeXe'Sa-ro, always in N.T. ItcX^yopai, middle (except, perhaps, in Luke ix. 35, but see R.V. and W.H.). Another verb very frequent in LXX, used constantly of a divine choice of God's choice of Israel, of Jacob, Aaron, David, the tribe of Judah, Zion, and Jerusalem. The verb is also found in the same sense in the middle voice in classical Greek. avXtip.4>0T} the verb is used of Elijah's translation' to heaven in the LXX, 2 Kings ii. 9-1 1, also in Ecclesiasticus xlviii. 9 and 1 Mace. ii. 58, and perhaps of Enoch in Ecclesiasticus xlix. 14 (A, (MTeWOtj). In addition to the present passage (cf. w. 11, 12) it is also

used in Mark xvi. 9 and 1 Tim. iii. 16 (where it probably forms part of an early
Christian

Hymn

or confession of faith)

;;

nPAEEIS AnOSTOAQN
itcfos * iraprnyYeiXci' auTOis diro 'lepocroXupoji'
jxtj
'

I.

x w P l i e<7 ^ ai dXXd
2

ircpiueceic ty^ eirayyekiav tou iraTpos,

rjf

TJKOuaaTe p.ou

5-

Tl

cursives <rvvav\x?opevos. Aug. prefixes us to o-uvaX. D, Gig., Par. 1 Sah. reads o-vvaXio-Kopevos (-o-yop. D 2 ). add u.t' avTuv, perhaps explanatory addition, Syriac (Chase), or Latin, to bring out force of trvv. retained by Blass in 0. R. V. omits pei-' avrwv so W.H., Wendt, and Weiss. 8 i\v t]Kova-are pov ; in place of this, D, Par. 2 Vulg. (Clem.), Hil., Aug. read tjv and Hilgenfeld (see also Belser), tiKoverare <j>T)<riv Sia tow o-TopaTos pov, so Blass in may be mere amplification of pov in T.R., possibly assimilated to xv. 7 (Chase). 1 Harris ascribes it to a Montanist. T)Kowa in D .
1

<ruva\iop,cvos,

some good

so 3 (see also Belser).

of our Lord's Ascension cf. also Gospel of Peter, 19, in a doubtfully orthodox sense. It is to be noted that the word is here used absolutely, as of an event with which the Apostolic Church was already familiar. On the cognate noun dvdX-r|\|/is, used only by St. Luke in N.T., and absolutely, with reference to the same event, in his Gospel,
;

expresses the technical use of the word TEKpijpiov, convincing, certain evidence. Although in a familiar passage, Wisdom v. 11, TKpi]piov and o-qpelov are used as practically synonymous, yet there is no doubt that they were technically distinguished, e.g., Arist., Rhet., i., 2, tv

ix.

51,

ed.

Psalms of Solomon, iv., 20, Ryle and James, p. 49. In the latter
see

This to pev dvo/yKatov TCicp. technical distinction, it may be observed,

o~i]pci(i>v

was

passage the word is apparently used for the first time in extant Greek literature, but its meaning is very different from its later technical use with reference to the Assumption of the Blessed see instances,
;

St. Irenaeus, i., 10, 1, ubi supra. whilst using the noun of our Lord's Ascension, is careful to say ttjv evcrapsee kov els tovs ovipavovs dvdXT|\|/iv especially Swete, The Apostles Creed, verse 11. pp. 70-72, and below on Ver. 3. 01s Kal irapeo-TTjo'ev, " he also showed himself," R.V., but margin " presented himself" (cf. ix. 41), praebuit In ix. 41 monstravit, h. 1. se, Vulg. The verb magis demonstravit (Blass). thirteen times in Acts (once is used in a quotation, iv. 26), both transitively

p. 49,

maintained by medical men, Luke may no doubt have met the word elsewhere. Thus it is used by Josephus several times, as Krenkel mentions, but he does not mention that it is also used by Thucydides, ii., 39, to say nothing of other classical writers. Galen writes to pev k TTjpTJoreus o*Tjpetov to 8e e| lvSci|(i>s TtKpijpiov, and the
strictly

although

St.

context states that rhetoricians as well as physicians had examined the distinction
p.

Hobart, Medical Language of St. Luke, The word also occurs in the 184. Proem of Dioscorides to his De Materia Medica, p. 3, which Vogel and MeyerWeiss hold that Luke imitated in the Prologue to his Gospel (but see Zahn,
Einleitung, crapaKovTa.
oxi
ii.,

384).

8i'

T|pepv rt<r-

St.

Chrysostom comments

and

intransitively.

St.

Luke

in

his

Gospel uses it three times, and as in Acts both transitively and intransitively. In this he is alone amongst the EvanIn the Epistles it is found only gelists. in St. Paul, and for the most part in a pTa to iroOeiv, "after transitive sense. post his passion," so in A. and R.V. " too sacred a passionem suam, Vulg. word to be expunged from this the only place where it occurs in the Bible," Humphry, Commentary on R.V. ; cf.

8i'

yap tl-n-e Teo"0"apaKOVTa T|pcpas, dXXa ^pepiv TO"o"apaK0VTa Ic^icTaTO ^yap

To this interpretairdXiv. tion of the genitive with Sid Blass refers,

icai d<{>io*Ta,To

iii.

18,

xvii.

TKp/r|piois

twice in Wisdom v. 11, xix. N.T. The A.V. 13, and 3 Mace. iii. 24. followed the Genevan Version by inserting the

3,

xxvi.

23.

ev

TKpi]piov

only

iroXXots here in

word

latter still retained

"infallible" (although the "tokens" instead of

"proofs").

But R.V. simply "proofs"

and endorses it, Grammatik des Neutcstamentlichen Griechisch, p. 129, following The meaning, if this the Scholiast. interpretation is adopted, would therefore be that our Lord did not remain with His disciples continuously (ov Sitjvckus, Schol.) as before, but that He appeared non perpetuo, to them from time to time But cf. also sed per intervalla, Bengel. Simcox, Language of the N.T., p. Men have seen in this period of 140. forty days, mentioned only by St. Luke in N.T., what we may reverently call But in a certain a symbolical fitness. sense the remark of Blass seems justified quod idem (numerus)Parum ad rem est
;
:


5-6.
'iwdwrjs
1

; ;

IIPAEEI2 AII02T0AQN
[iey ifiaLTTTurev

S3
rVeuu.cm

u&cm,

ufiel? 8e |3cnrn.o-0r| create iv

'Ayiw, ou ficra

iroMas Tauras

pjiepas-

6.

Oi

p,ef

ouv oweXOorrcs

1 in almost throughout la>avT]s, see W.H., Notes on Orthography, p. Iwavvijs Nestle (Expository Times, Nov., 1897, P- 93) points 166, on authority of B and D. prevails in Matt., Mk., John (vv 66, v 7), while in Luke and Acts out that in the reverse is the case (vv 3, v 48) but see also Winer-Schmiedel, p. 57.
;

Blass sees in the addition an After Tjpcpas D, Sah. insert eo>s t]s itvtt)koo-tt|s. intimate knowledge of the facts (see also Belser) cf. ii. 1, but cf. on the other hand
;

Weiss on Codex D,

p. 54.

The parallels in alias quoque occurrit. the histories of Moses and Elijah to which Holtzmann and Spitta refer are really no
parallels at all, and if it be true to say that there was nothing in contemporary Jewish ideas to suggest our Lord's Resurrection as it is represented as taking place, it is equally true to maintain that there was nothing to suggest the after sojourn of the forty days on earth as it is represented see Edersheim, Jesus as taking place 6-7rTa.vdp.evos if we the Messiah, ii., 624. could call this a frequentative verb with some scholars, it would in itself give the meaning " appearing from time to time," but it is rather a late Hellenistic present, formed from some parts of opav Blass, Gratnmatik des N. G., pp. 57, 181. But it certainly does not mean that our Lord's appearances were merely visionary. The verb is found only here in N.T., but also in 1 Kings viii. 8 and in Tobit xii. In these two passages ig (not in S.). the word cannot fairly be pressed into the service of visionary appearances. In 1 Kings the reference is to the staves of the ark which were so long that the ends were seen from the holy place before the oracle, but they were not seen from without, i.e., from the porch In Tobit it is not the or vestibule. appearance of the* angel which is represented as visionary, quite the contrary but his eating and drinking are represented
;

see Friedrich,

Das Lucasevangelium,

pp.

LXX

as being only in appearance. But even if the word could be pressed into the meaning suggested, St. Luke's view of our Lord's appearances must be judged not by one expression but by his whole conception, cf. Luke xxiv. 39-43 and Acts x. 41. That he could distinguish between visions and realities we cannot doubt see note below on xii. 12. to. irep! t^s (3acriXeias tov 0. "speaking the things concerning," R.V., not " speaking of the things," A.V., but speaking the very things, whether truths to be believed, or commands to be obeyed (Humphry, Commentary on R.V.). On St. Luke's fondne&6 for to, trcpi tuvos in his writings
:

10 and 89 (so also Zeller and Lekebusch). The exact phrase is only found in Acts, where it occurs twice (in T.R. three times) cf. xix. 8 (viii. 12), and see also xx. 25 and xxviii. (23), 31. The expression t] (3acr. tov 8., instead of twv ovpavwv ol the Hebrew Evangelist St. Matthew, is characteristic of St. Luke's writings, although it is found frequently in St. Mark and once in St. John. In St. Luke's Gospel it occurs more than thirty times, and six times in Acts (only four times in St. Matt.). Possibly the phrase was used by St ivuke as one more easily understood by Gentile readers, but the two terms v\ (3ao-. tov 8. and twv ovp. were practically synonymous in the Gospels and in Judaism in the time of our Lord (Schiirer, Jewish People, div. ii., vol. ii., p. 171 ; E. T. and Taylor, Sayings of the Jewish Fathers (second edit.), p. Edersheim, Jesus the Messiah, i., 67 267 and Dalnrnn, Die Worte Jesu, p. 76 ff.). Dr. Stanton, Jewish and Christian Messiah, p. 226, draws attention to the important fact that the preaching of the original Apostles after the Ascension is not described as that of the preaching of the kingdom of God, but that the phrase is only used of the preaching of St. Paul, and of St. Philip the associate of St. Stephen. But in view of the fact that the original Apostles heard during the Forty Days from their Master's lips to
;

Trepl

ttjs (JouriX. tov Gcov, we cannot doubt that in deed and in word they would proclaim that kingdom. On the question as to whether they conceived of the kingdom as present, or future, or both, see Wendt, Teaching of Jesus, i., 409, E. T., and Witness of the Epistles (Longmans), p. 309 ff., and on the conception of the kingdom of God in the Theology of A. Ritschl and his school see Orr, Ritschlian Theology, p. 258 ff. For the relation of the Church and the Kingdom

see also Moberly, Ministerial Priesthood, pp. 28, 36 ff., " Church," Hastings, B.D.,
p.

425

Hort, Ecclesia,

p. 5

ff.

IIPAHEI2 AII02T0AQN
eirnpwTaJi'

auTOf \eyovres, Kupi,

el

tw XP w toutw
l '

d-rroKaGicr-

TdVeis TT)f PaciXeiac

.

tw

'lo-parjX;

7. ctire

8e irpos ciutous,

Oux

ufxoii'

Ver. 4. crvvaX^opevos a str0 ng array of modern commentators renders " eating with them," following the Vulgate convescens Mis (so both A. and R.V. in It is margin, and Wycl. and Rhem.). thus rendered by Overbeck (as against De Wette), Wendt, Holtzmann, Felten,

chius, <ruvaXi.

= cruvaXi<r0is, njvax6is,

Weiss, Matthias, Knabenbauer.and Blass, who adopts the reading (Ls <ruvaX., and
regards the particle as showing that the recapitulation is continued of the events already mentioned in Luke xxiv. 42 ff. It is evidently taken in the same sense by Spitta, Feine, Jiingst. If we so translate it, we must derive it from SXs (salt), so Schol. koivwvwv dXwv, rpaire^Tis, in the sense given to the expression by Chrys., Theophyl., CEcum. In Ps. cxl. 4

o-waOpoiaOeis, and it is possible that the preceding present participles in the immediate context may help to account for the use of the same participle instead ot the aorist cvvaXurOcis. The verb is then derived from <ruv and aX^s (a), meaning lit., close, crov/ded together. Mr. Rendall
(Acts of the Apostles, p. 32) would derive it from 'AXitj (-a), a common term for a

LXX,

to

which Wendt

refers,

|at|

arvv-

reading is somewhat doubtful the word is used by Symmachus, 1 Sam. xxvi. 19) is also rendered omvaXia9w (Alius) as an equivalent of the
Svdcra) (although the

Hebrew DITT"^, FH
machus.

<rv|w|>aYoi|i,i,

Sym-

Blass gives no classical references, but points out that the word undoubtedly exists in the sense referred to in Clem. Horn., xiii., 4 (but see Grimm - Thayer, sub v.). Hilgenfeld (Zeitschrift fur wissenschaft. Theol., p. 74 (1894)) contends that the use of the word in the psalm quoted and in the passage from the Clementines refers not to the use of salt at an ordinary meal, but rather to the sacrificial and symbolical use of salt in the Old and New Testaments. Thus in the passage Clem. Horn., xiii., 4, totc avTois cruvaXiop.e6a, t6t means " after the Baptism "
cf.

popular assembly amongst Ionian and Dorian Greeks, and he supposes that the verb here implies a general gathering ot believers not limited to the Twelve but the context apparently points back to Luke xxiv. 49 to a command which was certainly given only to the Twelve. irap'rJYYeiXev, " he charged them," R.V., which not only distinguishes it from other verbs rendered " to command," but also gives the emphatic meaning which St. Luke often attaches to the word. It is characteristic of his writings, occurring four times in his Gospel and ten or eleven times in Acts, and it is very frequent in St. Paul's Epistles (Friedrich, Lekebusch). 'lcpo<roXvp.a>v a neuter plural (but cf. Matt. ii. 3 and Grimm sub v.). St. Luke most frequently uses the Jewish form twenty-seven times in his 'lepovo-aX-qp. Gospel, about forty in Acts as against the use of 'Upo<r6Xvp.a four times in his Gospel and over twenty in Acts (Friedrich, Blass retains the aspirate Lekebusch). for the Greek form but not for the Jewish,
;
:

cf.

in loco

and Grammatik des N.

;

G., pp.

also Ignatius, ad Magnes., x., dXi<rv avTai, " be ye salted in him ". Wendt takes the word quite generally as meaning that the sharing in a common meal with His disciples, as on the evening of the Resurrection, was the habitual practice of the Lord during the Forty Days ; cf. Acts x. 41 and Luke xxiv. Feine similarly holds that the 36 ff.
@t]re

but it is very doubtful whether either should have the aspirate W.H., ii., 313; Plummer's St. Luke, p. 64; Winer-Schmiedel, p. g3- Grimm points out that the Hebrew form is used in the
17, 31,

" ubi in ipso nomine tanquam sancta vis quaedam reponitur ut, Gal. iv. 25 ita in compellationibus, Matt, xxiii. 37, Luke xiii. 34 " see further sub v.

N.T.
;

'lepocr6\v|Aa.

word presupposes some such incidents as those mentioned in Luke xxiv., and that Luke had derived his information from a source which described the final
instructions to the disciples as given at

common meal. On the other hand it must be borne in mind that in classical Greek, as in Herodotus and Xenophon (Wetstein) (as also in Josephus, B. J., iii., 9, 4), o-uvaXiJa) = to assemble, cf. Hesya

not depart from Jerusalem, not only that the new law as the old should go forth from Zion and the word of the Lord from Jerusalem, Isa. ii. 3 (Felten), but that the Apostles' testimony should be delivered not to men unacquainted with the facts, but to the inhabitants of the city where Jesus had been crucified and buried. EL 8e v8vs
that they
X(opi<r0i]<rav 'UpoaoXvp.iov, teal

should

p,tj

x<opi.

it

was

fitting

tovtuv
t|

ovSev

TrtiKoXoi56Tj<rv, S-iroirTOs

ov

avder-

tcktis -inrTJplev, GEcumenius, ircptpiveiv also Theophyl.

in loco
:

; see not else-


7-8.
eori
8.

IIPAEEI2 AFfOSTOAQN
yvwcu \povous
Xi](J/6CT0
tj

55

Kcupous ou$ 6 riarrip IOcto

e**

ttj

iSia e^oucria-

aXXa
in

Su'vafuv, eireXOovros tou 'Ayi'ou nvu'p.a,Tos ecp' u>as,

i. 31. On ev with the instrumental dative see Blass, Grammatik des N. G., p. 1 14, and Grotius, in loco ; cf. the

where

N.T. (but see x. 24, D), but used Greek of awaiting a thing's happening (Dem.). The passage in LXX tt|v in which it occurs is suggestive cruTqpiav Trepifxe'vojv icvpiov, Gen. xlix. tradition On the 18 (cf. Wisd. viii. 12). that the Apostles remained in Jerusalem twelve years in obedience to a comfor mand of the Lord, and the evidence for it, see Harnack, Chronologie, i., p. 243 ff. Harnack speaks of the tradition as very old and well attested, and maintains that
in classical
:

John

Hebrew
T|p.e'pas
:

jl,

ov

ucto,

iroXXds

tovtis

quite in accordance with Acts, as the earlier journeys of the Apostles are there described as missionary excursions from which they always returned to JeruBengel notes salem. t-tjv eiraY-yeXuav the distinction between 6iri.crxveop.ai and 7rayye'X\op,ai, the former being used of promises in response to petitions, the
it is
:

of voluntary offers (Ammonius) verbi Grasci proprietas, ubi de divinis promissionibus agitur, exquisite observanda est ". It is therefore remarkable that in the Gospels the word liro/yvA.ia is never used in this technical sense of the divine promise made by God until Luke xxiv. 49, where it is used of the promise of the Holy Spirit, as here. But in Acts and in St. Paul's Epistles and in the Hebrews the word is frequent, and always of the promises made by God See Sanday and (except Acts xxiii. 21). Headlam on Romans i. 2, and Lightfoot on Gal. iii. 14, and Psalms of Solomon,
latter

not after many, *.*., after few. This use of ov with an adjective or adverb is characteristic of St. Luke, cf. Luke xv. 13, Acts xxvii. 14, in which places ov iroXvs = oXiyos as here cf. ov p.eTpia>s, Acts xx. 12 ov |j.atepav, Luke vii. 6, Acts xvii. 27 ovk acrr)p.os, Acts xxi. 39 ov\ 6 tixov, Acts xix. ii, xxviii. 2, cf. Hawkins, Hora Syn., p. 153. No doubt p,eT' ov would be more correct, but the negative is found both before and after the preposition, so in Luke xv. 13 cf. Josephus, Ant., i., 12, and xiii., 7, 1, for similar changes of allocation in the same words. to.vto.s closely connects the days referred to with the current
; ; ;
;

" quae

day;
011

cf. also Winer-Schmiedel, p. 221. p.erd iroXXds, cprjo-lv iva p.T) els d0vp.iav

ifx-rrtcruHTiv

!>pio~p.e'v(t>s

SI it<Jt,ovk elirev,

iva del eKypTjyop&criv eicScxopevoi, Theophylact, in loco. Ver. 6. the combination ot ulv ovv p.ev ovv is very frequent in Acts in all
:

occurring no less than twentyseven times; cf. Luke iii. 18. Like the simple uev it is sometimes used without Here, if 8e* is omitted 8e' in the apodosis. in ver. 7 after elirev, there is still a contrast between the question of the Apostles
parts,

and the answer of Jesus.

xii.,

(cf. vii., 9,

and

xvii., 6), ed.

" The p. 106. Father," cf. Luke xxiv. 49, is fulfilled in the baptism with the Holy Ghost, and although no doubt earlier promises of the gift of the Spirit may be included, cf. Luke xii. 11, as also the promise of the .Spirit's outpouring in Messianic times (cf. Joel ii. 28, Isaiah xliv. 3, Ezek. xxxvi. 26), yet the phraseology may be fairly said to present an undesigned coincidence with the more recent language of the Lord to the Twelve, John xiv. 16, xv. On the many points of con26, xvi. 14. nection between the opening verses of Acts and the closing verses of St. Luke's Gospel see below. Ver. 5. ev irvevpan the omission of ev bef jre v8o.ti and its insertion before irvevp,. may be meant to draw a distinction between the baptism with water and the baptism in the Spirit (R.V. margin "in"). But in Matt. iii. 11 we have the preposition ev in both parts of the verse cf.

James,

Ryle and promise of the

See especially Rendall, Acts of the Apostles, Appendix on p,ev ovv, p. 160 ff. cf. Weiss in loco. o-vveXOovTes the question has often been raised as to whether this word and p-ev ovv refer back to ver. 4, or whether a later meeting of the disciples is here For the former Hilgenfeld introduced. contends (as against Weiss) and sees no reference to any fresh meeting the disciples referred to in the civtois of ver. 4 and the vp.eis of ver. 5 had already come together. According to Holtzmann there is a reference in the words to a common meal of the Lord with His disciples already

mentioned in ver. 4, and after this final meal the question of ver. 6 is asked on the way to Bethany (Luke xxiv. 50). The words 01 |*ev ovv crvveXO. are referred by Felten to the final meeting which formed
the conclusion of the constant intercourse of ver. 3, a meeting thus specially emphasised, although in reality only one out of many, and the question which follows in ver. 6 was asked, as Felten also suppose*


56
ical
ical

nPAHEIS AII02T0AQN
eaeaOe

pu
*

u-dp-rupes If tc 'lepouo-aXrjp. icai iv irdarj rfj 'louSauj

icai

lajxapeia

fws eaxdrou

rrjs

yJS.

9.

Kai Taura ernw,

1 so Tisch., lajjiapeia, but fr^ADE lap-apia. (but Blass in p\ -euj.) -eia is given as alternative ; see also Winer-Schmiedel, p. 45.
;

W.H.

although

on w. 7 and 8), on the But there is no need to Bethany. to suppose that this was the case (as correctly objects against Jiingst so far
(see too Rendall

way

disciples may well impertectly, in the

Holtzmann), and whilst

before the Ascension,

we may

take

have shared, even if hopes of a Zacharias Simeon. Dr. Edersheim notes or a " with what wonderful sobriety " the disciples put this question to our Lord
i., p. 79) at the same time the question before us is plainly too primitive in character to have been invented by a later generation (McGiffert, Apostolic Age, p. 41). airoKaOHTTdveis airoKaBio-Tava>, a form of airoKa6i<rnf](n which is found in classical Greek and is used of the restoration of dominion as here in see also below on iii. 21 1 Mace. xv. 3 iv. 5. On the form of and Malachi the verb see W.H., ii., 162, and on its further Dalman, u. s., p. 109. force see " " Dost thou at this time restore ? R.V. ; the present tense marking their expectation that the kingdom, as they conceived it, would immediately appear an expectation enhanced by the promise of the previous verse, in which they saw the foretaste of the Messianic kingdom. Ver. 7. \povovs T K<"poi5s Blass regards the two as synonymous, and no

<rvve\9. as referring to the final

meeting

(ubi supra,

place that meeting not in Jerusalem but on the Mount of Olives. Blass sees in the word o-weX.9. an assembly of all the Apostles, cf. ver. 13 and 1 Cor. xv. 7, and adds " Aliunde supplendus locus ubi hoc fac-

we may

tum, ver.
tcdv
:

12,

Luke

xxiv. 50".

k-rtr\pdi-

imperfect, denoting that the act of

questioning is always imperfect until an answer is given (Blass, cf. iii. 3), and here perhaps indicating that the same question was put by one inquirer after another (see on the force of the tense, as noted here and elsewhere by Blass, Hcrmathena, xxi., el: this use of ei in direct pp. 228, 229). questions is frequent in Luke, Blass, Grammatik des N. G., p. 254; cf. vii. 1, xix. 2 (in Vulgate si) ; it is adopted in the LXX, and a parallel may also be found

LXX

in

the interrogative

J"l

in

Hebrew

(so
:

Blass and Viteau). ev t xp6vo> tovtu such a promise as that made in ver. 5, the fulfilment of which, according to Joel ii. 28, would mark the salvation of Messianic times, might lead the disciples to ask about the restoration of the kingdom to Israel which the same prophet had foretold, to be realised by the annihilation of the enemies of God and victory and happiness for the good. As in the days of old the yoke of Pharaoh had been broken and Israel redeemed from captivity, so would the Messiah accomplish the final

doubt it is difficult always to maintain But here xp vov s may a distinction. well be taken to mean space of time as such, the duration of the Church's history,

and

xaipox/s the critical periods in that history 6 y.\v tempos StjXoi iroioTTiTo.
.

Xpovov, xpovos he irocroTirjTa (Ammonius). A good instance of the distinction may be found in LXX Neh. x. 34 els icaipovs airo xpovuv, " at times appointed" cf. 1 Thes. v. 1. So here Weiss renders ,, zu
:

kennenZeiten undgeeigneteZeitpunkte".

redemption,

cf.

Luke

xxiv. 21,

and

set

modern Greek, whilst icaipos means xpoVos means year, so that " in both words the kernel of meaning has
In
-weather,

up again,

the destruction of the world-powers, the kingdom in Jerusalem Weber, "jfitdische Theologie, pp. 360, 361 No doubt the thoughts of the (1897). disciples still moved within the narrow circle of Jewish national hopes " totidem in hac interrogatione sunt errores quot verba," writes Calvin. But still we must remember that with these thoughts of the redemption of Israel there mingled higher thoughts of the need of repentance and righteousness for the Messianic kingdom (Psalms of Solomon, xvii., xviii. ed. Ryle and James, p. lvii.), and that the
after
;

remained unaltered
Kaipoijs
is

this in the case of changeableness, of xP vt,,v duration" (Curtius, Etym., p. no sq.) cf. also Trench, N. T. Synonyms, ii., p. 27 ff. Kennedy, Sources of N. TV Greek, p. 153; and Grimm-Thayer, sub' v. Kcupds. either as eov<ria, authority, R.V. delegated or unrestrained, the liberty of doing as one pleases (e|eo-Tt) Svvapis, power, natural ability, inherent power, residing in a thing by virtue of its nature, or, which a person or thing exerts or puts forth so Svvapis is ascribed to Christ, now in one sense, now in another, so also
;
;

"; :
;

io.

nPAHEIS AnOSTOAQN
auTwc
auTcii'.
1

57
diro
tui'

GXcttoitcji'
6<f>0a\fAoiy
1

eiTiqp0Tj,

Kal
u>s

vefyekit)

uTTeXajSev

auTov

IO.
.

Kal

dTeei^oires r\<rav els Toy oupayoV,

For T.R. Kai TODTa . . o<j>8. avTwv D, Sah., Aug., with var. icai ravra eiirovTos ovtov v<|>. vireX. avrov Kai aTrt)pOT| air' avTuv. Chase explains from Syriac, but itai Omission of (3\eir. mtov and aTrijp. k.t.X. may be an assimilation to Matt. ix. 15. airo twv o(j>0a\. in Western texts curious may to some extent support Blass's view Vulg. and Flor. retain both omissions. or may have been intentional omissions. Weiss regards the whole in D as secondary; Hilgenfeld follows D.
;

to the

Holy
iv. 14,

Luke
iv.

Spirit as in ver. 8 ; cf. x. 38, Rom. xv. 13 ; Bengel, Luke

Ver. 9. different,
to

irjp8T|

the

and

lirr|p0T)

word in ver. 2 is seems not merely

first

36,
v.

and Grimm-Thayer, Synonyms.

8vvap.is.

denote our Lord's

leaving the

Sub

eo-ecrOe (lov uapTvpes. " my Ver. 8. witnesses," R.V., reading p.ow instead of p,oi, not only witnesses to the facts of

their Lord's

life, cf.

i.

His witnesses, His by a

relationship
o-aXtjp.
;

22, x. 39, but also direct personal

ground (as Weiss, Overbeck), but also to be more in accordance with the calm and grandeur of the event than airT)p0T) this latter word would rather denote a taking away by violence. Kal ve^eXi]

Luke
:

of a testimony to the facts.

k.t.X.
St.

xxiv. 48 simply speaks ev re 'lepov-

Luke on other occa-

sions, as he^e, distinguishes Jerusalem as a district separate from all the rest of Judaea
(cf. Luke v. 17, Acts x. 39), a proof of intimate acquaintance with the Rabbinical phraseology of the time, according to Edersheim, Sketches of Jewish Social Life, pp. 17, 73. In this verse, see Introduction, the keynote is struck of the contents of the whole book, and the great divisions of the Acts are marked, see, e.g., Blass, p. Jerusalem, i.-vii. 12 in Prologue to Acts xii., ig Samaria, viii. and J udaea, ix., 32 if it appears somewhat strained to see in St. Paul's preaching in Rome a witness to " the utmost parts of the earth," it is noteworthy that in Psalms of Solomon, viii., 16, we read of Pompey that he came the air' itrxdrav ttjs VHS, i.e., Rome same phrase as in Acts i. 8. This verse affords a good illustration of the subjective element which characterises the partition theories of Spitta, Jungst, Clemen and Spitta would omit the whole others. and B, and verse from his sources considers it as an interpolation by the author of Acts; but, as Hilgenfeld points out, the verse is entirely in its place, and it forms the best answer to the " particu-

larism " of the disciples, from which their question in ver. 6 shows that they were not yet free. Feine would omit the

words

iayvrov ttjs yy\9 because I(i>9 nothing in the conduct of the early Church, as it is described to us in the Jewish-Christian source, Acts i. -xii., points to any knowledge of such a commission from the Risen Christ. Jungst disagrees with both Spitta and Feine, and thinks
that the

hand of the redactor

little

is

visible in

prominence given to the

Samaria.

the cloud is here, as elsewhere, the symbol of the divine glory, and it was also as St. Chrysostom called it : to In 6xT)p.a to (3ao-iXiKOv cf. Ps. civ. 3. 1 Tim. iii. 16 we read that our Lord was " in glory," R.V. received up Iv 8o|tj, Ver. 10. o.tviovts rjo-av this periphrasis of rjv or rjo-av with a present or perfect participle is very frequently found in St. Luke's writings (Friedrich, pp. 12 and 89, and compare the list in The verb Simcox, u. s., pp. 130-134). is peculiar to St. Luke and St. Paul, and is found ten times in Acts, twice in St. Luke's Gospel, and twice in 2 Cor. it denotes a fixed, steadfast, protracted gaze " and while they were looking steadfastly into heaven as he went," R.V., thus expressing more clearly the longing gaze of the disciples watching the Lord as He was going (7ropvop.evov oaitov, the present participle denoting that the cloud was still visible for a considerable time), as if carrying their eyes and hearts with Him " Ipse enim est amor noster to heaven ubi autem amor, ibi est oculus et cor The word is also (Corn, a Lapide). Esdr. vi. 28 and 3 found in 1 Mace. ii. 26 (cf. Aquila, Job vii. 8), and also in Josephus, B. J., v., 12, 3, and Polybius. Ramsay, St. Paul, 38, 39, gives a most valuable account of the use of the word in St. Luke, and concludes that the action implied by it is quite inconsistent with weakness of vision, and that the theory which makes Paul a permanent sufferer in the eyes, as if he could not distinctly see the persons near him, is hopelessly at variance with St. Luke cf. too the meaning of the word as used by St. Paul himself in 2 Cor. iii. 7,13, where not weak but strong sight is implied in the word. The verb thus common in St. Luke is frequently employed by medical writers
vire'Xape
: ;
: ;

LXX

:;

nPAHEIS AITOSTOAQN
iropeuojxeVou auTOu, ica! ISou uvhpes 8uo TrapcioTrJKeio-ai'
ea0TJ-i
l

I;

aurois eV
e<rrY)KaT
a<t>

Xcuktj, 2
ets

II.

ot

Kal

clitov,
;

"AcSpes

TaXiXaioi, ti
6

Lip\ciroi'Ts
iiu.Qu'

tcv oupayoe

outos 6

'ItjctoGs

ayaXTjepfieis

is

toc oiipavoV, outcus eXeucreTai, ov

Toy oupaf6V.
read

Tpanw

eOedo-acrGe auTOK

iropeuop.ei'Oi' eis

12. totc uireo-rpevj/av' els McpouaaXrjp.

jrapKrT'qKi(rav
e<rdr\Ti Xeviqi

W.H.

irapio-.,

but see also Winer-Schmiedel, p. ioo.

;

Syr. Hard., Aeth., Orig.-int., Chrys., so Hilgenfeld but in R.V. <rQi)(re<ri Xevitais fc^ABC and good cursives, Vulg., Syr. Pesh.. Arm. Sah. Boh., Tisch., W.H., Weiss; so also Blass in p.
2

C 3 DE

denote a peculiar fixed look (Zahn) so dressed by angels to men it may denote the Luke xxii. 56, where it is used for the earnestness of the address (Nosgen). St. servant-maid's earnest gaze at St. Peter, Chrysostom saw in the salutation a wish a gaze not mentioned at all by St. to gain the confidence of the disciples Matthew, and expressed by a different " Else, why needed they to be told of " Hobart, their country who knew it well enough ? word in St. Mark xiv. 67 Medical Language of St. Luke, p. 76. Calvin also rejects the notion that the In LXX, as above, it is employed in a angels meant to blame the slowness and secondary sense, but by Aquila, u. s., in dulness of apprehension of Galilaeans. At the same time the word TaX. seems its primary meaning of gazing, beholding. Kal ISov koI at the commencement of to remind us that things which are dethe apodosis is explained as Hebraistic, spised (John vii. 52) hath God chosen. but instances are not wanting in classical Ex Galilaa nunquam vel certe raro fuerat Greek; cf. Blass, Grammatik des N. G., propheta ; at otnnes Apostoli (Bengel) see ovtos 6 Mt]o-ovs if the also below. p. 257, and see also Simcox, ubi supra, For the formula koi ISov cf. mention of their northern home had rep. 160 ff. minded the disciples of their early choice the Hebrew HSiT), and on St. Luke's by Christ and of all that He had been to employment of it in sudden interpositions, them, the personal name Jesus would The use of assure them that their master would still see Hort, Ecclesia, p. 179. be a human Friend and divine Saviour icai (which in the most Hebraic books of the N.T. is employed much more exten- Hie jfesus: qui vobis fuit eritque semper Jesus, id est, Salvator (Corn, a Lap.). sively than in classical Greek) is most iropvopevov on the frequency of the frequent in Luke, who also uses more frequently than other writers the formula verb in St. Luke as compared with other N.T. writers, often used to give effect icat ISov to introduce an apodosis; cf irapeurrn- and vividness to the scene, both FrieFriedrich, ubi supra, p. 33. in the appearance of drich and Zeller remark; St. Peter uses Kcio-av ovtois angels which St. Luke often narrates the same word of our Lord's Ascension, As at the Birth of Christ, 1 Peter iii. 22. there is a striking similarity between the so too at His Ascension the angels' mesphraseology of his Gospel and the Acts sage was received obediently and joyfully, cf. with the present passage Acts x. 30, The de- for only thus can we explain Luke xxiv. 52. xii. 7, and Luke xxiv. 4, ii. 9. Ver. 12. totc frequent in Acts and scription in the angels' disappearances is not so similar, cf. Acts x. 7 and Luke ii. in St. Luke's Gospel, but most frequent in St. Matthew; on its use see Grimm15, but it must be remembered that there Thayer, and Blass, Gramm. des N. G., is only one other passage in which the a word characdeparture of the angels is mentioned, p. 270. vireo"Tpe\|/av Rev. xvi. 2 Friedrich, ubi supra, pp. 45, teristic of Luke both in his Gospel and in the former over in Acts, occurring 52, and Zeller, Acts ii., p. 224 (E. T.). For the verb cf Luke i. 19, xix. 24, Acts twenty times, in the latter ten or eleven
to
in
; ;

Iv 2, 4, and especially xxvii. 23. in R.V. in the plural, see Io-9tjti Xevxfj
xxiii.
:

times.

notes and also Deissmann, Neue Bibelstudien, p. 90. Ver. 11. avSpes Ta\. the avSpes in similar expressions is often indicative of respect as in classical Greek, but as adcritical
:

in three places elsewhere, the Gospels, but see Mark xiv. 40 (Moulton and Geden, sub v.) ; On the Friedrich, ubi supra, p. 8. Ascension see additional note at end of chapter. tov kcX. 'EXaiuvos ubi capitis Although et vinctus fuerat. Wetstein..

Only

not at

all in

II I J.
diro

I1PAHEI2

AnOSTOAQN

59

opous tou KaXoujieVou 'EXaiawos, o ianv lyyus 'lepouaaX^fi,

cra(3pdTou eyov 6&6V.

13. Kal oTe t<rf]X9of, afeprjcrav eis to uirepwoy ou r\<rav KaTafieforres, o Te rierpos Kal MaKwfios Kal 'iwdi'^Yjs
l

Kal 'AfSpe'as,

<t>iXi.Tnros

1 laicu>f3os Kai laiavvT]?, so E, Syr. Hard., Arm. Zoh., Chrys., Theodrt. inverse order in J^ABCD 61, Vulg. and good versions, so Tisch., W.H., R.V.,

but

in

Wendt.

Weiss.
that our Lord led His disciples ews irpbs St. Matthew and St. Mark both speak Br\Qaviav, xxiv. 50, a village which was of the Mount of Olives they do not say tov KaX. (neither is the formula found in more than double a sabbath day's journey, fifteen furlongs from Jerusalem. It is therefore probable But if John viii. 1). the words in St. Luke, /. c, mean "over that St. Luke speaks as he does as one who was a stranger to Jerusalem, or, against Bethany," Iws irpds (so Feine, Blass, Eine vorkanonische Uberlieferung des as writing to one who was so. ubi supra, pp. 32, 84, contends that Lucas, p. 79, and Nosgen, Apostel'EXaiwvos ought to give place to IXaiwv, geschichte, p. 80; see also Rendall, Acts, which he also reads in Luke xix. 2g, xxi. p. 171 Blass omits lus and reads only 37 (W.H. 'EXaiiv, and in Luke xix. 37, irpos and remarks neque vero irpds est xxii. 39, rdv 'EXaiwv, in each case as els cf. also Belser, Theologische Quargenitive of eXcua), the former word being talschrift, i., 79 (1895)), tne difficulty is found only here and in Josephus, Ant., surmounted, for St. Luke does not fix the vii., g, 2. But it is found in all the MSS. exact spot of the Ascension, and he elsewhere uses the Mount of Olives, Luke in this passage, although /also D. cum Blass would thus get xxi. 37, as the equivalent of the Bethany cat., says Blass. rid of the difficulty of regarding 'EXaiuv of Matthew (xxi. 17) and Mark (xi. 1). Nor is it likely that our Lord would lead as if used in Luke xix. 29, xxi. 37 as an His disciples into a village for the event indeclinable noun, whilst here he would exchange its genitive for cXaiuiv. Deiss- of His Ascension. It should be rememmann, however, is not inclined to set bered that Lightfoot, Hor. Heb., says aside the consensus of authoritities for that " the Ascension was from the place 'EXaiuvos, and he regards IXaiwv in the where that tract of the Mount of Olives two passages above as a lax use of the ceased to be called Bethphage and began The recent nominative case. As the genitive of to be called Bethany". IXaiuv it would correspond to the Latin attempt of Rud. Hoffmann to refer the Ascension to a "Galilee" in the Mount Olivetum (so Vulgate), an olive-orchard of Olives rests upon a tradition which cf. iaireXos and dpireXuv in N.T., the termination wv in derivative nouns in- cannot be regarded as reliable (see the Galilaa auf dem Oelberg, Leipzig, 1896), dicating a place set with trees of kind designated by the primitive. For although he can quote Resch as in agreeinstances cf. Grimm-Thayer, sub 'EXaiwv, ment with him, p. 14. On Hoffmann'sbut see on the other hand Deissmann, pamphlet see also Expositor (5th series), Neue Bibelstudien, p. 36 ff. With regard p. 119 (1897), and Theologisches LiteraThis mention turblatt, No. 27 (1897). to the parallel between our verse and Josephus, Ant., vii., 9, 2, it is evident that even of the distance is quite characteristic of it may also have been introSt. Luke if St. Luke had read Josephus he was not dependent upon him, for he says here duced here for the benefit of his Gentile tov KaX. just as in his Gospel he had readers; Page, Acts, in loco, and cf. Ramsay's remarks, Was Christ born at written to KaX., probably giving one or more popular names by which the place Bethlehem? pp. 55, 56. Ver. 13. to virepJiov " the upper chamwas known ; Gloel, Galaterbrief, p. 65 ber," R.V., as of some well-known place, (see also on the word W.H., ii., Appendix, Plummer, St. Luke, p. 445 and but there is no positive evidence to identify p. 165 Winer-Schmiedel, p. 93). o-a(J(3a.TOv e\ov it with the room of the Last Supper, al6S6v, not direxov the distance is repre- though here and in Mark xiv. 15, as also in sented as something which the mountain Luke xxii. 12, the Vulgate has ccenaculum. Amongst recent writers Hilgenfeld and has, Meyer-Wendt cf. Luke xxiv. 13. There is no real discrepancy between this Feine see in this definite mention of a room and the statement of St. Luke's Gospel well known to the readers a reference to

6o

I1PAHEI2

AnOSTOAQN
2

Kal wads, Ba.p0oXojj.aios *al MaTOaios, 1 'ldKG)|3os 'AX<J>aiou

*al

Iiuwy 6 ZtjXwti^s, *al 'louSas

'laKoij3ou.

14.

outoi irdvTes r\<rav

1 MaT0aios AB 3 CE, Boh. Ma98aios ^B*D, Sah. so Tisch., W.H., Weiss; see Winer-Schmiedel, pp. 60, 61. For lax. AX^xxiov D, Sah. read Io,k. o tov AX<j>., may be assimilation to Matt. x. 3 and Mc. iii. 18 (not Lc.) Chase explains by Syriac idiom retained by Blass in 6.
;

2 61, and others, Vulg., Sah., Kot tt) Serjo-ei C 3 Chrys. Omitted by Boh., Arm., Aeth., Chrys. so Tisch., W.H., R.V., Wendt, Weiss, Hilgenfeld. <rvv -ywaigiv, D adds koi tckvois, so Hilgenfeld, but rejected by Blass ("male D "), for which see criticism of Weiss, Codex D, p. 54 probably occasioned by mention of Mapi<j. J^ACD, Boh., Chrys. ovtoi iravTts omit. Aug., Cypr. the women, cf. xxi. 5.
, ; ;

^ABC*DE

the author's first book, Luke xxii. 11, 12. But the word used in St. Mark and in St. Luke's Gospel is different from that in the passage before us dvd-yaiov, but here iircpwov. If we identify the former with the KaraXvp-a, Luke xxii. 11, it would denote rather the guest-chamber used for meals than the upper room or loft set apart for retirement or prayer,

alos, as in

Matthew and Mark, but a

;

ZiiXcdTTJs, cf. Luke vi. 15 (2) instead ol Thaddaeus (or Lebbasus) we have "Judas

James," cf. Luke vi. 16. 'lovSas MaKupov, "the son of James," R.V. (so too above MaKto^os 'AX<J>aiov, " James the son of Alphasus"), placing the words "or, brother, see Jude i.," in the margin,
of so too in Luke vi. 16. The rendering of the words as Jude the brother of James was probably caused by Jude i., and it is difficult to believe, as Nosgen argues (see
also Winer-Schmiedel, p. 262), that in the same list and in such close prox-

although sometimes used for supper or Both words for assemblies (virepuiov). are found in classical Greek, but only the
latter in the

LXX, where

it

is

frequent.

In the N.T. it is used by St. Luke alone, Holtzmann, followand only in Acts. ing Lightfoot and Schottgen, considers that an upper room in the Temple is meant, but this would be scarcely probable under the circumstances, and a meeting in a private house, ii. 46, iv. 23, in a o Te n. v. 42, is far more likely. series of nouns embraced under one category only the first may have the article, Winer-Schmiedel, pp. 154-157. In comparing this list of the Apostles with that given by the Synoptists we notice that whilst St. Peter stands at the head in the four lists, those three are placed in the first group who out of the whole band are prominent in the Acts as also in the Gospels, viz., Peter, John, and James all the Synoptists, however, place St. James as the elder brother before St. John. In St. Luke's first list, as in St. Matthew's list, the brothers Peter and Andrew stand first, followed by another pair of brothers James and John but in

imity these two meanings "the son of" and "the brother of" should occur for the genitive, although no doubt it is possible grammatically see Nosgen and Wendt, in loco. On the other hand, see Felten, note, p. 66. But Winer, to whom the latter refers, is by no means positive, and only expresses the opinion that &8e\4>6s is perhaps to be supplied here and in Luke vi. 16 if the same Apostle is
;

referred to in
p. 238).

latter is

Jude i. (Winer-Moulton, But the identification with the very improbable, as he was most
James, known as

likely the brother of

"the Lord's brother" (see Plummer on Luke, vi., 16, and Salmon, Introduction to N. T., pp. 473, 474, fifth edit.). It is also
noteworthy that
;

St.

Luke uses
cf.

dSeXcfxSs

where he means " brother,"

Acts Andrew gives place, as we might expect, to the three Apostles who had been admitted to the closest intimacy with Jesus during His earthly life, and St. John as St. Peter's constant companion in the Gospel narrative makes a pair with him. The list in Acts agrees with that given by St. Luke in his Gospel in two particulars (see Friedrich, ubi supra, p. 50, and so too Zeller) (1) Simon the Zealot is called not 6 Kavav:

Acts xii. 2. Blass, 1, vi. 14 des N. G., gives the same reference to Alcipkr., ii., 2, as Winer, Tip.oKpdr]s o MijTpoSwpov, sc. aSeXcjxfe, but at the same time he declines to commit himself as to the passage in Acts and Luke vi.

Luke iii. Grammatik

The

list, it has been thought, is given here again by St. Luke to show the recovery of the Apostolic band from their so St. Chrysostom denial and flight remarks that Luke did well to mention the disciples, for since one had betrayed Christ and another had been unbelieving, he hereby shows that, except the first, all were preserved (so to the same efiect

:;

61
Serjo-ei,
<riiv

14-

ITPAHEI2
opoOupaoof
1

AnOSTOAQN
irpo o-euxt)
teal
ttj

irpoaKapTepoGi'Tcs

Ttj

Yuvai|l Kal Mapia

1 Mapiap Weiss the

ttj fXTjTpl

tou

'Itjctou,

Kal

ow tois

&8e\(pois auToO.
;

(some very good cursives), Sah., Aeth., Chrys. so Tisch., W.H., be put always for the Virgin, but here evidence seems equally divided (see Winer-Schmiedel, pp. go, 91).

BE

latter is said to

CEcumenius, in loco). There may also have been the desire of the author to intimate that although only the works of a few on the list would be chronicled, yet all alike were witnesses to Christ and workers for Him (Lumby).
Ver. 14.
icai rjo-av

irpocrKapTepovvTes

on the construction see ver. 10. In N.T. found only in St. Luke and St. Paul most (except once in St. Mark iii. 9) frequently with the dative of the thing, of continuing steadfast in prayer cf. vi. 4, Rom. xii. 12, Col. iv. 2, and cf. also ii. 42 or ii. 46 of continuing all the time in (ev) a place; in Acts viii. 13, x. 7, it is used with the dative of the person, and It is found in Rom. xiii. 6 with eis ti. in Josephus with the dative of the thing,
; ;

Ant., v., 2, 6, and in Polybius, who also uses it with the dative of the person. In it is found in Numbers xiii. 21 and in Susannah ver. 6, Theod., also in Tobit v. 8, 6po0vpaS6v, a favourite word of St S. Luke Lucaz in Actis in deliciis est (Blass) used ten or eleven times in Acts, only

LXX

once elsewhere in N.T., Rom. xv. 6, where it has the same meaning, Vulgate

unanimiter. In the it is oftener found as the equivalent of Hebrew words " together," and Hatch, Appendix, p. 163. meaning simply See also Simcox, Essays in B. G., p. 63, would limit it to Language of the N. T., p. 28, and Winermeaning in the N.T., but the word Schmiedel, p. 91, note. The koi may be this cannot be confined to mere outward taken either to comprehend her under the assembling together cf. Dem., Phil., iv., other women, or as distinguishing her from them. This is the last mention of 147, 6p.o0vp.aS6v k pias "yvup/qs (Meyer Wendt) so Luther einmiltkig. It was her in the N.T., and the Scripture leaves very natural that St. Luke should lay her "in prayer". trvv tois aSe\cf>ois stress upon the absolute unanimity of the airov they are previously mentioned as early believers, and the word is used with unbelieving (John vii. 5, and compare reference to the Twelve, to the hundred- Mark vi. 4), but not only the Resurrecand-twenty, to the whole number of tion of the Lord but also that of Lazarus believers; truly the Holy Ghost was may well have overcome their unbelief. " amator concordias " (Corn, a Lapide). St. Chrysostom (so too CEcumenius) conthe latter jectures that Joseph was dead, for it is ttj Trpoo-evxTJ Kal rfj Setjo-ei noun cannot be supported by MS. author- not to be supposed, he says, that when ity ; the two words mark the difference the brethren had become believers Joseph between general and specific prayer; cf. believed not. As the brethren are heVe Bengel on 1 Tim. ii. r, and cf. Lnke,\.,^7,. distinguished from the Eleven, it would It is very doubtful whether we can confine seem that they could not have been irpocrevxij here to the Temple prayers included in the latter (see, however. But rather the article, cf. vi. 4 and ii. 42, seems " Brethren," B.D. 2 pp. 13, 14). to point to a definite custom of common whatever meaning we give to the word prayer as a bond of Christian fellowship "brethren" here or in the Gospels, (Hort, Ecclesia, p. 43, so Speaker's Com- nothing could be more significant than mentary, in loco). As in his Gospel, so the fact that they had now left their.
;
; :

LXX

here and elsewhere in Acts, St.- Luke lays stress upon frequency in prayer, and that too in all parts of the book (Friedrich, <rvv yovai|l it is natural to pp. 55-60). include the women already mentioned in St. Luke's Gospel, cf, e.g., viii. 2, 3. xxiii. 55, "with the women," R.V., or the expression may be quite indefinite as in margin R.V. In this mention of the presence of women, as in the stress laid upon prayer, there is another point of unity between the book and the third Gospel, " The Gospel of Womanhood " (see also Ramsay, Was Christ born at Bethlehem? p. 50). (The mention of women would certainly indicate a private house rather than the Temple.) Erasmus and Calvin both interpret the words cam uxoribus, probably not without desire to make a point against celibacy. that this meaning J. Lightfoot allows may be correct, since the Apostles and disciples who had wives took them with them, "but," he adds, "it is too strait ". Mapidp. (for Mapia), so always according to W.H. of the Blessed Virgin, nominative, vocative, accusative, dative, except twice in a few of the best MSS. (Matt. i. 20, and Luke ii. 19). Cf.


62

nPAHEIS AT102T0AQN

15. KAI If Tats Tjuepais Tairrais araoras PIcTpos ef

u.aQt]Tu>v
J

u&ru

tu>v

eiirei' (r\v

re oxXos oyouaTwc

em to auTo ws cicaTo^ elKoaiv),

Wendt
a8eX<J>wv.

fiae^Tuv; but fc$ABC*, Vul g-> Tisch.,

W.H.,

R.V., so Weiss,

homes in Galilee to take part in the lot of the disciples of Jesus, and to await with them the promise of the
settled

Father (Felten). It may have been that. James, "the Lord's brother," was converted by the Resurrection,
5,

and that

his

example

1 Cor. xv. constrained

the other " brethren " to follow him. Ver. 15. ieai ev Tats T)u.t'pais Ta-urais

St. Luke often employs such notes of time, used indefinitely like similar expressions in Hebrew e.g., 1 Sam. xxviii. Fried1, both in his Gospel and in Acts. avao-Tas rich, p. 9, Lekebusch, p. 53. it is very characteristic of St. Luke to add a participle to a finite verb indicating the posture or position of the

speaker.

This word is found in St. Luke's Gospel seventeen times, and in Acts nineteen times, only twice in Matthew,
;

sociations in Egypt see Deissmann, Bibelstudien, i., 82, re: 209. 140, here for the first time solitarium. On the frequent recurrence of this word in Acts in all parts, as compared with other books of the N.T., see Blass, Grammatik des N. G., pp. 257, 258. R.V., " persons ". ovojiaTcov Lightfoot compares the use of the word in Rev. iii. 4, xi. 13 (so too Wendt), where the word is used to signify any persons without distinction of sex, so that the word may have been used here to include But he considers that the women also. it rather means men as distinct from women, and so, as he says, the Syriac and Arabic understand it here. Its use in the sense of persons reckoned up by

name is

Hebraistic ]Tiftt!J
;

LXX, Numb.
;

iii. xxii. 40, 43 seven times in Mark cf. also his i. 2, 18, 20 53 use of o-Ta0ei$j three times in Gospel, (Grimm-Thayer, sub v.), but see also for six times in Acts, but not at all in the a similar use on the Egyptian papyri, that St. Deissmann, Neue Bibelstudien, p. 24 rUVpos other Evangelists. Peter should be the spokesman is only (1897). eiri to av-ro, "gathered toexpect from gether," R.V. cf. Matt. xxii. 34, Luke what we should naturally xvii. 35, Acts ii. 1, 44, 47 (so W.H., his previous position among the Twelve, but, as St. Chrysostom observes, he does R.V., see in loco, Wendt, Weiss), 1 Cor. everything with the common consent, xi. 20, xiv. 23. Holtzmann, in loco, denothing imperiously. The best fruits of scribes it as always local, and it is no his repentance are here seen in the ful- doubt so used in most of the above pasfilment of his commission to strengthen sages, as also in LXX Psalm ii. 2 (cf. his brethren, ev ucru> another favourite Acts iv. 26), 2 Sam. ii. 13, 3 Mace. iii. 1, expression of St. Luke both in his Gospel Sus. v. 14, and in classical Greek. But and in the Acts, in the former eight when we remember the stress laid by St. times, in the latter five times (four times Luke in the opening chapters of the Acts upon the unanimity of the believers, it in St. Matthew, twice in St. Mark). is not unlikely that he should use the Blass compares the Hebrew IpjnSl, phrase, at all events in ii. 44, 47, with Grammatik des N. G., p. 126, and in loco. this deeper thought of unity of purpose jj.a0T)TcJv Blass retains and contends and devotion underlying the words, even that a.SeX.<|>. has arisen from either ver. if we cannot render the phrase in each 14 or ver. 16 but there is strong critical passage in Acts with Rendall (Acts, p. authority for the latter word cf. vi. 1. 34), " with one mind," " of one mind ". Both Wendt and In LXX it is used in three senses a u>s etca-rov ikoo~iv. brother and a neighbour, Lev. xix. 17 a Feine reject the view that the number is member of the same nation, Exod. ii. 14, merely mythical (Baur, Zeller, Overbeck, Deut. xv. 3. In the N.T. it is used in Weizsacker), and would rather see in it these three senses, and also in the sense a definite piece of information which St. of fellow-Christians, who are looked upon Luke had gained. It is quite beside the as forming one family. The transition mark to suppose that St. Luke only used is easily seen this particular number because it repre(1) member of the same family of the same community sented the Apostles multiplied by 10, or (2) (national), of the same community (spirit40 multiplied by 3. If he had wished to ual). Kennedy, Sources of N.T. Greek, emphasise the number as a number, why On its use in religious as- introduce the ws ? PP- 95> 96-

six or


15 17
w

TIPAEEIS AITOSTOAQN

i6. Ai'8pes &8e\<|>oi, cSei 1 TrXTipwGTJmi ttjv ypa<J>V TauTTjk, fy irpoeiirc to rii'eup.a to "Ayioi' Sid oTojxaTOS Aa|3i8, irepl 'lou'Sa tou Yerop-eVou
68t)you tois cruXXa(3oGai
1

toi'

Itjctouv

IJ. oti KaTT|pi.vp.T}p.eVos

i)v

ow

E, Origen, Eus., Ath., W.H., Weiss. eSet Sei D*, Vulg., Boh.; Blass, p. xvii., in his Preface to so Gig., Par., Aug. (Iren., Vig.), Hilgenfeld. p, argues that as Irenasus omits 173-20 and elsewhere seems to be ignorant of the omitted from ica-n^p. v tjp.iv to ycvtjOtjtw. In his death of Judas, so his text also revised edition Luke added 173-20 and also substituted eSet for the original Sci: " ut significaretur ex parte jam esse ratum factum vetus vaticinium, exitu nempe Judaa ". But the omission of Irenaeus may be accidental, or it has been suggested that he too may have regarded 173-20 as a parenthesis and not actually part of Peter's speech. Aap\8; but in ^BD, so W.H., Weiss AavetS. read AAA; see Winer Schmiedel, p. 65, Blass, Proleg. (Acta Apost.), p. 34.
2

NABCD

ACE

Ver. 16. "AvSpes aSeX<j>oi a mode of address indicating not only respect but also the solemnity of the occasion and There is the importance of the subject. nothing unclassical in this use of the vocative without u at the beginning of speeches. Demosthenes, at least on some occasions, used the phrase "AvSpes *A0Tjvaioi without St. Simcox, ubi supra,
:

p. 76, note, and see also Winer-Schmiedel, p. 25S, note. eSei: very frequent in

Luke's Gospel and the Acts in the former nineteen, in the latter twentyfive times, and in all parts of the book, Friedrich, ubi supra, p. 22 (Lekebusch). It expresses a divine necessity, and is used by all the Evangelists, as by St. Peter here, and by St. Paul (1 Cor. xv. 2s), of the events connected with and
St.
;

tet,

following upon the Passion. Set, oporexpresses logical necessity rather

darkly shadowed forth in the pages, are Him as the ideal to which they (Row, Bampton Lectures, pp. to irvc\lp.a to a-yiov. St. Luke 202, 203). uses this, or a similar expression, irvevp,a a-yiov or to ayiov Trvvp,a, about forty times in Acts alone, whilst in St. Luke's Gospel alone it is used about as many times as in the three other Evangelists together (Lekebusch, Apostelgeschichte, p. 65, and Plummer, St. Luke, p. 14). oStjyov tois o-vXX. t6v Mtjo-ovv. St. Peter simply states a fact, but does not heap scorn or abuse upon Judas (Chrysostom, Horn., iii., Theophylact). St. cf. Matthew, St. Mark, St. John simply say of Judas 6 irapaSiSovs, " he who delivered Him up," or employ some similar expression he is never called " the traitor " (St.
realised in pointed "
;

than personal moral obligation w^eiXev, debuit, or the sense of fitness, $irpcirev, dccebat. The three words are all found in Heb. ii. 1, 17, 10, on which see Westcott, Hebrews, p. 36, and Plummer's St. Luke, p. 247. St. Peter's speech falls into two parts, one introduced by eSei, and the other introduced by hei, ver. 21. ttjv ypa^rjv: the reference is undoubtedly to the particular passages in the O.T. which follow, cf. Luke iv. 20, Acts viii. 35 see Lightfoot on Galatians iii. 22.

Luke vi. 16, YveTO irpoSoTTjs. " became a traitor," see Plummer, in loco). This self-restraint is remarkable on the part of men Who must have regarded their Master's Death as the most atrocious of murders (see Row, Bampton Lectures, pp. 179, 180, note). At the same time the word 68t)yo$ seems to bring before us the
scene in Gethsemane, how Judas went before the multitude, and drew near to Jesus to kiss Him (Luke xxii. 47), and to show us how vividly the memories of the Passion were present to St. Peter ; cf. 1 Peter ii. 21 ff.). Ver. 17. oti KaTT)pi6p.T]p,cvo$ tjv k.t.X. For the construction see ver. 10. oti introduces the ground upon which the Scripture to be cited, which speaks of the vacancy in the Apostolic office, found its fulfilment in Judas; "he was numbered," " triste est numerari non manere," Bengel. k<xi eXayev tov KXrjpov lit., " and obtained by lot the lot " kXtjpo?, a lot, that which is assigned by lot, the portion or share so assigned so amongst the Greeks, and somewhat similarly in English, cf. in
:

is no reference to Psalm xli. 9, or this passage would have been quoted, but to the passages in ver. 20. irX-r|p<i>-

There

0TJvai, cf.

Luke

xxiv. 44, 45.

irX-r]p6io

very frequently used by St. Luke, Friedrich, ubi supra, p. 40) means more than " fulfil " in the popular acceptation of the word; it implies "to fill up to " Not only is our Lord the the full " subject of direct predictions in the Old Testament, but His claims go to the full extent of affirming that all the truths which are imperfectly, and frequently very
is
;

(which

LXX Wisdom

ii.

9, v. 5,

Ecclesiasticus


64
r\\x.lv,

IIPAHEIS AT102T0AQN
Kal e'Xaxe tov kXtjpov
*K

I.

tt)s
*

SiaKovias Taurn;.

1 8.

OUT09

fxer

ouv KTr|(jaTo -^wpiov

T0 "

fiitrOou tt]s

dSiKias, Kal Trpr^^s yevo-

1 After tov om. J^ABCDE, Tisch., W.H., R.V., Weiss, Wendt, Hilgenfeld. aSiKias D inserts avrov so Syr. Hard., Sah., Aug., so Blass in |3, and Hilgenfeld. Blass added at first, but see Hilg., note, p. 4, ko.i KareS^crev outov tov TpaxT]Xov.
;

The word is used elsewhere in xxv. 19. Acts three times, i. 26, viii. 21, xxvi. 18 cf with the last passage its use by St. Here the Paul elsewhere, Col. i. 12. word no doubt may be used by St. Peter with reference to the actual selection by The lot which was about to follow. same word is used elsewhere by the same Apostle, 1 Peter v. 3, " neither as lording
;

any following antithesis Si, Grammatik des N. G., see also Hackett's note in pp. 261, 267, Spitta, Feine, Weiss, see in these loco. two verses an editorial interpolation. KTTJo-aTo ya>piov. To harmonise this with
places, without

expressed by

Matt, xxvii.

5,

an explanation has been

over the charge allotted to you," tg>v Tyndale and Cranmer render the word here "parishes," which really gives a good interpretation of it = the " lots " assigned to the elders as their and so we portions in God's heritage have by an easy transition clerici = clergy, " lots" are assigned: those to whom such
it

tcXtipuv.

often used to this effect, that although Judas did not purchase the field, it was purchased by his money, and that thus he might be called its possessor. This was the explanation adopted by the older

commentators, and by many modern. Theophylact, e.g., describes Judas as

rightly called the xvpios of the field for the price of it was his. It is no doubt quite possible that St. Peter (if the words are his and not St. Luke's) should thus express himself rhetorically (and some of his other expressions are certainly rhetorical, e.g., eXaicr]o-e jteo-os), or that Judas should be spoken of as the possessor of the field, just as Joseph of Arimathasa is said to have hewn his own tomb, or Pilate to have scourged Jesus, but possibly Dr. Edersheim's view that

Humphry, Commentary on R.

V., p. 446, IXo-xev: Lightfoot, Pliilippians, p. 246 ff. 2 Peter i. 1 with an accusahere and in classical Greek, " received his tive, as in On the construction of portion " R.V. the verb with the genitive, cf. Blass, Grammatik des N. G., pp. 100, 230, and Plummer's St. Luke, p. 11 with Luke In classical i. g, cf. 1 Sam. xiv., 47. Greek it is used as the opposite of x 6l PTOVTjO-fjvai, to be elected, more commonly with the infinitive. SiaKovias: " Apostleship the highest form of ministration is repeatedly designated thus," Hort, Ec-

clesia, p.

204, e.g., ver. 25, xx. 24, xxi. 19, 2 Cor. iv. 1, v. 18, vi. 3, Rom. xi. 13,

and see further on the word, chap. vi. below. It would be difficult to find in such a general term, or in any part of the speech, any reference to a hierarchical constitution of the Church (Zeller, OverJiingst cannot derive any such beck). view from this verse, although he sees in the description of SiaKovia as airoo-ToXi], ver. 25, the mark of a later period than that of the delivery of the speech (so too
Wendt).
Ver. 18. ovtos p-cv ovv k.t.X. This verse and the next are regarded in R.V. as a parenthesis (compare also W.H.), p.v ovv making the transition from St. Peter's own words to the exsee planatory statement of St. Luke Rendall's Appendix on p.ev ovv, although he would place ver. 20 also in a parenFor this frequent thesis, Acts, p. 160 ff. use of p.v ovv in Acts, see also Blass, who regards |x^v as used here, as in other
;

the blood-money by a fiction of law was still considered to belong to Judas may help to explain the difficulty, Jesus the Messiah, ii., 575. Lightfoot comments, " Not that he himself bought the field, nor for Matthew resolves the contrary was there any such thing in his intention when he bargained for the money," and then he adds, "But Peter by a bitter irrision showeth the fruit and profit of his wretched covetise " Hor. Heb. (see

also

Hackett's endorsing this,

note).
it

Without

fully

quite possible that St. Peter, or St. Luke, would contrast the portion in the ministry which Judas had received with the little which was the result of the price of his iniquity. Ik tov p.icr0oO ttjs aSiKias pro tov olSikov (aio-Oov, a Hebraism, Blass, in loco, The see also Winer-Schmiedel, p. 26S. phrase only occurs again in 2 Peter ii. x 3 -5 on this use of Ik see Simcox,
is

Com".anguage of the N. T., p. 146. of words with dSiKia are characteristic of St. Luke (Friedrich). In the other Evangelists the word is Kal only found once, John vii. 18.
binations

irpT)VT)s -yevdu..

Wendt
and

and

Overbeck)

(following Zeller others maintain

18 19.
jj.ci'os

IIPAEEI2 AnOSTOAQN"
(icctos,

*5

iXdKTjae

koi elcxuOt] Trdrra Ta <nrXdYx>'a aurou

Traai

19.
cucrre

xai

yvtocrrbv

cyeVeTO

tois
ttj

KaToiKoucri,i>

'lepoucraXTjfi,,

kXyjOt^cu to \(>)piov eitetyo

181a

oiaXexTU)
;

auiw

'AKeXSap.a, 1

1 AiccXSajjia, so C, Syr. Hard., Chrys., Vulg. AxcXSapax fr$A 40, 61, Tisch. AKe\8a{iax B, so W.H., Weiss AKeXSaip.ax D (Blass in |3 -8ep,ax), so Hilg., and other Final x (- ait ) seems certain see comment below. variants in Gig., Par. -emac(h).
;

that St.

Luke here follows a different tradition from St. Matthew, xxvii. 6 ff., and that it is only arbitrary to attempt But Felten and to reconcile them. Zockler (so too Lumby and Jacobson)
see in St. Luke's description a later stage St. in the terrible end of the traitor.

aireXOwv a.irt\y^a.ro if the rope broke, or a branch gave way under the weight of Judas, St. Luke's
icai
:

Matthew says

narrative might easily be supplementary Blass, in loco, to that of St. Matthew. adopts the former alternative, and holds that thus the narrative may be harmonised with that of St. Matthew, rupto fune Iudam in terram procidisse. It is
n-prjvtjs

see (as against Overbeck) why is inconsistent with this. The words no doubt mean strictly " falling flat on his face " opposed to vittios not " falling headlong," and so they do not necessarily imply that Judas fell over a precipice, but Hackett's view that Judas may have hung himself from a tree on the edge of a precipice near the valley of Hinnom, and that he fell on to the rocky
difficult to

ytv.

view that rfj SiaXeK-rw oiptuv and tovt' f<rTiv x w P^ 0V atp-aTOS are explanations introduced by St. Luke, who could trust to his Gentile readers to distinguish between his words and those of St. Peter (Wendt, Holtzmann, Zockler, N6sgen,Jungst. Matthias). xfj SiclXektw: only in Acts in the N.T., where it is used six times in all parts ; it may mean dialect or language, but here it is used in the latter sense (R.V.) to distinguish Aramaic from Greek (cf. its use in Polybius). avTiSv, i.e., the dwellers of Jerusalem, who spoke Aramaic unless the whole expression is used rhetorically, it would seem that it contains the words, not of St. Peter, who himself spoke Aramaic, but of the author (see Blass, in loco). 'AKeX8a|*d: the Aramaic of the
historian, adopt the

Field of Blood would be

NH

*?,Tf,

possible that the x may be added to represent in some way the guttural <$,

and

it is

just as

Iipax = t^*T D> cf- Blass, in loco, andGrammatik des iV. G.,p. 13. W.H. (so
,

is suggested from his observation of the locality, p. 36, Acts of the Apostles (first English edition), see also Edersheim, ubi supra, pp. 575, 576. At all events there is nothing disconcerting in the supposition that we may have here " some unknown series of facts, of which we have but two fragmentary narratives " " Judas," B.D. 2 and see further Plummer sub v. in Hast!XdKT]<rc here only in the ings' B.D. N.T. Xao-Ku: a strong expression, signifying bursting asunder with a loud noise, Horn., Iliad, xiii., 616 ; cf. also Acta Thoma, 33 (p. 219, ed. Tdf.) 6 Spdicwv Kal airc'Oavc IXaKTjcre seal <j)va"i]0ls !exw0T] 6 16 ovtov Kai r\ xM f r tne construction cf. Luke xxiii. 45. Ver. 19. Kal yvuxnbv . . . iracrt.v tois the words have Ka-roiKovaiv 'Icpovo*. been taken to support the view that we have here a parenthesis containing the notice of St. Luke, but if St. Peter was speaking rhetorically he might easily express himself so. But many critics, who refuse to see in the whole of the two verses any parenthetical remarks of the

pavement below

own

Blass) read AKcX8ap.dx (and 'AxeX8anax> Tisch. and Treg.) see also on the word Winer-Schmiedel, pp. 60 and 63. new derivation has been proposed by
;

Klostermann, Probleme in Aposteltexte, p. 6 ff., which has gained considerable

attention
(cf.

Holtzmann, Wendt, Felten,

'TtfCFji

ZOckler, in loco), viz.:

= Koi(*a<r0ai,
cf.

so that the word

xxvii. 8.

KoifrqT^piov,

Matt.

This is the derivation preferred by Wendt, and it is very tempting, but see also Enc. Bibl., I., 32, 1899, sub v.
It is true

that the

two accounts

in St.

Matthew and St. Luke give two reasons for the name Field of Blood. But why
should there not be two reasons ? If the traitor in the agony of his remorse rushed from the Temple into the valley of Hinto " the potname of the potter's field might easily become changed in the popular language into that of " field of blood," whilst the rea-

nom, and across the valley

ter's field "

of Jeremiah, the old

son given by St. Matthew for the name might still hold good, since the bloodmoney, which bv a fiction of law was.
5

VOL.

II.

i.

66

nPAEEIS ATT02T0AQN
toutcVti xupio? aifiaTos.
20. YYP airTai
cpTjfxos,
ical

Y*P
p.T]

"

fevr\Qr\T<i)

f\

lirauXis

aurou

*" P^^H* ^aX/Aw^, eorw 6 KaToixwe iv

auTTJ
rStv

"

kcu,

" Ttjk cmaxoirTji' auTou Xd$oi erepos.

-^^i,!^

21. Aei ovv

u>

oweXOorrwK

akSpue

iv

iracTi

xpoVw

ef

eicrfjXdc

K.at

still

considered to belong to Judas, was

employed for the purchase of the accursed spot as a burial ground for strangers. See Edersheim, Jesus the Messiah, ii., Whatever may be alleged as 574, 575. to the growth of popular fancy and tradition in the later account in Acts of the death of Judas, it cannot be said to contrast unfavourably with the details

St. Peter, although he must have regarded the crime of Judas as a crime without a parallel, does not dwell upon his punishment, but passes at once to the duty incumbent upon the infant Church in view of the vacant Apostleship. by many commentators, both iiravXis

given by Papias, Fragment, 18, which Blass describes as " insulsissima et

fcedissima ". The quotation is twofold, Ver. 20. the first part from Psalm lxix. 26 (LXX, we have avTuv, lxviii.) in the changed here into outov with reference to Judas, whilst iv tois <rKT]vup.ao-iv is omitted and the words kv aviTfj, referring The omission to ciravXis, are added. would make the application of the words more general than in the original, which related to the desolation of the encampment and tents of a nomadic tribe. The other part of the quotation is verbatim from Psalm cviii. 8 (cix.), called by the ancients the Iscariot Psalm. With the exception of Psalm xxii., no Psalm is more frequently quoted in the N.T. than ver. 21 lxix. ; cf. ver. 9 with John ii. 17
;

LXX

with Matt, xxvii. 34, and with John xix. 28 ver. 22 and 23 with Rom. xi. 9, 10 and ver. 9 with Rom. xv. 3. In these Psalms, as in the twenty-second Psalm, we see how the history of prophets and holy men of old, of a David or a Jeremiah, was typical of the history of the Son of man made perfect through suffering, and we know how our Lord Himself saw the fulfilment of the words of the suffering Psalmist .(xli. 9) in the tragic events of His own life (John xiii. 18). So too St. ?eter in the recent miserable end of the ttaitor sees another evidence, not only of
;

ancient and modern (Chrys., Oecum. so too Nosgen, Overbeck, Wendt, Blass, Holtzmann, Zockler, Jiingst), this is referred to the x*ptov, which was rendered desolate by the death of Judas in it, on the ground that -yap thus maintains its But evident relation to what precedes. if the two preceding verses are inserted part of St. by St. Luke, and form no Peter's words, it would seem that ciravXis must be regarded as parallel to cmo-Koirq iirio-Koiri)v in the second quotation. "his office," R.V. ("overseership," margin), so for the same word in LXX, Ps, cix. 8, from which the quotation is made. In the LXX the word is used, Num. iv. St. 16, for the charge of the tabernacle. Peter uses the word e-rrio-KOTros in 1 Peter ii. 25, and it is significant that there the translators of 161 1 maintain the use of the word "bishop," as here "bishoprick" (so R.V., "overseer," margin), whilst they use "overseer" and " oversight " (eirio-icoir^), Acts xx. 28 and 1 Peter v. 2, where the reference is to the function of the elders or presbyters. The word eirio-Koinj, of course, could not have its later ecclesiastical force, but the Apostolic office of Judas might well be described as one of oversight, and care of others and it is significant that it is so described, and not only as a Siaicovia
, ; ;

(see below on ver. 25, and on cirio-xoiros, " St. Peter would not have xx. 28, note)
:

*he general truth, which the Psalmists through suffering, that God rewarded His servants and that confusion awaited the unrighteous, but also another fulfilment in the case of Judas of the doom which the Psalmists of old had invoked upon the persecutors of the faithBut we are not ful servants of God. called upon to regard Psalm cix. as the Iscariot Psalm in all its details (see Perowne, Psalms, p. 538 (smaller edition)), or to forget, as Delitzsch reminds us, that the spirit of Elias is not that of the N.T.
learnt

quoted the Psalm containing the expression iiruTKo-n-T] unless he had instinctively felt the word to be applicable to Judas' position " (Canon Gore in Guardian, 16th March, 1898).
Ver. 2i.
filled,

8tt ovv, see ver. 16.

As

the
ful-

one prophecy had thus already been

so for the fulfilment of the other it was imperative upon the Church to elect a successor to Judas. elo-fjXfle teal e-t}\.8ev a Hebraistic formula expressing the whole course of a man's daily life ix. Deut. xxviii. 6, 1 Sam. xxix. 28 cf. 6, Psalm cxx. 8, and for other instances, Wetstein, in loco. There is no occasion

LXX

: ;

67

20 23e|TJ\0ei' e<' t]fias 6

I1PASEI2
Kupio?
'ItjctoGs,

AnOSTOAQN
2 2. dpdu,eeos divd tou Pairrurd<|>'

jaotos 'la>dm>u lus

tt]9 T)|xe'pas rjs dye\T)4>0r|

iq^wK, p.dpTupa ttjs

dvaarcio-ews auTou yey&rOeu

Su'o,
'lw(rr]4

ow

^(xik

lea TOoTWf.

23. Kat eoTtjaai'

TOk KaXoiip.evoi' Bapaapdf,^ os e7reK\i]0Tj IoGotos, KOt t

;

cw9

BCDE,

as

Wendt

so W.H., Wendt doubtful, Weiss points out, are frequent in Luke.

aypi fc^A 61

both ews and axpti

2 BapcraBav C, Vulg. clem., Syrr.; BaperopBav, so fr$ABE, Tisch., W.H., R.V., Weiss, Wendt; BapvaBav D, Gig., Par. tol., Aeth.but Blass reads = W.H. in Wendt thinks that D may have been a confusion with iv. 36 see also his 8 text Winer-Schmiedel, p. 56, on the spelling.

to render !<' T)p.ds, " over us," R.V., margin, for in full the phrase would run ci<TTJX0cv c4>' t)jjl3.s Kai elijXOev a<' tju-wv. The formula shows that St. Peter did not shrink from dwelling upon the perfect humanity of the Ascended Christ, whilst
in the

same sentence he speaks of Him

cf.

as 6 Kvpios. Ver. 22. apga|i.cvos,

1.

15-26, could not have been composed by the author of the book, who gives no intimation of the number of the Apostles, with whom the Twelve as such play no part, and who finds his hero outside their number. But Hilgenfeld points out that the Twelve have for his " author to Theophilus" a very important place;

w.

note on verse

cf.

The word need not be restricted to our Lord's own baptism, but would include the time of the baptism preached by John, as his baptism and preaching were the announcement of, and a preparation for, the Christ. If St. Mark's Gospel, as there is every reason to believe, was closely connected with St. Peter, its opening verses give us a similar date for the commencement of the Apostolic testimony ; cf. Schmid, Biblische Theologie des N. T., p. 436. tjs ews ttjs according to Wendt and Weiss, the relative is not attracted for tj, but is to be regarded as a genitive of time, but cf. Lev. xxiii. 15, Haggai ii. 18, Bar. i. 15 Winer-Schmiedel, p. 226; Blass, ubi supra, p.apTvpa ttjs ava<rTa<rews. It p. 170. has been noted as remarkable that St. Peter here lays down experience of matters of fact, not eminence in any subjective grace or quality, as one of the conditions of Apostleship, but it is evident that from the first the testimony of the Apostles was not merely to the facts, but to their spiritual bearing, cf. chap. v. 32 "On the one side there is the historical witness to the facts, on the other, the internal testimony of personal experience " (West-

12, 40, viii. 1, ii. 14, 22, iv. 33, v. 14, ix. 27. Ver. 23. ?<n-T)<rav, not rrr|<rev : the latter reading, " nimium Petro dat, nihil "They put concilio relinquit" (Blass). for the

fo&M

cott's St.

John, xv.,

27),

Him
that

"

Who

knew

and the appeal to the hearts," showed

something more was needed than competency. Spitta and Jungst (so Weiss) regard the whole clause
intellectual
cv iravTi xp6v<* . . . kty -qp-civ as introduced by a reviser, but on the other hand

forward," R.V., not " appointed," A.V., appointment had not yet been made. 'I*o-tj|> tov kclX. Bap<raBdv, can"Joseph called Barsabbas". not identify him with Joseph Barnabas (iv. 36), or with Judas Barsabbas Barsabbas may have been a (xv. 22). patronymic " son of Sabba," but cf. Enc. Bibl., I., 487, 1899. It is only a conjecture that he was the brother of Judas Barsabbas just mentioned. The name Justus is probably a Roman surname, as Novo-tos indicates, adopted after the custom of the time, just as the second Evangelist took the Roman name Marcus in addition to Nothing more is said the Hebrew John. of him in the N.T. Eusebius ranks him with Matthias as one of the Seventy, H.E., i., 12, and Papias is said to have related concerning him that he drank deadly poison but escaped all harm, Euseb., H.E., Hi., 39. On the connection of this tradition with Aristion see Nestle, Einfuhrung in das G. N. T., p. 240, and If the Zahn, Einleitung, ii., p. 231. reading of Blass in B, supported by the Latin, rhv xat '1ov<ttov (qui et Justus) may claim acceptance, it affords, as Belser notes, an interesting parallel with the ZavXos 6 Kai riavXos of xiii. 8. On the spelling of the word, see W.H. Appendix

We

p. 166,

Hilgenfeld considers the words to be in their right place. He also rebukes Weiss <or maintaining that the whole passage,

57.

MaT0iav.

and

also Winer-Schmiedel, pp. 56,

Nothing more

is

known

of him with certainty than that he must have fulfilled the qualifications required

"
:

68
MaT^'ay. 1

nPAHEIS AIT02T0AQN
24. koi Trpocreulafxe^oi
eliroc,

i.

lu Kupie, KapSiOYVwcrra
25. Xa|3iy Toy

irdrrwk, dvdSeiloK ck touton' twk Soo eva ov i%e\4i<i).

J

p.

MarOwiv; but MoO. in B*D, Sah., ao T., 60; W.H., App., pp. 162, 166).
v. 6,

W.H.,
and
-

Hilg. (see Winer- Schmiedel,

Both Eusebius and EpiSt. Peter. phanius rank him in the Seventy, and he is said to have suffered martyrdom in An apocryphal Gospel was Ethiopia. ascribed to him, Euseb., H.E., iii., 25, and from Clem. Alex., Strom., iv., 6, 35, we find that the words of Zacchaeus, Luke xix. 8, were supposed to be his so too Hilgenfeld, Actus Apost., p. 202, 1899. Ver. 24. Kvpie KapSioyvuicrTa tv . . e$e\c<n. The words may well have been addressed to Christ: St. Peter had just spoken of Him as the Lord, his own
by
;

for the latter, 2

-

Mace.

ix. 14,

experience and that of his fellow-disciples must have taught him that Jesus was One Who knew the hearts of all men (John ii. 25, xxi. 17), and he had heard his Master's claim to have chosen the Apostles (cf. Luke vi. 13, and v. 2 above, where the same verb is used). On the other hand Wendt regards as decisive against this view that St. Peter himself in xv. 7 says i%e\i%a.To 6 9os and then in ver. 8 calls God KapSioYvu>crTT]s (cf.

Jeremiah

xvii. 10, where Jehovah is said to search the heart). But the passage in Acts xv. is much too general in its reference to consider it decisive against any special prerogative ascribed to Jesus here {viz., the choice of His own Apostles), and the references to 2 Cor.
i.

1,

Ephes.

ii.

1,

his Apostleship to

met by Acts

ix.

where St. Paul God, may be 17 and xxvi. 16.

refers
fairly
It
is

11; x i v 12, 26; 1 Esdras i. 35, viii. 23; so too the use of the word in Polybius and Plutarch (see GrimmThayer, sub v., and Weiss, in loco). Ver. 25. R.V. t&ttov t&v tcXrjpov marking the antithesis between the place " in the Apostleship and " his own place to which Judas had gone, Vulg. locum. rfjs Siaxovias Tavrqs icai diroo-ToXTJs as above we have not only the word Siaicovia used but also eiricricoirij, v. 17 and 20, so here too we have not only Siaicovia but also dirooroXi], although no doubt there is a sense in which we may truiy say with Dr. Hort (Ecclesia, p. 204) that Apostleship is the highest form of minisOn the word dirocrroXos see tration. xiii. the term was undoubtedly 2, 3 used in N.T. to include others besides the Twelve, although there is no reason to suppose that the qualification of having " seen the Lord " was in any case invalidated (cf. Gwatkin, " Apostle," Hastings' B.D., p. 126). The whole narrative before us which relates the solemn appeal of the Church to her Ascended Lord, and the choice determined upon in immediate sequence to that appeal, is clearly at variance with any conception of Apostleship as other than a divine commission received directly from Christ Himself (Moberly, Ministerial Priesthood, p. 130). irapE^T], " fell away."
2 3 351 x
:

quite true that in iv. 29 Kvpic is used in prayer plainly addressed to the Lord Jehovah, but it is equally certain that prayer was directed to Christ in the

R.V.

cf.

LXX

Exod.

xxxii. 8, ck ttjs 6Sov,

so Deut.
(cf.

ix. 12, xvii.

20, diro

tuv svtoXuv

xxviii.

14,

A.), so

the Heb.

"V)D

days of the Church (Zahn, Skizzen aus dem Leben der alten Kirche, pp. 1-38 and notes), see also below onii. 21 (and cf. 1 Thess. iii. n, 12, and 2 Thess. ii. 16 Archbishop of Armagh in Speaker's Commentary, iii., 690). dvd8ciov: in Luke x. 1 the only other passage in the N.T. where the word is used, it is applied to our Lord's appointment of the Seventy, and is rendered " appointed," A. and R.V. But here R.V. renders " show" as A.V. (Rendall, "appoint"). The verb however may be used in the sense of showing forth or clearly, and hence to proclaim, especially a person's appointment to an office (cf. the noun dvd8eiis also used by St. Luke only in his Gospel, i. 80) cf. for the former meaning, 2 Mace. ii. 8, cf.
earliest
;

followed by Yf2
dall

A.V. following Tyntransgression

fell,"

renders

"by

which lays too much stress upon "fell," which is not the prominent notion of the Greek verb, elsewhere " transgressed (Humphry on Revised Version, p. 188). els tov toVov tov tSiov on toitos
:

in the sense of social position, dignity,

see Ecclesiasticus, xii., 12, and also Deissmann, Neue Bibelstudien, p. 95, of succeeding to the vacant place caused by death in a religious community. Here the phrase is usually explained as the place of punishment, Gehenna, cf. Baal-

Turim on Numb. xxiv. 25 (and Gen. Balaam ivit in locum suum," i.e., Gehenna, Lightfoot, Hor.Heb., while
xxxi. 55) "


2 4 - -26.
l

69

TIPAEEIS
rfjs

AnOSTOAQN
2 tjs irapifir]

KXrjpof

SiaKOfias Tau'-rns *a! oiitootoXtjs, e|

TOK
TOTTOl'

'louSas,
(HUTU)!', 3

TTOpU0TJl'ai CIS
1

TCW

iStOl'.

26. Kal

eSodKCll'

KX^pOUS

Boh.
2

3 E, Syrr., Arm., Eus., Bas., Chrys. toitov ABC*D, Vulg., Sah., KX-qpov so Tisch., W.H., R.V., Weiss, Wendt, Hilg. (kXtjpov probably gloss ver. 17).

NC

eg; but o4* in

^ABCD

61, Bas., Aug., so Tisch.,

W.H., R.V., Weiss, Wendt,

,

Hilg.
3

fc^ABCD 2

avTuv D*E, Syr. Hard., Arm. so Blass in {3 with Gig. and Par. 1 so Hilg. ovtois Vulg., and good versions; so Tisch., W.H., R.V., Weiss, Wendt (pro;
,

bably the dative was misunderstood, see comment.).

on the other hand Schottgen sees no

need to explain the expression in this way. In each of the passages in the O.T. the word 1810s does not occur in the LXX, although in the still more fanciful comment of the Rabbis on Job ii. 11, we have lie ttjs ISias x*P aS That the phrase 1810s t6*itos may be used in a good or bad sense is plain from Ignat., Magn., v., in a passage which is naturally
referred to the verse before us,

holds that they refer to the position of Judas as the guide to those who took The sense of the passage is exJesus. pressed in the reading of A Sikcliov instead of iSiov. Ver. 26. Kal cSuicav KXVjpovs ovtwv, " they gave forth their lots," A.V. But R.V. reads atn-ols, " they gave lots for them ". R.V. margin, " unto them ". It
difficult to decide whether the expression means that they gave lots unto the candidates themselves or whether they cast lots for them i.e., on their behalf, or to see which of the two would be selected. the lot was decided
is

where a

man's "own place" denotes the place of reward, or that of punishment, cf., e.g., els tov 6<f>eiXdp.vov t$itov, Polycarp, Phil., ix., where the words refer to the martyrs who were with the Lord, and els tov 6(f>ciX. toVov t^s S^ltjs said of Nbsgen St. Peter, Clem. Rom., Cor. v.
argues, Apostelgeschichte, pp. 88, 89, that are not justified in concluding from a few Rabbinical passages which contain such fanciful interpretations of simple words (cf. the comment on Job ii. n, quoted by Wetstein) that St. Peter must have meant "Gehenna". In his wilful fall from the place chosen for him by God, Judas had chosen in self-will TSios toVos, and this wilful and deliberate choice St. Peter would emphasise in contrast to the TiJiros diroo-ToXTJs about to be bestowed, ver. 25 (see also Rendall, Acts, p. 174). But however this may be, the words may well indicate a reserve on the part of St. Peter in speaking of the fate and destiny of Judas, characteristic of his reference to him cf. note on ver. 16. None of the other explanations offered can be deemed satisfactory, as, e.g., that the word iropcvOijvai k.t.X. refers to the successor of Judas that Matthias should undertake the Apostolic circuit assigned to Judas (so Oecumenius, and amongst

How

we cannot
to

positively
i.,

say.

According

Judentums,

we

des 723) the Bible does not tell us, as the expressions used point sometimes to a casting, sometimes to a
5, p.

Hamburger (Real-Encyclopddie

drawing out, of the

xvi.
:

lots cf. Proverbs 33 " Quo modo et ratione uti sunt Apostoli incertum est. Certum est Deum
;

English commentators,

Hammond)

or,

that the words refer to the house or home of Judas, or to his association with the Pharisees, or to his suicide and dishonoured burial, or to the \o>piov mentioned above. Spitta, amongst recent commentators, stands almost alone in referring the words back to ver. 16, and

per earn declarasse Mathiam turn dirigendo sortem ut caderet in Mathiam juxta illud Prov. xvi. 33 " (Corn, a Lapide). For the expression cf. Lev. xvi. 8. Hebraismus (Wetstein), so Blass. Kal erreo-ev, i.e., through shaking the vessel, Jonah i. 7 ; cf. Livy, xxiii., 3 ; so in Homer and Sophocles n-dXXeiv, cf. Josephus, Ant., vi., 5. only here in N.T. <royKa.Tttyr\$Lo-6i\ " he was numbered with the eleven Apostles," i.e., as the twelfth. The verb is used in the middle voice for condemning with others, Plut., Them., 21, but as it occurs nowhere else we have no Grimm exparallels to its use here. plains it "deponendo (Kara) in urnam calculo, i.e., suffragando assigno (alicui) locum inter (trvv) ". But here it is used rather as an equivalent of <rY KaTa P 1 ^pei<r6ai; cf. ver. 17 (and also xix. 19), (Blass and Wendt, in loco) = !vap0p.ios,
:

HesyKOTapiflurjBeCs, o-vp\|/T]<{>io-8is> chius. Wendt as against Meyer maintains that it is not proved that recourse was never again had to lots, because no other
instance of such an appeal
is

recorded in

lo

nPAEEIS AnOETOAQN
kcu TT<jf 6 KX^pos
eirl

I.

26.

MaT0iar, Kal auyi<aTe4T]4)ia0Ti

(jlcto.

iw

eV8Ka dirooToXw*'.
1

<rvYKaTt\(Ti4>iafri

Const. Apost.,

word.
Pref.)
;

but <rvv ABCE 61, so W.H., Weiss; fr$* has icaT6\|/Tj4>. [cf. D has oti(vc)\|/t)<{>. probably variants caused by the unusual Tu>v evSetca, D reads i0' = SuScica, SuSeicaTos Aug., so Blass in 3 (see p. xx., both readings are probably due to taking jieTa twv evScica in an inclusive sense.
;

vi., 12, 1)

Acts. But it is most significant that this one instance should be recorded between departure of the Lord and the outthe pouring of the Spirit on the Day of Pentecost, and that after Pentecost no further reference is made to such a mode of decision. 19, xvi. 6. Cf., e.g., x. With regard to the historical character of the election of Matthias, Wendt sees no ground to doubt it in the main, although he is not prepared to vouch for all the details, but he finds no reason to place such an event at a later date of the Church's history, as Zeller proposed. To question the validity of the appointment is quite unreasonable, as not only
is it

presupposed in ii.

way in which both

14, vi. 2, but even the St. Paul (1 Cor. xv. 5)

(xxi. 14) employ the number twelve in a technical sense of the Twelve Apostles, makes the after choice

and the Apocalypse

of Matthias as here described very probable (so Overbeck, in loco). No mention is made of the laying on of hands, but " non dicuntur manus novo Apostolo impositas; erat enim prorsus immediate See also on ver. constitutus," Bengel.
25,

described quite correctly as opos IXaiwvos; (3) is not of any great importance (as Zeller also admitted), since Luke xxiv. 47-49 and Acts i. 4-8 agree in the main. With regard to (4), Friedrich is again in agreement with Zeller in holding that the difficulty might easily be solved by supposing some slight inaccuracy, or that the words in question were uttered on the way from Jerusalem to the Mount of Olives but he agrees also with Zeller in maintaining that the time of the Ascension as given in Luke's Gospel and in Acts constitutes the only definite contraBut diction between the two writings. even this difficulty presents itself to Friedrich as by no means insuperable, since the author has not attempted to avoid apparent contradictions in other places in the Acts, and therefore he need not have felt himself called upon to do so in the passage before us, where the book seems at variance with his Gospel (see
;

and

xiii.

3.

Ascension of our Lord. Friedrich in his Das Lucasevangelium, p. 47 ff., discusses not only similarity of words and phrases, but similarity of contents in St. Luke's writings. With reference to the latter, he examines the two accounts of the Ascension as given in St. Luke's Gospel

pp. 48, 49). But Friedrich proceeds to emphasise the many points in which the history of the Ascension in Acts reminds us of the close of the Gospel (see also Zeller, u. s., ii., pp. 226, 227, E.T., and also Feine).
St. Luke knows of the command of Jesus, that the Apostles should not leave Jerusalem, and of the promise of the Holy Spirit associated with it, Luke

Only

There are, he notes, in the Acts. four points of difference (the same four in fact as are mentioned by Zeller, Acts of the Apostles, i., 166, E. T.) (1) Bethany as the place of the Ascension, Luke xxiv. 30; Acts i. 12, the Mount of Olives;
and
:

xxiv. 49, and Acts i. 4-8. So also Luke xxiv. 47 reminds us unmistakably of Acts also Luke xxiv. 52 and Acts i. 12, i. 8 ;

Luke

xxiv. 53

and Acts

i.

14

(ii.

14) (cf.

But also Acts i. 5 and Luke iii. 16). there is no need to adopt Friedrich's defence of the supposed contradiction with regard to the time of the Ascension.
Certainly in the

according (2) the time of the Ascension to Acts the event falls on the fortieth day
;

Gospel of

St.

Luke

after the Resurrection,

according to i. 3 the Gospel on the Resurrection day itself; (3) the words of Jesus before the Ascension are not quite the same in the two narratives (4) in the Gospel the words appear to be spoken in Jerusalem, in the Acts at the place of the Ascension. Friedrich points out what Zeller fully admitted, that (1) has no importance, for Bethany lay on the Mount of Olives, and the neighbourhood of Bethany might be
; ;

any interval between the Resurrection and the Ascension, but it is incredible that " the author can mean
nothing
is

said 01

that late at night, vv. 29, 33, Jesus led the disciples out to Bethany and ascended Plummer, St. Luke, p. in the dark " 569, see also Felten, Apostelgeschichte, p. 59, and Blass, Acta Apostolorum, p. It is of course possible that St. 44.
!

Luke may have gained his information as to the interval of the forty days between the writing of his two works, but

II.

12.

IIPAHEIS
l

AnOSTOAQN
ttjv iqu.e'pcu' ttjs
2. ical 3

V
tou

II. I. KAI eV TO) o-uu/rrXnpouo-Ocii

r\crav
1

neK-njKwrrTJs,

airarres

6p.o0uu,a8dy
3
;

cm to

ciuto.

iyivero afyvu)

<rvn.ir\T,pov<r9ai fr$B

<rvvirX.

AB'CDE,

so Tisch.,

W.H., Weiss.

airovTCS cursives; iravres J^cABC 6i, so Tisch., W.H., R.V. (omit in fe>$E). op.ov fr$ABC* 6i, e, Vulg., Ath., so Tisch., W.H., R.V., op.oevpa.8ov C 3 E, Chrys. Weiss, Wendt op.o0. very common in Acts, ojiov only elsewhere in John (3 times). D instead of icai ev toi <rvp/irX. reads tcai ryeveTO ev toxs Tjp-epais ctccivais tov <rvp.irX., d, e, Gig., text, "ut in principio lectionis". very likely as Blass says in notes on ev to> Par., Vulg., Aug. read to,? tjpepas (e.g., Par., " et dum complerentur dies" (See Page, crup.irXT)pov<r9ai rr\v T)pepav is now read by Blass in p, see comment.). D Classical Review, July, 1897, p. 319, and cf. also Weiss, Codex D, p. 55, note.) Hilg. follows D. also reads before eiri to outo the words ovrwv avTwv iravTwv.
2
;
;

After Koi
this this

inserts iSov (cf. Syriac characteristic, Chase).

however
against
schichte,

may

be (cf. Plummer, but view Zockler, Apostelge-

p. 173), it becomes very improbable that even if a tradition existed that the Ascension took place on the evening of the Resurrection, and that Luke afterwards in Acts followed a new and more trustworthy account (so Wendt), that the Evangelist, the disciple of St. Paul, who must have been acquainted with the continuous series of the appearances of the Risen Christ in 1 Cor. xv., should have favoured such a tradition for a moment (see Zockler, u. s.). On the undue stress laid by Harnack upon the famous passage in Barnabas, Epist., xv., see Dr. Swete, The Apostle's Creed, p. 68, Plummer, u. s., p. 564, and on this point and also the later tradition of a lengthy interval, Zockler, u. s. For the early testimony to the fact of the Ascension in the Apostolic writings, and for the impossibility of accounting for the belief in the fact either from O.T. precedents or from pagan myths, see Zahn, Das Apostolische Sytnbolum, pp.

76-78,

and Witness cf the Epistles (Long-

a short time before the day of Pentecost, Weiss and others not the day itself. suppose that the expression refers to the completing of the interval of time between the Paschal Feast and Pentecost. Vulgate (cf. Syriac) reads " cum complerentur dies Pentecostes," and so all English versions have "days" except The verb is only used A. and R.V. by St. Luke in the N.T., twice in his Gospel, viii. 23, and in the same sense as here, ix. 51, and once more in the pashave the noun sage before us. o-upTrX^ptueris in the same sense in LXX 2 Chron. xxxvi. 21, Dan. (Theod.) ix. 2, see Friedrich, ubi supra, 1 Esdras i. 58 The mode of expression is Hep. 44. braistic, as we see also from Exod. vii. 10 (LXX). St. 25, Jeremiah xxxvi. Luke may be using the expression of a day which had begun, according to Jewish reckoning, at the previous sunset, and which thus in the early morning could not be said to be either fulfilled or past, but which was in the process of being fulfilled (Hilgenfeld, Zeitschrift fur wissenschaft. Theol., p. 90, 1895

We

The view of Steinneyer p. 400 ff. that St. Luke gives us a full account of the Ascension in the Acts rather than in his Gospel, because he felt that the true position of such an event was to emphasise it more as the beginning of a new period than as a conclusion of the Gospel history, Die Auferstehungsgeschichte des Herrn, pp. 226, 227, deserves attention,
mans),

and may be

fitly

compared with W.H.,

p. 73.
1.

Notes on Select Readings,

t$ <rup,irXTjpoWOai, lit., " when the day of Pentecost was being fulfilled " (filled up). R.V. renders " was now come," and a question arises as to whether the words mean this, or that the day was only being filled up, and not fully come.
II.

Chapter

Ver.

iv

The parallel Knabenbauer, in loco). passage in Luke ix. 51 cannot be view that the quoted to support the reference here is to a period preceding the day of Pentecost, since in that passage we have ^pipa?, not T|p.pav as here, and, although the interpretation of the word as referring to the approach of the Feast is possible, yet the circumstances and the view evidently taken by the narrator point decisively to the very day of the Feast (see Schmid, Biblische Thefil., On the construction iv r<o with p. 283).
the infinitive, see Blass, Grammatik des N. G., pp. 2(32, 234, and Dalman, Die Worte Jesu, p. 27. It is quite in the style of St. Luke, who frequently employs
it; cf.

Blass interprets the expression to

mean

the

Hebrew use

of

2,

Fried-


72

:; :

nPAHEIS AIIOSTOAQN
oupa^ou t}x5
t6v oikok ou
*o"irp

II.

<pepop,erns
1

ttkotjs

0iaias,

itai

lirX^pwacc SXoi'

rja-ak Ka0T)p.erot

3. ital w^O-ncrav auTOis Siau.pi6p.vcu

tca6iifJk.svoi

CD

^ABE,

minusc, Ath.,

read Ka0co|xevoi, so Lach., Meyer, Hilg. ; but reading in text Cyr.-Jer., Cyr.-Al., Theodrt., Wendt (as against Meyer),

W.H., Weiss.
rich, p. 13, ubi supra, telgeschichte, p. 75).

Lekebusch, Apos-

Spitta's forced interpretation of the word, see p. 100. no occasion to rievTijKooTTjs rijs add -f||Aep a as the word was used as a proper name (although as an adjective
: '

On

^fiepa

with Hera

it)

would of course be understood cf. 2 Mace. xii. 32 (Tob. ii. 1),

;

the hundred-and-twenty as well as the Apostles (Chrysostom, Jerome), and the expression may also have included other disciples who were present in Jerusalem at the Feast (so This Hilgenfeld, Wendt, Holtzmann). interpretation appears to be more in range of the accordance with the wide prophecy, ii. 16-21. 6p.o0v|iaSov, see
i.e.,

8e airavTes,

t$|v

Xeyop..

rievTTjicooTijv.

above on
simply

ver.

14.

Iiri

t6 air6

may

Ver. 3. Sia|icpi6y. vXdxj-a-ai: the audible orjpciov is followed by a visible -yXuo-o-ai the organs of speech by which the wonderful works of God were to be proclaimed, so that the expression cannot be explained from Isaiah v. 24, where the tongue of fire is represented as an organ of destruction (Wendt, note, in loco). uxrel irvp^s in their appearance and brightness. The words themselves therefore forbid reference to a natural phenomenon, to say nothing of the fact of the spiritual transformation of the Apostles which followed. Fire like wind was symbolic of the divine Presence, Exod. iii. 2, and of the Spirit who purifies and sanctifies, Ezekiel i. 13, Malachi, iii. 2, 3 (see Wetstein for classical instances of fire symbolical of the presence of the
deity
;

" together," so that of the two expressions 6p.ov, R.V., and this phrase

cf., e.g.,

Homer,
ii.,

Iliad, xviii., 214

8iap.epi.,
lit.,

Virgil,

Mn.,

683).

" alterum abundat " (Blass, Weiss) but the reference may be to the room in which they were previously assembled
;

cf.

i.

15.
2.
a<|>vii>
:

Ver.
dicia

in xvi. 26, xxviii. 6

Lucana,

p.

only in Acts, here, and Klostermann's Vinseveral times in 55

; ;

dividing or parting themselves off. R.V. " tongues parting asunder," so that originally they were one, as one mighty flame of fire. This rendering is strictly in accordance with the meaning of the verb. Vulgate dispertita (the word used by
8iap.epiti> is used once again in Blass). Acts ii. 45 in the active voice, and once only by St. Matthew and St. Mark (once by St. John as a quotation) in the middle voice, but six times by St. Luke in his Gospel frequently in the LXX. licadio-E
;

but also in Thuc, Dem., Eur. irv. (Jiaias, lit., " a lent gust were being

LXX,

classical Greek in tjxs wo-ircp 4>epop.. sound as if a vio-

borne along

".

St.

Chrysostom rightly emphasises the is, so that the sound is not that of wind, but as of the rushing of a mighty wind
(so too the tongues are not of fire, but The words describe not a as of fire). natural but a supernatural phenomenon, as Wendt pointedly admits. Wind was often used as a symbol of the divine Presence, 2 Sam. v. 24, Psalm civ. 3, 1 Kings xix. 11, Ezekiel xliii. 2, etc.; cf. Josephus, Ant., iii., 5, 2 ; vii., 4 here it is used of the mighty power of the Spirit
;

(not -av), sc, y\u><r<ra (not irvp or irvcvpa ayiov), although the latter is advocated

by Chrysostom, Theophylact, Bengel

"it sat," R.V. The singular best expresses the result of the tongues parting asunder, and of the distribution to each and all. So too <j>' ?va ficao-rov avrwv, "upon each one of them," R.V., cf. ver. 6 ets ?ko,o-tos (and ver. 8). The resting of a flame of fire upon the head as a token of the favour of Heaven may be illustrated from classical sources (see above and instances in Wetstein), but the thought here is not so much of fire as the token of divine favour, as of the tongue (as of fire) conferring a divine power to utter in speech divine things. Ver. 4. airo4>0EYYe<rOai a word peculiar to Acts, cf. v. 14 and xxvi. 25 ; in the used not of ordinary conversation, but of the utterances of prophets; cf. Ezek. xiii. 9, Micah v. 12, 1 Chron. xxv.

St. Luke which nothing could resist. alone of the N.T. writers uses tjx ' Heb. xii. 19 being a quotation, and it is perhaps worth noting that the word is employed in medical writers, and by one

of them, Aretaeus, of the noise of the sea (cf. tjx ov s 8aX<io-<rrjs, Luke xxi. 25). SXov tov oIkov. If the Temple were meant, as Holtzmann and Zockler think,
it

LXX

would have been

specified,

iii.

2, 11, v.


3-6.
yXwCTcrai
ticrex

nPAHEIS AIIODTOAQN
73
4.
icol

mipos, inadicrt

tc

<$>'

eVa ItcaaToe
ica!

auiw,

cirX^aO^aaK airakTes flceufiaTos 'Ayiou,

c

rjplai'To XaXeli' eTe'pais

5.

YXwcjo-ais, icaflws to rketj/xa. eoiSou aurots diro<j)OeYYCT0ai.

*Haai'

oe eV lepouora\T]jx KaToiKourres 'louocuoi dVSpes u\aj3els &tt6 irat'Tos

I0foos Tuf otto toc oupacoV.

6.

yekojjiefTjs

8e ttjs

4>w^s

-raimjs,
ttj

owr|X0e to
1

ttXtjOos teal avve-)(uQr)

on

tjkoook els ficacrros

ISia

cKa.6i.o-av fc<$*D,

probably emendation from 7X010-0-01, but overwhelming evidence

for -otv.

1,

so fitly here

(cf.

diro4>6eyp.aTa, used

itovtos eOvovs

"from every nation," so

by the Greeks of the sayings of the wise and philosophers, and see also references ere pais "yXwcrcrai.s, see addiin Wendt).

tional note.

of," A. V., but this would represent Ik rather than diro, and would imply that they belonged to these different nations, not that they were

R.V.

"out

Ver. 5. KaToiicovTE$> probably used not merely of temporary dwellers for the Feast, but of the devout Jews of the Diaspora, who for the purpose of being near the Temple had taken up their residence in Jerusalem, perhaps for the study of the Law, perhaps to live and to die within the city walls (see St. Chrysostom's comment on the word). They were hot proselytes as is indicated by MovSaioi, but probably devout men like Symeon, Luke ii. 25, who is described by the same word cv\af3i]5, waiting for the consolation of Israel. The expression, as Z odder points out, is not quite synonymous with that in ver. 14 (or with Luke xiii. 4), and he explains it as above. There is certainly no need to consider the word, with Spitta and Hilgenfeld, as an epithet added by a later editor, or to omit 'lovSaioi, as Blass strongly urges (while Hilgenfeld desires to retain this word). The word may fairly be regarded as contrasted with TaXiXaioi (ver. 7). .The same view of it as applied here to foreign Jews who had their stated residence in Jerusalem is maintained by Schurer, Jewish People, div. ii., vol. ii., ko.toikiv is used p. 291 (note) E.T. generally of taking up a permanent abode as in contrast to irapoucciv used of temporary sojourn, and on the frequent use of the word in St. Luke, Friedrich, ubi But here it is followed supra, p. 39. most probably by cl? not eV, constructio pragnans, cf. Wendt and Weiss as against

Jews residing among them and coming from them (Humphry, Comborn
sc. I0v<ov.

mentary on R.V.). twvihto t6v ovpavov, The phrase is used frequently

in

Deut. ii. 25, and in classical by Plato and Dem. If Ka-roikovvtcs includes the Jews who had come up to the Feast as well as those who had settled in Jerusalem from
cf.

LXX,

literature

other countries, this expression is strikingly illustrated by the words of Philo, ii., 1, p. 223. The Pentecost would be more largely attended even than the Passover, as it was a more favourable season for travelling than the early spring (see Wetstein, in loco), and cf. Schurer, Jewish People, div. ii., vol. ii., pp. 291, 307, E.T. " when this Ver. 6. <^o>vt)s tcivttjs " Hie idem sound was heard," R.V. quod tJxs comm. 2," so Wetstein, who compares for fyuvri in this sense Matt. xxiv. 31, 1 Cor. xiv. 7, 8 (2 Chron. v. 13), and so most recent commentators (cf. John iii. 8) ; if human voices were meant, the plural might have been expected. But the word in singular might refer to the divine voice, the voice of the Spirit, cf. Matt. iii. 17, xvii. 5. The A.V., so too Grotius, following Erasmus, Calvin, render the word as if <Hp.T|, Dut the two passages quoted from LXX to justify this rendering are no real examples, cf.,

De Monarchia,

e.g.,

Gen.
:

xiv.

16,

Jer.

xxvii.

46.

W.H.(T.R.vandsoBlassin0). Weiss,
Apostelgeschichte, p. 36, regards this frequent use of els as characteristic of the style of Acts, cf. ix. 21, xiv. 25, and considers it quite inconceivable that ev would be changed into Ls, although the reverse is likely enough to have happened (Wendt).evXaPeis, see viii. 2. diro

to itXtjOos a characteristic word of St. Luke, occurring eight times in his Gospel, seventeen in Acts, and only seven times in rest of the N.T. on the frequency with which St. Luke uses expressions
;

indicative of fulness, see Friedrich,

Das

Lucasevangelium, pp. 40, 102. In inscriptions the word seems to have been used not only of political but of religious communities, see Deissmann, Neue Bibel-

74

IIPAHEIS ATI02T0AQN
SioX^ktw XaXouVTwy auiw. 1
XeyofTCs irpos aXXrjXous, Ouk
TaXiXaiot
T)p.wi'
;

II.

7.
2

e^ioraiTo Be irdrres Kal e9auu.aot>,

ictii>

loou Trdires outoi

61

XaXourres

8.

Kal irws

tju,is

dKouou.ey ckciotos

ttj

ISia SiaX^KTW

ey

i]

eyci'eqSTiu.ey, 9. lldpOoi

Kal MtjSoi koi 'EXajUTai, 8 koi 01

in D XaXovvra? tolls yXbxrcrai.s avTuv, Syr. Hard., tt) 181a SiaX. XaXovvTwv (Aug. connate), but not received by, Blass in f3 although retained by Hilg. may be retranslation from Syriac (Chase), but see Weiss, Codex D, p. 56.
1
;

ovk

AC; ovx
doubtful)
;

(Wendt

fc$DE 61, so Tisch., W.H. marg. ovxi B, so see further Winer-Schmiedel, p. 39.
;

W.H.

text,

Weiss

3 3 EXajtiTai EIP, but EXa|iiToi A(B)(C)D Blass in |3 reads AiXcliiltcli, cf. B.

(fc$

omits), so Tisch.,

W.H., Weiss;

studien, pp. 59, 60 (1897), an(* see below on xv. 30. cruvxv0T] from <ruv\vviit (trvv\iu>), only found in Acts, where it occurs five times (cf. also avyxvais, Acts xix. 29), see Moulton and Geden,

or

to

explain the introduction of

the

sub
xi.

v.

7, 9, 23, xiv.

For its meaning here cf. Gen. 1 Mace. iv. 27, 2 Mace. xiii.
;
:

28 Vulg., mente confusa est. SiaXtKTu only in the Acts in N.T. The question has been raised as to whether Meyer it meant a dialect or a language. argued in favour of the former, but the latter rendering more probably expresses the author's meaning, cf. i. 19, and also
xxi. 40, xxii. 2, xxvi.

14.

The word

is

term because the Galileans were " magis ad arma quam ad litteras et linguas But if there idonei " (Corn, a Lapide). is a reference to the peculiar dialect of the Galileans this might help to explain the introduction of 'lovScuav in ver. 9 ^Wetstein followed by Weiss, but see below). Weiss sees here, it is true, the hand of a reviser who thinks only of the Apostles and not of the hundred-andtwenty who could not be supposed to come under the term TaXiXaioL But whilst no doubt TaX. might be considered a fitting description of the Apostolic band
(except Judas), Hilgenfeld well asks why the hundred-and-twenty should not have been also Galileans, if they had followed Jesus from Galilee to Jerusalem. Ver. 8. TJJ ISia 8taX. . . . iv fl lyewr\used distributively as ver. 11 0T]fjLv tcus t||ict. yXwacrais shows and hence cannot be taken to mean that only one

apparently used as the equivalent of yXuxra-a, ver. 11, A. and R.V. "language". As the historian in his list, vv. 9, 10, apparently is following distinctions of language (see Rendall, Acts, p. 177, and Appendix, p. 359), this would help to fix the meaning of the word SidXexTos
here.

Wendt

in revising

Meyer's ren-

dering contends that the word is purposely introduced because yXwacra, w. the 3, 4, had just been employed not in sense of language but tongue, and so

language common to all, viz., Aramaic, was spoken on the outpouring of the
Spirit.

might have been misunderstood

if

re-

peated here with XaXciv. On the other hand it may be urged that some of the distinctions in the list are those of dialect, and that St. Luke intentionally used a word meaning both language and dialect. e|ioTovTo: frequent in St. Ver. 7. Luke, three times in his Gospel, eight in the Acts, elsewhere once in St. Paul, once in St. Matthew, four times in St. Mark. The word is often found in the LXX in various senses cf. for its meaning here Gen. xliii. 33, Judith xiii. 17, xv. 1, 1 Mace, raXiXaioi there xv. 32, xvi. 22. irdvTes is no need to suppose with Schottgen (so Grotius, Olshausen) that the term implies any reference to the want of culture
;

Vv. 9-11. The list which follows has been described as showing the trained hand of the historian, whilst it has also been regarded as a distinctly popular utterance in Greek style (Ramsay, Church in the Roman Empire, p. 149 but see
;

also

Rendall,

Acts,

Introd.,

p.

13).

among

the Galileans, as

if

in this

way

to

emphasise the surprise of the questioners,

But, as Dean Plumptre well remarks, the omission of many countries which one might have expected shows that the list was not a made up list after the event, but that St. Luke had accurately mentioned the nations present at the Feast. The reference throughout is of course to Jews of the Dispersion, and Schiirer (see too Schottgen) well parallels the description given here of the extent of the Diaspora with the description in Agrippa's letter to the Emperor Caligula given by Philo (Legat. ad Gaium, 36.

io.

nPAHEis AnorroAQN
t^\v

is

KaToiKoGrrcs

McCToiroTajxtai',

'louScuai'

tc

Kai

Kairn-aooxiai',

V\6\mov Kal ttjc 'Aaiaf,

IO.

puyio*' tc Kal

ria.jji<$>u\icu\

AiyuTTTOK

Kal

to,

y.ipt\

ttjs

AiPu'tjs tt]s

Kara

KupfjnrjK,

Kal oi ^TuSr||Aourres

regarding the list as framed to some extent on geographical lines, beginning from Parthia the furthest east. Mr. Page holds that the countries named may be regarded as grouped not only geographically but hisOf the Jews of the Dispersion torically. there were four classes (1) Eastern or Babylonian Jews, corresponding in the list to Parthians, Medes, Elamites (2) Syrian Jews, corresponding to Judasa, Cappadocia, Pontus and Asia, Phrygia and Pamphylia (3) Egyptian Jews, corre:

Mang., ii., seem to be

587).

agreed

All in

commentators

sponding to Egypt and the parts of Libya over against Cyrene (4) Roman Jews. (1) Parthia, mentioned here only in the N.T., is placed first, not only because of the vast extent of its empire from India to the Tigris, but because it then was the only power which had tried issues with Rome and had not been defeated, " Parthia " B.D. (Rawlinson). In Mesopotamia, Elam, and Babylonia were to be found the descendants of the kingdom of the Ten Tribes and of the kingdom of Judah, transported thither by the Assyrians and Chaldeans, now and until the reign of Trajan the subjects of the Parthians, but always of political
;

be employed (Hamburger, " Judaa," RealEncyclopddie des Judcntums, i., 5 so too by classical writers and by Strabo, "Judaea," B.D.). But it is very doubtful how far the term can be extended to include any part of Syria, although Josephus {B.J., iii., 3, 5) speaks of the maritime places of Judasa extending as far as Ptolemais. It may well be that Syria was regarded as a kind of outer Palestine, intermediate between it and heathendom (Edersheim, Sketches of Jewish Social Life, pp. 16-ig, 71, 73). St. Jerome reads Syria instead of J udasa, a reading to which Blass apparently inclines. Tertullian conjectured Armenia, c. Jud., vii., and Idumaea (so again Spitta), Bithynia and India have been proposed. It is often very difficult to say exactly what is meant by Asia, whether the term refers
;

to the entire Roman province, which had been greatly increased in the first century b.c. since its formation in 133 B.C., or whether the word is used in its popular sense, as denoting the jEgean coast lands

importance to Rome from their position on the eastern borders of the Empire
(Schiirer, ubi supra, div. ii.,vol. ii.,pp. 223,

Here the term used with the latter signification (Ramsay, Church in the Roman Empire, p. 150, and also "Asia" in Hastings, B.D.). At the head of (3) stands Egypt, where the Jewish Dispersion, especially in Alexandria, played so important a part
is

and excluding Phrygia.

224 E.T.). At the head of (2), MovSouav is placed by Mr. Page, i.e., at the head of the group with which in his view it is geographically connected. Of Asia, as of Syria, it could be said that Jews dwelt in large numbers in every city, and the statement that Jews had settled in the most distant parts of Pontus is abundantly confirmed by the Jewish inscriptions in the Greek language found in the Crimea. Seleucus Nicator granted to the Jews in Syria and Asia the same privileges as those bestowed upon his

Greek and Macedonian subjects (Jos., and to Antiochus the xii., 31) Great was due the removal of two thousand Jewish families from Mesopotamia and Babylonia to Lydia and Phrygia (Schurer, /. c, and " Antiochus III.," B.D. 2 Jos., Ant., xii., 3, 4). Mr. Page uses the word 'lovScua as equivalent to the land of the Jews, i.e., Palestine and perhaps also to some part of Syria. In the former sense the word could undoubtedly
Ant.,
; ;

The greatest prosperity of the Jews in Egypt began with Alexander the Great, but long before his time, in the seventh century b.c, Jewish immigrants were in the country (Schurer, ubi supra, pp. 226, 227, and " Alexandria," B.D. 2 ). From Egypt the Dispersion penetrated further westward (Schurer, u. s., pp. 230, 231, and note), and in Libya Cyrenaica or Pentapolitana, the modern Tripoli, the Jews were very numerous if. for their history in Cyrene 1 Mace. xv. 23; 2 Mace. ii. 23; Jos., Ant., xvi., 6, 1, 5, and Acts vi. 9, xi. 30, xiii. 1 ; SchUrer, u. s., p. 232, and Merivale, Romans under the Empire, The expression used here, pp. 364, 365. ra pepr) TT1S A. ttjs KaTo K., affords a striking parallel to that used by Dio Cassius, tj irpbs KvpTjvTjv Aif3vr), liii., 12 ; cf. also Jos., Ant., xvi., 16; "Cyrene," B.D. 2 and Hastings' B.D. In (4) we have oi liriS. 'Pupaiou There is no ground for supposing that any Jews dwelt permanently in Rome before the
in the history of civilisation.
; ,


76
'Pcojxaioi,

nPASEIS AnOSTOAQN
MouSaloi re
Kal TrpoorjXuTOi,
II.

ii.

Kpfjres
yXwcrcrais

K-oX
to.

"Apa^cs,
u-eyaXeia

&icouou.ey XaXourrwi'

auiw

Tais ^p-ercpais

the presence of Roman Jews at the first Christian Pentecost, but he would also emphasise the fact that they were not only Jews, or of Jewish origin, but that proselytes from heathendom were also families brought to Rome by Pompey many regained their freedom, and settled included (Felten, Belser). In thus exbeyond the Tiber as a regular Jewish plaining the words Felten refers them, community with the rights of Roman with Erasmus and Grotius, to ol eiriS. In 19 a.d., however, the 'P<i>p.aioi only, whilst Overbeck, Weiss, citizenship. whole Jewish population was banished Holtzmann, Wendt, Belser, so Page, from the imperial city, Jos., Ant., xviii., Hackett, refer them to the whole of the preceding catalogue. It is evident that 3, 5 ; but after the overthrow of Sejanus it may be safely assumed that Tiberius Schurer takes the same view, for in speakallowed their return to Rome(SchUrer, u. s., ing of the large offerings contributed by ol emSijuovvTes 'Pcojiaioi, proselytes to the Temple at Jerusalem p. 232 ff.). " Sojourners from Rome," R.V., i.e., the he mentions that in stating the number of Jews who live at Rome as sojourners Jews of every nationality living in JeruRoman Jews. Others take iiriS. as re- salem the Acts does not forget to menferring to the Roman Jews who were tion the proselytes along with the Jews, making a temporary sojourn in Jerusa- ii. 10 (. 5., p. 307). lem for the Feast, or for some other purVer. 11. KptJTes Kal "Apafieg both pose, the word being thus in a certain names seem to have been added to the degree opposed to the Kai-oiKovvTcs (of list as an after-thought. Even if we canpermanent dwelling) in ver. 5. Others not accept Nosgen's idea that St. Luke again apparently take the expression as is repeating verbatim the account which describing Roman Jews who, born in he had received orally from an eyewitRome, had taken up their dwelling in Jeru- ness who had forgotten the Arabians salem, and who are thus distinguished from and Cretans in going through the list those Jews who, born in Jerusalem, were geographically, yet the introduction of Romans by right of Roman citizenship. the two names in no apparent conThe only other passage in which ciuSt)- nection with the rest ought to show }j,ovvtcs occurs is Acts xvii. 21 (but cf. us that we are not dealing with an artixviii. 27, D and P (Blass)), and it is there ficial list, but with a genuine record used of the |voi sojourning in Athens, of the different nations represented and so probably thus making a temporary at the Feast. Belser, who endorses sojourn, or who were not Athenians by this view, supposes that St. Luke birth or citizenship, as distinct from the obtained his information from an eyeregular inhabitants of Athens. Cf. Athe- witness who added the Cretans and ol 'Pciji^v kcltoinseus, viii., p. 361 F. Arabians supplementarily, just as a per<covvtcs Kal ol evemST)p,ovvTes tjj iroXei, son might easily forget one or two names which passage shows that eiriS. " minus in going through a long list of represensignificat quam Ka/roiiceiv " (Blass), and It is possible, tative nations at a festival. other instances in Wetstein. Hilgenfeld, as Belser suggests, that the Cretans and whose pages contain a long discussion of Arabians were thinly represented at the recent views of the words in question, Pentecost, although the notices in Joargues that according to what precedes we sephus and Philo's letter mentioned should expect koA ol Ka-roiKovvres 'Pwjmjv, above point to a large Jewish population and according to what follows we should in Crete. The special mention of the xpect simply 'Pupcuoi, and he solves Cretans is strikingly in accordance with the difficulty by the arbitrary method of the statement of the Jewish envoys to omitting koA ol iiriS. before 'Puuaioi, Caligula, viz., that all the more noted and MovS. T6 Kal irpoo-rjXvroi after it, islands of the Mediterranean, including Zeitschrift fur wissenschaft. Theol., p. Crete, were full of Jews, "Crete," B.D., 2 see further Actus Apost., and Schurer, . s., p. 232. In R.V. 93 ff. (1895) "Cretans"; which marks the fact that 'lovSaioi T6 koi irpoo-i]p. 260, i8gg. Xvtoi. Not only would St. Luke in the Greek Kprjres is a dissyllable in A.V. " Cretes " this is easily forgotten (cf. writing to a Roman convert of social Tank like Theophilus be likely to mention Titus i. 12k iieyaXcia only found here

time of Pompey, although their first appearance there dates from the days of the Maccabees (i Mace. viii. 17, xiv. 24, Of the numerous Jewish xv. 15 ff.).

77

III3.
tou Oeou;
12.

TTPAHEI2
|i<rrarro

AnOSTOAQN
icai
;

8c

irdrres

Sujiropoue, 1 aXXo$ irpis

aX\oi> Xcyoires, Ti &v 0eXoi touto eti/ai

1 3.

eVepoi oe x.Xeudiioi'Tes 2

t'Xeyoy, Oti yXeuicous fiep.eCTT(up,eVoi eiai.

Swjiropovv

W.H., R.V.
(Syr.
2

CDEI, Bas., Chrys., so Lach. After irpos aXXov D adds eirt

;

tw

SiTjiropovvTo fr^AB, so Tisch., Weiss, ye-yoyoi-i, so Blass in P, and Hilg.

p. 56.

Hard., Aug.)

cf.

iii.

10, iv. 21,

and Weiss, Codex D,

x^evaovres, but SiaxXcvag. R.V.,

W.H., Weiss, Wendt, beyond doubt

ver. 5.

to be read.

the reading of T.R., Lake i. 49, in N.T. cannot be supported; cf. Psalm lxx. (lxxi.) ig, where the word occurs in LXX.
;

(Hebrew, JT^'fil) Ecclesiasticus

9,
xviii.

xvii.

xXcvdovTes but stronger with the intensifying Sid than the simple verb in xvii. 32 used in classical Greek, Dem., Plato, and in Polybius here only
: ;

in N.T.,

not found in
:

LXX,

although

4,
vii.

xxxiii.

(xxxvi.)

8,

xlii. is

21,

3 in

Mace.

22, R.

The word

Josephus, and also in classical used here not only of the Resurrection of the Lord (Grotius), but of all that the prophets had foretold, of all that Christ had done and the Holy Ghost had conferred.

found Greek

Ver. 12.
(only in
in the

SiTjirdpow

not found in

LXX

Psalm lxxvi. 5, and Dan. ii. 3, Symmachus), and peculiar to St. Luke
N.T. once in his Gospel, ix. 7 4 airopei<r8ai, W.H. and R.V.), and three times in Acts, cf. v. 24, x. 17. SiTjiropovvTo in R.V. "were perplexed"; A.V. " were in doubt," although in Luke xxiv. 4 this or a similar word is rendered as in R.V., "were (much) perplexed". The Greek conveys the thought of utter uncertainty what to think, rather than doubt as to which opinion of several is
,

(xxiv.

right
is

(Humphry).

The word no doubt

frequently found in classical writers, and is found also in Philo (not in Josephus), but it may be worth noting that airopia, eviropia, Siairopeiv, ciiiropeiv are all peculiar to St. Luke, and were terms constantly employed by medical writers (Hobart, Medical Language, etc., ti av Oe'Aoi tovto elvai OeXai p. 163). was constantly used in this sense in classical writers, see instances in Wetstein. On the popular use of 64\o> instead of (3ov\op.ai in later Greek, cf. Blass, Acta Apostolorum, p. 15. Blass points out that St. Luke's employment of |3ovXop.ai is characteristic of his culture, although it must be remembered that the Evangelist uses 8e\w (as here) very frequently. Ver. 13. Ircpoi, 8k although the word is e-rcpoi, not aXXoi, it is doubtful how far it indicates a distinct class from those mentioned as speaking in vv. 7-12. At the same time not only iravTes, ver. 12, but also the behaviour of the erepoi, seems to separate them from the cvXa^cis in

the simple verb is used (see below). yXevicovs if the rendering R.V. "new wine " is adopted, the ridicule was indeed ill-timed, as at the Pentecost there was no new wine strictly speaking, the earliest vintage being in August (cf. Chrysostom and Oecumenius, who see in such a charge the excessive folly and the excessive malignity of the scoffers). Neither the context nor the use of the word elsewhere obliges us to suppose that it is used here of unfermented wine. Its use in Lucian, Ep., Sat., xxii. (to which reference is made by Wendt and Page), and also in LXX, Jobxxxii. 19, wenrep cickos yXcuxous luv SeScpcvos, points to a wine still fermenting, intoxicating, while the definition of Hesychius, to diro'oTaYpa ttjs otokjwXtjs irplv ira.TY)6x}, refers its lusciousness to the quality of its make (from the purest juice of the grape), and not of necessity to the brevity of its age, see B.D. "Wine". It would therefore be best to render " sweet wine," made percf.

haps of a specially sweet small grape, Gen. xlix. 11. "The extraordinary candour of Christ's biographers must not be forgotten. Notice also such sentences as but some doubted,' and in the these men are account of Pentecost,
' '

wine'. Such observations are wonderfully true to human nature, but no less wonderfully opposed to theory " accretion Romanes, any Thoughts on Religion, p. 156. Ver. 14. <rra0is 8J PUrpos St. Chrysostom rightly remarks on the change which had passed over St. Peter. In the place where a few weeks before he had denied with an oath that he knew " the man," he now stands forth to proclaim him as the Christ and the Saviour. It is quite characteristic of St. Luke thus to introduce participles indicating the position or gesture of the speaker cf St. (cf. Friedrich, Zockler, Overbeck)
full

of

new

'

'


73

II.

nPAEEIS AnOSTOAQN
1 14. XraOels 8c rU'rpos vvv tois eVScKa, eTnjpe

T(\v cjxofrje

aurou,

nal

aTre^GeylaTO

auTots,

"AkSpes

'I00S0101

ita!

oi

KaTOiKourres
to.

'kpouo-aXqp. airarres> touto 6p.if yvunrrbv torw, koi eyamo-aafle

pr)u.ara fiou.
1

5. 00 yap,

^5

up.eis otroXap-PaKCTC, outoi p-eOoooCTif

Ian yap wpa

Sid tou

TpiTT] ttjs r}p,e'pas

2

16. aXXct tout(5 coti to elpripveVoK

3

irpo<|>rJTou 'IghjX,

17. " Kal

larai 4k Tais o-x<tcus

rj|ilpais,

v8e<a D, Gig., Par., Syr., Pesh., Aug. add airoo-ToXois cf.'i. 20. D reads Setta After eirtjpev D, Par. 2 insert cvSctca, perhaps through carelessness (Weiss). E has irpoTcpov after ttjv <J>uvr|v omtov irpwTos retained by Blass in {}, and irpcuTos by Hilg. it seems a needless addition as it is implied in the verse (see also Harris,
1
;

for

Four Lectures,
2

p. 58).
;

IwtjX
Iren.,
text.

NABCEIP,

D,
in
3

Vulg., Bas., Chrys., Cyr.-Jer. so Aug., Hil. " Rebapt.," so Hilg. Blass regards
Ir.,

W.H., R.V., Weiss.

it

Om.

as an interpolation even

Kai om. by D, Gig., Par.,

Aug., Sah., Boh.

but in

LXX.

xviii. 11, 40, xix. 8, Acts v. 40, xi. crvv tois 1^, xvii. 2, xxv. 18, xxvii. 21. IvSekcl, and so with Matthias; cf. v. 32, and i. 22. eirfjp* ttjv <j>i>vtjv oaitov this

Luke

they abstained from food and drink until But if the sixth hour (twelve o'clock).
Schiirer (see on iii. 1, and Blass, in loco) right in specifying other hours for prayer, the expression may mean that St. Peter appeals to the early period of the day as a proof that the charge of drunkenness was contrary to all reasonable probability.
is

only found in St. Luke's Gospel (xiv. 11, xxii. 22), but it is quite classical, so in Demosthenes, and in LXX it occurs several times. "spake forth," R.V., cf. oirt<|)6y|oTo xxvi. 25, expressive of the solemnity of the utterance, see above in ver. 4, and

phrase
(xi.

is

29)

and the Acts

showing that St. Peter's words were inspired no less than the speaking with tongues (Weiss). avSpcs MovSaioi: no word of reproach, but an address of respect the words may be taken quite

generally to indicate not only those previously present, but also those who were attracted by the noise. There is no need to suppose that St. Peter addressed the inhabitants of Jerusalem and the Jews as if they had been the only scoffers as distinct from the pilgrims from other lands. It is no doubt possible that the first part of the speech was addressed to the native home-bred residents, and that in ver. 22 St. Peter in the word 'lo-parjXiTai includes all the Jews whether resident in Jerusalem or only here in N.T., tv(i)Ti<rao-8e not. but frequent in LXX, especially in the Psalms. It usually translates Hebrew

Ver. 17. v tolis o"x. np^P' ''! tne time immediately preceding the Parousia of the Messiah (Weber, Judische Theolog ie V- 37 2 )- The expression is introduced here instead of p.Ta ravTa, LXX, to show that St. Peter saw in the outpouring of the Spirit the fulfilment of Joel's prophecy, ii. 28-31 (LXX), and the dawn of the period preceding the return of
,

Christ in glory, Isaiah

(2

ii.

2,

Tim.
ii.

iii.

1,
:

James

v.

3,

Micah Heb. i.

iv. 1 1).

introduced possibly from although wanting in LXX and Hebrew. ckxeu Hellenistic future,
Xc'yci 6

0eos
12,

Joel

des N.G., pp. 41, 42, 58, the word In cf. x. 45, Titus iii. 6. used as here, not only in Joel, but in is Zach. xii. 10, Ecclus. xviii. 11, xxiv. 33, but very often of pouring forth anger. dirb tov irvcvp.. pov, " I will pour forth of
Blass,

Grammatik

LXX

my
*'

will

Spirit," R.V., so in LXX, but in Heb., Spirit ". The partipour out

my

tive diro"

V)*$T}

from

Hebrew

pN = ear

c f-

inaurire ; Kennedy, Sources of N. "Give ear unto Greek, p. 130.

T.

be accounted for by the thought that the Spirit of God considered in its entirety remains with God, and that men acquire only a certain portion of its

may

my
:

words," R.V.
Ver.
-the

Auribus
Tp^TTj

percipite, Vulg.
Ttjs -qjxepas
if

15.

upa
refer

to the hour of early prayer, 9 a.m., the Jews previously did not partake of food, and on festal days

words

Or energies (so Wendt, Holtzmann). the partitive force of the word may be taken as signifying the great diversity of the Spirit's gifts and operations. See also Viteau, Le Grec du N. T., p. 151 (1893). but this exiratrav crdpica, i.e., all men
;

14 1 8.

TTPAHEI2

AnOSTOAQN
eirl

/9

Xe'yei 6 eos, eK)((ij diro

tou TT^eufiOTos uou

*

iraaav adpKa, Kal

*

TTpo$\iTe6(Toucnv ol ulol upon-

Kai at Goyarepes uuu>p

oi

Kal ol cea-

yurKoi

uuwc opdaeis o^oirai, Kal

1

Trpea^dTepoi

uuwe eVuima 2
eirl

cVuTreiaaf^CTorrai,

8.

Kai ye

em

tou$

SouXou$ uou Kal

tos

SouXas uou
1

ei*

Tais ijue'pais CKei^ais * K)(6u diro tou TireuuaTOS uou,

.

For vuuv . . vp,wv D, Gig., Tert., Harris to a Montanistic application).

-

*'

Rebapt." Hil. read avTuv (referred by

evvima EP,

Tert., Chrys.

(cf.

LXX,

but

AS 3

has

-iois)

but ewxviois fc$ABCD 2

13, 27, 6i, Epiph., so Tisch.,

3

W.H., R.V., Wendt, Weiss,

Hilg.

om. D, Gig. (Cypr.), Acta Perpetua. Kai irpo^>i)Tcvom. D, Par. 1 Tert. (Cypr.), Acta Perpetua (not in LXX). The two clauses come together in Syriac and may have been omitted together (Chase).
v rais ijpepais ckcivcus
,

trovo-iv

pression

in

itself

suggests

contrast

6vyaTpcs

if

it

is

adopted

(Blass

beween the weakness and imperfection of humanity and the all-powerful working
of the divine Spirit.

would seem to extend the scope of the prophecy beyond the limits of Israel
proper.

0)

The

expression

is

Ovyarepcs
:

as

Anna

is

called

Hebraistic, cf. Luke iii. 6, John xvii. 2, and Ecclus. xlv. 4, and often in LXX. In Joel's prophecy the expression only included the people of Israel, although the divine Spirit should be no longer limited to particular prophets or favoured individuals, but should be given to the whole nation. If we compare ii. 39, the expression would include at least the

irpoc^rJTis,

Christian are spoken of as irpo^tjTcvovo-ai, xxi. 9. in vcaviCKOi and Hebrew the order is reversed. It may be that Bengel is right in drawing the distinction thus " Apud juvenes maximi vigent sensus externi, visionibus opportuni apud senes

Luke ii. 36, so too in the Church the daughters of Philip

LXX

members of the Diaspora, wherever they might be, but it is doubtful whether we can take it as including the heathen as such in St. Peter's thoughts, although Hilgenfeld is so convinced that the verse ii. 39 can only refer to the heathen that he refers all the words from Kal ira<ri to the end of the verse to his " author to Theophilus". Spitta on the other hand
regards the expression as referring only if the to the Jews of the Diaspora Gentiles had been intended, he thinks that we should have had tois els uaxpav
;

sensus interni, somniis accdmmodati ". But he adds " Non tamen adolescentes a somniis, neque sensus a visionibus excluduntur " (see also Keil, in loco), and so Overbeck, Winer, Wendt see in the words simply an instance of the Hebrew love of parallelism. xa{ ye
(in

LXX) = Hebrew
in xvii. 27

Q3fl

only here

in

Undoubtedly we have an analogous expression to ii. 39 in Eph. ii. 13, ot irore 8vts paKpdv, where the words evidently refer to the heathen, but we must not expect the universalism
8v<riv as in xxii. 21.

of St. Paul in the first public address of for him it is still 6 Oeos ^uuv, St. Peter " our God," ver. 39, and even the expression, irpwTov, iii. 26, in which Holtzmann sees a reference to the extension of the Messianic blessings to the Jew first and then to the Gentile, need only mean that in St. Peter's view these blessings could only be secured by the Gentile through becoming a proselyte to the faith of Israel. It is thus only that St. Peter's
:

(and possibly in Luke xix. 42) = "and even," Blass, Grammatik des N. G., p. 255. The only good Attic instance of Kai ye with an intervening word is to be found in Lysias, in Theomn., ii., 7, although not a strict parallel to the passage before us, Simcox, Language of the N. T., p. 168. Ver. 18. As there was to be no limit of sex or age, so too there was no limit of condition. The word p.ov is not in the Hebrew, only in the LXX, but as it is found in the latter and in Acts it is argued that the words SovXovs and SovXas do not mean those of servile rank, but are applied in a general sense to those who are worshippers, and so servants of God. But in retaining the word pow we are not obliged to reject the literal meaning " bond-servants," just as St. Peter himself, in addressing household servants

N.T. and

W.H.

subsequent conduct becomes intelligible. Tile reading airCtv instead of vpwv in the next clause before both viol and

and
servi

slaves,

commands them
(r

SovXoi Oeov

Peter

ii.

16)

to act ws " Intelliguntur

secundum carnem,

diversi a liberis.


So
ai

TTPAEEIS
Trpo4)T)Teu(rou<ri.

AnOSTOAQN

II.

19. Kai o&Ictw Te*paTa eV tu> oupavw aVu>, Kal

arjpeia eil ttjs yfjs Kara), 1 aiaa Kal irup Kai a/ru-iSa Ka-nvou.
fJXios p.Taorpa<|>riaTai eis ctkotos, Kal
rj

20. 6
irpl^
r\

aeX^r]

els aipia,

aifia Kai irup Kai irpiv

t|

arpiSa Kairvov om. D, Gig., Par. 1 Hilg.

,

retained by Weiss (Wendt doubtful). t| so Tisch., W.H., Hilg. text, R.V. (omitted also in LXX). omitted in 13, 61 ttjv Tjuepav, article omitted by fc$*BD so Tisch., W.H., Weiss, Wendt, Hilg.
;

BP, Chry9., so W.H., marg.

;
'

^ABCDE

ver.

17,

sed iidem servi Dei," Bengel.

According to Maimonides, no slave could

be a prophet, but as in Christ there was neither Jew nor Gentile, neither male nor female, so in Him there was neither bond nor free (see also Keil, in loco). Kai irpo()>T)Tev<rov<ri an explanatory addition of the speaker, or an interpolation from ver. 17, not found either in Hebrew
:

or

LXX.

to the bloodshed and devastation of war (so Holtzmann, Wendt, Felten) ; cf. our Lord's words, Matt. xxiv. 6, 29. Dean Plumptre thinks of the imagery as drawn from one of the great thunderstorms of Palestine, and cf. Weber, Jitdische Theologie, pp. 350, 351 (1897). Ver. 20. For similar prophetic imagery taken from the startling phenomena of an eclipse in Palestine, cf. Isaiah xiii. 10,

The word o-rjucia is wanting Ver. 19. in the Hebrew and the LXX, but the co-ordination of the two words rcpas and <tt||Aiov is frequent in the N.T. (John iv. 48, Acts iv. 30, Rom. xv. 19, 2 Cor. xii. 12), and even more so in the (Exod. vii. 3, 9, Deut. iv. 34, Neh. ix. 10, Dan. vi. 27), so also in Josephus, Philo, For the distincPlutarch, Polybius. tion between the words in the N.T., see below on ver. 22. Tt'pas is often used of some startling portent, or of some strange appearance in the heavens, so here fitly used of the sun being But God's turned into darkness, etc. TtpaTa are always <ri)pcia to those who have eyes to see, and significantly in the N.T. the former word is never found without the latter. It is no doubt true to say that St. Peter had already received a sign from heaven above in the tjxos k tov oiipavov, and a sign upon the earth below in the XaXeiv IWpais 'yXwo-aais (Nosgen), but the whole context, w. 19-

Ezek.
cXOciv.

xxxii.

7,

Amos
is

viii.
tj,

9.

The

LXX
it

irpiv

tj

omit

and Weiss

contends that this omission here in

the reason of its many MSS. so

in
vii.

Weiss
16
;

LXX

xxv. 2, (but doubtful). Blass omits it here,-but retains it in the other two passages cited from Acts " Ionicum est non Atticum " cf. Viteau, Le Grec du N. T., p. 130 (1S93). ttjv -quEpav Kvpiov. It is most significant that in the Epistles of the N.T. this O.T.
cf.

retains also

as

Luke

ii.

26

judgment
2

phrase used of Jehovah is constantly applied to the Coming of Jesus Christ to cf. 1 Thess. v. 2, 1 Cor. i. 8,
;

Cor.

i.

14,

Phil.

L'Apotre Paul, p. 104. Kai cTri<|>avTJ if the word is to be retained, it means a day manifest to all as being what it claims to be, Vulgate manfestus, " clearly
:

i.

10;

Sabatier,

visible "
vi.

Luke

xvii.
ii.

24

14,

2 Thess.

8,

also 1 Tim. where the word

;

-iri<j>aveia is

used of the Parousia (cf. Prayer-Book, " the Epiphany or Maniof Christ
to

21,

shows that St. Peter's thoughts had passed from the day of Pentecost to a period of grace and warning which No exshould precede the Parousia. planation, therefore, of the words which limits their fulfilment to the Pentecostal Feast (see Keil, in loco, and also his re"erence to the interpretation of the
Rabbis) is satisfactory. crr||XEia is probably introduced into the text to emphasise the antithesis, as also are av and mtu. alua Kai irvp if we see in these

festation

the

Gentiles

").

But

in

the

Hebrew
here,

the

word

fc^^n
and

terrible," not " clearly visible,"

the

elsewhere, Hab. i. 7, Mai. i. 14 (Judges xiii. 6, A.), etc., has failed to give a right derivation of
as

LXX

the word which

to
see,

it

connects with

HfrO T t'
to
fear

instead of with

N"V,

words a-rjueia eirl ttjs ytjs kcLtco, there is no need to refer them to such startling

(Niph. fc$*YO and Part., as here, "terrible").

phenomena

as rain of blood, or fiery meteors, or pillars of smoke rising from the earth (so De Wette, Overbeck), but rather

Zockler holds that the

LXX

read not

^li3H,

but

^l^n.


ig

8l
r. icai

22.

IIPAHEIS

AnOSTOAQN
2

eXOeic ttjk f\\iipav Kupiou tt\v peydXr)i> nal eirKpawY]. 1

irds os av

eorai,

cmicaXeVnTai to 6Vop.a Kupiou

o-w0i)o-Tai."
'

2 2. "A^Spes

'IffpanXiTai, 2 dicouaaTe tous

Xoyous toutous

'ino-oCe Toe Na^topatoi',

aVSpa
1

cLtto

tou eou d-iroSeSeiypeVof els upas Suv'dpeo'i Kal

Tepam

eirufravr]

ABCEP,
P

Tisch.,

Wendt,

4-14
2

(i.e.,

w.

Vulg., Chrys., W.H., Weiss, R.V. who adds " del. igitur et in a, forma a male interpolata ". 17-20)
Hilg., Blass,
;

but om.

^D,

Gig., so

et fort,

omnino per locum

lo-paTjXiTcu

l<rpar)\eiTai

^ABCDE,

so Tisch.,

W.H., Weiss.

Ver. 21. 6iriKa\l<rT]Tai to ovofxa, the rendering of a common Heusual brew phrase. The expression is derived from the way in which prayers addressed to God begin with the invocation of the divine name, Psalm iii. 2, vi. 2, etc., and a similar phrase is found in classical writers, lirncaXcurfiai tovs 0ovs> Xen., Cyr., vii., 1., 35 ; Plat., Tim., p. 27, c.

be a partial fulfilment in the flight of the

believers to
;

LXX

Pella

for

safety

when

the

Son of Man came

in the destruction ot

Jerusalem but the word carries our thoughts far beyond any such subordinate
fulfilment to the fulness of blessing for body and soul which the verb expresses on the lips of Christ cf. Luke vii. 50. And so St. Luke places in the forefront of Acts as of his Gospel the thought of Jesus not only as the Messiah, but also as the ZwTijp, Luke ii. 14 ; cf. Psalms of Sol., iv., 2 (Ryle and James). Ver. 22. 'lo-patjXiTai the tone of St. Peter throughout is that of a man who would win and not repulse his hearers, cf. v. 29, and so he commences the second part of his speech, in proof that Jesus was both Lord and Christ, with a title full of honour, reminding his hearers of their covenant relation with God, and preparing them for the declaration that the
;
:

Polyb., xv., i, 13. From this it was an easy step to use the phrase as meaning the worshippers of the one God, Gen.
It is there26, xii. 8, 2 Kings v. 4. fore significant that the Christian converts at Corinth are described by the same phrase, 1 Cor. i. 2. But just as in Rom. x. 12 this same prophecy of Joel is beyond all doubt referred by St. Paul to the Lord Jesus, so here the whole drift of St. Peter's speech, that the same Jesus who was crucified was made both Lord and Christ, points to the same conclusion, ii. 36. In Joel Kvpios is univ.

doubtedly used of the Lord Jehovah, and the word is here transferred to Christ. In its bearing on our Lord's Divinity this fact is of primary importance, for it is not merely that the early Christians addressed their Ascended Lord so many times by the same name which is used of Jehovah in the LXX although it is certainly remarkable that in 1 Thess. the name is applied to Christ more than twenty times but that they did not

hesitate to refer to

Him

the attributes

and the prophecies which the great prophets of the Jewish nation had associated with the name of Jehovah, Zahn, Skizzen aus dem Leben der alien Kirche, pp. 8, 10, 16 (1894), ana for the force of the expression, citik. to ovopa, in 1 Cor. i. 2, see Harnack, History of Dogma, i., p. it 29, E.T. $s ay liriK., " whosoever "

covenant was not broken but confirmed in the person of Jesus. 'I. t6v Hat,., "the Nazarene," the same word (not Naapi)vos) formed part of the inscription on the Cross, and it is difficult to believe with Wendt that there is no reference to this in St. Peter's words (cf. irpoairT]!avTes, w. 23 and 36), although no doubt the title was often used as a description of Jesus in popular speech, iv. 10, xxvi. 9. No contrast could be greater than between 'lijo-ovs the despised Nazarene (6 N. ovtos, vi. 14) dying a felon's death, and Mtjo-ovs

Xpio-Tos, v. 38, v\|/w6ei5, v. 33, no longer upon the Cross, but at a seat on the right hand of the Father (cf John xii. again the marvellous change which 12) had passed over St. Peter is apparent: " If Christ had not risen," argues St,
;

Chrysostom, "
that those

how

account

for the fact

alive,

would seem that

in

St. Peter's address

who

fled whilst

He was
for
is

the expression does not extend beyond the chosen people o-uOt]cf. v. 36. o-eTai to the Jew salvation would mean safety in the Messianic kingdom, and from the penalties of the Messianic judgment for the Christian there would
;
:

now dared a thousand perils when dead? St. Peter, who

with

Him
struck

fear by a servant-maid, comes boldly forward " (so too Theophylact). avSpa airoScScty. d/rro tov Qcovcls vuas,. " a man approved of God unto you,"

VOL.

II.

82
koi

IIPAEEI2

AnOETOAQN
auTou 6 0e6s iv
wpiorfieVt]
p.&ru> u|M>e,
ical
ttj

II.

(TTjuciois, ols eirotTjae Si'

KaOus koi

auTol oiSarc,
1

23. toutoc

|3ouXfj

Trpoyt'waei

tou
so

Tisch.,

Kai qvtoi; but Kai om. in fr$ABC*DE, Vulg. versions (Syr. Pesh.), W.H., R.V., Weiss, VVendt.

Irint.,

R.V.

The word, only used by

St.
iv.

St.

Luke

and
Cor.

Paul in the N.T. (cf. xxv. 7, 1 9, 2 Thess. ii. 4) = demonstrated,

;

and "approved" in its old meaning so in would be a good equivalent classical Greek, in Plato and Aristotle, shown by argument, proved, cf. xxv. The sense of the word is given 7.
by the gloss in D 8e8oKip.ao-p.evov. It occurs in Esther ii. 9, AB, and iii. 13 (LXX), and several times in the Books of the Maccabees (see Hatch and RedavSpa: Erasmus compath, sub v.). mends the wisdom of Peter, " qui apud rudem multitudinem Christum magnifice laudat, sed virum tantum nominat, ut ex factis paullatim agnoscant Divinitatem ". a-iro probably here not simply

view by the word with which Te'paTa is so often joined o"r)p,eia, a term which points in its very meaning Blass thereto something beyond itself.
distinctly into

fore

is

not justified in speaking of

o~T)p.eia

and TtpaTa as synonymous terms. The true distinction between them lies in remembering that in the N.T. all three words mentioned in this passage have
the same denotation but a different connotation they are all used for miracles, but miracles regarded from different points of view (see Sanday and Head-

for

The phrase means " a man demonstrated to have come unto you from God by mighty works," etc. If the words may not be pressed to mean our
Lord's divine origin, they at least declare His divine mission (John iii. 2),
divinitus (Wendt in loco). Wjiori Kai Te'paor Kai o~r]p.eiois cf. 2 Cor. xii. 12, Heb. ii. 4, and 2 Thess. ii. g cf. Rom. xv. 19. <r]ueia Kai re'paTa no less than Swdpeis is often eight times in Acts. rendered in a way which rather obscures
:

vnro others).

(as

Blass,

and

Felten,

and

Lit. = true form and meaning. " powers," and so here in R.V. margin, where in the text we have " mighty works," so in Heb. ii. 4. St. Luke is fond of using Svvapis of the power inherent in Christ, and so the plural might well be used of the outward manifestations of this power in Christ, or through
its

lam, Romans, p. 406). 01s eirolr\crev ... The words, as Alford points out 6 0eo$. against De Wette, do not express a low view of our Lord's miracles. The favourite word used by St. John for the miracles of Christ, p7a, exactly corresponds to the phrase of St. Peter, since these epya were the Son the works of the Father revealed in them (cf. St. John v. 19, Kai atiToi oiSa-rt Weiss xiv. 10). Ka0o>s rightly draws attention to the emphatic pronoun. The fact of the miracles was not denied, although their source was so terribly misrepresented cf. " Jesus E.T. Christ in the Talmud," Laible, (Streane), pp. 45-50 (1893). Ver. 23. tovtov, emphatic, IkSotov delivered up, by Judas, not by God only here in the N.T., but see instances from Josephus, also from classical Greek, In Dan., Theod., Bel and in Wetstein. the Dragon ver. 22. upicruEvi) PovXfl both favourite words of St. Luke upi<r. used by him five times in the Acts, x. 42, once by St. Paul, xi. 29, xvii. 26, 31

Whom

'

Rom.
lists,

i.

once

in

Hebrews,

iv.

7,

and

thereHim in His disciples. fore seems in itself to point to the new forces at work in the world (Trench, N. T. Synonyms, ii., p. 177 ff.). Te'paTa:

The word

only in

St.

Luke amongst

the Evange-

xxii. 22, where our Lord Himself speaks of the events of His betrayal by the same word, koto, to wpicrpcvov (cf.

the word is never used in the N. T. alone as applied to our Lord's works or those of His disciples, and this observation made by Origen is very importaut, since the one word which might seem to suggest the prodigies and portents of the heathen world is never used unless in combination with some other word, which at cnce raises the N.T. miracles And so whilst the to a higher level. ethical purpose of these miracles is least apparent in the word Te'paTa, it is brought

xxiv. 26).

Homeric A165
phrase
St.
fJotiX-q
;

{JovXfj
8'

Wendt compares the ctcXcCcto |3o-uX->}. The tov 0. is used only by

:

once and three times

Luke

in his in

Gospel,
xiii.

Acts,

27 (whilst PovXi] is used Gospel, eight times in the Acts, and only three times elsewhere in the N.T., 1 Cor. iv. 5, Ephes. i. 11, Heb. vi. 17), but cf.

vii. 30, 36, xx. twice in the

Wisdom vi. 4, ix. 13, and often v\ ^ovXt] Kvpiov in LXX. irpoYvwo-ei the word is only found again in 1 Peter i. 2. and its

2324-

nPAHEIS AII02T0AQN
di'opjjv Trpo<nrf\ai>res dfeiXeTC
6

83

0ou eKSoToi' \aj36cTes, 1 Sia yeipiav

24.
1

01/

0609

a.vo-Ti]<je,

Xucras T&s (iSiyas tou

Qavdrou*

kciOoti ouk

Victorin.

Xa^ovTes om. }tf*ABC 61, Vulg., Sah., Boh., Syr. Pesh., Arm., Aeth., Ath., Ir>nt. so Tisch., W.H., R.V., Weiss but omitted by Blass in {3 although found in 3 EC 3 P, Syr. Hard., Eus., Chrys. Hilg. retains. x<l P uv but X cl P in ABC*T) 13, 15, 61, Syr. Hard., Aeth., Eus., Ath., Cyr., so Tisch., W.H., R.V., Weiss, Wendt, avciXcrc minusc, but avciXarc Hilg. (plural probably out of the following avoficov). NABCDEP, so Tisch., W.H., Weiss see W.H., Appendix, p. 172, and Winer Schmiedel, p. 112.
;

D^

2 OaVaTov ^ABCEP, Syr. Hard., Sah., Arm., Aeth., Eus., Ath., Cyr., Theodrt. so Tisch., W.H., Wendt, Weiss. aSov D, Vulg., Syr. Pesh., Boh., Gig., Par., Polyc, similar var. I. in 1 Cor. xv., 55, cf. Ps. xvii. (xviii.) 5, 6 ; $8011 out Epiph., Irenint of ver. 27, 31 (Wendt).
;

occurrence in that place, and the thoughts which it expresses, may be classed amongst the points of contact between Acts and 1 Peter (see at end of chap. iii.). In the Passion and Resurrection of Christ, which at one time seemed to Peter impossible, cf. Matt,
xvi.

22,

he now sees the

full

accom-

plishment of God's counsel, cf. iii. 20, and 1 Peter i. 20 (Nosgen, Apostelgeschichte,
p. 53,

In this spiritual to the Apostle a further proof of the illuminating power of the Holy Ghost, the gift of Pentecost, which he himself so emphatically acknowledges in his Sia xt P" v > best first epistle (i.. 1-12). explained as a Hebraism. Cf. for the frequent use of this Hebraistic expression,
also 48-52).

and

insight we see

now imparted

Sources ofN. T. Greek, pp. 159, 160. The verb is a favourite with St. Luke, nineteen times in Acts, twice in the Gospel, and only once elsewhere in the Evangelists, viz., Matt. ii. 16, and the noun dvaipccris is only found in Acts viii. 10 (xxii. 20), cf. its similar use in classical Greek and in the LXX. The fact that St. Peter thus describes the Jewish people as the actual murderers of Jesus is not a proof that in such language we have an instance of anti-Judaism quite inconsistent with the historical truth of the speech (Baur, Renan, Overbeck), but the Apostle sees vividly before his eyes essentially the same crowd at the Feast as had demanded the Cross of Jesus before the judgment -seat of

Blass, Gratnmatik des

127

and

Simcox,

N. G., pp. Language of

126, the

Nosgen, Apostelgeschichte, p. 6 0eos dv6<mj<re, " est hoc summum orationis," Blass, cf. v. 32, and
Pilate,

103.

Sv

N.

In the LXX, cf. 2 T., p. 141. Kings xiv. 27, 1 Chron. xi. 3, xxix. 5. St. Luke is very fond of these paraphrases with irpoeruirov and x e ^P> see
Friedrich,

i.

22.

Das Lukasevangelium,

pp. 8, 9,
;

and Lekebusch, Apostelgeschichte, p. 77 cf v. 12, vii. 25, xi. 30, xiv. 3, xv. 23, xix.

av6|i<ov II, SO cv X l P^> 'S X E tp a 5* " lawless," R.V., generally taken to refer to the Roman soldiers who crucified our Lord, i.e., Gentiles without law, as in In Wisdom 1 Cor. ix. 21, Rom. ii. 14. xvii. 2 the same word is used of the Egyptians who thought to oppress the holy nation they are described as avop.01. -7rpo<ririj|avTs, sc, to o-Tatipu a graphic word used only here, with which we may compare the vivid description also by St. Peter in v. 29-32, x. 39, cf. 1 Peter ii. 24 the language of one who could justly claim to be a witness of the sufferings of Christ, 1 Peter v. 1. The
:

Ver 24. Xvo-as t&s uSiva; tov 0av. R.V. " pangs " instead of " pains " (all previous versions) approaches nearer to the literal form of the word " birthpangs," the resurrection of Christ being conceived of as a birth out of death, as the Fathers interpreted the passage. The phrase is found in the Psalms, LXX xvii. 4, cxiv. 3, but it is most probable that the LXX has here mistaken the

force of the

Hebrew 72Pf which might

" birth-pangs," or the cords of a hunter catching his prey. In the Hebrew version the parallelism, such a favourite figure in Hebrew poetry, decides in favour of the latter meaning, as in R.V. Ps' xviii. 4, 5 (LXX xvii.), Sheol and Death are personified as hunters lying in wait for their prey with nooses and nets (Kirkpatrick, Psalms, in loco, the word

mean

word

is

Cassius. see for

aveiXeiTe: an Alexandrian form,

similar

not found

in

LXX,

cf

Dio

^tTjTIft

meaning snares by which

birds
In

instances,

Kennedy,

or beasts are taken

(Amos

iii.

5)).


84
rjv

IIPAEEI2 AII02T0AQN
SuKaToc KpareicrOai auTOK
ripowpcSpvrp'
Icttii',
1
fiir'

ir.

outoo.

25. Aapio yap Xe'yei els

'

auTOF, "

top Kupioy ivunri6v pou 81a Trai'Tos

on

Ik

$tiwv pou
1

iko

p,T)

aaXeuOw

26. Bio, touto u<J>paV0r)

f]

icapSia Hilg.

irpo W pwpT)v

B3 P

irpoop.
p. 101).

^AB*CDE,
is

so Tisch.,

W.H., Weiss, Wendt,

(see

Winer-Schmiedel,

the previous verse the parallelism

also

maintained if we read "the waves of death " (cf. 2 Sam. xxii. 5) " compassed me, the floods of ungodliness made me afraid ". It is tempting to account for the reading wSivas by supposing that St. Luke had before him a source speech, and that he for St. Peter's had given a mistaken rendering of the

word

But it would certainly seem that Xvcras and KpaTEiarOai are far more applicable to the idea of the hunter's cords, in which the Christ could not be bound, since He was Himself the Life. A similar mistake in connection with the

7Hn

same Hebrew word S^Pl mav possibly occur in 1 Thess. v. 3 and Luke xxi. 34. There is no occasion to find in the word
any reference
to the death-pains of Christ (so Grotius, Bengel), or to render uSivcs

pains and snares (Olshausen, Nosgen),

and
with

it

is

somewhat

fanciful to explain

Chrysostom (so Theophylact and Oecumenius) 6 OavaTos uSivc KttTe'xwv

St.

avrbv Kai to. Sciva iiracrxe. icaOoTi only found in St. Luke, in Gospel twice, and generin Acts four times (Friedrich) ally in classical Greek ica8' o ti (cf. Tobit i. 12, xiii. 4). owtc -rjv Svvarov . . .
:
;

Yap

the words primarily refer to the proof which St. Peter was about to adduce from prophecy, and the Scripture could not be broken. But whilst Baur sees in such an expression, as also in iii. 15, a transition to Johannine conceptions of the Person of Jesus, every Christian gladly recognises in the words the moral impossibility that the Life could be holden by Death. On the impersonal construction, see Viteau, Le Grec du N. T., p.
:

151 cf. Luke xxiv. 16 (John xx. 23), only in these passages in passive voice in N.T., but cf. for similar use of the passive voice, 4 Mace. ii. 9, and so in Dem. Schmid compares this verse where the internal necessity of Christ's resurrection is thus stated with 1 Peter iii. 18, showing that the irvevpa in Him possessed this power of life (Biblische Theologie des
. . .

(1893). KpaTcio-0ai

iir',

xvi. and it has been said that the Apostle's argument would be the same if the Psalm were the work of some other author than David. But if the following Psalm and the Psalm in question may with considerable reason be attributed to the same author, and if the former Psalm, the seventeenth, may be referred to the period of David's persecution by Saul, then David's authorship of Psalm sixteen becomes increasingly probable (Kirkpatrick). In Delitzsch's view whatever can mark a Psalm as Davidic we actually find combined here, e.g., coincidences of many kinds which he regards as undoubtedly Davidic (cf. v. with 5 with xi. 6, v. 10 with iv. 4, v. xvii. 15), and he sees no reason for giving up the testimony afforded by the title. But it is plain that David's experience did not exhaust the meaning of the Psalm, and St. Peter in the fulness of the gift of Pentecost interprets the words cU avTov, " with reference to Him," i.e., the Messiah (cf. St. Paul's interpretation of the same Psalm in xiii. 35). On the application of the Psalm as Messianic, cf. Edersheim, Jesus the Messiah, ii., p. 717. ripocDpoiprjv: not " I foresaw," but " I beheld the Lord Heb., " I always before my face," have set the Lord always before me". Kvpiov = Jehovah. Ik 8eiwv pov as a defence and helper. Cf. irapao-Ta-nris, Xen., Cyr., iii., 3, 21. The imagery may be taken from that of the trials in which advocates stood at the right hand of their clients (Psalm cix. 31), or there may be a reference to a champion who, in defending another, would stand on his right hand cf. Psalm ex. 5, exxi. 5 (Kirkpatrick, and Robertson Smith, Expositor, 1876, p. tvo pi| o-aXcvOw: although the 351). verses which follow contain the chief Messianic references in St. Peter's interpretation, yet in the fullest sense of the words the Christ could say irpoop. k.t.X. But because the (see Felten, in loco). Father was with Him, He could add 81a

from Psalm

LXX

tovto

xi(|>pav0T]

-f|

KapSia pov

"the

N.

T., p. 402).
:

Ver. 25. AaveiS yap Xryct the words which follow are quoted by St. Peter

heart " in O.T. is not only the heart of the affections, but the centre of the man's whole moral and intellectual nature (Oehler,rA<?oZ-'^5^.r.,p.7i). v4>pdven,


2527.
Kal fjyaWiaaaTO
iir'

"

nPAHEIS ATIOSTOAQN
rj

fj.00,

yXSttrad jiou

cti 8e Kal

r\

aap

pvou

Kara-

aKTjcoiaei

eXmoi

27.

on

ouk iyKaTakeltyzis

rr]v

vj/ux^ |aou els

joyous state of mind, glad," R.V., iq-yaWidcraTo used of outward and active expression of joy is rendered " rejoiced," R.V. (in A.V. the meaning of the two verbs is transposed). At the same time cti<|>pdv0T) is sometimes used in and N.T., as in modern Greek of festive enjoyment, Kennedy, Sources of N. T. Greek, p.
refers rather to a

"

was

with which the Psalmist cannot associate the thought of life and light (see also on ver. 31). oviSe Swaeis in R.V. (O.T.) the word " suffer " is retained, but in R.V. (N.T.) we find " thou wilt not give," the
:

LXX

Hebrew \P\2 being used

in this

sense to

155.

T|

yXaxro-d jiov
i.e.,

in

Hebrew "'TOS

"my
Gen.

glory,"
xlix. 6,

my

soul,

my

spirit (cf.

Schottgen). The Arabs use a similar expression for the eye, the hand, or any member of the body held in special

permit, to suffer, to let, like 8i8wpt and dare, Viteau, he Grec du N. T., p. 156 tov oo-idv <rov: the Hebrew (1893). Chasld which is thus sometimes translated in the (Vulgate, Sanctus) is often rendered " thy beloved one," and the

LXX

honour

(cf.

Lumby on Psalm
:

cviii. 1).

en Si mean
body

koI r\ <rdp| flesh does not here the dead corpse but the living

(Perowne,

Kirkpatrick).

Kcn-acr-

dwell in safety," R.V., "confidently," margin (O.T.); the expression is used frequently of dwelling In N.T. safely in the Promised Land. the R.V. translates " shall dwell," " tabernacle " margin, shall dwell as in a tent, a temporary abode. In its literal meaning, therefore, there is no reference to the rest of the body in the grave, or to the hope of resurrection from the grave, but the words must be understood of this
life

KTjvuo-ei, " shall

word denotes not only one who is godly and pious, but also one who is the object of Jehovah's loving-kindness. The word might well be used of Him, Who was not only the Holy One of God, but 6 dyairriTos vlds, " the beloved Son ". On the word Chasid see Kirkpatrick, Psalms, Appendix, p. 221.

ISeiv 8ia<f>6opdv

"corrup-

tion " or " the pit,"

margin R.V. (O.T.),

but in the N.T. simply " corruption (A. and R.V.), Vulgate, corruptio. In the

LXX
dered

the

Hebrew

]""\ntJ

often ren-

8ia<(>9opd,

"corruption,"

as

if

derived from ]"\nt2J 8ia<j>0cipiv, " to cor T

(Perowne)

16.

Psalm For the hope of the Psalmist, ex:

12, 28, iv. 8, xxv. 13, Jer. xxiii. 6, xxxiii.

;

cf.

Deut.

xxxiii.

not, however, in the sense of corruption, putridity, but of destruction. The

rupt "

pressed in the following words, is primarily " Thou wilt for preservation from death not give up my soul to Sheol [i.e., to the underworld, so that one becomes its prey], neither wilt thou suffer thy beloved one [singular] to see the pit" (so Delitzsch and Perowne, as also R. Smith and Kirkpatrick).

derivation however is probably from fTl^?,

down, hence it means a pit, and sometimes a sepulchre, a grave, Psalm xxx. 10, lv. 24, so here "to see the grave," i.e., to die and be buried, cf. Psalm xlix. 10 (see Robinson's Gesenius,
to sink
p.

1053, note, twenty-sixth edition).

Dr.
in

and N.T. rightly W.H. cf. also Briggs, Mesels aSijv. sianic Prophecies, p. 24; although in T.R.
Ver. 27. In
;

LXX

Robertson Smith maintains that there

are

two

Hebrew words

the

same

form

as usually in Attic, cU SSov, sc, Sdjiov. Blass regards eU as simply usurping in the common dialect the place of Iv, but we can scarcely explain the force of the preposition here in this way. tyicaTaX.u|;ci.? used of utter abandonment, cf. Psalm xxii. 1 2 Tim. iv. 10, 16). cU (cf. $8t]v is that whilst it true the Psalmist " says nothing about what

shall

happen to him after death" (Per-

owne), he expresses his conviction that his soul would not be given up to the land of gloom and forgetfulness, the abode of the dead, dark and cheerless,

but different in origin, one masculine = putrefaction or corruption, the other feminine = the deep or the pit. So far he agrees with the note in Gesenius, u.s., that the word 8ia$0opd. should here be rendered by the latter, the pit, but he takes the rendering, the deep or the pit, as an epithet not of the grave but 'of Sheol or Hades (see Expositor, p. 354, 1876, the whole paper on " The Sixteenth Psalm," by Dr. R. Smith, should be consulted, and p. 354 compared with the note in Gesenius), and this view certainly seems to fit in better with the parallel-


86

nPAEEIS AII02T0AQN
aoou, 1 ouSe Swueis rbv oaioV aou ISeiK Siacpdopde.
fioi

11

38. iyvutpMras
erou."

6S0U9 ^wtjs

'

TrXrjpwCTeis

pc eu<ppoowT)s peTa tou irpoffwirou

29. "AfSpcs dSeX^ol, e|of eiTrcic peni Trapprjcrias TTpos upas irepl

tou iraTpidpxou Aa|3i8,

1 8ov EP, Chrys. Weiss, Wendt (so in

on

Kal eTeXeuTTjcre Kal

eTa<pT],

xal to pefjpa

(in

LXX A) aBtjv J^ABCD, LXX B tov aoV S

;

Clem., Epiph., so|Tisch., W.H.,.

).

Ver. 28. YVwprds poi 680115 g>tjs Peter quotes from the LXX, which has the plural 68ovs so in Proverbs v. 6, where Hebrew has the same word as translates here in the singular, the 68ovs u>TJs. nTa tov irpoa*uirov o*ov, " with thy countenance " = " in thy presence," margin = Hebrew, " in thy pre:

St.

LXX

LXX irpoVwirov is a literal translation of the Hebrew D^2D. ftue or T

sence
".

The

phrase is found, Lev. xxvi. 13,. Esther viii. 12, 1 Mace. iv. 18, 3 Mace, iv. 1, vii. 12. St. Peter will first of all state facts which cannot be denied, before he proceeds to show how the words used of David are fulfilled in " great David's greater Son ". He speaks of David in terms which indicate his respect for his name and memory, and as Bengel well says, " est igitur hoc loco irpodcpaircta,
the
praevia sermonis mitigatio " (" est haec irpodep. ut aiunt rhetores," Blass, in loco).

'

countenance, in the O.T. The expression is a common one in the O.T., " in God's presence " ; cf. Psalm iv. 6, xvii. 15, xxi. 6, Grimm-Thayer explains (pc) cxl. 13. ovTa pcTot, etc., " being in thy pre" (see sub perd, i. 2 b). The sence

tov iraTpidpxov, the name

is

emphati;

cally used in the N.T. of Abraham cf. Heb. vii. 4 (properly the apx<v (auctor),

of the expression is strikingly seen in its repeated use in Numbers vi. 25 ; cf. Exodus xxxiii. 14 Oehler, Theoforce
;

iraTptas), and of the sons of Jacob, Acts vii. 8, 9, and cf. 4 Mace. vii. 19, used of Abraham, Isaac and Jacob. In the LXX
it is used of the " heads of the fathers' houses," 1 Chron. ix. 9, xxiv. 31, in a Here used, comparatively lower sense. as a term of high honour, of David, regarded as the ancestor of the kingly race. See on the word and its formation, Kennedy, Sources of New Testament Greek, oTt teal TXevTt]o Kal cTa^t] p. 114. " that he both died and was buried," R.V. St. Peter states notorious facts, and refers to them in a way which could not wound the susceptibilities of his

logie des A. T., pp. 46, 56, 62, and WestAnd so the cott, Hebrews, 272. p.
cf.

Psalm ends as it had begun with God The Psalmist's ver. 2, and ver. 11. thoughts carried him beyond mere temporal deliverance, beyond the changes and chances of this mortal life, to the assurance of a union with God, which
tians

death could not dissolve while as Chriswe read with St. Peter a deeper and a fuller meaning still in the words, as we recall the Life, Death, Resurrection, and Ascension of Him, of Whom 6 Xdyo? o-ap| iyivero it was written
; :

hearers,

whilst

he

shows

them

that

David's words were not exhausted in his

own
the

case.

same

The argument is practically as that of St. Paul in xiii. 36

Kal ea-Kijvwo-ev iv "qpiv. an affecVer. 29. avSpcs d8eX^>o( tionate form of address as compared with w. 14 and 22 (cf. vii. 2, xxii. 1), but still much more formal than iii. 17, where we have d8e\<f>o alone in St. Peter's pity for those who crucifying the Saviour knew not what they did. Qbv, sc, iari (with infinitive), cf. 2 Cor. xii. 4, only in N.T. Viteau, Le Grec du N. T., p. 200 Esther iv. 2; 4 Mace. (1893), cf. v. 18 not " may I speak unto you," but " I may say unto you," R.V., not = 7T*>, but Io-t( (eo-Ti), Wendt, in loco. ptTo -n-appi]o-(as on the phrase, see below, iv. r3, and its repeated use by St. Luke cf. Heb. iv. 16 Lat., cum fiducia, Westcott, Hebrews, p. 108. In the
:

from the same Psalm.

axiTov to-riv iv
'np.tv,

Kal
in

to

u.vfjpa

i.e.,

Jerusalem,

the

tomb emphaof the and certainty of the death of David, and implies that his body had That David's tomb seen corruption. was shown in the time of Nehemiah we know from Neh. iii. 16. From Jos.,
mention
sises the fact
;

LXX

Ant., vii., 15, 3 ; xiii., 8, 4 B. y., i., 2, 5, we learn that Solomon had buried a large treasure in the tomb, and that on that account one of its chambers had been

LXX

broken open by Hyrcanus, and another by Herod the Great. According to Jos., Ant., xvi., 7, 1, Herod, not content with rifling the tomb, desired to penetrate further, even as far as the bodies of David and Solomon, but a flame burst

2831.
auTou lariv iv
(iirdp\<ov,

IIPAEEI2 AIIOSTOAQN
T|(Aif

axpi

rfjs

^p-e'pas TauTrjs.
uipotret'

30. irpo^TTjs ouv

tt^s

Kal i8a>s

on opKw

auru 6 cos, ck KapiroG

oacpuos auTou to koto. crdpKa d^aCTT^acii' Toy XpiaroK, 1 icaOiaai

em

tou Opoi'oo auTou, 31. irpoiSwr eXdXrjo-e ircpl tt)s dcaoTaaea*? tou

XpioroG,
1

on
or.

ou

Ka,Te\ei<f>0T]

iq

J*oxtj

owtoG eis aoou, ouSe

iq

o-dp|

to koto,

Irenint-, so Tisch.,

tov X. otii. fc$ABCD 2 61, Vulg., good versions, Eus., Cypr., W.H., R.V., Weiss, Wendt (rejects as a marginal gloss, so Alford);
.

but although a similar reading (see Weiss on Codex D, p. 57).

so Hilg., Iren. tcoiXias (ventris)
2

is

found
so in

in

DE

oo-<jwos,
;

Blass does not receive it in his f3 text reads teapSias Gig., Par., Syr. Pesh.,
;

{3

(LXX

Ps. cxxxi. 11,

S 2 R).

Eus., Chrys., Theodrt., so Tisch., W.H., Weiss, Wendt, ev. A (alt. in W.H.), too well testified to suppose that it is simply derived from ver. 27 (Wendt). o.8ov ACDEP, Chrys., Lach. a8r|v fr$B, Eus - Thaum., so Tisch., M Wendt, Weiss, tj v|/vxtj avTow om. fr$ABC*D 61, 81, Syr. Pesh., Boh., Sah., Aeth., Eus., Irenint., Didint., Victorin. so Tisch., W.H., R.V., Weiss, Wendt (from ver. 27, ovSc but ovre J^ACD, Eus., so also ov . . . ovSe, instead of ovre . . . outc. Chrys., Cyr., so Tisch., W.H., Wendt; but Weiss ovre . . . ovSe, following B).
e-yicaTcXeufreT)
;

^BCDE,

W.H

forth

and slew two of his guards, and the

fled.

matik des N. G.,

indicate that

king

To

this

attempt the Jewish

historian attributed the growing troubles In the time of in Herod's family. Hadrian the tomb is said to have fallen Whatever its exact site, it into ruins. must have been within the walls, and therefore could not correspond with the so-called "tombs of the kings" which De Saulcy identified with it. Those tombs are outside the walls, and are of the Roman period (Schiirer, Jewish People,
div.

only in this with reference to the

up.oo-ev,

Here it may p. 239. David was a prophet, not one instance, but constantly
Messiah.
;

optcm

Hebraistic

cf. ver. 17.

Le Grec du N.

T., p. 141 (1896)

Viteau, for the

276, E.T., " David," B.D. 2 ). Wetstein, in loco, quotes the testimony of Maundrell as to the sepulchres of
i.,

vol.

i.,

p.

David and his family being the only sepulchres within the walls. St. Jerome, Epist., xlvi., writing to Marcella, expresses a hope that they might pray together in the mausoleum of David so that at the end of the fourth century tradition must still have claimed to mark the spot. Ver. 30. irpo^Ttjs : as David could not have spoken this Psalm of himself, he spoke it of some other, who was none other than the Messiah here the word is used in the double sense of one declaring God's will, and also of one
;

oath cf. Ps. cxxxii. n, 2 Sam. vii. 16. 4k Kopirov ttjs 6o~<f>vos avrov, i.e., of his offspring. It is a common Hebraistic form of expression oo-<v? read here, but KotXia in Ps. cxxxi. 11 (LXX); cf. and 2 Chron. vi. 9 (Heb. Gen. xxxv. With regard to the human elevii. 5). ment in the Person of Jesus, Peter speaks of him as a descendant of David according to prophecy, as in the Synoptists and Rom. i. 3 (Schmid). The exact expression, Kapiros Ttjs oai^vos, is not found in the LXX, but icap. ttjs KoiAta; is found, not only in the Psalm quoted but in Mic. vi. 7 (Lam. ii. 20), where the same Hebrew words are used as in the Psalm 6o-<J>vs in the LXX is several times a trans-

lation of another
(dual).

Hebrew word
partitive

D^^n
;

foretelling
filled.

of St.
in

would be fulvirapxwv another favourite word Luke, in his Gospel, and especially
that will
:

how

Acts

in the

former

it

is

found seven

the latter no less than twenty-four times, and in all parts (excluding to virdpxovTa), Friedrich, Das Lucasevangelinm, p. 7. It is not used by the other Evangelists. In the N.T., as in later Greek, it is often weakened into an equivalent of eivai; Blass, Gramtimes,
in

and

construction (supply nva) is also a Hebraistic mode of expression, and frequent in the LXX See Viteau, Le Grec cf. ii. 18, v. 2. du N. T., p. 151 (1896). Ver. 31. irpo'iSuv, cf. Gal. iii. 8. The word ascribes prophetic consciousness to David in the composition of the Psalm, but, as we learn from St. Peter himself, that prophetic consciousness did not involve a distinct knowledge of the events foretold (1 Pet. i. 10-12) that which the Holy Ghost presignified was only in part clear to the prophets, both as to the date of fulfilment and also as
;

This


88

II.

nPAEEIS AH02TOAQN
auTou elSc Sia^Oopdv.
ou
irdcTes
^fieis
ep-fiey

32. touto^ Toy

jxtipTupes.

'Itjo-oui'

&vi(rrt}<rv 6

eos,

33.

rfj

8e|ia
1

06V

tou

eou

6\|(o6eis, Trjv

tc cTrayyeXiav tou 'Ayiou n^cu/xaTOs

Xap&H' impel tou

1 tov A7. riv. but tov irv. tov a-y. fr^ABCE 13, 61, 130, Vulg., Chrys., so W.H., and by Hilg. Weiss; but TR. in DP, Irint., and accepted by Blass in
;

to historical shaping (Schmid, Biblische Theol. des N. T., p. 395, and Alford, in oTi introducing the words which loco). follow as a fuller explanation, or simply eyKaTCas expressing a well-known fact. \i4)8t| . . . eXSev aorists, not futures, because from St. Peter's standpoint the prophecy had been already fulfilled (Felten, VVendt). With this verse we naturally compare the mention of Christ's descent

and never

The only
xxi.

in prose in classical Greek. other instances adduced, Acts

16 and Rev. ii. 16, can be otherwise explained, cf. Winer-Moulton, xxxi., 268. On Judg. xi. 18 (LXX) quoted in p. support of the local rendering by Fritzsch, see Wendt's full note in loco. The instrumental meaning follows naturally upon ver. 32 the Ascension, as the Resurrection, was the mighty deed of

9.

Hades and His agency in the realms of the dead in St. Peter's First Epistle,
into
iii.
>:.

God,

Phil.

ii.

There

is

therefore

no

(cf. Phil. ii. 10, Ephes. iv. 9, Rom. Zahn, Das Apost. Symbolum, pp. 71-74; but see also Schmid, ubi supra, Thus while the words bore, as p. 414). we have seen, a primary and lower reference to David himself, St. Peter was led by the Holy Ghost to see their higher and grander fulfilment in Christ. U aSov on the construction see above on ver. 27, and on the Jewish view of Sheol or Hades in the time of our Lord as an intermediate state, see Charles, Book of Enoch, p. 168 and p. 94, and compare

19
;

occasion to regard the expression with De Wette as a Hebraism, see Wetstein,

in
xii.

loco.

32,

14.

v\J/to6eis, cf. especially John and Westcott's note on John iii. The word is frequently found in

LXX.

As Lightfoot

points out, in our

Lord Himself the divine law which He Himself had enunciated was fulfilled, 6 Ta-TTCivwv eavTov v\|ra>0i]<rTai (Luke
xiv.

11,

xviii.

14).

r-qv T

eiro/yY^io-v

tov a-yCov irvevfxaTOS k.t.X., see above on i. 4 (Gal. iii. The language of St. 14). Peter is in agreement with, but yet independent of, that in St. John, whilst it also the interesting although indirect calmly certifies the fulfilment of our Lord's promise. : "hath poured parallel to 1 Pet. iii. 19, which he finds forth," R.V. previous English All in The Book of the Secrets of Enoch, Weber, Judische Theologie, versions except Rhem. = A.V. The verb p. xlv. ff. is used in the LXX in the prophecy cited pp. 163, 341. may be masculine = above, Joel ii. 28, 29 (cf. also Zech. xii. ov Ver. 32. 10), although it is not used in the GosChrist, cf. xiii. 31, but is taken as neuter by Blass (so too Overbeck, Holtzmann, pels of the outpouring of the Spirit. Weiss, Wendt, Felten). Bengel remarks tovto either the Holy Ghost, as the " nempe Dei qui id fecit," and compares Vulgate takes it, or an independent neuter "this which ye see and hear," i.e., v. 32, x. 41, and 1 Cor. xv. 15. the Ascension is a in the bearing and speech of the assemoviv Ver. 33. necessary sequel to the Resurrection, cf. bled Apostles. St. Peter thus leads his Weiss, Leben Jesu, iii., 409 ff. and in loco. hearers to infer that that which is poured Or the word may mark the result of the out is by its effects nothing else than the assured and manifold testimony to the Holy Ghost. It is noteworthy that just Resurrection, to which the Apostle had as Joel speaks of God, the Lord Jehovah, " Confirmata resurrec- pouring out of His Spirit, so the same just appealed tione Christi, ascensio non potest in divine energy is here attributed by St. dubium vocari," Bengel. tjj 8i tot) Peter to Jesus. See above on ver. 17. Ver. 34. St. Peter does not demand cov best to take the words as an instrumental dative, so in v. 31, with the belief upon his own assertion, but he majority of recent commentators. On again appeals to the Scriptures, and to grammatical grounds it would be difficult words which could not have received a In this to justify the rendering " to the right fulfilment in the case of David. hand " (although taken in connection appeal he reproduces the very words in good which, some seven weeks before, our with v. 34 it would give very Lord Himself had convicted the scribes sense), since such a combination of the dative alone is found only in the poets. of error in their interpretation of this

^X

89
34. 00 yap
tu>

236.
l

I1PAEEI2
TO " TO
v ^ v "M- e ^S

AnOETOAQN
" Etwee 6 Kopios

iraTpos, eC e X ee

PXeireTe Kal dKOUT.

Aa|3io

dye'fiT]

eis tous oupayous, Xe'yci oe auTOS,

fiou,

Kupiw

p,oo,

Kd9ou eK 8eiwe
twc
iroSuiy o"Ou."
2

35.

e'ws

at'

9ai

tous e)(0pous aou

oikos

uttottoSiov

36. 'Ao^aXuis ouV

yiyajCTKeTti) irds

MaparjX
^lYjcroui'

on

Kal

Kupioe Kal Xpioroi' auTOf 6 0eos

eTroiTjae,

toutov tok

oe r^u-eis ecrraupwo-aTe.

D (Par.) insert vu.iv, and E, Syrr. (Pesh. and Hare), Harris ascribes this second Ambr., Par. hoc donum. addition, though dubiously, to a Montanist; but cf. ver. 38, x. 45, xi. 17, although in these passages Supea, not 8a>pov, is used.
1

After

ej; e

X and

before totjto
Did.,

Sah.

tol.

demid.,

Ir.,

2 om. by many xa.1. K. ; Kai in all uncials, also Vulg., Syr. H., W.H., R.V., Weiss awTov Kai X. fc^ABCD 2 6r, Ath., Epiph. icai X. avTov cursives, also Syr. Pesh. 15, 18, 61, 130, Vulg., Arm., Bas., Ir"t., so Tisch., W.H., R.V., Weiss.
;

EP

same Psalm (Matt. xxii. 44, Mark xii. 35, Luke xx. 41), and, "unlearned" in the eyes of the scribes, had answered the question which they could not answer, how David's Son was also David's Lord.

true to say that Christ will only then rightly rule, when He has subjugated all His enemies. av with ?s as here, where it is left doubtful when that will take place to which it is said a thing will

No passage of Scripture is so constantly referred to in the N.T. as this 110th Psalm, cf. references above, and also 1 Cor. xv. 25, Heb. i. 13, v. 6, vii. 17, 21, x. 13.
The Psalm was always regarded
;

continue (Grimm-Thayer, and instances sub os> i., 1 b). v-iroTi-dSiov, cf. Josh. x. 24, referring to the custom of conquering kings placing their feet upon the necks

as

of their
loco,

conquered enemies (so Blass, in

Messianic by the Jews (Weber, Jiidische Edersheim, Thcologie, p. 357 (1897) Jesus the Messiah, ii., 720 (Appendix) Cheyne, Origin of the Psalter, p. 35 Driver, Introduction to O. T., pp. 362, and if it had not been so in the 363 time of our Lord, it is obvious that His argument would have missed its point if those to whom He addressed His question " What think ye of the Christ ?" could have answered that David was not speaking of the coming Messiah. For earlier interpretations of the Psalm, and the patristic testimony to its Messianic character, see Speaker's Commentary, iv., 427, and on the authorship see Gifford, Authorship of the 110th Psalm, with Appendix, 1895 (SPCK), and Delitzsch, Psalms, iii., pp. 163-176, E.T. icdOov Ik 8e|iuv pov icddov contracted for KaOijo-o
;

amongst recent commentators).

Ver. 36. d<r4>a\ws : used here emphatically ; the Apostle would emphasise the conclusion which he is about to draw from his three texts cf. xxi. 34, xxii. 3c,
;

and

Wisdom
iros

xviii.

Greek).
article,

oticos
'I.

M<rp.,

for oikos proper name, cf.

1

6 (so in classical without the is regarded as a

1

LXX,

Sam.
Ezek.

vii.

Kings

xii.

23,

Neh.

iv. 16,

2, xlv. 6,

or it may be reckoned as Hebraistic, Blass, Grammatik des N. G., pp. 147, 158. Kai Kwpiov xal Xpiarov : the Kvpios plainly refers to the prophetic utterance just cited. Although in the first verse of Ps. ex. the words tu Kvpiw jiov are not to be taken as a name of

this 36, Heb. i. 13) which is also found in the Fragments of the comic writers, is
(cf.

also

Mark

xii.

" popular " form,

God, for the expression is Adoni not Adonai (" the Lord saith unto my Lord," R.V.), and is simply a title of honour and respect, which was used of earthly superiors, e.g., of Abraham, Moses,
Elijah,

Sisera,

Naaman,

yet

St.

Peter

present imperative of icd0T)u.ai in modern Greek, Kennedy, Sources of N. T. it is freGreek, p. 162. In the quently used (see Hatch and Redpath, the word does not imply sub. v.). Iu>s that Christ shall cease to reign subsequently the word here, as elsewhere, does not imply that what is expressed will only have place up to a certain time (cf. Gen. xxxiii. 15, Deut. vii. 4, 2 Chron. vi. 23; cf. 1 Tim. iv. 13), rather is it
the

LXX

had called David a Prophet, and only in the Person of the Risen and Ascended Christ Who had sat down with His, Father on His Throne could the Apostle see an adequate fulfilment of David's
prophecy, or an adequate realisation of So in the anticipations of the Christ. the early Church, Justin Martyr, Apol., i., 60, appeals to the words of " the prophet David " in this same Psalm as foretelling the Ascension of Christ and His reign

! :

nPAEEIS AII02T0AQN
37. 'AKOocrai'Tcs
1

n.

8e KaTti'uyrjo-ai'
2

ttj

Kapoia, cittoV T irpos to^

;

ricTpov kcu T069 Xonrous

airocrroXoug, Ti Troi^o-ofiec, acSpes &8eX<|>oi

1 (so Syr. Hard, mg.) reads totc iravTes 01 before this word atcovo-avres crvveXOovTCS Kat, and after ttartwy. -njv xapS. D adds icai txvcs e avxwv (etirav), so Blass's theory this would show moreaccount and detailed informaHilg. According to but on the other hand it may tion, ... all were pricked, etc., but only some inquired have been inserted to explain an apparent difficulty. According to Weiss, Codex D, p. 57, this and the following addition in D, viroSciga-rc tjp.iv, are emendations of a kind similar to those which we find in ii. 45. In rore k.t.X. in D, Harris sees either Others find a case of assimilation, e.g., a lectionary preface or reader's expansion. to Luke xxiii. 48 (Chase points out that similar words occur in the Syriac of the two In totc Weiss can only see one of the frequent ways in which the passages). characteristic alterations of D are introduced.
;

fort, et in

Hilg., and Blass, who omits it in (3 also, say " recte irotTjcruuev Epiph., Chrys. ; so Tisch., W.H., 2g. but Hilg. follows T.R. R.V., Weiss, Wendt (as against Meyer), so also Blass in ; adds vrroStaT6 T)piv, so E, Gig., Par., Wer. tol., Syr. this word a8e\$oi; after
2

Xoiirovs

om. by D, Gig., Aug.

;

a"

cf. v.

^ABCEP,

Hard, mg., Aug., Prom. so Hilg. The word could be well connected with the kou. nves as indicating their earnestness and willingness cf. Luke iii. 7, Matt. iii. 7 (to which Chase sees an assimilation), Acts ix. 16, xx. 35.
; ;

On the over His spiritual enemies. remarkable expression Xptcrros Kvptos in connection with Ps. ex. 1, see Ryle
and James,
141-143,
36, 42.

Psalms of Solomon,

pp.

cf. with the passage here x. In 1 Peter iii. 15 we have the phrase Kvptov 8e Xptcrrov d-yiao-are k.t.X. (R.V. and W.H.), "sanctify in your hearts Christ as Lord" (R.V.), where St. Peter does not hesitate to command that Christ be sanctified in our hearts as Lord, in words which are used in the O.T. of the Lord of hosts, Isa. viii. 13,

in classical Greek in the same sense as here, but the simple verb vvcrcrtiv is the best parallels used. In so are Gen. xxxiv. 7, Ps. cviii. 16 (cix.) " Hoc cf. Cicero, De Orat., iii., 34. pcenitentise initium est, hie ad pietatem ingressus, tristitiam ex peccatis nostris concipere ac malorum nostrorum sensu . sed compunctioni accedere vulnerari debet promptitudo ad parendum," Calvin, in loco. t( irotijcrcip,ev ; conj., delib. cf.

used

LXX

If it is sanctification by Israel. said that it has been already shown that in Ps. ex. 1 Christ is referred to not as the Lord but as " my lord," it must not be forgotten that an exact parallel to 1

and His

iii. 15 and its high Christology be found in this first sermon of St. Peter, cf. note on w. 18-21 and 33. tovtov Tor I. &v vpcts trravpoicraT, "hath made Him both Lord and Christ, this Jesus whom ye crucified," R.V., so Vulgate. The A.V., following Tyndale and Cranmer, inverts the clauses, but fails to mark what Bengel so well calls aculeus in fine, the stinging effect with

Peter

may

Markxii. 14, xiv. 12, John xii. 27, Matt. xxvi. 54, Burton, Moods and Tenses of N. T. Greek, pp. 76, 126, and Viteau, Le Grec du N. T., avSpts aScX^oi inp. 28 ff. (1893). dicating respect and regard St. Peter's address had not been in vain "nonita dixerant prius " Bengel but now the words come as a response to St. Peter's
iii.

Luke

10, 12, 14,

own

St. Peter's words would fall on the ears of his audience, many of whom may have joined in the cry, Crucify Him (Chrysostom). Holtzmann describes this last clause of the speech as " ein schwerer Schlusstein zur Kronung des'Gebaudes ". Ver. 37. KaTtvo-ytjcrav t^v tcapSiav no word could better make known that the sting of the last word had begun to work (see Theophylact, in loco) = compungo, so in Vulg. The word is not

which

appeal, v. 29, cf. also Oecumenius, (so too Theophylact), Kat o!kiu)tiku>s avTovs aSfX^xriis KaXovcriv, ovs irpuijv IxXcva^ov. (xeTavo^ixaTt, Luke xxiv. 47. The Apostles began, as the Baptist began, Matt. iii. 2, as the Christ Himself began, Matt. iv. 17, Mark i. 15, with the exhortation to repentance, to a change of heart and life, not to mere regret for the past. On the distinction between p.6Tavociv and p.cTa|ic'Xop.ai, see Trench, N. T. Synonyms, i., 208. Dr. Thayer remarks that the distinction drawn by Trench is hardly sustained by usage, but at the same time he allows that (xexovoeiv is undoubtedly the fuller and nobler term, expressive of moral action and issues, as is indicated by the fact that it is often employed in the imperative (p,cTap,e*Xopai never), ancL


373938.
ricTpos

nPAHEIS ATT02T0AQN
8e
1
2<})T]

9i
Paima^Ta)
dpapTiwr

irpos

auTOus,

MeTayoiqo-aTe,

Kal

Ka<rTos

ofi-wf

em

tw

6k6p.aTi

'Itjctou

Xpurrou

els afyeaiv

Kal
iq

X^<J/eCT0e tt]v

Swpedv tou 'Ayiou rieeupaTOS.

39. up.^ yap eorii'

eTrayyeXi'a Kal tols TeKfois upoiy, Kal irdai tois eiS paKpdk, ocrous

1 but ev in BCD, Cyr.-Jer., Epiph., eiri NAEP, Bas., Chrys., so Tisch. and Weiss both expressions seem to be equally common in Cyr., Theodrt., so W.H., R.V. Luke and Acts.
; ;

by its construction with dir<5, Ik, cf. also Acts xx. 31, r\ els 0e6v pcTavoia (Synonyms in Grimm-Thayer, sub peTapeBaptism was not Christian Xo|xat). admission to some new club or society
of virtue, it was not primarily a token of mutual love and brotherhood, although it purified and strengthened both, cf. ver.

in

44

ff:

Ver. 38. pairrio-OiJTw " Non satis est Christocredere,sed oportet et Christianum profited, Rom. x. 10, quod Christus per baptismum fieri voluit," Grotius. John's baptism had been a baptism of repentance for the remission of sins, but the work of St. Peter and of his fellow-Apostles was no mere continuation of that of the

(ix. 5) (x^Sels 8e <|>ayTio irierw diro ttjs evxapiorrias vp,wv, dXV 01 PairTi(r6VTs els ovojia Kvpiov, i.e., Christ, as the immediate context shows. els a<j)oriv twv ap-apnuv vp.wv " unto " R.V., signifying the aim. el;, It has been objected that St. Peter lays no stress upon the death of Christ in this connection, but rather upon His Resurrection. But we cannot doubt that St. Peter who had emphasised the fact of the crucifixion would have remembered his Master's solemn declaration a few hours before His death, Matt. xxvi. 28.

which we read

(iT)8e

Even

if the

words in

this

Gospel

els a<f>e<riv

Their baptism was Baptist, cf. xix. 4, 5. to be eirl (ev) tw ovo^an 'I. X. St. Peter's address had been directed to the proof that Jesus was the Christ, and it was only natural that the acknowledgment of the cogency of that proof should form the ground of admission to the Christian Church the ground of the admission to
:

baptism was the recognition of Jesus The reading lirC (see as the Christ. especially Weiss, Apostelgeschichte, pp. 35, 36) brings this out more clearly than ev. It is much better to explain thus than to say that baptism in the name of one of the Persons of the Trinity involves the names of the other Persons also, or to suppose with Bengel (so Plumptre) that the formula in Matt, xxviii. 19 was used
for Gentiles, whilst for

who

Jews or Proselytes already acknowledged a Father and a Holy Spirit baptism in the name of the Lord Jesus sufficed or to conjecture with Neander that Matt, xxviii. 19 was not at first considered as a formula to be adhered to rigidly in baptism, but that the rite was performed with reference to This difficulty, of Christ's name alone. which so much has been made, does not appear to have pressed upon the early Church, for it is remarkable that the passage in the Didache, vii., 3, which is rightly cited to prove the early existence of the Invocation of the Holy Trinity in baptism, is closely followed by another
;

are rejected, the fact remains that St. Peter would have connected the thought of the forgiveness of sins, a prerogative which, as every Jew was eager to maintain, belonged to God and to God alone, with the (new) covenant which Christ had ratified by His death. Harnack admits that however difficult it may be to explain precisely the words of Jesus to the disciples at the Last Supper, yet one thing is certain, that He connected the forgiveness of sins with His death, Dogmengeschichte, i., pp." 55 and 59, see also "Covenant," Hastings, B. D., p. 512. the R.V. has this addition, vp.wv so too the Vulgate (Wycl. and Rheims). As each individual eKacrros was to be baptised, so each, if truly penitent, would receive the forgiveness of his sins. ttjv Scupeav, not xdpi<rpa as in 1 Cor. xii. 4, 9, 28, for the Holy Ghost, the gift, was a personal and abiding possession, but the Xapio-jxaTa were for a time answering to special needs, and enjoyed by those to whom God distributed them. The word is used specially of the gift of the Holy Ghost by St. Luke four times in Acts,

apapnuv

viii.

20, x. 45, xi.

(cf.,

17,

but by no other,

Evangelist

however, Luke xi. 13), cf. Heb. vi. 4 (John iv. 10). Ver. 39. vpiv yop the promise was made to the very men who had invoked upon themselves and upon their children, St. Matt, xxvii. 25, the blood of the Crucified. See Psalms of Solomon, viii., 39 (Ryle and James' edition, p. 88).
:

02
&k

nPAEEIS AII02T0AQN
Trpoo-icaXeonrjTai

ii.

Kupios 6 0e6s

Tquvcoc.

40. CTepois T Xoyois

irXcioon Siefiap-rupeTO Kal irapcKaXei Xiyuv, Iw0r]Te diro ttjs ye^eds

ttjs

oxoXids TauTTjs-

4 1, l

p.>

our do-jieVws
;

dTrooe|du.ei'oi t6i>

1 but om. by fr^ABCD 61, aru.vo>s EP, Syrr. (Pesh. and Hard.), Arm., Chrys. For airoVulg.. San., Boh., Aeth., Clem., so Tisch., W.H., R.V., Weiss, Wendt. substitutes wio-Tev<ravTs, and Syr. Hard. mg Aug. add icai irio-Tev8aiAV(H D (Harris sees a Montanist addition, necessity of faith for baptism.) <ravTs.

tois cts n-aKpav no occasion with others to limit the words to It must not the Jews of the Diaspora. be forgotten that the Apostles were not Gentiles should be surprised that the admitted to the Christian Church, but only that they should be admitted without conforming to the rite of circumttcLo-i
:

tence and charity of Peter,

tavTT}v

^ V XT "y-P Tav
Iti

Wendt and

KCtTaSiKcurg,

ovk

cpOoveiv

Swarai.
Ver. 40. ercpois re Xoyois TrXeiotruv T (not 8e), as so frequent in Acts " inducit quae similia cognataque sunt, Se diversa," Blass, in loco, and Grammatik des N.G., p. 258. 8up.ap-rvpa.T0 the translation " testified," both in A.

cision.
ii.

If

13, 17

we compare iii. (cf. Rom. x. 13),

26,
it

and Ephes. would seem

of race was placed upon the declaration of the Gospel message, provided that it was made to the Jew first (as was always Paul's custom). Hilgenfeld interprets the words as referring beyond all doubt to the Gentiles, since vp.iv . . . vu.uv had already expressed the Diaspora Jews. But he contends that as ver. 26 plainly intimates that the address was delivered only to Israelites, the words in question are added by "the author to Theophilus". He therefore places them in brackets. Jungst in the same way thinks it well to refer them to the Redactor, and Feine refers them to Luke himself as Reviser. Weiss sees in the words an allusion to an O.T. passage which could only have been applied at first to the calling of the Gentiles, but which (in the connection in which it is here placed by the narrator) must be referred to the Jews of the Diaspora. It may well have been that (as in Holtzmann's view) St. Peter's audience only thought of the Jews of the Diaspora, but we can see in his words a wider and a deeper meaning, cf. Isaiah v. 26, and cf. also Isaiah ii. 2, Zech. vi. Among the older commentators 15.
that

no

restriction

and R.V., hardly gives the full form of the word. Its frequent use in the LXX in the sense of protesting solemnly, cf. Deut. iv. 26, viii. 19, 1 Sam. viii. 9, Zech. iii. 7 (6), seems more in accordance with St. Peter's words, who here as elsewhere (x. 42, xliii. 5, xx. 21) was not simply acting as a witness paprupelv, but was also protesting against the false views ot those he was addressing. It must not, however, be forgotten that in other passages in the LXX the verb may mean to bear witness (see Hatch and Redpath, sub v.). In the N.T., as Wendt notes, it is used by St. Paul in the former sense of protesting solemnly in 1 Tim. v. 21, With this Mr. Page 2 Tim. ii. 14, iv. 1. rightly compares its use in Acts xx. 23
(cf.

xvi.

also v. 20, u.apTvpou.cu), and Luke 28. So too in classical writers.

irapcKaXci: the imperfect suggests the continuous exhortation which followed upon the Apostles' solemn protest (Weiss, in loco). ttjs yevtas ttjs <tkoXios tcivttjs the adjective is used to describe the

Oecumenius and Theophylact referred Screws av the words to the Gentiles.

the wilderness, rebellious Israelites LXX, Deut. xxxii. 5 (and Ps. lxxvii. 8), a description used in part by our Lord Himself, Matt. xvii. 17, Luke ix. 41, and wholly by St. Paul, Phil. ii. 15. The "crooked," R.V. correct translation
in

(which A.V. has in Luke

15),

iii.

5, Phil.

ii.

7rpocrKaXe'crr|Tai

^|iuv. Wendt presses the T|p.uv to favour his view that St. Peter thinks only of the Jews and not of the Gentiles, since he speaks of " our God," but Blass catches

Kvpio?

0eo$

perversity in turning oft from the truth, whilst the A.V. " untoward" (so Tyndale) signifies rather backwardness in coming to the truth
signifies

(Humphry, Commentary on R.
,
:

the

meaning much better in his comment: "t|u.wv Israelitarum, qui idem

".

gentes ad se vocat This gives the true " force of Trpoo-KaX., " shall call unto him (so R.V.). Oecumenius also comments on the words as revealing the ttue peni-

V.), Hort, yudaistic Christianity pp. 41, 42. Ver. 41. 01 (tir ovv a truly Lucan There is no anacoluformula, see i. 6. thon, but for the answering 8c see v. 43. The words therefore refer to those mentioned in v. 37 ; in contrast to the three

4042.
X^yoc auTOu
)/uxai

nPAHEIS AnOSTOAQN
e)5aTTTtcr0Y)CTOi'

93
cKCinf]

Kal

irpoacTefl'no-ai'

rfj

n^jjicpa.

W<71

Tpi<T)(lXiat.
Tj

42. *Ho-ae 8e TrpocrKapTepoGrrcs

1

StSaxTJ

t<*>v

dirooToXwy Kal

ttj

Trpo<rTeTj<rav

after the

verb ev inserted by fc^ABCD 15, 18, 61, Vulg., so Tisch.,

W.H.,

R.V., Weiss,

Wendt, Hilg.
would see the

inspiration of God and a confirmation given by Him to the claims made by the disciples, hearts and consciences might well be stirred and quickened and the movement once begun was sure to spread (see the remarks of Spitta, Apostelgeschichte, p. 60, on the birthday of the Church, in spite of the suspicion with which he regards the number three thousand). Ver. 42. The growth of the Church not merely in numbers but in the increase of faith and charity. In R.V. by the omission of Kal before ttj KXdarci two pairs of particulars are apparently enumerated the first referring to the close adherence of believers to the Apostles in teaching and fellowship, the second expressing their outward acts of the Books of the Maccabees cf. xviii. worship or the first pair may be taken xxiv. 3, xxxviii. 30, see below. as expressing rather their relation to 27, xxi. 17, man, the second their relation to God ij3aTTTio-0T|orav. There is nothing in the (Nosgen). Dr. Hort, while pointing out text which intimates that the Baptism of the three thousand was performed, not that the first term r-jj SiSa^r) tv diroo-on the day of Pentecost, but during the t6Xg>v (" the teaching," R.V., following days which followed. At the same time Wycliffe cf. Matt. vii. 28, "doctrine," A.V., which would refer rather to a deit is not said that the Baptism of such a multitude took place at one time or in finite system, unless taken in the sense of one place on the day of the Feast, or the Latin doctrina, teaching) was obvithat the rite was performed by St. Peter ously Christian, so that the disciples alone. Felten allows that others besides might well be called scribes to the kingthe Twelve may have baptised. See his dom, bringing out of their treasures note, in loco, and also Zockler, Apostel- things new and old, the facts of the life geschichte, p. 183. Trpoo-eT0Y)0-av, cf. of Jesus and the glory which followed, ver. 47, and v. 14, xi. 24. In the facts interpreted in the light of the Law the same verb is used, Isa. xiv. 1, for a and the Prophets, takes the next words proselyte who is joined to Israel, so too ttj Koivwvia as separated altogether from Esth. ix. 27. i|/vxoA, "souls," i.e., pertwv dirooroXuv, " and with the comsons. See on ver. 43. oxrei Tpio-xiXiai munion " Koivuvia, in Dr. Hort's view the adverb is another favourite word of by parallelism with the other terms, exSt. Luke (Friedrich) it is not found in presses something more external and St. John, and in St. Mark only once, in concrete than a spirit of communion it St. Matthew three times, but in St. Luke's refers to the help given to the destitute Gospel eight or nine times, and in Acts of the community, not apparently in six or seven times. As in i. 15 the intro- money, but in public meals, such as from duction of the adverb is against the sup- another point of view are called "the, position that the number was a fictitious daily ministration " Acts vi. 2, (cf. one. cannot suppose that the in- Tpaircai$). There are undoubtedly influence and the recollection of Jesus had stances of the employment of the word vanished within a few short weeks with- Koivwvia in this concrete sense, Rom. xv. out leaving a trace behind, and where 26, 2 Cor. viii. 4, ix. 13, Heb. xiii. 26, the proclamation of Him as the Christ but in each of these cases its meaning is followed upon the wonderful gift of determined by the context (and Zockler, tongues, in which many of the people amongst recent commentators, would so
\J/vxi],
;

thousand fear came upon every person, so Mr. Page, on pJv ow, in loco. Mr. Rendall finds the answering Z4 in two phases of events are conv. 42 trasted; three thousand converts are added in one day they clave stedfastly to the Christian communion. See also his Appendix on aev ow, p. 162. airoSeldpevoi tov Xo-yov ovtov used in classical Greek, especially in Plato, of receiving a teacher or his arguments with acceptance, and in the N.T. of receiving with approval cf. xxiv. 3. The verb is only found in St. Luke in the N.T. with varying shades of meaning, twice in his Gospel, and five times in Acts in all parts. Only found in LXX in Apocryphal books, Tob. vii. 17, Judith xiii. 13 (but see Hatch and Redpath, sub v.), and in

LXX

We


94
Kouwria
8e ird<rn

"

nPAHEIS AII02T0AQN
* icai ttj

II.

KXdaei tou dpTou Kal

?}

tciis

Trpoaeuxais-

43 eyeVcTO

\|uxi]

^^P

iroWd

~e Te'paTa Kal o-npeia 8ia T<if divoa-

1 6i, so Tisch., W.H., R.V., Weiss, Wendt, om. koi koitt) icoivwvia ttjs KXacreus tov aprov, so d, Vulg., Sah. (so in Gig., Hilg., so Alford. But the Par. tov ap. ttjs k\.), of which Blass says " recte, nisi delenda t. kX.". Western readings look like attempts to remove a difficulty.

kWci;

^*ABCD*

restrict its

meaning here). But, on the other hand, there are equally undoubted instances of koivwvio. referring to spiritual fellowship and concord, a fellowship in the spirit cf. 2 Cor. vi. 4, xiii. 14, Phil, ii. r, Gal. ii. g, 1 John i. 3, 6, 7 cf. also
; ;

Ethic, viii., g, Here, if 12, ev koivuvio. r\ <j>iXia iorC. the word can be separated from airoo-., it may be taken to include the inward fellowship and its outward manifestation, ver. 44. May not a good parallel to this signification of the word be found in Phil. i. 5, where KOiruvta,
in classical writers, Arist.,

indisputable that this commemoration at That St. first followed a common meal. Paul's teaching as to the deep religious significance of the breaking of the bread carries us back to a very early date is evident from the fact that he speaks to the Corinthians of a custom long estab" Abendmahl I." in Hauck's lished cf.
;

Real-Encyklopadie, heft i. (1896), p. 23 ff., on the evidential value of this testimony as against Julicher's and Spitta's attempt to show that the celebration ot the Lord's Supper in the early Church

whilst widest

it

signifies

sense,

co-operation in the including fellowship in

sympathy, suffering and toil, also indicates the special and tangible manifestation of this fellowship in the ready almsgiving and contributions of the Philippian Church see Lightfoot, Philippians, in
;

upon no positive command of Weizsacker's words are most emphatic: "Every assumption of its having originated in the Church from the recollection of intercourse with Him
rested Jesus.
at table, and the necessity felt for recalling His death is precluded the cele-

loco. The word naturally suggests the community of goods, as Weizsacker

points out, but as it stands here without any precise definition we cannot so limit it, and in his view Gal. ii. g gives the key to its meaning in the passage before us the bond which united the fAa0T)Tcu was the consciousness of their belief in Christ, and in the name d8eX4>oi the relationship thus constituted gained its complete expression. no interpretation ttj icXdo-ci tov apTov forgets (as both is satisfactory which Weizsacker and Holtzmann point out) that the author of Acts had behind him Pauline language and doctrine, and that we are justified in adducing the language of St. Paul in order to explain the words before us, cf. 1 Cor. x. 16, xi. 24, Acts

bration must rather have been generally observed from the beginning " Apostolic Age, ii., p. 279, E.T., and cf. Das apostol. Zeitalter, p. 594, second edition (1892), eutestamentliche Theol., i., Beyschlag, Against any attempt to interp. 155. pret the words under discussion of mere benevolence towards the poor (Isaiah lviii. 7) Wendt regards xx. 6, 7 (and also Weiss refers to xxvii. 35) as decisive. Luke xxiv. 30 for an illustration of the words, but the act, probably the habitual act of Jesus, which they express there,

does not exhaust their meaning here.

Spitta takes vi. 2, Siaxovciv Tpairc^ais as = kXclo-is fiprov, an arbitrary interThe Vulpretation, see also below.

xx. 7 (and xxvii. 35, Weizsacker).

if

But

we admit

this,

we cannot

consistently

explain the expression of a mere common meal. It may be true that every such meal in the early days of the Church's first love had a religious significance, that it became a type and evidence of the kingdom of God amongst the believers, but St. Paul's habitual reference of the words before us to the Lord's Supper leads us to see in them here a reference to the commemoration of the Lord's death, although we may admit that it is altogether

gate connects rjj tcXdo-Ei tov apTov with the preceding icoivuvia, and renders in communicatione fractionis panis, a rendering justified in so far as the Koivuvia has otherwise no definite meaning, and by the fact that the brotherly intercourse of Christians specially revealed itself in the fractio panis, cf. 1 Cor. x. 16, and Blass, in loco, and also P where he reads Kal TT) KOlVCdvCa TTJ9 icXdo-E(i>s tov apTov. But whilst Felten refers to the evidence of the Vulgate, and also to that of the Peshitto, which renders the words before us " in the breaking of the Eucharist (so too in xx. 7), it is worthy of note that he refuses to follow the usual Roman


"3 45ioXojv lylvero. 1

IIPAEEI2
aTracTa KOiva, 45 3

AnOSTOAQN
rjo-av

95
to
oiuto, ica!

44. Travres 8e ot moTcuocTes

icott

em

elxoc

Ta KTrjfiaTa

icai

Tas UTrdp|eis

eiriTrpao*-

many cursives, Vulg., Syr. Pesh,, Boh. add ev Upovo-aX/qp. But the added by D to twv airoo-r. in ver. 42); so Tisch., R.V. marg. so addition is not found in BD 1, 31, 61, Sah., Syr. Hard., Arm., Aeth., Chrys. W.H., R.V. text, Weiss, Wendt. ^AC 40, Vulg., Boh. add also <j>o(3os t tjv peya? but omitted by BDE, Sah., Syrr. (P. and H.), Arm., Aeth., eiri iravTas, so Tisch. Chrys. perhaps assimilation to iv. 33, v. 5 it has been already expressed in the first clause of the verse, and as the authorities for its retention are mainly the same as for ev Up., it would seem that the former addition may also be rejected.
1

In ver. 43 fc^ACE 13,

is

(which

T|<rav iri

to oaito
only

icai

eixov, so Tisch., Hilg.

Wendt have
3

em

to ovto eix v

but

57, Orig., so

W.H., Weiss,
their

*lo-av

and

icai

might easily be added, but

;

falling out is difficult to imagine.

Pesch.) reads ko.i 00-01 icTTjuaTa eixv tj v-irapf ci$ emirpao-Kov so Hilg. BeFor ko6oti . . . eixe D reads tois ov tis Gig., Par. insert kcG' Tjpepav. xpiav eixv (tois xP iav exovaiv in (3) cf. iv. 35. The remarks of Belser and Weiss on the passage should be compared the former sees in P a more precise account and, at the same time, a more moderate account of the "community of goods" at Jerusalem than is sometimes derived from this passage (see comments), whilst here Weiss sees in D nothing but fruitless and even senseless emendations.
(cf.

fore

waai D,

interpretation, viz., that the words point to a communion in one kind only, Apostelgcschichte, p. 94. It is possible that the introduction of the article before at least one of the words ry\ ic\ao-ei (cf.

new and old, cf. James v. 13 (Eph. ii. ig, Col. iii. 16), and also Acts iii. 1, where Peter and John go up to the Temple "at the hour of prayer," cf. Wendt, Die Lehre Jesu,
to include prayers both
iv. 24,
ii.,

R.V.) emphasises here the Lord's Supper as distinct from the social meal with which it was connected, whilst ver. 46 may point to the social as well as to the devotional bearing of the expression (cf. Zockler, note in loco), and this possibility is increased if we regard the words twv airoo-roXuv as characterising the whole sentence in ver. But unless in both verses some 42. deeper meaning was attached to the

p. 159.

Ver. person,

43.

irao-rj
iii.

and so

23,

^vxij, i.e., every Hebraistic, cf.

cf.

t2}Q^~v3 Lev. vii. 17, xvii. 12, etc., and 1 Mace. ii. 38. In ver. 41 the plural is used rather like the Latin capita in
cf.

enumerations,

Acts

vii.

14, xxvii. 37,

phrases t^ tc\do"ei tov apxov kXwvtcs apTov, it seems superfluous, as Schottgen remarked, to introduce the mention of common food at the time of a community of goods. No doubt St. Chrysostom (so Oecum., Theophyl.) and Bengel interpret the words as simply = victusfrugalis, but elsewhere St. Chrysostom speaks of them, or at least when joined with Koivuvia, as referring to the Holy Communion (see Alford's note in loco), and Bengel's comment on ver. 42 must be compared with what he says on ver. 46. Kal Tats irpoo-cvxais, " and [in] the prayers " R.V. Dr. Hort suggests that the prayers may well have been Christian prayers at stated hours, answering to Jewish prayers, and perhaps replacing the synagogue prayers (not recognised in the Law), as the Apostles' "teaching" had replaced that of the scribes (jfudais-

and LXX, Gen. xlvi. 15, Exod. i. 5, Num. xix. 18, etc. But Winer-Moulton (p. 194, xxii. 7) would press the meaning of 1 ! here, and contends that the fear was produced in the heart, the seat of the feelings and desires, so that its use is no mere Hebraism, although he admits that in

^x

irao-a ij/vxtj

Peter iii. 20) the single every person, but see I.e. 4>o^os t cf. iii. 10, i.e., upon the nonbelievers, for " perfect love casteth out Friedrich notes amongst the fear ". characteristics of St. Luke that in his two books one of the results of miracuxiii.

Rom.

(1

Here the <j>of?os lous powers is fear. means rather the fear of reverential awe or the fear which acted quasi freno, (Calvin), so that the early growth of the
Church was not destroyed prematurely There is by assaults from without.
surely nothing inconsistent here with 47, but Hilgenfeld ascribes the whole of ver. 43 to his " author to Theophilus," partly on the ground of this supposed inconsistency, partly bever.

tic

45).

Christianity, p. 44, and Ecclesia, p. But the words may also be taken


96
koi',

ii.

T1PAEEI2

AnOSTOAQN
Ka0<m ay
ti$ xp^iav *x

Kal Sieuc'pi^oi' auTa iraai,

46. * Ka8'

rWpav

tc Trpoo-KapTpouvTS 6p.06ufi.a86c iv

tu

tepw, k\u>vtS T kot'

1 D omits ko.6' T)u.pav (see previous note) and reads iravTes re irpoo-Kapxcpovv, perhaps for additional clearness, or perhaps some confusion (see also Weiss's 2 del. av, and so Blass comments). D reads also icai KaToiKovaav eiri to avro Belser sees in kot' olkovs an answer so too Hilg. corrects icai k&t oikovs Tjo-av refers to the house of assembly of the to the objection that kot' oikov in a text Christians, and that as the number 3000 could not assemble in a single dwelling it must be an exaggeration no doubt if Luke had meant one house of assembly he would have written Kara tov oikov, but the reading tcaT oikovs puts the matter beyond vicissim per domos. a doubt, and shows how tear oikov must be taken as =
;

cause the mention of miracles

is

out

of place. But it is nowhere stated, as Hilgenfeld and Weiss presuppose, that the healing of the lame man in iii. 1 ff. was the first miracle performed (see note
there,

On demand a much wider reference. the " Community of Goods," see additional note at

end of chapter.
.

Ver. 45.

Ta KTi^paxa

tols tnrdpleis

according to their derivation, the former

and Wendt and

Blass).

Ver. 44. iravTes 8e k.t.X., cf. iii. 24, all, i.e., not only those who had recently Ittito axiro, see note on joined, ver. 41. here of place. Theophylact takes i. 15 but it of the unanimity in the Church, this does not seem to be in accordance with the general use of the phrase in the N.T. = ouov, lirl t6v avTov towov Blass points out that lirl (Hesychius).
;

word would mean that which is acquired, and the latter that which belongs to a man for the time being. But in ordinary usage KTijuaTa was always used of real
property, vn-dpcis
(

fields,

lands,

cf.

v.

1,

whilst

= to

latter

was used of personal property virdpxovTa in Heb. x. 34). This word, to virdpxovTa, was a fa-

to avTo demands
this

tjo-ov, and if we omit word (W.H.) we must supply ovres

with !ir! to aviTo, as lirl t6 atiTo elxov could not stand (W.H.). The difficulty
raised by Hilgenfeld,

Wendt, Holtzmann,

vourite with St. Luke, who uses it eight times in his Gospel and in Acts iv. 32. for field No doubt KTTJpa is used in and vineyard, Prov. xxiii. 10, xxxi. 16, but the above distinction was not strictly observed, for to virdpxovTa, virap^is, are used both of movable and immovable

LXX

Overbeck, in this connection as to the number is exaggerated, whether we meet it or not by supposing that some of this

number were pilgrims who had come up to the Feast, but who had now
large

For in the avTo cannot be taken to mean that all the believers were always assembled in one and the same
returned to their homes.
first

place, lirl to

place.

The reading
light

throw

upon the expression

in p\ ver. 46, may in this

verse kui kut' oikovs rjo-av lirl to awo, or the phrase may be referred to their assembling together in the Temple, ver. 46, and v. 12 may be quoted in support of this, where all the believers apparently It is assemble in Solomon's Porch. therefore quite arbitrary to dismiss the number here or in iv. 4 as merely due to the idealising tendency of the Apostles, or to the growth of the Christian legend. eiX 0V awavTa KOivd, "held all things

property (see Hatch and Redpath, sub all three verbs are in v.). eiri-irpao-Kov the imperfect, and if we remember that this tense may express an action which is done often and continuously without being done universally or extending to a complete accomplishment (cf. iv. 34, xviii. 8, Mark xii. 41), considerable light may be thrown upon the picture here drawn (see Blass, Grammatik des N. G., p. 186, on the tense and this " And kept getting and passage)

distributing to all, as [not every man,' A.V.] Rendall, Acts, in loco,

'

any man [tis] had need ". See and on iv. 32,
;

common," R.V.

Blass and Weiss refer

vii., p. 358, 3rd series. peculiar to St. Luke in Gospel twice, and in Acts four times. av makes it is found the clause more indefinite in relative clauses after os, 5o-tis, etc., here it is best exwith the indicative plained as signifying " accidisse aliquid nor. certo quodam tempore, sed quoties-

and Expositor,
kciGoti
:

these words with lirl to axn-6 to the assembling of the Christians together for common meals and find in the statement the exact antithesis to the selfish conduct But the words also in 1 Cor. xi. 20, 21.

cumque occasio

ita

ferret,"

quoted by
;

Wendt from Herm., ad

Mark
vi. 56,

Vig., p. 820

cf.

Blass, in loco,

and Viteau,

Le Grec du N. T., p. 142 (1893). Grimm renders ko,8oti dv here " in so far," or-


4 6.

97
is

FIPAHEIS AII02TOAQN
Spitta
in ver. 42, or

" so often as," " according as ".

refers w. 45-47 to the Apostles only, but to justify this he is obliged to refer ver. 44 to his reviser. Hilgenfeld brackets the whole verse, referring it to his " author to Theophilus," retaining ver. 44, whilst

whether it merely ordinary meals.

used here of
additional

The

words neTe\op.|3avov

Tpo<j>TJs

whole verse to a introduced it in imitation of St. Luke's love of poverty as indicated But by such expedients in his Gospel. the picture of the whole body of the believers sharing in the Apostles' life and liberality is completely marred. Ver. 46. 6jj.o0-ujj.a86v, see note on i. iv tw 14. irpoo-KapTepovvTes, cf. i. 14. Upa we are not told how far this participation in the Temple extended, and mention is only made in one place, in xxi. 26, of any kind of connection between the Apostles or any other Christians and But that any kind of sacrificial act. one peculiar incident may imply that similar acts were not uncommon, and their omission by the Christians at Jerusalem might well have led to an open breach between them and their Jewish countrymen (Hort, Judaistic Christianity, pp. 44, 45). No doubt the Apostles would recommend their teaching to the people by devout attendance at the Temple, cf. iii. 1, v. 20, 42, like other Jews. kot' oIkov, R.V. " at home " (so in A.V. margin). But all other English versions except Genevan render the words "from house to house" (Vulgate, circa domos), and this latter rendering is quite

Weiss

also refers the

reviser,

who

taken to support this latter the other hand if the two expressions are almost synonymous, it is difficult to see why the former kXu>vts dprov should have been introduced here at all, cf. Knabenbauer in loco. It is not satisfactory to lay all the stress upon the omission of the article before op-rov, and to explain the expression of ordinary daily meals, an interpretation adopted even by the Romanist Beelen and others. In the Didache the expression icXdo-aTg aprov, chap. xiv. 1, certainly refers to the Eucharist, and in the earlier chap, ix., where the word icXdo-p.a occurs twice in the sense of broken bread, it can scarcely refer to anything less than the Agape (Salmon, Introd., p. 565, and Gore, The Church and the Ministry, p. 414, on the value of the Eucharistic teaching in the Didache). pcrcX. the imperf. denotes a customary act, the meaning of the verb with the gen. as here is frequently found

have been view, but on

in
18.

classical
9,

Greek

cf.

LXX, Wisdom
AR., and
xvi.

xviii.

4 Mace.

viii.
:

8,

exulting, bounding joy Vulgate, exultatione, " extreme joy," Grimm, used by St. Luke twice in his
iv ayaXXiao-ei
;

possible, cf. Luke viii. 1, Acts xv. 21, xx. 20. If we interpret the words of the meeting of the believers in a private house (privatim in contrast to the Iv tu
Up<I>,

palam),

cf.

Rom.

xvi. 3, 5, 1 Cor.

Philemon 2, it does not follow that only one house is here meant, as Wendt and Weiss suppose by referring to i. 13 (see on the other hand Blass, Holtzmann, Zockler, Spitta, Hort) there may well have been private houses open to the disciples, e.g., the house of John Mark, cf. Dr. Edersheim, Sketches of Jewish Social Life, pp. 259, 260. Hilxvi. 19, Col. iv. 15,

Gospel, i. 14, 44 only twice elsewhere in the N.T., Heb. i. 9, quotation, and in The word, though not Jude, ver. 24. occurring in classical Greek, was a favourite in the LXX, where it occurs no less than eighteen times in the Psalms alone. This "gladness" is full of significance it is connected with the birth of the forerunner by the angel's message to Zacharias, Luke i. 14; the cognate verb d-yaXXidw, dop.ai, common to St. Luke's Gospel and the Acts, denotes the spiritual and exultant joy with which the Church age after age has rejoiced in the Song of
the Incarnation,

Luke

i.

47.

oi4>Xottjti

genfeld,

with

explanation

Overbeck, rejects the given on the ground

derived from a priv. and <f>eXXcvs, stony ground = a smooth soil, free from stones (but see Zockler, in loco, who derives d<f>eXct.a, the noun in use in Greek writers, from 4>e\a, ireXXa,
:

KapSias

rightly

Macedon. a stone).

The word

itself

does

that for this kolt' oikovs, or Kara tovs oikovs, would be required an argument

which does not however get over the

used distributively with the singular according to him all is in order if ii. 42 follows immediately upon 41a, i.e., he drops 41b altogether, and proceeds to omit also the whole of vv. 43 and 45. k\uvt9 apTOv the question has been raised as to whether this expression has the same meaning here as
fact that tccn-a

may be

not occur elsewhere, but d^e'Xcia, a^cXijs, d<f>6Xu are all found (Wetstein), and just as the adj. d^cXijs signified a man airXovs iv t |3ia>, so the noun here use'd might well be taken as equivalent to oitXottjs (Overbeck) "in simplicity of heart," stmplicitate, Bengel. Wendt compares the words of Demosthenes,
o.(J>cXt)s teal

irappT)o-ias pco-rd?.
:

Ver. 47. alvoiivTes tov 0cov a favourite expression with St. Luke, cf. Gospel

VOL.

II.


98

"
ii.

nPASEIS AIIOSTOAQN
oIkok apTOf, p.TXdu.0afOk
Tpo<}>TJs

e^

dyaXXidaei
'

ical

d<J;cX6TY]Ti

KapSias, 47. alyourres t6c 0e6f Kal ?x o, TC S X&P iy "^P ? oXof to/
13, 20, xix. 37, Acts Hi. 8, 9, elsewhere only in Rom. xv. 11 (a quotation), and Rev. xix. 5, with dative of person, W.H. The praise refers not merely to
ii.

their

thanksgivings

at

meals,

but

is

characteristic of their whole devotional life both in public and private ; and their life of worship and praise, combined with their liberality and their simplicity of life, helped to secure for them the result

given in the following words, and an unmolested hearing in the Temple " Hunc inveniunt (favorem) qui Deum laudant Bengel. aivc'u is very frequent in the LXX, and nearly always of the praise of God, but cf. Gen. xlix. 8, Prov.
xxxi. 28, 30, 31, Ecclus. xliv. 1, etc. if the life of the Church ?Xvts xdpiv at this stage has been compared with
:

connected with the prophecy in ver. 21 (cf. v. 40), so that the work of salvation there attributed to Jehovah by the Old Testament Prophet is here the work of Christ the inference is again plain with regard to our Lord's divinity. The expression is rightly translated in R.V. (so too in 1 Cor. i. 18, 2 Cor. ii. 15. See Burton, Moods and Tenses in N. T. Greek, pp. 57, 58). It has nothing to do, as Wetstein well remarks, with the secret counsels of God, but relates to those who were obeying St. Peter's comally

mand

in ver. 40.

An

apt parallel

is

given

by Mr. Page from Thuc, vii., 44. Gift of Tongues, ii. 4. XaXeiv cTcpais There can be no doubt that yXwo-crais.

St.

Luke's phrase
xvi. 17,

(cf.

yXiio-crais icatvais,
text),

Mark

W.H., margin, not

that of her divine Master, inasmuch as it increased in wisdom and stature, another point of likeness may be found in the fact that the Church, like Christ, was in favour with God and man. *P LV ver y frequent in St. Luke's Gospel and the

taken with the context, distinctly asserts that the Apostles, if not the whole

<

assembly (St. Chrysostom, Jerome, St. Augustine, including the hundred-and-twenty), received the power of speaking in foreign languages, and
Christian
St.

Acts (Friedrich), only three times in the Gospel of St. John, and not at all in In the O.T. it St. Matthew or St. Mark. is often used of finding favour in the sight of God, and in the N.T. in a similar It is sense, cf. Luke i. 30, Acts vii. 46. also used in the O.T. of favour, kindness, goodwill, especially from a superior to an inferior (Gen. xviii. 3, xxxii. 5, etc.), so too in the N.T., here, and in Acts vii. 10. See further note on Acts xiv. 3. In Luke's Gospel eight times, in Acts seventeen times. See also Plummer's full note on Luke iv. 22, Sanday

and Headlam's Romans, p. 10, and Rendall would Grimm-Thayer, sub v.

render " giving Him thanks before all the people," and he refers to the fact that the phrase is always so rendered elsewhere (though once wrongly transBut the phrase is lated, Heb xii. 28).
also found in LXX, Exodus xxxiii. 12, 1 Esdras vi. 5 (see also Wetstein, in loco) in the sense first mentioned. 6 8c Kvpio; irpocreTiOci, i.e., the Lord Christ,

some of their hearers at all events understood them, w. 8, (^(ACTepais). (On the phrase as distinguished from those used elsewhere in Acts and in 1 Cor., see Grimm-Thayer, sub v., yXoJTTa 2, and Blass, Acta Apost., p. 50, " yXwTTa etiam ap. att. per se est lingua peregrina vel potius vocabulum pereWendt and Matthias, who grinum ".) have recently given us a lengthy account of the events of the first Christian Pentecost, both hold that this speaking with tongues is introduced by St. Luke himself, and that it is a legendary embellishment from his hand of what actually took place the speaking with tongues at Pentecost was simply identical with the same phenomenon described elsethat

where
xiv.

in x. 46, xix. 6,

and

in

Cor.

xii.-

This
in

is
xi.

words

plain from St. Peter's own 15, 17 ; so in xix. 6, the

speaking with tongues is the immediate result of the outpouring of the Spirit.

So too' Wendt lays stress upon the fact that St. Paul says XaXeiv yXuxrcrais
or yXwo-o-rj, but not XaX. eTe'p. vX. The former was evidently the original mode of describing the phenomenon, to which Luke recurs in his own description in x. 46 and xix. 6, whereas in the passage before us his language represents the miraculous enhancement of the events ol Pentecost. M'Giffert, in the same way, thinks that the writer of Acts, far re-

cf.

ver. 36 (as Holtzmann, Wendt, Weiss, amongst others). The pure and

the disciples doubtless people, and to gain confidence, and so converts, but the growth of the Church, St. Luke reminds us, was not the work of any human agency or naturattractiveness. toxis cru>o^vov$

simple

life

of

commended them to the made it easier for them

47.

nPAHEIS AI102T0AQN
6,

99

moved rirom

the events, could hardly avoid investing even the common phenomena of the Glossolalia with marvel and mystery. Wendt however admits that this embellishment was already accomplished by Christian tradition before

Luke. But if St. Luke must have had every means of knowing from St. Paul the character of the speaking with tongues at Corinth, it does not seem unfair to maintain that he also had means of knowing from the old Palestinian Christians, who had been in union with the Church at Jerusalem from the beginning, e.g., from a John Mark, or a Mnason (apxatos (laO-rjTTJs, xxi. 16), the exact facts connected with the great outpouring of the Spirit on the day of Pentecost (Schmid, Biblische Theologie, But it is further to be pp. 278, 279). noted that Wendt by no means denies that there was a miraculous element, as shown in the outpouring of the Spirit, in the events of the Pentecostal Feast, but that he also considers it quite unlikely that Luke's introduction of a still further miraculous element was prompted by a symbolising tendency, a desire to draw a parallel between the Christian Pentecost and the miraculous delivery of the Law, according to the Jewish tradition that the one voice which proceeded from Sinai divided into seventy tongues, and was heard by the seventy nations of the world, each in their mother tongHe (so
Zeller,
Pfleiderer,

Certainly Heb. il. 2-4 cannot, well points out against Holtzmann, lead to any such connection of ideas the pcpurpol as irvEvp.. 7. are evidently the distribution of the gifts of the Spirit. may readily admit that the miracle on the birthday of the Christian Church was meant to foreshadow the universal progress of the new faith, and its message for all mankind without distinction of nation, position, or age. But even if the
21.

as

Schmid

We

Jewish tradition referred to above was in existence at this early date, we have still to consider whether the narrative in Acts could possibly be a copy of it, or dependent upon it. According to the tradition, a voice was to be expected from Heaven which would be understood by different men in their mother tongues, but in our narrative the Apostles themselves speak after the manner of men in these tongues. For to suppose that the Apostles all spoke one and the same language, but that the hearers were enabled to understand these utterances, each in his own language, is not only to do violence to the narrative, but simply to substitute one miraculous incident for
another. Nor again, as Wendt further admits, is there any real ground for seeing in the miraculous event under consideration a cancelling of the confusion of tongues at Babel which resulted from rebellion against God, for the narrative does not contain any trace of the conception of a unity of language to which the Jewish idea appears to have tended as a contrast to the confusion of Babel (Test, xii., Patr., Jud., xxv.). The unity is not one of uniformity of

Hilgenfeld,

Spitta,

and Matthias, and so apparently Clemen in his " Speaking with Tongues," Expository Times, p. 345, 1899). But in the first place there is no convincing evidence at the early date of the Christian Pentecost of any connection in Jewish tradition between the Feast of Pentecost and the giving of the Law on Sinai (cf. Schmid, Biblische Theologie, p. 286 Hamburger, Real-Encyclopddie des jfudentums, i., 7, 1057, and Holtzmann, Apostelgeschichte, p. 330), and it is signiJiingst

speech but of oneness of Spirit and in the Spirit. At the same time there was

and most abundant

a peculiar fitness in the fact that the first bestowal of this

neither Philo nor Josephus reference to any such connection and in the next place it is ange, as Wendt himself points out, that if Luke had started with the idea of the importance of any such symbolism, no reference should be made to it in the subsequent address of Peter, whereas even in the catalogue of the nations there is no reference of any kind to the number seventy the number actually given, w. might rather justify the far9, 11, fetched notice of Holtzmann (. s., p. that a reference is meant to the 331), sixteen grandson? of Noah, Gen. x. i, 2,
ficant that

make any
;

..

divine gift should be given at a Feast all others by the presence of strangers from distant lands, that a sign should thus be given to them that believed not, and that the firstfruits of a Gentile harvest should be offered by the Spirit to the Father (Iren. Adv. Haer, iii., 17), an assurance to the Apostles of the greatness and universality of the message which they were commissioned to deliver. But there is no reason to suppose that this power of speaking in foreign languages was a permanent gift. In the first place the

which was marked above

Greek language was known throughout

the Roman Empire, and in the next place Acts xiv. 11 (see in loco) seems to forbid any such view. The speaking

IOO
Xaov'. 1

TIPAEEI2
6
2

AnOSTOAQN
Toils

IT.

8c

Kupios irpocreTidei

(7wop,eVous

Ka0' Tjpe'pae

rrj

exicXno-ia.

1 tov Xaov D has tov koo-uov. Nestle and Chase point out Syriac as probable the former, with Blass, thinking that St. Luke first of all translated the source word wrongly, Koo-ftov, and corrected it in later edition to Xaov, whilst Chase gives Harris supposes that the translator first introthe variation a much later origin. duced " mundum " (cf. " tout le monde ") and thence it crept into the Greek. Belser finds no need for Syriac influence, as St. Luke in revising might easily substitute " people " for the more general term " world ". Some Syriac influence may have been at work, or possibly a corruption of the Greek may be suggested. Hilg. also
;

has Koo-pov.
2

See further Dalman, Die Worte

jfesu, p. 54.
;

EP, Syrr. (P. and H.) but for omitting Tn ckkX. and concluding ii. with eiri to o/uto fr^ABCG 61, Vulg., Sah., Boh., Arm., Aeth., so The T.R. was followed by Meyer, Bengel, Tisch., W.H., R.V., Weiss, Wendt. De Wette, Nosgen, on account of the extreme difficulty of the proposed correction,
t[) kk\tio-io.

cm to

ewrro

(iii.)

but the latter

is

too well attested.

Hilg. has

eiri

to o,vto ev tr ckkXtjo-io, so D.

with tongues in Acts ii. and in other passages of the N.T. may be classed as identical in so far as each was the effect of the divine rivevpa, each a miraculous spiritual gift, marking a new epoch of But in Acts we have what spiritual life. we have not elsewhere the speaking in foreign tongues this was not the case there the speaking with in Corinth tongues was absolutely unintelligible, it could not be understood without an interpreter, i.e., without another gift of the

accuse the Apostles of drunkenness, but that ecstatic incoherent utterances of devotion and praise might well have seemed to the hearers sounds produced

by revelry

madness (cf. 1 Cor. xiv. met by noting that the utterances were not received with mockery by all but only by some, the word cTepoi
or
23), is easily

xii. 10,

divine Spirit, viz., interpretation, 1 Cor. 30 (the word unknown inserted in A.V. in 1 Cor. xiv. is unfortunate), and the fact that the Apostle compares the speaking with tongues to a speaking in foreign languages shows that the former was itself no speaking in foreign tongues, since two identical things do not admit of comparison (Schmid, u. s., pp. 288, 28a). Peter might well express his belief that Cornelius and those who spoke with tongues had also received the Holy

apparently denoting quite a different class of hearers, who may have been unacquainted with the language spoken, and hence regarded the words as an unintelligible jargon. Spitta attempts to break up Acts ii.
1-13
into

belonging

to

two sources, i., 4, 12, 13, A, and simply referring

Ghost, cf. x. 44, xi. 17, 24, in loco ; but it does not follow that the gift bestowed upon them was identical with that bestowed at Pentecost there were diversities of gifts from the bounty of the One Felten, Apostelgeschichte, p. 78 Spirit.

p.

Evans in Speaker's Commentary on 1 Cor., 1 334; Plumptre, B.D. "Tongues, Gift

;

Weizsacker, Apostolic Age, ii., pp. 272, 273, E.T., and Feine, Eine Vorkanonische Ueberlieferung des Ltikas, n., p. 167 Zockler, Apostelgeschichte, p. 177 Page, Acts of the Apostles, note on chap,

of"

to a Glossolalia like that at Corinth, whilst the other verses are assigned to B and the Redactor, and contain a narrative which could only have been derived from the Jewish tradition mentioned above, and introducing the notion of foreign tongues at a date when the Glossolalia had ceased to exist, and so to be understood. Spitta refers <rv(4'7rXtjpoi)o-0at ii. 1 to the filling up of the number of the Apostles in chap, i., so that his source A begins ical ev to OTifnrX. . . . eirXTjcfrijo-av iravTes ir. ay.} Apostelgeschichte, p. 52. It is not surprising that Hilgenfeld should speak of which cannot be the narrative as one thus divided, upon which as he says Spitta has in vain essayed his artificial
analysis.

ii.,

4; and A. Wright,

Some N. T. Pro-

blems, p. 277 ff. The objection urged at length by Wendt and Spitta that foreign languages could not have been spoken, since in that case there was no occasion to

Community of Goods. The key to the two passages, ii. 42 ff. and iv. 32 ff., is to be found in the expression in which they both agree, occurring in ii. 45 and iv. 35, KaOori ov tis xP c ^ av '^X ** Such expressions indicate, as we have seen, not
reckless but judicious charity (see also Ramsay, St. Paul, etc., p. 373, and

47-

TIPAHEI2 AII02T0AQN

101

reading in D,

they show wise ii., 45); management, as in early days St. Chrysostom noted in commenting on the

words, so that the Christians did not act recklessly like many philosophers among the Greeks, of whom some gave up their lands, others cast great quantities of money into the sea, which was no contempt of riches, but only folly and madNot that St. Luke's ness (Horn., vii.). glowing and repeated description (on St. Luke's way of sometimes repeating himself as here, see Harris, Four Lectures on the Western Text, p. 85) is to be confined to the exercise of mere almsgiving on the Both those who part of the Church. had, and those who had not, were alike the inheritors of a kingdom which could only be entered by the poor in spirit, alike members of a family and a household in which there was one Master, even Christ, in Whose Name all who beauty of St. Luke's picture, and of the believed were brethren. In this poverty social transformation which was destined of spirit, in this sense of brotherhood, to renew the face of the earth, which " the poor man knew no shame, the rich found its pattern of serving and patient love in Jesus the Friend of the poor, whose no haughtiness" (Chrys.). But whilst men were called upon to brotherhood opened a place of refuge for give ungrudgingly, they were not called the oppressed, the destitute, the weak, upon to give of necessity what each one who enjoyed in the mutual love of their had was still his own, to. wirapxovTa fellows a foretaste of the future kingdom avT<i, iv. 32, although not even one (ovS in which God Himself will wipe all tears the daily from their eyes. Whatever qualifications tis) of them reckoned it so ministration in vi. 1 seems to show that must be made in accepting the whole no equal division of property amongst description given us by Renan and Pfleiall was intended the act of Barnabas derer, they were at least right in recogwas apparently one of charity rather than nising the important factor of the Person of communism, for nothing is said of an of Jesus, and the probability that durabsolute surrender of all that he had the ing His lifetime He had Himself laid act of Ananias and Sapphira was entirely the foundations of the social movement voluntary, although it presented itself which so soon ennobled and blessed almost as a duty (Ramsay, u. s.) Mark's His Church. It is far more credible mother still retains her home at Jerusa- that the disciples should have continued lem, xii. 12, and it would seem that the common life in which they had lived Mnason too had a dwelling there (see on with their Master than that they should xxi. 16). At Joppa, ix. 36, 39, and at have derived a social system from the Antioch, xi. 29, there was evidently no institutions of the Essenes. There is no absolute equality of earthly possessions proof of any historical connection between Tabitha helps the poor out of her own this sect and the Apostolic Church, nor resources, and every man as he prospered can we say that the high moral standard sent his contributions to the Church at and mode of common life adopted by the Jerusalem. Essenes, although in some respects anIt is sometimes urged that this enalogous to their own, had any direct thusiasm of charity and of the spirit influence on the followers of Christ. (ev6ovcria<ru<fc, as Blass calls it), which Moreover, with points of comparison, filled at all events the Church at Jeruthere were also points of contrast. ,St. salem, was due to the expectation of Luke's notice, ii. 46, that the believers Christ's immediate return, and that in continued steadfastly in the Temple, the light of that event men regarded stands out in contrast to the perpetual lands and possessions as of no account, absence of the Essenes from the Temple, even if ordinary daily work was not neg- to which they sent their gifts (Jos., Ant., lected (O. Holtzmann, Neutest. Zeit- xviii. 2, 5) the common meals of the geschichte, p. 233). But it is strange Essene brotherhood naturally present a that if this is the true account of the likeness to St. Luke's description of the
.

action of the Church at Jerusalem, a similar mode of life and charity should not have found place in other Churches, e.g., in the Church at Thessalonica, where the belief in Christ's speedy return was so overwhelmingly felt (Felten). No picture could be more extraordinary than that drawn by O. Holtzmann of the Christian Church at Jerusalem, driven by the voice of Christian prophets to enjoin an absolutely compulsory community of goods in expectation of the nearness of the Parousia, and of Ananias and Sapphira as the victims of this tyrannical product ot fanaticism and overwrought excitement. It is a relief to turn from such a strange perversion of the narrative to the enthusiastic language in which, whilst insisting on its idealising tendency, Renan and Pfleiderer alike have recognised the


102
III.
tepoc
I.
1

nPAHEIS AnOSTOAQN
'Em

in.

to auTo oc rUrpos koi 'iwcWrjs avifiaivov els to

ttjs

em

ttjc

wpa^

irpoo-euxfjs TTjy iv&Ti)\>.

2. kcu

tis dftjp

1 D begins cv 8 tois TjfAtpous Tavrais, so Par. Blass (so Harris) regards the phrase as addition " in principio novae lectionis," but the addition is characteristic of Luke Hilg. retains. After lepov D also inserts to SeiXivov (the ace. of time, like to defended by Belser (and by Zockler), who argues that it is more likely irpuj'i, v. 21 Hilg. retains. to have been struck out on revision than added by a later hand)
;

After

icai

D, Par. 3 Syr. Pesb. insert iSov.

,

virapxv om. D, Gig., Par.

the picture drawn by St. Jameshis Epistle is painfully at variance

early Christian Church, but whilst the Essenes dined together, owing to their scrupulosity in avoiding all food except what was ceremonially pure, the Christians saw in every poor man who partook

cold
in

with the golden days which he had himself

seen,

of their common meal the real Presence of their Lord. Of all contemporary sects

when bitter jealousy and faction were unknown, for all were of one heart and one soul, Zahn, Skizzen aus dem Leben der alten Kirche, p. 39 ff. Zockler,
;

doubt be said that the Christian society resembled most nearly the Essenes, but with this admission Weizsacker well adds " The Essenes, through their binding rules and their suppression of individualism, were, from their very In nature, an order of limited extent. the new Society the moral obligation of liberty reigned, and disclosed an unlimited future, "Apostolic A ge,\., 58 (E.T.). It is often supposed that the after-poverty
it
:

may no

u.s.,

pp. 191, 192; Wendt, in loco; M'Giffert, Apostolic Age, p. 67 ; Conybeare, "Essenes," Hastings' B.D.

Kaufmann, Socialism and Communism,

p. 5
ff.

Chapter
o-T)p.ia

III.

Ver.

1.

St.

Luke

selects out of the

number of Te'paTa ical the one which was the immediate antecedent of the first persecution. " Non

dicitur
fuit,

of the Church in Jerusalem, Rom. xv. 26, Gal. ii. 10, etc., was the result of this first enthusiasm of love and charity, and that the failure of a community of goods in the mother city prevented its introduction elsewhere. But not only is the above view of the "communism" of the early Christians adverse to this supposition, but there were doubtless many causes at work which may account for the poverty of the Saints in Jerusalem, cf. Rendall, Expositor, Nov., 1893, p. 322. The collection for the Saints, which occupies such a prominent place in St. Paul's life and words, may not have been undertaken for any exceptional distress as in the earlier case of the famine in Judaea, Acts xi. 26, but we cannot say how severely the effects of the famine may have affected the fortunes of the Jerusalem Christians. must too take into account the persecution of the Christians by their rich neighbours the wealthy Sadducees were their avowed opponents. From the first it was likely that the large majority of the Christians in Jerusalem would possess little of this world's goods, and the constant increase in the number of the disciples would have added to the difficulty of maintaining the disproportionate number of poor. But we cannot shut our eyes to the fact that there was another and a fatal cause at work love itself had grown

primum hoc miraculum fuisse, sed quanquam unum e multis, ipso loco maxime conspicuum," Blass, as against
Weiss, Hilgenfeld, Feine. ave|3aivov, cf. Luke xviii. 10. " Two men went up into the Temple to pray," i.e., from the lower city to Mount Moriah, the hill of the Temple, " the hill of the house," on its The verb site see "Jerusalem," B.D. 8 is in the imperfect, because the Apostles do not enter the Temple until ver. 8. rierpos Kol St. Chrysostom comments Mcdawns rjo"av ical tov 'Itjcovv elxov
.
:

(jlc'o-ov,

Matt,

xviii.

20.

tirl

ttjv

wpav

We

not during or about, but marking a definite time, for the hour, somei.e., to be there during the hour times the words are taken to mean the hour": see Plummer on "towards Luke x. 35 (so apparently Weise). Page renders " for, i.e., to be there at the In going hour" (so Felten, Lumby). thus to the Temple they imitated their Master, Matt. xxvi. 55. ri\v evd/nrjv, i.e., 3 p.m., when the evening sacrifice was Edersheim offered, Jos., Ant., xiv., 4, 3. points out that although the evening sacrifice was fixed by the Jews as " between the evenings," i.e., between the darkness of the gloaming and that of the night, and although the words of Psalm exxxiv., and the appointment of Levite singers for night service, 1 Chron. ix. 33, xxiii. 30, seem to imply an evening service, yet in the time of our Lord
ttjs irpoo-cvxTis,

103
ov ctiOouk

IIPAEEIS AII02T0AQN
XwXos ck KOiXias
Ka0'
rifjiepaw

(xtjTpos

auTOu uTrdpxwf cPaord^eTO

irp6$

tV

Gu'pav tou

UpoO

ri)V

XcyopeVtjK 'flpaiaf, tou

the evening sacrifice

earlier,

commenced much
its

The Temple;
pp.
115,

Ministry and

Services,

116.

According

to

Schurer, followed by Blass who appeals to the authority of Hamburger, there is no ground for supposing that the third, sixth, and ninth hours of the day were The regular stated times for prayer. actual times were rather (1) early in the morning at the time of the morning
sacrifice
1

(see

also Edersheim, u.

s.,

p.

the afternoon about the ninth hour (three o'clock), at the time of the evening sacrifice; (3) in the evening at sunset (Jewish People, div. ii., vol. i., The third, sixth, and ninth 290, E.T.). hours were no doubt appropriated to private prayer, and some such rule might well have been derived from Psalm lv. 7; cf. Dan. vi. 11. This custom of prayer three times a day passed very early into the Christian Church, Didache, To Abraham, Isaac and Jacob viii. 3. the three daily times of prayer are traced back in the Berachoth, 26 b; Charles,
15)
;

(2) in

gate of Nicanor (so called because Judas Maccabaeus had nailed to the gate the hand of his conquered foe, 1 Mace. vii. The description given of it by 47). Josephus, B. J., v., 5, 3, marks it as specially magnificent, cf. also Hamburger, Rcal-Encycl., ii., 8, p. 1198. This view was held by Wetstein, see, in loco, Nicanor's gate. Another interpretation refers the term to the gate Shushan, which was not only close to the Porch of Solomon, but also to the market for the sale of doves and other offerings, and so a fitting spot for a beggar to choose (Zockler). The gate may have been so called because a picture of the Persian capital Susa was placed over it (Hamburger, u. s.), i.e., Town of Lilies. Cf. Hebrew Shushan, a lily, the lily being regarded as the type of beauty. Wendt suggests that the title may be explained from the decoration on the
pillars

of

lily

work

]f^W

iTft^gg'.

Apocalypse of Baruch,
xi.

p. 99.

Ver. 2. tis, by its position as in 27 directs attention to this man,

Luke
'*

man was conspicuous

both

from

place and from his malady " Horn., viii. u ^s virapxwv "a certain man that was lame " R.V., otherwise vrrdpxwv is not noticed, fittingly used here in its classical sense expressing the connection between the man's present state and his previous state, see on ii. 30. cPacrxd^eTo imperf., expressing a customary act, the man was being carried at the hour of worship when the Temple would be

the the Chrys.,

:

Mr. Wright, Some N.T. Problems, 1898, has recently argued that the eastern gate of the Court of the Women is meant, p. 304 ff. (so too Schurer, Jewish People, This court div. ii., vol. i., p. 180, E.T.). was the place of assembly for the services, and a beggar might naturally choose a
position

near

it.

The

decision as to

which of these gates reference is made to is rendered more difficult by the fact that, so far as we know, no gate bore the name " Beautiful ". But the decision apparently lies between these alternatives, although others have been proposed, cf. John Lightfoot, Hor. Heb., in loco, and
Wright, m. 5. In such notices as the mention of the Beautiful Gate, Solomon's Porch, Feine sees indications of a tov aiTetv true and reliable tradition.
:

worshippers (Chrysostom) may mean that he was being carried in the sense that the bearers had not yet placed him in the accustomed spot for begging, cf. 2 Kings xviii. 14, Ecclesiasticus vi. 25, Bel and the Dragon, ver. 36 Theod. 8v ItiOovv the imperfect used of customary or repeated action in past time, Burton, Syntax of Moods and Tenses, etc., p. 12, on the form see Winer-Schmiedel, p. 121 ; Blass, Grammatik des N. G., p. 48: in Acts there are

with or the verb

filled

genitive of the purpose, very frequent in this form, genitive of the article with the infinitive both in the N.T. and in the
35, see especially Burton, Syntax of Moods and It is very characteristic Tenses, p. 159. of St. Luke, and next to him of St. Paul probably indicates the influence of the
cf.
i.

LXX,

Gen.

iv.
;

15,

Kings

Ezekiel

xxi.

11

Luke

xxiv.

16,

several undoubted instances of the way in which the imperfect 3rd plural of verbs in p-i was often formed as if from a contract verb, cf. iv. 33, 35, xxvii. 1. irpos tt)v Bvpav R.V. "door," although
:

although the construction is found Greek, cf. Xen.,Anab., iii., 5, see Viteau, Le Grec du N. T., p. 172 It was a common thing for (1893). beggars amongst the Jews as amongst the
in classical

LXX,

in ver. 10
ttjv Xc-y.

we have
'Qpaiav
:

not Ovpa but

it

ttvXt).

may have been

the

Christians (just as amongst the Romans, Martial, i., 112) to frequent the Temple

104
|

IIPAHEI2
cuTciy e\eY] uocrueT]i/
*

AnOSTOAQN

Hi.
3. os
3

Trapa rCtv clo-jropeuop.cVciH' els To iepoV.

ISuf

lleTpoi'

Kai 'iwdf vr\v p.e'XXot'Tas ciaicVai ei$ to iepoK T)pciTa

Xa/3ei.y.

cXctju.oo-uVtji'

4.* &TKi<ras
56

8c

[Herpes

els

auTOK

ow

tw

'IuoVct], cittc, 5 B\evj/oc cis T)p.as.

6 Se CTreixcf auTols, TrpoaSoKwc

1 For Trapa tuv eicnr. eis to icpov D has Trap* aura)* eicnrop. avTwv eis to iep., but not received by Blass in p (Chase sees in first part exact reproduction of Syriac ovt<uv being carelessly repeated).

2 For os iSuv D, Flor. read ovtos (so Gig., Par.) aTcvio-as tois o<}9aXp.ois avTov Kai iSfuv (Chase: interpolation arose in Syriac). Belser again sees the longer form

which Luke abbreviated

3

in a.

After TjpioTa D, Flor., Par. 1 insert avrovs. XaPeir (fr^ABCE, b, 13, 6i, Vulg., Boh., Arm., Chrys.) om. by DP, h, Fl., Gig., Par. 1 Syr. Hard., Lucif. Blass "recte ut vid.". added by T.R., W.H.. Weiss.

4 For aTevio-as D, Flor., Par. 2 read ep.pXev{fas (ep-PXeireiv not uncommon in the Gospels) (<rwv IwavTjv in D is attributed by Chase to Syriac influence, cf. Aquila, o-vv tov ovpavov Kai <rvv rt\v ytjv) Hilg. follows D.
; ;

For cure Flor. has " (ad)stans dixit ei" so in p etrurra.% eiirev avTif, in which Belser sees the simpler form of Luke's own revision. For pXexJ/. eis *ip<as D, Flor. aTtvio-ev cis ep.e ('HP-ttS D) cp.c is curious, but may be earlier edition, or introduced later because John here says nothing. Throughout the passage D, as compared with T.R. or with W.H., introduces different synonyms for "see". Thus T.R. p\e\|fov, D aTCVio~as (tov? o4>8. Kai iSuiv) . . cp.pX\(ras 10W . . arevicras . aTvio-ov, or from Belser's point of view, we must see in the T.R. three words . " see" which may be introduced by Luke in revising his rough draft. But it is for difficult to account even in a rough draft for aTcvuras in ver. 5 instead of rjTevurev, and for the icai introduced before eiirev without any construction in ver. 4.
5
;
;

see above.

Dreads aTevura? ; Flor. represents tjTevio-ev eis avTov (so P), irixev avTois But in the fact that reads avTois instead of cis avTovs (ov), as we
;

might expect
the reading.

after oltcv.,

Weiss sees a

further proof of the secondary character of

and Churches for alms. St. Chrysostom notes the custom as common as it is today in continental cathedrals or modern eXcTjpoo-iJvrjv mosques. common in the LXX but not classical, sometimes used for the feeling of mercy (eXcos), Prov. iii. 3, xix. 22, and constantly through the book and then for mercy showing itself in acts of pity,

Ver. 4.
eis tjp-S.s
:

aTcvio-as, cf.
it

i.

10.

pXc\|rov

has sometimes been thought that the command was given to see whether the man was a worthless beggar or not (Nosgen), or whether he was spiritually disposed for the reception of
the benefit, and would show his faith (as in our Lord's miracles of healing), or it

almsgiving, Tobit
ix. 36, x. 2, as often in
pis

i.

3, xii.

8,

cf.

Acts

where
the

it is

LXX.

used in the plural, Our word alms

might mean that the man's whole attention was to be directed towards the Apostles, as he evidently only expects an alms, ver. 5. At the same time, as
Feine remarks, the fact that the narradoes not mention that faith was demanded of the man, forms an essential
tive

derived from it and the German Almosen, both being corruptions of the Greek word. " asked to TjpciTa XaPeiv Ver. 3. receive," R.V., as other English versions except A.V. The expression is quite classical, atTwv \aj3eiv, Aristoph., Plut.,
:

contrast to the narrative often

compared

with tows

it

in xiv. 9.
5.

Ver.

6 8c lircixcv, sc, vovv (not

;

d<J>0aXp.ovs)
iv. 16,

cf.

Luke

xiv.

7,

240,
xxiii.

cf.

Mark

i.

17,

and LXX, Exodus

Tim.

15, for similar instances of a reinfinitive. The verb is in the imperfect, because the action of asking is imperfect until what is asked for is granted by another, Blass, in loco, and Gratnmatik des N. G., pp. 187, 236, and Salmon, ermathena, xxi. p. 228.

dundant

Ecclesiasticus xxxi. (xxxiv.) 2, 2 Mace. ix. 25 (Job xxx. 26, A.S.* al.) with dative ret ; so in Polybius. ,Ver 6. apyvpiov icalxpvo-iov the words do not suggest the idea of a complete com munism amongst the believers, although Oecumenius derives from them a proof of the absolute poverty of the Apostles.
:

37-

flPAHE 12
auTwf XaPeu\

AnOSTOAQN
fleTpos, 'Apyupioc ical \pvalov
ey

105

"

irap'

6. cure

8e

oux

uirdp)(i poi

o 8e X CJ > T0UT0
'

<roi 81'owp.i.

tw

6i>6u,aTi 'Itjctoo

Xpierrou tou

Na^wpaiou,

lyeipcu

ical

TrcpnraTei.

7.

ical

iridcras

tYt'ipoi icai ircpnraTei

AEGP

61

Syrr. (P.

and H.), Arm., Aeth., Ir>nt. R.V., Weiss, Hilg., Wendt (who sees
avacrTa Epiph.

61, Vulg., Boh., Sah., so Tisch., W.H., in the preceding words assimilation to passages
in

ead eyeipe, found

ACEGP
>

but omitted by

N BD

in the Gospels).

They may perhaps be explained by remembering that if the Apostles had no

silver

or

literally

gold with them, they were obeying their Lord's command,

Matt. x. 9, or that whatever money they had was held by them in trust for the public good, not as available for
private charity. Spitta, who interprets ii. 45 of the Apostles alone (pp. 72-74), sees in St. Peter's words a confirmation of his view, and a further fulfilment of

our Lord's words in Luke xii. 33, but if our interpretation of ii. 44 ff. is correct, our Lord's words were fully obeyed, but as a principle of charity, and not as a St. Chryrule binding to the letter. sostom (Horn., viii.) justly notes the unassuming language of St. Peter here, so free from boasting and personal display. Compare 1 Peter i. 18 (iii. 3), where the Apostle sharply contrasts the corruptible gold and silver with higher and the spiritual gifts (Scharfe). S 8 ex difference between this verb and virapxi may be maintained by regarding the latter as used of worldly belongings, (\ia of that which was lasting and most no occasion surely held. Iv tq> dvopan, to prefix such words as Xe'-yo> <roi for the expression means " in the power of this name" (cf. Matt. vii. 22, Luke x. 17,

Acts
xvi.
in

iv.

10, xvi. 18,

James

v.

14,

Mark

17).

So too the Hebrew Qt!?S

of any one,
v.

rity.

i.e., by his authoand thus " in the name of Jehovah," i.e., by divine autho-

the

name

Exodus

23,

rity,

Deut.

xviii.

22,

Chron.

xxii.

ig,

Jer. xi. 21,

cf.

and frequently in the Psalms, also Book of Enoch, xlviii. 7 (Charles,

On the use, or possible use, of the phrase in extra-biblical literature, see Deissmann, Bibelstudien, p. 145, and also Neue Bibelstudien, p. 25 (1897). When Celsus alleged that the Christians cast out demons by the aid of evil spirits, Origen claims this power for the name of Jesus totovtov yap SvvaTai to ovopa tov Mt]<rov, cf. also Justin Martyr, Dial, c. Tryph., 85. M. X. rov Nau>paiov the
p. 48).
:

words must

n themselves have tested

the faith of the lame man. His part has sometimes been represented as merely and as if no appeal of any kind were made to his faith contrasted with xiv. 9 (ver. 16 in this chapter being interpreted only of the faith of the Apostles), but a test of faith was implied in the command which bade the man rise and walk in the power of a name which a short time before had been placed as an inscription on a malefactor's cross, but with which St. Peter now bids him to associate the dignity and power of the Messiah (see Plumptre, in loco). It is necessary from another point of view to emphasise this implied appeal to the man's faith, since Zeller and Overbeck regard the omission of faith in the recipient as designed to magnify Zeller rethe magic of the miracle. marks " Our book makes but one observation on his state of mind, which certainly indicates a receptivity, but unfortunately not a receptivity for spiritual gifts". But nothing was more natural than that the man should at first expect to receive money, and his faith in St. Peter's words is rather enhanced by the fact that the Apostle had already declared his utter inability to satisfy his St. Luke much more freexpectations. quently than the other Evangelists names our Lord from His early home Nazareth in which frequency Friedrich sees another point of likeness between St. Luke's Gospel and the Acts, Das Lucasevangelium, p. 85. Holtzmann attempts to refer the whole story to an imitation of Luke v. 18-26, but see as against such Eine vorkanonische Feine, attempts tfberlieferung des Lukas,pp. 175, 199, 200. Ver. 7. irtdo-as, cf. xii. 4 so in LXX," Cant. ii. 15, Ecclesiasticus xxiii. 21, A. /. Xpo$ very similar to, if not exactly, a partitive genitive, found after verbs of touching, etc., inasmuch as the touching affects only a part of the object (Mark v. 30), and so too often after verbs of taking hold of, the part or the limit grasped is put in the genitive, Mark v. 41 (accusative being used when the whole person is
passive,
:

io6
avrbv
rrjs

IIPAEEI2 AII02T0AQN
Sepias

in.

x l PS *W ei P 6
8.

'

'

n a P a XP*iria Se i<rrp6Bi)(rav aoTOu

'

al pdc7is Kal ret axpupa,

Kal

claXXopeyos

eorr)

Kai

ircpieTrciTci,

Kai io-f)X0e
1

aitv

auTOis cis to iep6f Trepiiraiw Kal aXXopeyos Kal

rjYip

fc^ABCG
;

15, 18, 6i, Syr. (P.

Lucif. insert ovtov

so Tisch.,

W.H., R.V., Weiss, Wendt

and H.), Arm., Sah., Boh., Aeth., Bas., Cypr., (but omitted by Meyer)

omitted
2

in

DEP.

DEGP, Chrys. ; but ai p. avTov fr^ABC 6i, Vulg., Bas., Tert., 3 <r<|>vpa B 3 C 2 DEGP, so Hilg. but <r<f>v8pa so Tisch., W.H., Weiss. ^*B*C*, so Tisch., W.H., Weiss, Blass (Winer-Schmiedel, p. 64).
avTow oi 0a<ms
Lucif.,

3 ircpieiraTci., after this word D inserts xaipopcvos icai tJ-aXXopevos <tttj omit Flor. (xaipwv E), Flor. gaudcns et exultans xaipuv Kai caXXop.6vos in p, so Hilg. ircpiby D, Flor. It is difficult to determine the precise order of iraTwv Kai aXX. Kai omitted events possibly " leaping " is not mentioned at all in Western text, and in it the healed man does not at all events " leap " in the Temple. It is again difficult to believe that in this passage the common text comes from a revision of the author, and not rather through corruption and confusion.

seized, Matt. xiv. 3), Blass, Grammatik des N. G., p. 100, cf. classical use in The meaning of Eurip., Hec, 523.

and

this

use of the word makes

it

natural one for a medical man to employ here, especially in connection with pdaeis
It and <r<vpd. Luke in the N.T.
is

has iriat> in N.T. and in the passed into modern Greek = trtdvu =
seize,

LXX

(ver. 16

used only by St. and xvi. 5), but

apprehend

(Kennedy).

For a

similar use see also 2 Cor. xi. 32, Rev. xix. 20, and John vii. 30, 32, 33, 44,

irapairapd rh xpr\\na, forthwith, immediately, auf der Stelle, on the spot, specially characteristic of St. Luke, both in Gospel and Acts (cf. tvM* of St. Mark). It is found no less than ten times in the Gospel, and six to seven times in Acts, elsewhere in N.T. only twice, Matt. xxi. 19, 20 ; several times in LXX, Wisdom xviii. 17, Tobit viii. 3, S., 2 Mace. iv. 34, 38, etc., 4 Mace. xiv. 9, Bel and the Dragon, ver. 39, 42, Theod., and in
viii.

20, x. 39, xi. 57, xxi. 3, 10.

i.e.,

Xprjaa,

very frequently in the LXX. The nearest approach to a medical use of the word is given perhaps by Wetstein, in loco, Xen., Peed., viii. al pdaeis, " the The word is constantly feet " (Paivu). used in LXX, but for the most part in the sense of something upon which a thing may rest, but it is found in the same sense as here in Wisdom xiii. 18

cf.

also Jos., Ant., vii., 3, 5, so in Plato,. Timaus, 92, A. It was in frequent use

Num.
5,

vi. 9, xii.

4,

AB 2 R.,

Isaiah xxix.

amongst medical men, and its employment here, and here only in the N.T., with the mention of the other details, the more precise cr<^vpd, "anklee.g. bones," also only found in this one pas,

for

Hebrew,

DSPS;

frequent

in

Attic prose; see also

jfesu, pp. 22, 29.

Dalman, Die Worte But as the word is so

manifestly characteristic of St. Luke it is noteworthy that in the large majority of instances it is employed by him in connection with miracles of healing or the infliction of disease and death, and this frequency of use and application may be paralleled by the constant employment of the word in an analogous way in medical writers see, e.g., Hobart,
;

Medical Language of St. Luke, and instances in Hippocrates, Galen, Dioscorides. to make

icnepeb>9r\<Ta.v

o-Tcpeow
it

firm

or

solid

cannot by

any means be regarded only as a technical medical term, but as a matter of fact it was often employed in medical language (so also the adjective <rrepe6s).

sage in N.T., has been justly held to point to the technical description of a medical man see not only Hobart, p. 34 ff., u. s., and Belcher's Miracles of Healing, p. 41, but Bengel, Zockler, Rendall, Zahn. Ver. 8. eaXX<Sp.cvos not leaping out of his couch (as has sometimes been supposed), of which there is no mention, but leaping up for joy (cf. Isaiah lv. 12, Joel ii. 5) (on the spelling with one X see Blass, p. 51) cf. also Isaiah xxxv. 6. This seems more natural than to suppose that he leaped because he was incredulous, or because he did not know how to walk, or to avoid the suspicion of hypocrisy (Chrys., Horn., viii., so too Oecumenius). St. Chrysostom remarks that it was no less than if they saw Christ risen from the dead to hear Peter saying *' In the name," etc., and if Christ is not
; : ;

nPAHEIS AnOSTOAQN
9. tea! elSev auroy iras 6

IO.

107

ulvCiv tov 0eoV.

Xaos irepnraToui'Ta Kal

ai^ouvTa roy 0e6V

tt)j/

IO. eTreyifwaKoV tc aiirov

on

outos

r\v

6 irpos

eXerip.oauVrji'

Kaflque^os

em

ttj

'Jlpaia

ttuXtj

tou

lepou

Kal

eirXTJo-OYjo-ae

0dp.j3ous

Kal

e^Kcrrdcrews

em

tw auu(3epT)KOTt
lor

au-rto.

cKO-rao-cws, before this

Yc-ytvT)p.vii>

word

Flor., Par. 1 insert iravres.

<}>'
c_/.

9ajj.p\ icai cko-tout.

Flor., Par. 1 read K<rTacr. Kai eOa\i.fiovvTo

w avTu
iv.

o~ufj.(3t|3T)Kev

taois

but

with

a accepts
raised,

instead of <rvp{3ef3.,

22

so Hilg.

how

account

for

it,

he asks, that

word

those who fled whilst He was alive, now dared a thousand perils for Him when dead ? ttm\ Kal irepwiraTei " he stood and began to walk " R.V., thus marking the difference between the aorist and the
:

Luke in the N.T. Luke alone uses tK0a.jj.pos, ver. from Homer downwards, of 11); used amazement allied to terror or awe, cf.
peculiar to St.
(so St.

LXX,

Ezek.

imperfect. Such vivid details may have been derived from St. Peter himself, and they are given here with a vividness characteristic of St. Mark's Gospel, of
St. Peter may reasonably be regarded as the main source. If St. Luke did not derive the narrative directly from St. Peter, he may easily have done so from the same Evangelist, John Mark, see on chap, xii., and Scharfe, Die petrinische Stromung der N. T. Literatur, pp. 59, 60 commentators atvwv tov fleiJv (1893). from the days of St. Chrysostom have noted that by no act or in no place could the man have shown his gratitude more appropriately characteristic of St. Luke, to note not only fear, but the ascription of praise to God as the result of miraculous deeds cf., e.g., Luke xix. 37, xxiv. 53, Acts iii. g, iv. 21, xi. 18, and other instances in Friedrich (Das Lucasevangelium, pp. 77, 78). On the word see further, p. 97. Spitta regards ver. 8 as modelled after xiv. 10, a passage attributed by him to his inferior source B. But on the other hand both Feine and Jiingst regard the first part of ver. 8 as belonging to the original source. Ver. 10. tirty ivomtkoV re : * took knowledge of him " or perhaps better still " recognised ". The word is so used of

cKcrrdcreus for the word in a 9 (10). similar sense, Mark v. 42, xvi. 8, Luke v. Its use in ordinary Greek expresses 26. rather distraction or disturbance of mind caused by a shock. The word is very
:

vii. 18,

Cant.

iii.

8, vi. 3 (4),

which

common
taeus.

both
In the

in

Hippocrates and Areit

LXX
cf.
;

is

employed

in

Deut. xxviii. 28, cK<rrd<rei Siavoias elsewhere it is used of agitation, trouble, 2 Chron. xxix. 8, and most frequently of terror, fear, 1 Sam. xi. 7, Ezek. xxvi. 16. See further on. Here the word expresses more than simple astonishment as its collocation with
senses,

various

Oap-pos shows (Wendt, in loco), rather " bewilderment, " cf. Mark v. 42. See on
ii.

43 for this characteristic of St. Luke.

But there is no occasion to conclude with Weiss that these strong expressions
as to the effect of the miracle show that it must have been the first which the It was the unique disciples performed. nature of the miracle which affected the beholders so powerfully. Ver. 11. KparovvTos: in his joy and gratitude, " holding them " in a physical sense, although it is possible that it signifies that the healed man joined himself to the Apostles more closely as a follower (iv. 14), fearing like the demoniac healed by Christ (Luke viii. 38). lest he should be separated from his
T(j

recognising any one by sight, hearing, or certain signs, to perceive who a person
xxiv. 16, 31, Matt. xiv. 35, Mark vi. 54. 6 . . . KaOijuevos imperfect, may refer to the cusis

(Grimm),
:

cf., e.g.,

Luke

tomary action of the man: or may be equivalent here to an imperfect, a force of the imperfect usual in similar cases when reference is made to a time before the actual time of recognition, Blass, Gratnmatik des N. G., p. 188. liri: for the local dative cf. v. 9, Matt. xxiv. 33, Mark xiii. 29, John v. 2, Rev. ix. 14. 6ap.povs, cf. Luke iv. 36 and v. 9. A

R.V. colonnade, or cloister (John x. It derived its name from Solomon, 23). and was the only remnant of his temple. A comparison of the notices in Josephus, B.y.,v., 5, 1 Ant., xv., 11,5 andxx.,9, 7,' make it doubtful whether the foundations only, or the whole colonnade, should be

benefactors, cf. Cant. Ka\. I. : better

iii.

4.

lirl t-q <TToqL

" portico,"

margin

Ewald's idea referred back to Solomon. that the colonnade was so called because
it

was a
their
:

place of concourse for the wise

in

support

teaching has not found any Stanley's Jewish Church, ii. f

108

nPAHEIS AnOSTOAQN
II. KpaToueTos 8c
auwe'Spafxe
-irpos
1

"*>

tou laOc'rros x w ^" Toy llcTpoi' Kal

\advvi\v,

auTous iras 6 Xa6s

12. i8a' Se

em em

ttj

oroa

tt)

naXouu.ei'T|

loXou-wrros, K8au.0oi.

lleTpos

direKpifaTO irpos TOf

r\

Xaoe, "A^opes 'lypaTjXiTat, ti 6aup.dTe

6T, 2 us ISia 8ufd(i.ei
r\

toutu,

^u.if ti &Teyi-

euoepeia

n-eiroiTjKoai tou irepiTraTeif

auToy;

1 6i, Vulg., Syrr. P. H., Sah., Boh., Arm., tow taOevTos; but avrov in But'n so Tisch., W.H., R.V., Weiss Rec. = prob. beginning of a church lectionary. D, Flor. Kiropevo|j,vov (Fl. -vuv) 8e tou n. ko.i ver. ii Western text quite different. lu. o-uve|eiropV6TO Kpa/ruv ovtovs, and D continues (not Flor. = o) oi Se 0au.|3T)0VTes Hilg. o-TT]crav ev tt| o-too. t-ji koA. 1. ic6au.|3oi (but in (3 Blass brackets the last word) follows D. There is a distinction evidently drawn between the area of the Temple " nam porticus ilia extra aream sacram fuit," Blass and icpor and Solomon's Porch, might perhaps be so used as distinct from the outer court or cloisters. If so, the Western text may contain the more precise account of a writer who wishes to bring the Apostles and the lame man from the one into the other, in accordance with the topography with which he was familiar. But if, as Weiss admits, K7rop. . . . o-we?TropUTo is implied in the Kpo/ruv and change of locality, cf. vv. 8 and n, we may have another case in which the theory of Blass may hold good, and Luke himself may have revised for shortness (see Belser's retention of the (3 reading, and Blass, Acta Apost., in loco). IoXou-uvtos ^(A)BCP i, 13, 31, 61 ; so Tisch., W.H., Weiss
; ;

^ABCDE

(but see Winer-Schmiedel, p. 93).

2 D, Flor., Par. begin a-n-oicpidcis 8e 6 I"!, eiitcv irpos awTovs o Xaos and iras o Xaos both omitted, us iSia . . . irepiir. ovtov, for this D, Flor., Gig., Severian. read us T]|iuv tt) iSia 8vv. tj cvo-c{3. ireiroiT|icoTuv tov irepiir. awTOV, so Hilg. gen. abs. characteristic of the Western text (see Weiss, Codex D, p. 60) cf. ii. 1, 15; may be careless transcription or through translation. D has tovto both before and after Chase, due to Syriac) but see iv. 7 the second ire-ironiKOTuv (Harris, Latinising tovto perhaps confusion with tov or to.

184

Edersheim, Temple and

its

Services,

Ver.

12.

This address of

St.

Peter

pp. 20, 22, and Keim, Geschichte jfesu, It was situated on the eastern iii., 161. side of the Temple, and so was sometimes called the Eastern Cloister, and from its position it was a favourite rekoA. the present participle sort. T'jj is used just as the present tense is found in the notice in St. John's Gospel, chap, v. 2 (see Blass, Philology of the Gospels,

divides itself into two parts, 12-16, 17-26, and although it covers much of the same ground as in chap, ii., there is no need to regard it with Overbeck and Holtz-

mann

as unhistorical
;

see Blass, in loco,

from

pp. 241, 242), and if we cannot conclude this that the book was composed before the destruction of the Temple, the vividness of the whole scene and the

and Feine the latter points out that St. Peter would naturally, as in chap, iii., take the incident before him as his text, place it in its right light, and draw from it an appeal to repentance and converBut whilst we may grant the sion. common and identical aim of the two
discourses, to proclaim the Messiahship of Jesus before the Jews, none can fail to see that in chap. iii. the Messianic idea becomes richer and fuller. Jesus is the prophet greater than Moses: Jesus is the fulfilment of the Abrahamic covenant, through which the blessing of Abraham is to extend to all the earth,

way

in

which Solomon's Porch

is

spoken

of as

standing, points to the testiNosgen argues of an eye-witness. that this narrative and others in the early chapters may have been derived directly from St. John, and he instances some verbal coincidences between them and the writings of St. John (Apostelgeschichte, p. 28). But if we cannot adopt his conclusions there are good reasons for referring some of these Jerusalem incidents to St. Peter, or to John Mark, see introduction and chap. xii. Feine rightly insists upon this notice and that in ver. 2 as bearing the stamp of a true and trustworthy
still

mony

tradition.

Matt. viii. 11. And more than this St. Peter has learnt to see in the despised Nazarene not only the suffering servant of Jehovah (irats), but in the servant the King, and in the seed of David the Prince of Life. And in the light of that revelation the future opens out more clearly before him, and he becomes the first prophet in the Messianic age the spirit:

ii 1313.
1

TTPAEEI2
06os 'APpaaji Kal
'lo-aciic

AnOETOAQN
'laKco(3,

109
-naripfav

kcu

6 0e6s twv
2

r\li)v,

0o|ao"6 rbv TraiSa auTou

Itjo'ooi'

ov ufieis

TrapeSoJicaTe, Kal

1 6 0. ABp. Kot l<r. Kai lax. BEP 61, Sah., Syr. (Pesh. Hard.) so W.H., Weiss, R.V., T.R. Wendt, who explains the reading in Tisch., Hilg. introducing (o) eos and before laK. as out of LXX, Exod. iii. 6 (cf. Matt. xxii. 32). (fc^ACD) before l<r.
;
;

iropeSwKaTe

adds

ets Kpio-iv, so Hilg.

Syr. Hrcl. mg., Iren.,

cf.

Luke

E cis KpiT-qptov (cf. also Flor., Par. 1 , ; xxiv. 30; see also Chase, in loco).
words were wisely chosen, not only to gain attention and to show that the
speaker identified himself with the nation and hope of Israel, but also because in Jesus St. Peter saw the fulfilment of the promise made to Abraham. e8d|acre, John viii. 54, xi. 4. Again we mark the same sharp contrast as in St. Peter's former address God hath glorified but you put to an open shame. The objections of Weiss, who traces a reviser's hand in the double mention of the glorification of Jesus in ver. 13 and in 15, fail to secure the approval of Spitta, Feine, Jiingst, who all hold that eSoao-c refers to the power of the Risen Jesus, shown in the healing of the lame man, which Peter thus expressly emphasises. But the glorification was not, of course, confined to this miracle "auxit gloria hoc quoque miraculo " (Blass). t6v iralSa " his Servant," R.V. (margin, " Child "). Vulgate has flium, which all other English versions (except A.V., " Child ") seem to have followed. But the rendering " Servant " is undoubtedly most appropriate, cf. ver. 26, and iv. 27, 30 (employed in the Messianic sense of Isa. xiii. 1, lii. 13, liii. 11), where the LXX

ual presence which the believers now enjoyed, and by which those mighty deeds are wrought, is only a foretaste of a more visible and glorious Presence, when the Messiah should return in His glory; and for that return repentance and remission of sins must prepare the way (see Briggs, Messiah of the Apostles, On St. Peter's discourses pp. 31, 32). see additional note at end of chapter.
aireicpivaTo
:

cf.

Luke

xiii.

14,

xiv.

3,

answered,

i.e.,

to their looks of astonish-

here,

The middle voice as inquiry. which would be the classical usuage, is seldom found in the N.T.,. but generally the passive aorist, aircicpiOi], and so "In Biblical Greek the in the LXX. middle voice is dying, in modern Greek Thus in modern it is dead," Plummer.
ment and
Greek, viroKpivop.ai in the passive = to answer, Kennedy, Sources of N. T.. Greek,
p. 155, and Blass, Gramtnatik des N. G., p. 44. o>s ireironjKoo-iv tov irepiiraTctv this use of the infinitive with the geni-

tive of the article, instead of the simple infinitive with or without &<rre, to express " non de a purpose, or result as here consilio sed de eventu " (Blass), may be illustrated from the LXX, Gen. xxxvii.
:

18,

Chron.

xliv. 6,

Isaiah v. 6.

cvcreBeia:

" godliness," R.V., as always elsewhere in A. V., i.e., by our piety towards God, as always in the Bible, although eWtBeia may be used like the Latin pietas of piety towards parents or others, as well It is frequently as of piety towards God. used in the LXX of reverence towards in Josephus, irpos t6v God, els, so too eov, cf. Prov. i. 7, xiii. 11, Isaiah xi. 2, Wisdom x. 12, and often in 4 Mace. In Trench, N. T. Synonyms, ii., p. 196, and Grimm-Thayer, sub v. In the N.T. the word is used, in addition to its use here, by St. Paul ten times in the Pastoral Epistles, and it is found no less than four times in 2 Peter, but nowhere else. St. Chrysostom, Horn, ix., comments: "Do you see how clear of all ambition he is, and how he repels the honour paid to him ? " so too Joseph Do not interpreta:

has

irats,

Hebrew "D^,

In Matt.

xii.

18 the Evangelist sees the fulfilment of the first passage in Jesus as the Christ, the Servant of Jehovah. Wendt rightly emphasises the fact that no Apostle ever bears the name irais eov, but SovXos In the Moses is called cf. iv. 29.

LXX

both irats and SovXos. The rendering of R.V. is generally adopted, and by critics of very varying schools, e.g., Overbeck, Nosgen, Holtzmann, Felten, Hilgenfeld. Zockler, whilst he adopts the rendering " Servant," still maintains that Luther's translation, Kind Gottcs, cannot be regarded as incorrect (cf. the double meaning of the word in classical literature). Certainly he seems justified in maintaining that in the numerous
parallels in the sub-apostolic writings the

tions belong to God ? Ver. 13. 6 eos A6poa.fi k.t.X.: the

conception of the Servant by no means always excludes that of the Son, e.g., Epist. ad Diofn., viii., 11 and 9, where of

"

no
Xueiy.

T1PAHEI2

AnOSTOAQN
2

in.

ripvnaaoQt a^rov KaTa Trpoaanroy

14. uu.ets 8e

riiXaTou, Kpivavros cKet^ou airorip^rjarao-fle,

tov ayioc Kal oiKaioe

kcu

"rJTr)aao-0e

riiXaTou
;

B*D

read lleiX., so Tisch.,

;

KpivavTos oceivov airoX. p. 43. 2 connate OeXovTos assim. to

W.H., Weiss, Hilg. see Winer-Schmiedel, adds avrov OeXovros and prefixes tov (om. in
xxiii. 20.
;

Luke

D, Iren., Aug. have c|3apvvaTc (aggravastis), so Hilg. Nestle (so Blass, Chase, and see also Belser) believes confusion arose in Syriac between see Nestle, Philologia Sacra, 1896, p. 40, and Einfuhrung in das G. N. T., p. 240 (and also Harris, who explains through -nTT]o-aT, ver. 6, for T)TT)<ra<r8, displaced T)pvio-a0-0e, and became corrupted into TjTTTjB-aTe, transl. aggravastis) see also Blass, Philology of the Gospels, p. 194, and also Dalman, Die Worte jfesu, p. 54, and Enc. Bibl., i., 56. <$>ova after this word D inserts t,r\v icai, so E, Flor., Aug. Gloss. but Belser sees in it a marked contrast to 4>ovea, "that a murderer should live," original, avrov om. fc^ABC, Tisch., W.H., R.V.
2

T]pvn<rao-0, but

QTHQ^'DrVOS
;

God's great scheme it is said avcKoivw<raTo p.6v&) tu iraiSi (to His Son alone), cf. called in 11 tov dYairtjTov iraiSos Martyr. Polyc, xiv., 3, where the same
;

work so unique
I_ 3. 5>

(cf.

Isaiah

xlii. 1 ff., xlix.

8,

1.

4-9, Hi. 13-liii. 12).

For

if

we admit that may be used, and

the
is

word

" Servant

sometimes used, of

phrase occurs, reminding us of Matt.

17 (Col.
i.

iii.

the nation of Israel

13,

Eph.

i.

6)

and

xiv. 1,

where

is spoken of as 6 irarijp of the wellvant " may have been suggested by the In Clem. Rom., beloved Son -rrtuSos. Cor. lix. 2-4, the word is used three sufferings of individuals, and were applitimes of Jesus Christ, and twice with tov cable to individual sufferers, yet the portrait as a whole was one which transT)YairT]p.vov (iraiSos), and if there is nothing in the context to determine the cended all experience, and the figure of exact sense of the word, in the previous the ideal Servant anticipated a work and chapter St. Clement had written t| -yap a mission more enduring and compre6 cos Kal fj 6 Kvpios Mtjo-ovs Xpio-ros hensive than that of Israel, and a holiness Kai to irveOpa to ayiov k.t.X. cf. also and innocency of life which the best of Barnabas, Epist. (iii., 6), vi., 1 Apost. her sons had never attained (Driver, and Isaiah, pp. 175-180). But not only in Const., viii., 5, 14, 39, 40, 41 Didache, ix., 2, 3 x., 2, 3, where, how- His miraculous working, but in His Resurrection and Ascension St. Peter ever, at the first introduction of the word, David and Jesus are both called by it in recognised how God had glorified His the same sentence. In the Dtdache the Servant Jesus and whilst it was natural that the word " Servant " should rise to title is found altogether five times, once as above, and four times as applied to his lips, as he recalls the submission to But these passages all betrayal and death, whilst he never forgets Jesus alone. occur in the Eucharistic Prayers of the the example of lowliness and obedience Didache (placed by Resch as early as which Christ had given, and commends 80-90 a.d.), and in them we find not to poor Christian slaves the patience and only the title " Lord " used absolutely of humility of Him Who was "the first " (1 Peter ii. 18-25), Jesus, ix., 5, but He is associated with Servant in the world he sees what prophets and wise men had the Father in glory and power, ix., 4. Knowledge, faith, and immortality are failed to see, how the suffering " Sermade known by Him, spiritual food and vant" is also "the Prince of Life," cf. vucis p,v: there drink, and eternal life are imparted by chap v. 15, and v. 31. Him, x., 2, 3. Zockler, Apostelgeschichte, is no regular answering 8e in the text (cf. i. 1), but the words in ver. 15 6 tos in loco ; Lock, Expositor, p. 183 ff. (1891), " Christology of the Earlier Chapters of TJ-yeipw express the antithesis (Blass, " Schmid, Biblische Theologie, Wendt, Holtzmann). In dwelling upon the Acts But further if we bear in mind the action of Pilate and the guilt of the p. 405. Jews, the Apostle loses the direct gramall that the " Servant of the Lord " must have meant for a Jew, and for a Jew so matical construction he emphasises the denial (rjpvijo-ao-Oe twice) and its basewell versed in the O.T. Prophets as St. ness but nothing in reality was more Peter, it becomes a marvellous fact that he should have seen in Jesus of Nazareth natural, more like St. Peter's impetuosity. Kara irpoo-wirov, coram, cf. Luke ii. 31, the realisation of a character and of a
; ;

God

(cf. Isaiah xli. 8, xiv. 4), and if we admit that some of the traits in the portrait of Jehovah's " Ser-


i4

! :

15-

nPAHEIS ATTOSTOAQN
"f

ill
diretc<rp.ev.

dVSpa

4>o^e'a \apt,<rOf\vat

i ^ |'

T 5*

r v

^
and

<

*PX TIY 01' TT$ S wt)S

T)|xec$

TeivaTC

or 6 0e6s rjyeipev ck

veKpuv, o5

jidpTups's

2 Cor. x. i the expression need not be explained as a Hebraism, it is found several times in Polybius see Dalman, Die Worte Jesu, p. 23. In the LXX it in various senses, and is frequent sometimes simply in the sense of before, in the presence of, a person, 1 Sam. xvii.
;

found on the lips of St. Stephen, Ananias, a Jewish Christian, announces to Paul that God had chosen him to see the Righteous One.
title is

in xxii. 14,

S,

Kings

i.

23,

Chron.

xvii.

25,

Ecclesiasticus xlv. 3, Jer. lii. 12, 33, Rendall takes Judith x. 23, xi. 5, etc. the words as usually denoting open encounter with an opposite party face to face, cf. xxv. 16, Gal. ii. 11, and so here; the Jews met Pilate's proposal to free the prisoner with a point-blank denial. 13b is referred by Hilgenfeld to the revising hand of "the author to Theophilus," and he sees in its introduction a proof of the anti- Judaism of the reviser, whilst Jungst prefers to regard the first part of ver. 14 as an insertion, but this Hilgenfeld will not accept, as thus the antithesis in ver. 15 is not marked. "when he had determined," tcpivavTos R.V., not a purpose only, but a decision, Luke xxiii. 16. ckcivov, not avTov, emphasising the antithesis between what Pilate had determined and what they had done vpeis exeivov 6eX.ijcravTos ovk TJ0eXtj<raT (Chrys.).
:
:

too that this title is of each of the to it, 1 Peter iii. 18, 1 John ii. 1, cf. ver. 20 (Rev. iii. 7), it would seem that it was not only a favourite one amongst these early believers, but that it affords in itself a marvellous proof of the impression made by the human life of Jesus upon those who knew Him best, or who at all events, like St. Stephen, had ample opportunities of learning the details of that life of holiness and righteousness, cf. also Matt, xxvii. 19, 24, Luke xviii. 47. avSpa 4>ovca nearly all commentators dwell upon the marked contrast between this description of Barabbas and that just given of Jesus. Both St. Mark, xv. 7, and St. Luke, xxiii. 19, notice that Barabbas was not only a robber but a murderer. The addition, avSpa, common in Luke, makes the expression stronger than the simple (fiovca; cf. Soph., O. C, 948, avSpa iraTpoKTovov, O. R., 842, avSpas

When we remember
used again

in the writings

Apostles,

who now appealed

Xflcrras.

No

crime was more abhorrent

tov aytov Kai Sticaiov both used of John the Baptist, Mark vi. 20, avSpa Sixaiov ical a-yiov, but Jesus is emphatically "the Holy and Righteous One " R.V. Not only is the sinlessness of His human character emphasised, but also associated with the language of prophecy. St. Peter had already spoken of Jesus as God's Holy One, ii. 27, and if the word used here means rather one consecrated to God's service, it is the thought involved in the Trais 0ov (a-yios, e.g., ckXcktos eov, see Grimm, sub v., and cf Isaiah xlii. 1 The word was used by the LXX). demoniacs as they felt the power of the unique holiness of Christ, Mark i. 34, Luke iv. 34, and in St. John's Gospel vi. 69, it is the title given to Jesus by St. Peter in his great confession. tov 8ik. the reference to the language of prophecy is unmistakable. The suffering Servant of Jehovah was also the righteous SerVer. 14.
:

epithets

are

to the Christian life, as St. Peter himself indicates, 1 Peter iv. 15. a P l <r0TJvai to be granted to you as a x^P 1 ? or favour,

Peter would recall the fact that Pilate had given them a gratification The verb is used several times in Luke, three times in his Gospel, vii. 21, 42, 43, and four times in Acts, cf. xxv. n, 16, xxvii. 24, elsewhere only in St. Paul's Epistles, where it is found fifteen times. In the LXX, cf. Esther viii. 7, Ecclus. xii. 3, and several times in the Books of the Maccabees, cf. 2 Mace. iii. 31, 33, and other instances in Hatch and Red" Peter path, sub v. St. Chrys. writes shows the great aggravation of the act. As he has them under his hand, he strikes hard ; while they were hardened he refrained from such language, but when their minds are most moved then he strikes home, now that they are in a con-

as

if St.

dition to feel it" (Horn., ix.). Ver. 15. tov Si apxuvov tt]s u>tjs'

vant, Isaiah liii. (cf. xi. 5, and Jer. xxiii. 5), see Acts vii. 52, xxii. 14. Later, in the Book of Enoch, the title is applied to the Messiah as the Righteous One, xxxviii. 2, liii. 6, xlvi. 3 (Charles' edition, In Acts vii. 52, 56. the pp. 48, 112, 144).

again the words stand in marked cor> trast not only to 4>ovea but also to a/rrcK rtlvare magnificum antitheton, Bengel. The word is rendered " Author " in th' margin of R.V. (Vulgate, auctorcm) bu "Prince" in the text and so in v. 31 (Vulg., principem). In the two other passages in
;

; :

2
1

IIPAHEI2 ATTOSTOAQN
16. Kal
Ctrl ttj

in.
Kal

marei tou

6vou.citos auToG, TouTOf, ov Gcwpctre

oioaTC, corepewo-e to oVou-a auToG

1

Kai

f\

maris ^

Si'

auToG ISwKgy
but om. fc$B
ovop,.)

em

:i

61,

Arm., so

ACDEP, Vulg., Sah., W.H. (Lachmann

Boh.,

Irnt.,

so Tisch.,

and so Weiss

and Blass punctuate

eo-repewcrev

to

which the word occurs in the N.T., viz., Heb. ii. 10, xii. 2, R.V. renders " Author,"
" the author of their salvation," author and perfecter of our faith," margin "captain" (Vulgate, auctorem); see Westcott, Hebrews, pp. 49, 395. Christ is both the Prince of life and the Source " Vitam aliis dat (aactor) of life : adimit " opp.
Christus,
" the

" It follows that the

life

He had was

not

qui <J>ovvs Grimm and others draw a dis(Blass). tinction between the meaning attaching to the word here and in v. 31. The use of may help to justify the word in the such a distinction, for whilst it is found in the sense of a leader or a captain (Num. xiv. 4, Judith xiv. 2), or the chief of a family or tribe (R.V. renders it " every one a prince " in Num. xiii. 2, but in the next verse "heads of the children of Israel "), it is also used to signify the author, or beginner, the source, cf. 1

LXX

from another, the Prince or Author ot Life must be He who has life from Himself". Theophylact and Oecumenius see in the words a contrast to the <J>ovea, in that Christ gives life, while the murderer takes it away a contrast deepened by the words of St. Peter's fellow-disciple whom he here associates with himself in his appeal to the people, cf. 1 John iii. 15. In ver. 31 dp\. in its rendering " Prince" of kingly dignity may be compared with the use of the word in Thuc. i., 132, ^Esch., Agam., 259. Rendall sees in the expression both here and Acts v. 31 a reference to Jesus (the name used by St. Peter) as the second Joshua. As Joshua was the captain of Israel and led them across the Jordan into the land of promise, so Jesus was the Captain of the

living

Mace.
it

ix.

was

13 (although never used for a prince or to de61, x. 47,

i.
;

Micah

kingly attributes) but in many respects the rendering " Prince" may be compared with the Latin princeps, which signifies the first person in order, a chief, a leader, an originator, the founder of a family (in the time of the emperors it was used of the heir to the throne). So in classical Greek the word was used for a leader, a founder, Latin auctor, for the first cause, author, so God tuv iravT*v, Plat., and also for a prince, a chief, and, especially in later Greek, of the person from whom anything good or bad first proceeds in which others have a share, e.g., apxi)Ys K0* aiTios combined (antesignanus et auctor), Polyb., i., 66, 10 Hdian., ii., 6, 22, and as Alford points out in Heb. ii. 10, this later usage
scribe

army of the Resurrection and for Saviour, v. 31, he compares Matt. i. 21. Such associations may be included in St. Peter's words, but they seem much more applicable to v. 31. In modern Greek the word dpxT|Ys = leader, in the ordinary sense, Kennedy, Sources of N. T. Greek, ov may p. 153; see Grimm, sub v. refer to ov, cf. i. 8, xiii. 31, or to the fact of the Resurrection, cf. ii. 32, v. 32, x. 39. R.V. reads " of whom " in the margin. Ver. 16. eirl: so T.R., and so Weiss and Wendt " on the ground of faith
;

in

His name," R.V. margin; cf Luke

v.

5 (not expressing the aim as if it meant with a view to faith in His name). But
is no mere formula of incantasee xix. 13, nor is it used as, in Jewish tradition, the name of God, inscribed on the rod of Moses, was said to have given him power to work his miracles in Egypt and the wilderness, see above on ver. 5. On the use of ovojao. in formula? of incantation, see Deissmann, Bibclstudien, pp. 25-54. tj maris r\ 81' avTov " the faith which is through Him," not by it, i.e., the name not only the healing power is through Christ, but also the faith of the Apostles as of the man who was healed, cf, especially, 1 Pet. i. 21. tows Si* avrov

the

name

tion,

throws a light upon its meaning in Acts iii. 15, cf. Chrys. on Heb. ii. 10, apxTYov ttjs o*ajTt)pCas TOVTeori t6v ainov ttjs o~uTi)pia$. Christ is the source
of

through

which others share very place where St. Peter was speaking our Lord had spoken of Himself as the giver of eternal life, John x. 28, although doubtless the
life,

life
;

in

Him

in this

expression
in

may include the thought that Him was life in its fullest and widest

sense

physical,
St.

intellectual,

moral,
ix.

irio-rovs els 0ov,

spiritual.

Chrysostom comments on

the words " Prince of Life," Horn.,

i.e., his converts who through Christ are believers in God He is the object and the author of our faith.
:


16

; ;

18.

IIPAEEIS ATI02T0AQN
oXoKXrjpiav toluti)v direvavTi irarrwc upwv.
1 7.

"3
Kal vuv,

auTw

ttjv

dSeXjpoi, 1 018a
up.a>v

on

KaTot ayfoiac irpd|aTe, woTrep Kal oi ap^orres

18. 6 8c Seos

a irpoKaT^yyeiXc Sid
Flor.,

rr6p.aTos TrdvTwv

twv

Before aScXcjioi

DE,

Par.

eirio-TQ(X0a

on

vp.ei9 (iev,

perhaps

ver. iS, o 8c 0cos (Chase, Syriac). Aug., Ambrst. add to iroviipov, so Hilg., a gloss to explain eirpa. since accordance with the exculpating tone of the context (Weiss).

For 018a on D, Flor. read emphasising contrast (cf. w. 13, 14) with errpaaTe, D, FL, Gig., Par., Syr. H. mg., Irint.,
1

insert avSpes.

for

it is

not in

Cf. also Nestle, Expository Times, Feb., ;8gg, p. 238, and the connection of this phrase with Codex D, xviii. 8, and xx. 21 (see Blass, /. c). oXoKXrjpiav only here in N.T., integrant sanitatem, Vulgate, but the adjective oXoxXijpos in an ethical sense, 1 Thess. v. 23, James i. 4. The noun is only used once in the LXX, and there in a physical sense, Isaiah i. The adjective is used by Josephus 6. of a sacrifice complete in all its parts (integer), Ant., iii., 12, 2, cf. its use in

fore their hope of pardon was assured on their repentance (cf. 1 Pet. i. 14, Iv

dyvoia, and Psalms of Solomon, xviii., 5, same phrase). St. Peter speaks in the spirit of his Master, Luke xxiii. See instances in Wetstein of the 34. antithesis of the two phrases icaT*
for the

dyvoiav and Kara irpoSco-iv (irpoaipeo*iv) oi dpxovTcs vpiv, cf. 1 in Polybius.

Philo., but in

LXX, Zach.

xi. 16, its

use

a physical sense is a very doubtful rendering of the Hebrew, see further Trench, N. T. Synonyms, i., 85, and Mayor's St. James, p. 34. Cf. Plato, Tim., 44. oXokXtjpos vywjs tc iravTcXcis. In Plutarch the noun is joined with vyUia, and also with tov o-<ofj.aTos (Grimm), but whilst the noun does not seem to be used by the strictly medical writers, oXokXtjoos is frequently used of complete soundness of body (Hobart,
in

Cor. ii. 8. The guilt of the rulers was greater than that of the people, but even for their crime St. Peter finds a palliation in the fact that they did not recognise the Messiah, although he does not hold them guiltless for shutting their eyes to His holiness and innocence. Ver. 18. 8c : a further mitigation whilst they were acting in their ignorance, God was working out His unerring

Zahn).
Ver. 17. xal vvv: favourite formula of transition, cf. vii. 35, x. 5, xx. 25, 16, 1 John ii. 28, 2 John 5. See Wendt and Page, in loco. Bengel describes it as " formula transeuntis a praeterito ad prassens ". Blass, " i.e., quod attinet ad ea quae nunc facienda sunt, ver. 19 ". dSeX^oi affectionate and conciliatory, cf. ver. 12, where he speaks more formally because more by way of reproof: " One of the marks of truth would be wanting without this accordance between the style and the changing mental moods of the speaker " (Hackett). koto, ayvoiav the same phrase occurs in LXX, Lev. xxii. 14 (cf. also Lev. v.
xxii.
:

counsel and will. irdvTwv Tciv irpo^Twv not to be explained by simply calling it hyperbolic. The prophets are spoken of collectively, because the Messianic redemption to which they all looked forward was to be accomplished through the death of Christ, cf. x. 43. The view here taken by St. Peter is in striking harmony with his first Epistle, i. 11, and 22-25. -nraOeiv tov X. atiTov, R.V., ii. " his Christ," cf. Luke xvii. 25, xxiv. 26. The phrase, which (W.H.) is undoubtedly

correct, is found in Psalm ii. 2, from which St. Peter quotes in iv. 26, and the same expression is used twice in the Apocalypse, but nowhere else in the N.T. xi. 15, xii. 10 (cf. also Luke ii. See also the striking pas26, ix. 20). sage in Psalms of Solomon, xviii., 6 (and ver. 8), ev dvdci XpioToC avrov y and Ryle and James on Psalm xvii.
;

36.

Eccles. v. 5). usage, see Simcox,

18,

On

Kara*

in

this

Language of

the

N.

doubts whether it is quite good Greek. It is used in Poly1 bius, and Blass compares Ka-r avdvKT|v (Philem., ver. 14), which is found in Xen., Cyr., iv., 3. Their guilt was less than if they had slain the Messiah koto.
T., p. 149,

who

The paradox that the suffering Messiah was also the Messiah of Jehovah, His Anointed, which the Jews could not understand (hence their a-yvoia), was
St.

solved for

Peter

in

the

Passion,

Death, and Resurrection of Jesus. On the suffering Messiah, see note xxvi. " He thus fullirX^pwacv oiiT<t> 23.

filled," i.e., in

the

way
see

KaTa irpocupeaiv, or Iv x el P*vTTpt)4)avias,' Num. xv. 30, and thereiTp60c-i.v,

15.

On

irXtjpou,

described, w. 14, " In the i. 16.

,

gardens of the Carthusian Convent

VOL.

II.

ii 4
7rpo<|>Y]TWf

nPAHEIS AnOSTOAQN
auTou, iraGeiv Toy Xpiorov, eirX^pcixrey outw.
vo^cra-rc ovv

in.
19. u.eTa-

Kal morpe|mTe, els to e^a\ei^0YJeai up.uv Tas uuapTias,

near Dijon ... is a beautiful monument. ... It consists of a group of Prophets and Kings from the O.T., each holding in his hand a scroll of mourning from his writings each with his own

by the Lord, Psalm xiii. g. Blass speaks of the word as used " de scriptis proprie
itaque etiam de debita pecunia " cf. Dem., 7gi, 12 (Wendt), and see also Wetstein, in loco. The word can scarcely be applied here to the Baptism (as Meyer), for which a word expressing washing would rather be required, cf. xxii. 16, although no doubt, as in ii. 38, Baptism joined with Repentance was required for the remission of sins. oiru>s av not "when" (as if otrios = ot), but "that so there may come," R.V., av with oircos indicates that the accomplishment of the purpose is dependent upon certain conditions here dependent upon the repentance. In the N.T. there are only four instances of this use of o-rrws av, all in pure final clauses, viz., in the text, Luke ii. 35, and in two quotations from the LXX, Acts xv. 17 (where av is wanting in LXX, Amos ix. 12), and Rom. iii. 4 = LXX, Ps. 1. (Ii.) 4, so that this usage is practically peculiar to St. Luke in the N.T. Viteau, Le Grec du N. T., p. 80 (1S93); Blass, Grammatik des N. G., p. 207, and Burton, N.T. Moods and Tenses, tccupoi. ava\{rvcci>s the word p. 85.
;

and individual costume and gesture look, each distinguished from each by the most marked peculiarities of age and character, absorbed in the thoughts of
country. But above a circle of angels, as like each to each as the human figures are They, too, as each overhangs unlike. and overlooks the Prophet below him, are saddened with grief. But their expression of sorrow is far deeper and more intense than that of the Prophets, whose words they read. They see something in the Prophetic sorrow which the Prophets themselves see not they are lost in the contemplation of the Divine Passion, of which the ancient saints below them are but the unconscious and indirect exponents " Stanley's Jewish
his

own time and

is

these figures

Church,
R.V.
;

pref. to vol.

ii.
:

Ver. 19.
cf.

cincrTpeiJ'aTc

"turn again,"

also Matt.

xiii. 15,

Mark

iv. 12,

and Acts xxviii. 27 (Luke each of these passages, as

xxii. 32), in

in the text,

avai]/v|is,
it

used only by
viii.

St.

Luke, means

A. V., " should be converted," following the Vulgate, convertantur. But the verb is in the active voice in each of the passages mentioned cf. LXX, 1 Kings viii. 33, 2 Chron. vi. 24, 37, Isaiah vi. 10 (" turn again," R.V.), Tobit xiii. 6 eirt<rrp|/a,Te apapTcoXoi this passive rendering in the Vulgate and A.V. testifies to the unwillingness in the Western Church to recognise the " conversion " to God as in any degree the spontaneous act of the sinner himself men have enlarged upon Lam. v. 21, but have
;

refreshing or refreshment.

occurs in Exod.

In the 15 (but cf. Aq.

LXX
on

on

Isaiah xxviii. 12, Isaiah xxxii. 15), where

and
it

Sym.

is

translated

" respite," although the same Hebrew

word
in

rUTH, m TT
.

the on ty other place

which

it

occurs,

Lam.

iii.

56,

may

forgotten

James
:

iv.

(Humphry, Com-

mentary on the R.

to llaXci^&fjvai in the LXX the verb is found in the sense of obliterating dvouias, Ps. 1. (Ii.) I, g Isaiah xliii. 25,
;

V., pp. 31, 32).

irpo?

have the sense of "relief" (see Dr. Payne Smith, in loco, Speaker's Commentary, vol. v.). In Strabo a.vd\Ju|is is found in the sense of recreation, refreshment, x., p. 45g see also Philo, De Abr., 29, and cf. the verb avaxj/vx'* in 2 Tim. i. 16 (cf. Rom. xv. 32, dva\j/tia) U60 vuuv,
; 5

DE, refrigerer vobiscum, Vulgate, and Nosgen on Acts iii. 19). Rendall would
render it here "respite," as if St. Peter urged the need of repentance that the people might obtain a respite from the terrible visitation of the Lord. But the Kaipol dvaij/. are identified by most commentators with the airoxara. irdvTfciv, and dvai|/. need by no means be rendered " respite ". Nosgen, connecting the words with the thought of avairav<rts (cf. the various renderings in Rom. xv. 32), would see here a fulfilment of Christ's promise, Kayu avairavo-w iifxa.5, Matt. xi. 28, to those who turned to Hifn in true re-

Ecclesiasticus
a|idpTT)p.a
(cf.

xlvi.

20,

Jer.

xviii.

23,

with djjLdpTias, 2 Mace.

xii. 42, with 3 Mace. ii. ig, airaXci4>eiv with aixaprias), and in N.T. cf. Col. ii. For other instances of its use in the 14.
;

N.T.,
Ps.

cf.

Rev.

iii.

5,

with Deut.

ix.

14,

and see also Rev. vii. 17, xxi. 4. In Psalms of Solomon it is used twice once of blotting out the memories of sinners from off the earth, Psalm ii. 19 cf. Exod. xvii. 14, etc., and once of
ix. 5, etc.,

blotting out the transgressions of Saints


ig

nPASEIS AiIOSTOAQN

21.

"5
21. ov Set
7, viii. 9,

ottws &v eXfiwCTi Katpol deaJ<ue<i>s diro Trpoorwiroo tou K up too, 20. Kai
dTrocTTeiXr]

Toy TrpoKeKrjpuYp-e'vov

up.lv

l^o-ouv
iii.

Xpiarov,

pentance, and

so" in his view the expression applies to the seasons of spiritual

12, 2

Mace.

iii.

Exod.
;

vi.

refreshment which may be enjoyed by the truly penitent here and now, which may occur again and again as men repent so J. Lightfoot, Hor. (Isaiah lvii. 16) Heb., interprets the word of the present refreshing of the Gospel, and God's present sending of Christ in His ministry and power, and in the same manner airo<rTciXfl, i.e., not at the end of the world, when Christ shall come as Judge, but in But the the Gospel, which is His voice. context certainly conceives of Christ as
;

13 (cf. its use also in Dem., Polyb., Plut., and instances in Wetstein) Latin eligere, destinare. The expression here refers not only to the fact that Jesus

enthroned in Heaven, where He must remain until His Second Advent, although we may readily admit that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence at the Parousia, Briggs, Messiah of the Apostles, p. 31 ff. airo irpoawirov tov K. irpdcranr., lit., face, often used as here " the presence " for Hebrew, cf.

was the appointed Christ, inasmuch as the covenant with Abraham was iulfilled in Him, ver. 25, but also to the return of Jesus as the Christ, the Messianic King, at His Parousia, in accordance with the voices of the Prophets. This is more natural than to suppose that the expression means foreordained, i.e., from eternity, although St. Peter's words elsewhere may well be considered in connection with the present passage, 1 Pet. i. 20.
Ver 21. p,v: no answering 8e expressed, but the antithesis is found in " quasi dicat ubi the axpi \p6vuv airoK., illud tempus venerit, ex coelo in terras
:

redibit," Grotius (so Weiss, Blass). 6v Set otipavov 8eao-6at the words have
:

^-D72, frequently in

LXX, and see

above

on

ii.

28, here of the refreshment

which

comes from the

sence of

bright and smiling pre-

comfort (so three times in Acts v. 41, vii. 45, elsewhere in 2 Thess. i. 9, and three times in Apoc. On St. Luke's fondness for phrases with irp<5o-i>irov (aird, irpo, KaTa), see Friedrich (Das Lucasevangelium, pp. The Lord is evidently God the 8, 9, 89). Father, the Kaipoi are represented as present before God, already decreed and determined, and as coming down from His presence to earth (Weiss, Wendt). Christ speaks, i. 6, of the seasons which the Father hath set in His own power, and so St. Chrysostom speaks of God as oitios of the seasons of refreshment. Kai. airooretX.'fl, i.e., at His Ver. 20.
Parousia. The construction is still oirws av with the verb, airoerr. is here used as in Luke iv. 18, 43, expressing that the person sent is the envoy or representative of the sender (iriyLirw is also used of the mission of our Lord). tov irpoKCKTjpvype'vov, T.R., see on ver. 18; but W.H., Blass, Weiss, tov irpoKexcipio-uevov vp.iv Xpiorrov, 'Itjo-ovv " the Christ who hath been appointed for you, even Jesus ". So R.V. This verb is found with accusative of the person in the sense ot choosing, appointing, in Acts xxii. 14, xxvi. 16, and nowhere else in the N.T. cf. Josh.
: ;

God to one seeking Grimm). The phrase occurs

in three ways : (1) " whom the heaven must receive," i.e., as the place assigned to Him by God until the Parousia, Phil. iii. 20, Col. iii. 4. In this case 8ti is not used for e8et, as if St. Luke were referring to the past historical fact of the Ascension only, but Christ's exaltation to heaven is represented as a fact continually present until His coming again or (2) the words have been taken as if ov were the subject, " who must

been rendered

possess the heaven ". But the former seems the more natural rendering, so in A.V. and R.V., as more in accordance with the use of 8'xo-0ai, and KaTe'xeiv would be rather the word in the second rendering (see Wendt's note). Zockler takes the words to mean "who must receive heaven," i.e., from the Father. Here St. Peter corrects the popular view that the Messiah should remain on earth, John xii. 34, and if we compare the words

with the question asked in

i.

6,

they

show how his views had changed of his Master's kingdom (see Hackett's note). &xpi XP&VWV airoKaTao-TcurettS the latter noun is not found either in LXX or elsewhere in N.T., but it is used by Polybius,
:

xi., 3, 8, 9, it is

Diodorus, Plutarch. In Josephus, Ant., used of the restoration' of the Jews to their own land from the
captivity,

and also in Philo., Decal., 30, of the restoration of inheritances at the The key to its meaning here is Jubilee. found not in the question of the disciples in i. 6, but in our Lord's own saying, Matt. xvii. n, Mark ix. 12, " Elias truly

n6
oupa^ov
ftiv

IIPAEEI2
o^|a<x0ai

AnOSTOAQN
-^pivotv
1

in.

a^pi

diroKaTaoTaaews jrdvTwv, wr
air'

i\i\t]<rey 6

0e6s Sid ot<S|Aotos

trdvrwv aylwv aurou TTpo$r\T<av

a-yiv, prefix
;

Orig.

so Tisch.,

tv instead of iravTv fr^ABCD W.H., R.V., Weiss, Wendt,

27, 61, Vulg. verss.,

Iriat-,

avTov

irpo(j>.

air'

aiwvos
;

Chrys., but
;

S$*AB*C
Wendt.
first

61, 69 read air' aicovos av-rov irptxpijTwv, so Tisch., W.H., R.V., Weiss, In D, Flor., Gig., Par., Iren., Tert., so Arm. air' aiuvos omitted so in Hilg.

cometh, and shall restore all things," Kot oiroKaTacrTi]<rei irdvTa, and cf. LXX, Mai. iv. 6, where the same verb is found It was the teaching (a-jroicwToa-r^treu). of the Scriptures that Elias should be the forerunner of the Messiah, Mai. iv. 5, and Matt. xvii. 11, and xi. 14. But his activity embraced both an external and an internal, i.e., a moral restoration, Ecclesiasticus xlviii. 10. He is said icaTao-TTJtrai 4>wXas Maicwf), to enable those who had
illegally excluded from the congregation to attain their inheritance. But he is eager also for the moral and religious renewal of his people. All disputes would be settled by him at his

Baruch,

xxxii., and instances in Edersheim, Jesus the Messiah, ii., p. 343) but even amongst pious Israelites there was always a danger lest their hopes for the future should be mainly associated with material prosperity and national

glorification.

It

is

perhaps significant
close

thas Josephus uses the two terms airo-

KOTacTaais and
conjunction

-jraXiv-yeveaia in

been

of the restoration of the Jews to their own land after the exile. How this restoration of all things was to be effected, and what was involved in it, St. Peter does not say, but his whole trend of thought shows that it

coming, and chiefly and above all he conducts the people to a great repentance, which will not be accomplished before he comes, Luke i. 16, 17 (Mai. iv. This is the inward and moral 6, LXX).
side of the airoieaTacrracris, Matt. xvii. n, Mark ix. 12. But as in Acts i. 6 our

was made dependent upon man's repentance, upon his heart being right
with God, see Weber, Judische TheolEdersheim, ogie, p. 352 ff. (1897) Jesus the Messiah, ii., pp. 343, 706; Hauck's Real-Encyclopadie, " Apokatastasis," p. 616 ff. (1896). iv refers to Xpovwv, so R.V. "whereof," i.e., of
;

Lord had corrected the ideas of the disan external restoration of the kingdom to Israel, so in the Gospels He had corrected their ideas as to the coming of Elias, and had bidden them see its realisation in the preaching of John the
ciples as to

which times. Holtzmann and Wendt on the other hand refer &v to irdvrwv. But the words of our Lord in Matt. xvii.
11 certainly point to the former reference,

and the words are so taken by Weiss,

Page,

Baptist in turning the hearts of the fathers to the children, and the disobedient to the wisdom of the just. And so the airoicaTeurTo<ris irdvTiov had already begun, in so far as men's hearts were restored to obedience to God, the beginning of wisdom, to the purity of family affection, to a love of righteousness and a hatred of iniquity. Even when the thoughts of the N.T. writers embrace the renewal of the visible creation, the moral and spiritual elements of restoration were present and prominent; cf. 2 Pet. iii. 13, Rom. viii. 19-21, Rev. xxi. 5. So too the iraXxvyevco-ia, in Matt. xix. 28, is joined with the rule which the disciples would share with their Lord, and inrenewal volved great moral issues. of all things had no doubt been foretold by the prophets, Is. xxxiv. 4, li. 6,
;

In the article from Hackett. above, the writer speaks of the reference to \pov<av as the more correct, and points out that if S>v is the relative to irdvTwv, the restoration spoken of would no longer be a restoration of all things, but only of those things of On which the prophets had spoken. the prophecies referred to see above. All the words from irdvTwv to irpo^Tp-wv are ascribed by Hilgenfeld to his " author to Theophilus " the thought of the prophets existing air' at&vos (Luke i. 70) belongs in his opinion to the Paulinism of this reviser, just as in Luke's Gospel he carries back the genealogy of Jesus not To a simito Abraham but to Adam. lar Pauline tendency on the part of the same reviser, Hilgenfeld refers the introA duction in w. 25, 26 of the promise made to Abraham embracing all the nations of the earth (Gal. iii. 16), and also the lxv. 17 it was dwelt upon in later Jewintroduction of the word irpwrov (Rom. ish writings, and often referred to by the Rabbis (cf., e.g., Book of Enoch, xlv., i. 16, ii. 9), to show that not only upon a; brii., 1; xci., 16, 17; Apocalypse of the Jews, but also upon the Gentiles had

Hauck quoted

;;

2323.

nPAHEIS AII02T0AQN
22. 1 Mgmttjs p.ef

117
"*Oti
irpot>\xu)v,

aiwi'os.

Y^P ^pos tous

iraTe'pos elireK,

^r\TT]v ufiik dfacrrrjcret

Kupios 6 eos

u|x.a>r

ck twc dSe\4xI)i'

wsefie* auTOu dKOuacade Kara irdrra oaa de \a\Y]<rn irpos ojids.

23. corai 8^, ira<ra
|u)(il,

^tis av

pi) a.Ko6cn\

tou irpo<prJTOu ckciuou,

1 Mwotjs, so fc$EP but Muvo-qs in ABCD, so Tisch., W.H., Weiss, Hilg., so Winer-Schmiedel, p. 51. jiev yap but only p,ev in fc^ABCDE, vers., Iren., Chrys., so Tisch., W.H., R.V., Weiss, Wendt. irpos tovs ira/repa? om. fr^ABC 15, 18, 61, Vulg., Syr. Pesh., Boh.; so Tisch., W.H., R.V., Weiss, Wendt.
;
;

God conferred the blessings of the

cf.
ii.

Christ;

where the same revising hand But St. Peter's " univeris at work. salism " here is in no way inconsistent with that of a pious Jew who would believe
39,

that

all

Israel, so far,

the

nations should be blessed through i.e., as they conformed to covenant and the law of Israel.

Spitta sees no difficulty in referring both the passage before us and ii. 39 to the Jewish Diaspora (so too Jiingst). Sia <TT<J(iaTos tg>v ay. irpocj). cf. Luke i. 70, a "periphrasis of which St. Luke is fond

phecy, vii. 37, it would certainly seem that in the conversation of our Lord with the Samaritan woman, John iv. 19 ff., the conception of the Messianic prophet is in her mind, and it was upon this prediction of a prophet greater than Moses that the Samaritans built their Messianic hopes (Briggs, Messiah of the Gospels, p. 272, and see also for Deut. xviii. 15, and
its Messianic fulfilment, Messianic Prophecy, p. no ff.). On other allusions in St. John's Gospel to the anticipation in Deut. xviii. 15 see Bishop Lightfoot, Expositor, i. (fourth series), pp. 84, 85 there are, he thinks, four passages, John i. 21, 25, vi. 14, vii. 40, in all of which "the prophet" is mentioned (so R.V. in each place). But whilst in St. John the conception is still Jewish (that is to say, St. John exhibits the Messianic conceptions of his countrymen, who regard the Christ and the prophet as two different

(Plummer), cf. i. 16, iii. 18, iv. 25, 30, xv. not found in the other Evangelists except once in St. Matthew in a quotation, iv. 4. in the singular air* alwvos the phrase is only used by St. Luke in the N.T., Luke i. 70, Acts iii. 21, and xv. 18, but the plural air' alcivwv is used twice, Col. i. 26, Ephes. iii. 9 (Friedrich),
7,

cf.

in

LXX, Gen.

vi.

4, Isaiah

xlvi. 9,

may

here be taken simply = " of old time," cf. Tobit iv. 12. Ver. 22. p^v answered by, or rather connected with, icai irdvTes 8i (ver. 24), " Moses indeed, yea and all the Prophets from Samuel" not "truly" as in A.V., as if p.ev were an adverb. The quotation is freely made from Deut. xviii. 15. On the Messianic bearing of the passage see Weber, Judische Theologie, p. 364 (1897), and Lumby, Acts, in loco. Wetstein
Jer. xxxv.
(xxviii.) 8.
:

The phrase

persons), in Acts

it

is

Christian.

St.

sees

no

necessity

to

refer

the

word

irpo^TTiv, ver. 22, to Jesus, but rather to the succession of prophets who in turn prophesied of the Coming One.

But " similitudo non officit excellentiae (Bengel, so Wendt), and the words in Deuteronomy were fulfilled in Christ alone, the new Law-giver the Revealer of God's will, of grace and truth, " Whom the Lord knew face to face," Who was from all eternity "with God". But the N.T. gives us ample reason for referring
;

"

Peter identified the prophet with the Christ (and so inferentially St. Stephen). (But see also Alford's note on St. John vi. 14, and also Weber, ubi supra, p. 354, for the view that Jeremiah was 6 irpo<^., in John i. 21, 25, vii. 40 (cf. 2 Mace. xv. 14), whilst Wendt's Teaching of Jesus, i., pp. 67-69, E.T., should also be consulted.) wsepe: rendered by A. V. and R.V. "like me " (the meaning of the Hebrew, in loco), but in margin R.V. has " as he raised up me," a rendering adopted as the only admissible one of the Greek by Page and Rendall as no doubt it is, if we read wenrep, as in LXX, Deut. xviii. 18. But ws is found in the LXX in v. 15. Certainly the rendering in A.V. and R.V. could not be applied to any one prophet so truly as to Christ, and the ws ep, is a

rendering of the familiar

by),

Hebrew 3 (Lum-

which is so frequent in the LXX see also Grimm-Thayer, sub v., and
Delitzsch,
p.

the verse, if not to the Messiah, yet at least to the Messianic conceptions of tillage. To say nothing of St. Stephen's significant reference to the same pro-

Messianische Weissagungen, 46 ff., second edition (1899). Ver. 23. corai 8J, cf. ii. 17. The
is

expression, which

not in the Hebrew,

1 1

IIPAHEIS AII02T0AQN
eo\o6peu9r)crTCK e* too Xaoo.
diro lafAOurjX kou

in
01

24.

koi irdrrcs &

Trpo^fJTCu.

twp KaGe^TJs, 1 oaot cXdXrjaa*', Kal TrpoKaT^yYCiXaK

oo-oi,
0.

D
2
.

and so

has 8 eXaX-rjo-ev Harris accounts for as quodquod of d, read as quod, 2 D 2 Vulg., T.R. has the support of ^BC 3 EP so W.H., Weiss. 01 in
;

^C

Gig., Par.

seems to call attention to what follows. eloXeOpcvOijo-eTai k tov Xaov " shall be In the utterly destroyed" (eg), R.V.
:

c4>c|tjs> not found in LXX. Kal KaTijyy. ras ^(Aepas TavTas "have also told of
:

these days,"
v.

i.e.,

the

present days,

cf.

Deut. xviii. 19, following the Hebrew, the words are kyit ckSiki]0-w e aiirov, " I will require it of him ". But the phrase which St. Peter uses was a very common one, from Gen. of death, xvii. 14, for the sentence xvii. 4, cf. also Exod. xii. 15, 19, Lev. Here again the quota9, Num. xv. 30. tion is evidently made freely or from The strong verb, although memory. frequent in the LXX, is found only here It is used by Josephus and in the N.T. by Philo, but not in classical Greek. The warning is evidently directed against wilful disobedience, and is expressed in terms signifying the utterness of the deBut in their struction from the people. original meaning in the O.T. they need not refer to anything more than the penalty of the death of the body, and it is not necessary to see in them here any threat of eternal punishment in Gehenna If the (so Wendt, Holtzmann, Felten). word has any eschatological bearing it would support the theory of annihilation more easily. Grotius explains eoXc0., " morte violenta aut immatura," and he adds " mystice etiam Rabbini hoc ad poenas post hanc vitam referunt," but this is quite apart from the primary meaning of the word. Ver. 24. XafiovT|X On Samuel as the founder of the prophetic schools and the pattern of all later prophets, see Hamburger, Real-Encyclofadie des Judentums,i.,6, p. 854; " Prophet,"*:/. Midrash

LXX,

This interpreta36, Luke xxiv. 18. tion does not prevent the identification of " these days " with the xp^ v l """HS

diroKaTao-racrews, since in one sense the restoration had already begun with the coming of the forerunner and of the Christ, and in the acceptance of the repentance which they had Rendall renders preached. yea, so the prophets from Samuel said all ... as many as have spoken and told of these days," as if the fact which St. Peter wished to emphasise was that all the prophets had spoken threats of utter destruction like Moses. But the Greek does not by any means of necessity bear this construction (Viteau, Le Grec du N.
' '

55 (!896), and such an interpretaseems too harsh. As Wendt admits, the reference is not merely to the pro2-

P-

tion

phetical sayings relating to the last judgment, but also to the promises of salvation and to all which is connected with the \p6voi diroKar. Moreover the reference to Samuel is made because of Nathan's prediction, " the fundamental prophecy respecting the seed of David,"
2

that

Sam. vii. 12 ff., in which it is foretold mercy shall not be taken away even

midst of punishment. Blass explains the expression -ras T|{Ap. tovt. " regni felicis Messianici " but we must remember that it does not follow that the
in the
;

Shemuel,

c.

24,

where Samuel

is

called

popular views of the Messianic kingdom and judgment were still held by St. Peter. Ver. 25. vucts, as in ver. 26, emphatic, " obligat auditores " Bengel, cf. ii. 39,

the Rabban, tie chief and teacher of the prophets ( Wetstein, in loco, and Lumby), cf. also Heb. xi. 32, AaveiS re Kal I. Kal an tuv "rrpo4>T)Ttiv. Kal twv KaOefrjs Wendt conunmistakable tautology. siders the expression as inaccurate, see his note, and for a full discussion cf.

Rom. ix. 4, xv. 8 their preference and destiny ought to make them more sensible of their duty in the reception of the Messiah vloi, " sons " as in Matt. viii. 12, R.V. The rendering " disciples "
; ;

Winer-Moulton,

lxvii.

2,

who compares

the series of Samuel prophets beginning from (Page) " longa tamen successione, uno tamen consensu " (Calvin). Ka0e. used
xxiv. 27,

Luke

"all

2), even if vloi could be so rendered with irpo^rp-wv (J. Lightfoot, Kuinoel), could not be applied to tt)s 8ia0i)irr|s. The expression is Hebraistic, see Grimm-Thayer, sub vi6%, 2, and on many similar expressions Deissmann, Bibehtudien, p. 163 ff. Sia0. Si9to, cf.

(Matt.

xii.

by

St.

Luke

alone,

Luke

i.

3, viii.

1,

Heb.
i.

viii. 10, x. 16,

Gen. xv.

18, 1

Mace,

Acts

xi. 4, xviii. 23.

In Greek writers

11, for a similar construction in

LXX

2425.
Tas ^fiepas TauTas.

IIPA-EIS AI102TOAQN
25. upeis core
1

119

uiot

twv

Trpo4>T}Ta>c, teal ttjs

8ia0r|KT)s *)s SieOeTO 6

1

eos irpos

-rods ivaTepas * TQU-uiy, \ey<av

vpbs

vioi, prefix 01
t)|xwv

NABCE
1,

61, Boh., Sah.

so Tisch.,

W.H.,

R.V., Weiss.

^*CDP

13, 31, Vulg., Boh., Sah., Syrr. (P.

;

and H.), Arm., Aeth., so

Tisch.,
text,

W.H. margin, Hilg. Weiss, Wendt.

vp-wv

ABE,

Sahwoi., Armcodd., Chrys., so

W.H.

in more than seventy places, so also frequently in classical writers. Siadi]KY)$ on the word, see below, vii. 8. ev t

express other relations, such as manner, means, as here (cf. iv. 30, where the attempt to give a temporal sense is very
far-fetched, Hackett, in loco); see Burton, u. s., p. 162, and Blass, Grammatik des N. G., p. 232. This formula of ev with

<nrepp.aTi <rov, cf. Gen. xxii. 18, xii. 3. For the application of the prophecy to the Messiah as the seed of Abraham by the Rabbinical writers, see Wetstein on Gal. iii. 16 (and Edersheim, Jesus the

Messiah, ii., p. 712) so by St. Luke, although the words of the prophecy were
;

uttered in a collective sense. TraTpial: "families," R.V., Luke ii. 4, Eph. iii. 15 ; " kindreds," A.V., is the rendering of other words, iv. 5, vii. 3. (and in HeroiraTpid is found in dotus) in Gen. xii. 3 <lmXai is used, and in xviii. 18 eOvr], but in Ps. xxii. 27 and in 1 Chron. xvi. 28 we have the phrase ai irarpiat twv eflvwv (but see Nbsgen, In this quotation, cf. Gal. iii. in loco). 8, 16, and in the -srpwTov of the next verse we may see a striking illustration of the unity of Apostolic preaching, and the recognition of God's purpose
first

the dative of the article and the infinitive is very common in St. Luke, both in his Gospel and in the Acts, and is characteristic of him as compared with the number of times the same formula is used by other writers in the N.T., Friedrich, Das Lucasevangelium, p.
37,

and

also
ii.,

Zeller,

*~
'

LXX

of
3

the
in

Apostles,

p.

196,

E.L

also
is

the
cf.

LXX
Gen.

the
xix.
'

same construction
r6,

xxxiv. 15,

etc.

diro-

found,

by
i.

St.
16,

Peter and St.

ii.

9,

10).

evevXoyq8i]crovTa,i

Paul alike (Rom.

ev of the instrument as often : the verb is not used in classical writers, but Blass

probably intransitive (Blass, Grimm, and so often in LXX, although the English A. and R.V. may be understood in either sense). Vulgate renders " ut convertat se unusquisque," but the use of the verb elsewhere in Luke xxiii. 14 (cf. also Rom. xi. 26, Isa. lix. 20) makes for the transitive sense (so Weiss, in loco). The argument from ver. 19 (as Alford points out) does not decide the matter either way (see also Holtzmann).
errpe4>eiv

gives several instances of verbs similarly compounded with Iv, cf. IvevSaipovEiv, eveuSoKipEtv. The compound verb is found several times in LXX. vp.lv -irpwTov -up.lv Ver. 26. again In the words of St. Peter emphatic.

irovTipiur, cf. Luke xi. 39, and adjective irovT]po9 frequent both in the Gospel and both words are very in the Acts ; in

LXX

common. The word may denote miseries

as well as iniquities, as Bengel notes, but the latter sense is demanded by the irpwTov according to Jiingst context. does not mark the fact that the Jews were to be converted first and the Gentiles afterwards, but as belonging to the whole clause, and as referring to the first and past sending of Jesus in contrast to the second (ver. 20) and future sending But to support this view in glory. Jiingst has no hesitation in regarding 25b as an interpolation, and so nothing is left but a reference to the 8ia6i]KT| of God with the fathers, i.e., circumcision, which is quite in place before a Jewish audience. More recent St. Peter's Discourses. German criticism has departed far from the standpoint of the early Tubrigen school, who could only see in these discourses the free composition of a latei

we may
St.

again note his agreement with xiii. 46, Rom. i. 16 (x. 11), although no doubt St. Peter snared the views of his nation in so far that Gentiles could only participate in the blessings of the Messianic kingdom through acceptance of Judaism. a.va<rrqo-as, cf. ver. 22, rbv iraiSa, " his servant," R.V., see
Paul,

13. aire'o-reiXev also shows that dvcwr. here refers not to the Resurrection but to the Incarnation. euXoYovvTa as in the act of blessing, present participle ; the present participle expressing that the Christ is still continuing His work of blessing on repentance, but see also Burton, N. T. Moods and Tenses, ev t^: this use of ev governing p. 171. the dative with the infinitive is most commonly temporal, but it is used to

above on ver.


120

TTPAEEIS AT702TOAQN

in.

'APpodfi, " Kal tw <riT^p|xaTi cou eyeuXoyTjOiqo-oi'Tai iracrai at iraTpial

ttjs

Y^5-"

a^

"f"" ""pwTOk' 6 0eos avaor^cras

toc iraiBa auTOu

age, whilst Dr. McGiffert, in spite of his denial of the Lucan authorship of Acts, inclines to the belief that the discourses in question represent an early type of Christian teaching, derived from primitive documents, and that they breathe the spirit of St. Peter and of primitive Jewish Christianity. Feine sees in the contents of the addresses a proof that we have in them a truthful record of the Just the primitive Apostolic teaching. very points which were of central interest in this early period of the Church's life are those emphasised here, e.g. the proof that Jesus of Nazareth, the Crucified One, is the Messiah, a proof attested by His Resurrection, the appeal to Israel, the chosen people, to repent for the remission Nor is there anyof sins in His name. thing against the speeches in the fact of in their first and early their similarity; preaching, as Feine urges, the Apostles' thoughts would naturally move in the same circle, they would recur again and again to the same facts, and their addresses could scarcely be otherwise than similar. Moreover we have an appeal to the facts of the life of Jesus as to things well known in the immediate past " Jesus of
, :

But the historical fact accep230, 231). ted, its inner and spiritual significance

would be imparted, and there was nothing

strange in the fact that disciples

who

had themselves found it so difficult to overcome their repugnance to the mention of their Master's sufferings, should first direct their main efforts to remove the like prejudice from the minds of their

But we cannot adduce countrymen. from this method that the Apostles had never heard such words as those of Christ
(Matt. xx. 28, Mark x. 45, cf. 1 Peter i. 18) {cf. the striking passage in Beyschlag, u. s., pp. 306, 307), or that they were entirely ignorant of the atoning signiSt. Paul, 1 Cor. ficance of His Death. xv. 1-3, speaks of the tradition which he received, a tradition in which he had was at one with the Twelve, ver. n, viz., that Christ died for our sins according to the Scriptures (Feine, Die vorkanonische U eberlieferung des Lukas; see
p. 230).

Nazareth" had been working in the midst of them, and Peter's hearers were witnesses with him of His signs and wonders, " as ye yourselves know," ii. we become conscious in such words 23 and in their context of all the moral indignation and the deep pain of the Apostles at the crucifixion of their Mas;

pass to the consideration of Christology, we again see how he starts from the actual experience of his hearers before him " Jesus of Nazareth, a man," etc. plainly and fearlessly St. Peter emphasises the manhood of his Lord the title which is never found in any of the Epistles leads us back to the Passion and the Cross, to the early records of the Saviour's life on And yet the earth, Acts xxiv. 9, xxii. 8.
St.

When we
Peter's

ter,

just as in

iii.

13

we seem

to listen to

another personal reminiscence of the Passion history (see Beyschlag, Neutest. Scharfe, Die Theol., i., pp. 304, 305 Petrinische Stromung, 2 c, pp. 184, 185).
;

Crucified Nazarene was by a startling paradox the Prince or Author of Life by a divine law (see note on apxnyte) which the Jews could not discern He could not save Himself and yet another paradox there was no other
',

The

fact that

or at all

no reference is made to, events that no stress is laid

upon, the doctrinal significance of the death of Christ, as by St. Paul, is again an intimation that we are dealing with the earliest days of Apostolic teaching the death of the Cross was in itself the fact of all others which was the insuperable offence to the Jew, and it could not help him to proclaim that Christ died for his sins if he had no belief in Jesus as the Christ. The first and necessary step was to prove to the Jew that the suffering of the Messiah was in accordance with the counsels of God and with the voices of the prophets

Name given amongst men whereby they must be saved. St. Paul could write of Him, Who took upon Him the form of a servant, Who humbled Himself, and became obedient to the death of the Cross, Phil. ii. 6 and St. Peter, in one familiar word, which so
;

far as we know St. Paul never used, brings before his hearers the same sublime picture of obedience, humility, death and glory Jesus is the ideal, the glorified " Servant " of God (see note on iii. 13). But almost in the same breath St. Peter speaks of the Servant as the Holy and Righteous One, iii. 14; holy, in that He was consecrated to the service of
;

(Lechler,

Das

Apostolische Zeitalter, pp.

Jehovah (7105, iv. 27, 30, see note, and ii. 27) righteous, in that He was
;

36.

I1PAEEI2 AIIOSTOAQN
1

121

!t]ctoG',

direoTeiXev

aitjov

euXoyouyTOi
ufxwk.

upas,

iv

tw diroorpc^ciK

etcaoroy diro
1

iw

n-oiTjpicii'

vpav 6i, Vulg. so Tisch., W.H., R.V., Weiss, Hilg. Irjo-ovvom. 3 i, 31, 61, Syrr. (P. and H.), Arm., Aeth., so Tisch. [W.H.]., Weiss; in omitted ; C s 13, Vulg., Sah., Boh., Irint. read avTv. B, Chrys., Theophyl.
;

^BCDE

^AC DEP

also the impersonation of righteousness, a righteousness which the Law had pro-

claimed, and which Prophets and Kings had desired to see, but had not seen (Isaiah liii. 11). But whilst we note these titles, steeped each and all of them in O.T. imagery, whilst we may see in them the germs of the later and the deeper theology of St. Paul and St. John (see
Dr. Lock, " Christology of the Earlier Chapters of the Acts," Expositor, iv. (fourth series), p. 178 ff.), they carry us far beyond the conception of a mere humanitarian Christ. It is not only that Jesus of Nazareth is set before us as " the very soul and end of Jewish Prophecy," as Himself the Prophet to whom the true Israel would hearken, but that He is associated by St. Peter even in his

sufferings are described as undeserved, but also as foreordained by God and in accordance with the voices of the Pro-

none other is associated, with Jehovah in His Majesty in the work of salvation, ii. 34; the salvation which was for all who called upon Jehovah's Name, ii. 21, was also for all
earliest utterances, as
in

the

Name,

in

the power of Jesus

Christ, iv. 12 (see notes, I. c, and cf. the force of the expression liriicaXeurtiai
1 Cor. i. 2, Schmid, BibTheologie, p. 407) the Spirit which Joel had foretold would be poured

to ovopa in
lische

forth by Jehovah had been poured forth by Jesus raised to the right hand of God,
ii.

18,

33 (see further notes in chap.

x. 36,

42, 43).

One
noticed

the correspondence
A

other

matter

must be
in

briefly

thought

St. Peter of the early chapters of the Acts and the St. Peter of the First Epistle which bears his name. few points may be selected. St. Peter had spoken of Christ as the Prince of Life quite in harmony with this is the thought expressed in 1 Pet. " i. 3, of Christians as " begotten again by the resurrection of Jesus Christ from the dead. St. Peter had spoken of Christ as the Holy and Righteous One, so in the First Epistle he sets forth this aspect of Christ's peculiar dignity, His sinlessness. As in Acts, so also in 1 Pet. the thought of the sufferings of Christ is prominent, but also that of the glory which should follow, chap, i., ver. n. As in Acts, so also in 1 Pet. these
;

and word between the

phets, 1 Pet. i. and ii. 22-25. As in Acts, so in 1 Pet. it is the special task of the Apostles to be witnesses of the sufferings and also of the resurrection of Christ, chap. v. 1. As in Acts, so in 1 Pet. we have the clearest testimony to the 8<5|a of Christ, 1 Pet. i. 21 and iv. 11. As in Acts stress is laid not only upon the facts of the life of Christ, but also upon His teaching, x. 34 ff., so also in 1 Pet., while allusions are made to the scenes of our Lord's Passion with all the force of an eye-witness, we have stress laid upon the word of Christ, the Gospel or teaching, i. 12, 23, 25, ii. 2, 8, As in Acts, so in 1 Pet. iii. 19, iv. 6. we have a reference to the agency of Christ in the realm of the dead, 1 Pet. iii. 19, iv. 6. As in Acts, x. 42, so in 1 Pet. Christ is Himself the judge of quick and dead, iv. 6, or in His unity with the Father shares with Him that divine prerogative, cf. i. 17. As in Acts, so in 1 Pet. the communication of the Holy Spirit is specially attributed to the exalted Christ, cf. Acts ii. 33, 1 Pet. i. As in Acts, so in 1 Pet. Christ 11, 12. is the living corner-stone on which God's spiritual house is built, Acts iv. 12 and 1 Pet. ii. 4-10. As in Acts, so in 1 Pet. not only the details but the whole scope of salvation is regarded in the light and as a fulfilment of O.T. prophecy, cf. Acts iii. 18-25, I P et " 22 But this correspon23, and i. 10-12.
i

dence extends to words, amongst which we may note irpt^yvowis, Acts ii. 23, 1 Pet. i. 2, a word found nowhere else in the N.T. and used in each passage
,

in the
1

Pet.

same sense dirpoircoiroXrj(xirT<i>s, i. 17, and only here in N.T., but cf.
;
,

Acts x. 34, oiik !<TTiv irpo<rti)iro\Tj(i'n TTjs. gvXov twice used by St. Peter in Acts v.
30, x. 39 (once by St. Paul), and again in 1 Pet. ii. 24; eJ^piTos only in the Cornelius history, Acts x. 28, by St. Peter, and in 1 Pet. iv. 3 pap-rvs with the genitive of that to which testimony
;

is

rendered,
39,

most

frequently in

N.T.

used by
x.

St. Peter, cf.

1

Acts
1
;

i.

and

Pet. v.

and

22, vi. 32, further, in

IV.

122
IV.
lepeis
l

FIPAEEI2
I.

AnOSTOAQN
2.

AAAOYNTQN

Se auTue irpos toc XaoV, cTrcoTTjaav auTOis ol

Kal 6 oTparnyos tou Upou kcu ot laoSouKaioi,

Siairwou-

icpcis

Tisch.,
text,

i, 31, 61, Vulg., Sah., Boh., Syrr. (P. and H.), Lucif., Chrys., so margin, R.V. text, Weiss, Hilg. apxips BC 4, Arm., Aeth., so W.H. R.V. margin, Wendt o orpaT. tov lepov om. by D, but accepted by Blass in |3.

^ADEP

W.H.

Acts
Pet.

iv.
iv.

11
5,

= 1 Pet. ii. 7, Acts x. 42 = 1 the verbal correspondence is

;

very close.

See on the whole subject Nosgen, Lechler, Das Apostelgeschichte, p. 48 Apost. Zeitalter, p. 428 ff. ; Schaife, Die Petrinische Stromung, 2 c, p. 122 ff. Lumby, Expositor, iv. (first series), pp. 118, 123; and also Schmid, Biblische On the striking Theologie, p. 389 ff. connection between the Didache, and the language of St. Peter's sermons, and the phraseology of the early chapters of Acts, see Gore, Church and the Ministry, p. 416. Chapter IV. Ver. 1. XaXovvTtw 8e the speech was interrupted, as avraiv the present participle indicates, and we cannot treat it as if we had received it in It is no doubt possible to infer full. from ovtwv that St. John also addressed comthe people. eirrr)o-av avTois monly used with the notion of coming upon one suddenly, so of the coming of an angel, xii. 7, xxiii. 11, Luke ii. 9, xxiv. 4, sometimes too as implying a hostile

although subordinate to the crTpa-nyYos as their head. The crrpaT. tov lepov was not only a priest, but second in dignity to the high-priest himself (Schurer, u. s., pp. 258, 259, 267, and Edersheim, u. s., and History of the Jewish Nation, p.
139), Acts B. J., vi.,
in the
v. 24, 26, Jos.,
5, 3.

Ant., xx., 6, 2,

For the use of the term

purpose,
(x.

cf. vi. 12, xvii.

1.

5,

and
1.

St.

Luke

LXX, see Schurer, . s., p. 258. In 2 Mace. iii. 4 the " governor of the Temple " is identified by some with the officer here and in v. 24, but see Rawlinson's note in loco in Speaker's Commentary. Kal ot laSSo-uKaioi at this time, as Josephus informs us, however strange it may appear, the high-priestly families belonged to the Sadducean party. Not that the Sadducees are to be identified entirely with the party of the priests, since the Pharisees were by no means hostile to the priests as such, nor the priests to the Pharisees. But the Sadducees were the aristocrats, and to the aristocratic priests, who occupied influential civil positions, the Pharisees were bitterly opposed. Jos., Ant., xvii., Schurer, u. s., 10, 6, xviii., 1, 4, xx., 9, 1.

40), xx.

For

its

use in the

cf.

Wisdom

vi. 5,

8, xix.

LXX
:

oi lepeis

latter,

" the priests," so A. and R.V., but the margin, "the chief priests," see

apx^peis would comprise probably the members of the privileged high-priestly families in which the highpriesthood was vested (Schurer, Jewish
critical note,

vol. ii., pp. 29-43, an(i div. ii., vol. 178 ff. The words ot Ia88. and r\ overa atpecris twv Z., ver. 17, are referred by Hilgenfeld to his " author to Theophilus," as also the reference to the preaching of the Resurrection as the cause of the sore trouble to the Sadducees but the mention of the Sadducees

div.

ii.,

i.,

p.

People, div.
Jos.,

ii.,

vol.

i.,

pp. 203-206, E.T.),

B. J.,

vi., 2, 2.

That the members

of these families occupied a distinguished position we know (cf. iv. 6), and there is nothing improbable in the supposition that the description apxiepeis would include them as well as the ex-high-priests, and the one actually in office this seems justified from the words of Josephus in the passage referred to above (Derenbourg, Histoire de la Palestine, p. 231). 6 orpaTijYos tov lepov the captain of the Temple (known chiefly in Jewish writings as " the man of the Temple Mount "). He had the chief superintendence of the Levites and priests who were on guard in and around the Temple, and under him were oTpaTTjYoi, who were also captains of the Temple police,
;

shows (as Weizsacker and Holtzadmit) that the author of Acts had correct information of the state of parties " The Sadducees were at in Jerusalem the helm, and the office of the high-priest was in Sadducean hands, and the Sad ducees predominated in the high-priestly families " (Weizsacker, Apostolic Age, i.,
at least

mann

61, E.T.).

Ver. 2. 8ia.irovovp.evo 1, cf. xvi. iS, only in Acts in the N.T., not, as often in classical Greek, referring to the exertions made by them, but to the vexation which they felt, "being sore troubled," R.V.
(irdvos, dolor, Blass), cf.
x. 9,

LXX,

Eccles.

used of pain caused to the body,

and 2 Mace. ii. 28, R. (A. al. drovovvTts), but cf. Aquila, Gen. vi. 6, xxxiv. 7, 1 Sam. xx 3> 34> of mental grief. iv tw 'It)o-ov
'
:


14.
p,evoi

IIPAEEI2 AII02T0AQN
Sid to 8iod<TKiv outoos tov Xaov, Kal
1

123

KaTayytXXeiv iv tu

IrjaoG ty)v dvaorao-iv ttjv

ck vtKpwi'

3.

Kal eircpaXov auTOis Tas

Xipas, 2 Kal 0rro els Tr^pnatv is ty]v aupiov

4. iroXXol 8e twv dKouo-dvTwv t6v Xoyov

r\v

yap

coTre'pa rfii\.

cmoreuaav

Kal cycn^T) 6

1 D reads avayyeXXeiv tov 1. cv ttj ava<rra<rci twv vcKpwv, but Blass rejects (Chase contends for Syriac) tjjv ck vcKpwv fr^ABCE, Vulg., Boh., Syrr. (P. and H.) twv vKp&>v DP, h, 31, Flor., Gig., Par., Sah., Arm., Aeth., Lucif., Ir., Chrys.
;

xtp<is

after this

word
;

Belser regard as original)

for

Flor. inserts eKparrjcrav clvtovs (which Zockler circpaXov reads EirifSaXovrcs.

and

not "through," but as in R.V., "in Jesus," i.e., " in persona Jesu quern resurrexisse dicebant " (Blass). Others render it "in the instance of Jesus" (so Holtzmann, Wendt, Felten, Zockler). t|v ovdo-Tao-iv ff|v ck vcKpwv on the form of the expression see Plummer on St. Luke, xx. 35, and Lumby's note, in loco. It must be distinguished from (r\) dvewrTatris twv veKpwv. It is the more limited term implying that some from among the dead are raised, while others as yet are not used of the Resurrection of Christ and of the righteous, cf. with this passage 1 Peter i. 3 (Col. i. 18), but see also Grimm-Thayer, sub dvd<rracris. It was not merely a dogmatic question of the denial of the Resurrection which concerned the Sadducees, but the danger to
:

which the Sadducees denied. It is no unfair inference that the chief priests in St. John occupy the place of the Sadducees in the Synoptists, as the latter are never mentioned by name in the fourth Gospel and if so, this is exactly in ac;

cordance with what we should expect from the notices here and in Acts v. 17, and in Josephus see on the point Light;

foot in Expositor, 1890, pp. 86, 87.

tWfiaXov avTois Tas x ^P a is always as here joined with noun in Acts, and twice in the Gospel the phrase is found once in Matthew and Mark, and twice in John see Luke xx. 19, xxi. 12, Acts iv. 3, v. 18, xii. 1, xxi. 27, cf. in LXX, Gen. xxii. 12,
Ver. 3. the verb the same
;
'

their

power, and to their wealth from

the Temple sacrifices and dues, if the Resurrection of Jesus was proclaimed and

accepted (see
loco,

Wendt and Holtzmann, in and Plummer on Luke xxiii. 1-7,

note). Spitta agrees with Weiss, Feine, Jungst, in regarding the mention of the distress of the Sadducees at the preaching of the Apostles as not belonging to the original source. But it is worthy of notice that in estimating the positive value of his source, A., he decides to retain the mention of the Sadducees in rv. 1 it would have been more easy, he thinks, for a forger to have represented the enmity to the Church as proceeding not from the Sadducees but from the Pharisees, as in the Gospels. But the Sadducees, as Spitta reminds us, according to J osephus, included the high-priestly

so also in only used elsewhere in N.T. by St. Paul, 1 Cor. vii. 19; in Thuc, vii., 86 (Wendt), it denotes not only the act of guarding, but also a place of custody. Five times in LXX, but in the former sense. For another instance of its meaning as a place of custody (see Deissmann,
2
xviii.

Sam.

Polybius.

12

Esther

vi. 2,

r)pT]<riv, cf. v.

18,

Ncue Bibelstudien,
Egypt, second
Christ.
tJv

p. 55),

on papyrus
tJStj,

in

or

third

century after
cf.
iii.

yap

ecrcrcp*

1,

the judicial examination must therefore be postponed until the next day, see Jer. xxi. 12, on which it appears that the Rabbis founded this prohibition against giving judgment in the night (Lumby and Felten, in loco). c<rircpa: only in St. Luke in the N.T., Luke xxiv. 29,

Acts

iv.

3 (xx. 15,
:

W.H.

margin) and

xxviii. 23.

families in their number, and it was by this sect that at a later date the death of James the Just was caused. Only once
in the Gospels,
priests, rather

John

xii.

10, the chief

the initiative was in the case of what was essentially a question for the Sadducees (as here in Acts iv. 2), the advisability of getting rid of Lazarus, a living witness to the truth

than the Pharisees, take against our Lord, but this

Ver. 4. lycvijfrr) " came to be " R.V., only here in St. Luke, except in the quotation in i. 20 (see also vii. 13, D., and Blass in (3 hellenistic, frequently in LXX in N.T. cf. 1 Thess. ii. 14, Col. iv. also Jos., Ant., x., 10, 2, Winer-Schmiedel, p. dvSpwv. This word here ap108, note). pears to be used of men only (so Wetstein, Blass), cf. Matt. xiv. 21, Mark vi. 40, for although we cannot argue with

Weiss

Jfrom v. 14, that

women

in great


I2 4
dpi6/i.os
1

nPAHEIS AII02T0AQN
tu>v

IV.

dk'Spwv woVi ^iXtdSes irevre.

5.

'Eyckero Se

4m

i4]f

aupiof

<xuyay(Qr\va.i

auiw tous

ap^orras Kal Trpea|3uTpous Kal YP a F-~

rjcraK

8 Toy dpxiepe'a Kal Kaidcpav Kal fiareis els 'UpouCTaXrju,, 6. Kal "Ayyay

'iwdkKtji'

Kal

AXe^afSpoy, Kai oaoi

ck

y^ 011 ?

dp^iepantcou.

Weiss,

6 api6p.os, so 31, 61, Chrys. utrei EP, Chrys. ; <os BD, so

AEP

so Tisch.,

Wendt (who compares

ii.

but article om. fr$BD, soTisch., W.H., R.V., Hilg. om. fr$A 61, Vulg. verss., 41 and regards os or ucrei as added accordingly).
;

W.H., Weiss,
;

ABDE

2 After avpiov D, Flor. add ripepav, so Hilg. Chase by assim. to Syriac, Harris by crastinum diem. But cf. crrjp,pov T)p.cpa in N.T., Acts xx. 26, assim. to Bezan Latin Rom. xi. 8, 2 Cor. iii. 14. eis Up. fc^P 1, 31, Syr. Hard., so Tisch., Wendt; ev 61, Chrys., so W.H., R.V., Weiss, Hilg. Flor., Syr. Pesh. omit. <rvvax0T]vai,, D, Flor. change constr. trvvTjx&rjordv 01 apx;

3 Awav, ace, EP 1, 31, 61, Chrys. Awas, nom. (and so all the proper names), fc^BD 15, 18, 36, 61, so Tisch., W.H., R.V., Weiss, Wendt (who holds, as against Meyer, that the noms. are not derived from o-uvy]-x&i\&av in D, but that the latter was occasioned by the noms.). Ibjawrjv, D, Gig., Par. 1 read Iceva6a$. Blass contends for the correctness of D, so Hilg., IwvaOas = Jonathan, son of Annas, who succeeded Caiaphas, Josephus, Ant., xviii., 4, 3 (see Blass, Acta Apost., 72 and 35), Iwawrjs being a common name and an unknown man. But we cannot conceive that Luke would himself have altered IcuvaOas into Iwawns, so Blass regards the former as the loawt)9 a later blunder. reading in a and
;

numbers did not join the Church until a later period (cf. also ii. 41, where women may well have been included), yet it seems that St. Luke, by his use of one
word, dvSpwv, here refers to the additional number of men. St. Luke does not say that five thousand of St. Peter's hearers were converted, in addition to those already converted at Pentecost (although Dr. Hort, following Chrys., Aug., Jer., takes this view, Judaistic Christianity, p. 47), or that five thousand were added, but his words certainly mark the growing expansion of the Church in spite of threatening danger, as this is also evident on the view that five thousand represent the
total

number of believers.

The

instances

above from the Gospels are generally quoted to confirm the view here taken,
but Wendt, in loco, curiously quotes the same passages in proof that dvSpuv here includes women. The numbers are regarded by him as by Weizsacker as artificial, but see above on i. 15. Ver. 5. fyeveTo Si: the formula is another characteristic of St. Luke's style, Friedrich, Das Lucasevangelium, p. 13, also Dalman, Worte Jesu, pp. 26, 29. Compare for the type of construction, according to which what takes place is put in the infinitive mood, depending

use of itrl iii. 1. <ruvax6tjvai, the Sanhedrim, apxovras here = dpxicpcis, who are mentioned first as a rule, where the N.T. enumerates the orders of the Sanhedrim, different whilst oi SpxovTes is an interchangeable expression, both in the N.T. and in Josephus (see, for instance, Schurer, Jewish People, div. ii., vol. i., pp. 177, two 205, E.T.), although there are instances in which both words occur together, Luke xxiii. 13 and xxiv. 20. Whatever may have been the precise term apxiepels, significance of the Schurer, u. s., pp. 203-206, E.T., it included, beyond all doubt, the most prominent representatives of the priesthood, belonging chiefly, if not entirely, to the Sadducean party. irpe<r0vWpovs those
poral
i.e.,

members were known simply by

this title

DU

did not belong to either of the two special classes mentioned. YP a P-P aT the professional lawyers who adhered to the Pharisees, Jos., Ant., xvii., 6, 2. Even under the Roman government the Sanhedrim possessed considerable independence of jurisdiction, both civil and criminal. Not only could it order arrests to be

who

upon
xiv.

ryveTo,
1,

ix.

32,

37,

43,

xi.

26,

and other instances in Dr. Plummer's exhaustive note, St. Luke, iirl ttjv avpiov p. xlv. here only and in Luke x. 35, in N.T. For the tem:

it could of cases where the death penalty was not involved, Schurer, u. s., p. 187, E.T., and Edersheim, History of the Jewish Nation, p. 103 ff. els 'lepowo-aX^p, Weiss would restrict 4v 'Up. to the scribes of Jerusalem to distinguish them.

made by
dispose,

its

on

its

own officers, but own authority,


5-8.
7.
r\

nPAEEIZ ATI02T0AQN
;

125

Kai OT^crorres auTOus iv tu pecrw, iirvvQivovro, 'Ee iroia Suydpei

iv iroiw cVojaciti eTroirjo-aTe touto upeis
c

8.

T0T6 rierpos,

irXirjo-Qels

flKeujuiaTos

Ayiou, etire irpos auTous, "Apxorres too Xaou

icai

Trpca-

from the scribes of Galilee, but doubtful whether the words can
this (see also Rendall,

it

is

who

bear favours the

same view as Weiss). Holtzmann and Wendt, on the other hand, defend els, and suppose that the members of the Sanhedrim were obliged to hurry into
the city from their country estates. Zockler applies v 'Up. not only to Ypafi.(AaTis, but also to the other members of the Sanhedrim, and sees in the words an intimation that the sitting was hurriedly composed of the members actually present in Jerusalem. Ver. 6. "Awos Caiaphas, the son-inlaw of Annas, was the high priest actually in office, but like other retired high priests, the latter retained not only the title, but also many of the rights and obligations of the office. Josephus certainly appears to extend the title to ex-high priests, and so in the N.T. where apxicpeis appear at the head of the Sanhedrim as in this passage (apxovTes), the ex-high priests are to be understood, first and foremost, as well as the highThe difficulty priest actually in office. here is that the title is given to Annas alone, and this seems to involve that he was also regarded as president of the Sadducees, whereas it is always the actual
:

the famous Johanan ben Zacchai, president of the Great Synagogue after its removal to Jamnia, who obtained leave from Vespasian for many of the Jews to settle in the place. But the identification is very uncertain, and does not appear to commend itself to Schiirer ; see critical note above. 'AAtgavSpos of him too nothing is known, as there is no confirmatory evidence to identify him with the brother of Philo, alabarch of Alexandria, and the first man of his time amongst the Jews of that city, Jos., Ant., xviii., 8, 1,

xix.,

5,

1,

xx., 5,

B.D. 2 and Hastings'

:

B.D., "Alexander". Ver. 7. kv tw jxeo-w

according to the

Mishnah the members of the court sat in a semicircle, see Hamburger, u. s., to be able to see each other. But it is
unnecessary to press the expression, it may be quite general, cf. Matt. xiv.
6, Mark hi. 3, John viii. 3. On the usual submissive attitude of prisoners, see Jos., Ant., xiv., 9, 4. In this verse R.V. supplies "was there" as a

presides, cf. Acts v. 17, vii. 1, ix: 1, xxii. 5, xxiii. 2, 4, xxiv. 1. the laxity of the term to But not only is be considered, but also the fact that Annas on account of his influence as the

apxiepcvs

who

head of the yivos dpxipttTiK<5v may have remained the presiding apxtcpevs in spite of all the rapid changes in the tenure of the high-priestly office under the Romans. These changes the Jews would not recognise as valid, and if the early chapters of Acts came to St. Luke as seems probable from Jewish Christian sources, Annas might easily be spoken of as highpriest. His relationship to Caiaphas helps to explain the influence and power of Annas. On Hamburger's view (RealEncyclopadie des Judentums, ii., 8, p. 1151," Synhedrion "), that a Rabbi and not the high-priest presided over the Sadducees, see EdQrsheim,History of the Jewish Nation, p. 522, and Schiirer, u. s., p. 180. For Annas, see Jos., Ant., xviii., 2, 12, xx., 2 9, i, and see further "Annas" in B.D. and Hastings' B.D. 'Iwdvvr)?: identified by J. Lightfoot (cf. also Wetstein) with

Annas being its subject. Various attempts to amend the broken construction all the proper names are in the nominative (not in accusative as T.R.), so W.H., R.V., Wendt, Weiss D. reads <rwvi7X^ T av > so Blass in p\ ev iroicj. by what kind of power or may = tLvi, xxiii. ev iroicp ovopaTi in virtue of what 34. name ? " nomen hie vis ac potestas " Grotius and Wetstein, in loco. They ask as if they would accuse them of referring to some magical name or formula for the performance of the
verb,

'

miracles, xix. 13 (on ovopa see

cf.

iii.

16),

Probably they would like to bring the Apostles under the condemnation pronounced in Deut. xiii. 1. " So did they very foolishly conceit that the very naming of some name might do
v. 23.

LXX, Exodus

wonders and the Talmud forgeth that Ben Sadha wrought miracles by putting
the unutterable name within the skin of his foot and then sewing it up," J. Lightfoot. v)(xeis as if in scorn, with depreciatory emphasis at the close of the question, so

'

Wendt, and
p.

Blass,
:

Grammatik

des

N.

G.,

160. not this teaching (Olstovto hausen), but the miracle on the lame

man.
Ver.
8.

"wXijcOels

wvev.

ay.

the

whole phrase is characteristic of St. Luke, who employs it in the Gospel


126

nPAEEIS AnOSTOAQN
1 Porepoi too 'icrpaqX,

IV.

9. t ^(xel? cr^u.epoi' dva.Kpik6u.e0a

em

euepyecria

d^Spoiirou
irdo-iv

dcrdevous,

eV

tici

outos

o-cVcdotcu

IO.

YvwoTOf lore*
6y6u.a,Ti
'Itjctou
eic

up-ie

Kal irairl to

Xaw

lapa^X,

on

eV

to

XpioTou tou Na^wpoiou, oy

uu.eis eoraopoJo-aTe, o^ 6

0e6s qyeipei'

1 tov l<rpaT)X om. NAB, Vulg., Sah., Boh., Aeth., Cyr., so Tisch., W.H., R.V., Weiss; but retained in DEP, Flor., Par., Syrr. (P. and H.), Irint., Chrys., Cypr.,

D adds tv aXX&> 8e ou8evt to this verse, so E, Flor., Syr. so Meyer, Blass, Hilg. Hard, mg., Cypr.; but see Weiss, Codex D, p. 64, and, on the other hand, Belser.
and in Acts five (Friedrich, Lekebusch, Zeller). Acts has sometimes been called the Gospel of the Holy Spirit,
three times

here of a judicial examination, see

19

xii.

and Luke

xxiii. 14,

and

cf.

and the number of times

the
title

St.

Luke uses
the
All three

"Holy

Spirit"
p.

justifies

name, see above also

63.

ayiov expressions, irvevp.a dyiov, to jrvevpa, and to irvevu.a to ayiov are found in the Gospel and Acts, though much more frequently in the latter, the first expression (in the text) occurring quite double the number of times in Acts as compared with the Gospel, cf. in the LXX, Ps. 1. (li.) 11, Isa. lxiii. 10, n, Wisdom i. 5, ix. 17 and with 1 Cor. ii.
;

8, xxviii. 18, and 1 Cor. ix. the strictly technical sense of dvaKpicris as a preliminary investigation cannot be pressed here. kit' evepy. d. dcrdevov? " concerning a good deal done to an impotent man" the omission of the articles in both nouns adds to St. Peter's " he hits them hard in that they irony are always making a crime of such acts, finding fault with works of beneficence," Chrys., Horn., x. avflpciirov on the ob:

Acts xxiv. 3, although

jective

the omission of the article Language of N. T. Greek, the verb irtp.'rrX'rip.i irXtjo-Oeis p. 40. common both in Gospel and in Acts, only found twice elsewhere in N.T., as against thirteen times in Gospel and nine
see Simcox,

10, 12, cf. 10, 11.

Wisdom

ix.

17,

and

Isa.

lxiii.

On

Winer-Schmiedel, pp. 260 and 267.ev rivi " by what means," R.V. " in whom," margin. The neuter instrumental dative, cf. Matt. v. 13, is supported by Blass, Weiss, Holtzmann,
genitive,
:
;

and

Acts (Friedrich, Lekebusch). also very frequent in LXX, Ecclesiasticus xlviii. 12, A. The cf. phrase irXT)o-8TJvai irvevp.. ay. is peculiar to St. Luke, in Gospel three times, i. 15, 41, 67, and Acts ii. 4, iv. 31, ix. 17, xiii.
times in

The word was

others, as if the expression embraced Rendall, the two questions of ver. 7. following the older commentators, regards the expression as masculine. ovtos the healed man is thought of as present, although nothing is said of his summons " this man," R.V. creo-wcrrai
:

the

word familiar to us in the Gospels, Luke *ii. 50, Mark x. 52, with the pregnant meaning of health for body and soul
alike.

9,

cf.

Luke

xii.

12,

and

xxi.

14;

see

St. also Matt. x. 20, Mark xiii. ex. Peter's courage in thus openly proclaiming the Crucified for the first time before the rulers of his people might well be significantly emphasised, as in ver. 13. St. Chrysostom comments (Horn., x.) on
St. Peter on of confidence he utters not a word of is, and yet insult, but speaks with all respect. Ver. g. chosen not without orael torical nicety, if, as is the case = eirel T)p,eis, expressing at the same time the righteous indignation of the Apostles in contrast to the contemptuous vu.els of ver. 7, and their surprise at the object of the present inquiry so too in eir' evepyecria St. Peter again indicates the unfairness of such inquisitorial treatment (" cum alias dijudicari debeant, qui malum fecerunt" Bengel). avaicpi.v6p.e0a used

St. Peter does not hesitate to judges to the same passage of Scripture which a few short weeks before Jesus of Nazareth had quoted to a deputation of the Sanhedrim. In that case too the question put to Jesus had been

Ver. 10.

refer his

the

Christian

wisdom of
full

this occasion,

how how he
:

as to the authority by which He acted, Matt. xxi. 42, Mark xii. 10, Luke xxi. 17. It is possible that the words from Ps. cxviii. 22 were already regarded as Messianic, from the fact that the people had welcomed Jesus at His public entry into Jerusalem with part of a verse of the

same Psalm,

ver. 26,

Edersheim, Jesus

Moreover, the pasthe Messiah, ii., 368. sage, Isa. xxviii. 16, which forms the connecting link between the Psalm and St. Peter's words, both here and in his First Epistle (1 Pet. ii. 7, cf. Rom. ix. 33, x. 11), was interpreted as Messianic,
apparently by the

Targums, and

un-


912.
venpiDV, ev
icrrtf 6

T7PAEEI2
toutw outos

An02T0AQN
11. outos

127

irapecnrnKes/ cwinrioe uu.a>f uyirjs.

u<|>

\i0os 6 e|ou0ea]0els

up-if tS>v otKoSofioucTut', 6 y6c6|xeMos

iS KC^aXrjt' yweias.

I2. 1 Kal ouk Iotii' eV

aXXw

ouSei'l

r\

awrnpia

outc y^P o^op-d eorif rrepoi/ otto to^ oupacov to 8eSop.eVof eV

"iroiSj tv'
<t

di'9poi-

Sei crw0T]vnu ^ju-as-

Kttl

OVK

t]

crwTTjpta omit Flor.,

Ir.,

Cypr., Aug.

and Par. 1 omit also

t)

<r)TT)pia.

doubtedly by Rashi in his Commentary, also Wetstein on Matt. xxi. 42; EderIn the original sheim, u. s., ii., 725. meaning of the Psalm Israel is the stone rejected by the builders, i.e., by the heathen, the builders of this world's empires, or the expression may refer to those in Israel who despised the small beginnings of a dawning new era (Delitzsch) but however this may be, in the N.T. the builders are the heads and representatives of Israel, as is evident from our Lord's use of the verse, and also by St. Peter's words here, "you the builders," R.V. But that which the Psalmist had spoken of the second Temple, that which was a parable of the history of Israel, had its complete and ideal fulfilment in Him Who, despised and rejected of men, had become the chief corner-stone of a spiritual Temple, in whom both Jew and Gentile were made one (1 Cor. iii. n,
cf.

finds its subject better in the iv masculine of ver. 10. See WinerSchmiedel, p. 216. o eov0vii6cls in the LXX and in the Gospels the word used is aire8oKip.a<rav. St. Peter, quoting apparently from memory, used a word expressing still greater contempt. It is used, e.g., very significantly by St. Luke in his Gospel, xxiii. n, and again in xviii. g. The word is found in none of the other Gospels, and is characteristic of St. Luke and of St. Paul (cf. Rom.
tovt([),

pronoun

xiv. 3, 10, 1 Cor.

It
cf.

i. 28, 1 Cor. vi. occurs several times in the

4, etc.).

LXX
Ecclesi-

Wisdom,
1,

iii.

11,

iv.
i.

18,

asticus xix.

Mace.

of Solomon, ii., 5. is not found at all. was made," R.V.

6 yevop.

27, and Psalms In classical writers it

els, " which Blass compares the

Hebrew phrase
in v.

^nTfand finds parallels

Eph. ii. 20). !<rTavpwcra.T mentioned not merely to remind them of their fault, cf. ii. 36, but perhaps also that they might understand how vain it was to fight
:

xiii. 19, but yiyvccrSai while common in the LXX, is a correct expression in classical Greek, although the places in the N.T. in which the formula is found in O.T. quotations

36,

Luke

els,

" in against God (Calvin). iv tovtjj* him," or "in this name" R.V. margin. For the former Wendt decides, although in the previous verse he takes iv tCvi as neuter so too Page and Holtzmann. On the other hand Rendall (so De Wette, Weiss) adopts the latter rendering, while admitting that the reference to Jesus
: ;

Hebraisms (see below on Winer-Schmiedel, p. 257, and with this may be connected the frequency of its occurrence in the Apocalypse (see Simcox on the phrase, Language of the N. T.,
are undoubtedly
v. 36),

p. 143).

Ke<f>a\T)v ycovias

not " the top-

Himself
St.

is

Jvciir. v|awv

Luke

quite possible, as in ver. 12. Hebraism, characteristic of in his Gospel and in the Acts.
:

most pinnacle-stone," but a corner-stone uniting two walls, on which they rested and were made firm, cf. the meaning of
6-8,

aKpoyuviaios (Isa. xxviii. 16), 1 Pet. ii. Eph. ii. 20, which is used here by

never used in Matthew in John, xx. 30, but thirty-one times in the Hebraistic Apocalypse frequent in LXX, but not found in classical or Hellenistic Greek, although to, evwiria in Homer, Blass, in
expression
is

The

and Mark, and only once

Symmachus instead of <. y<uv. Hebrew H39 elsewhere always

The
refers

loco,

and Grammatik des N. G.,

p. 125.

is also found on papyri twice, so Deissmann, Neue Bibelstudien, p. 40. "He, as in R.V. Ver. 11. owtos All E.V. previously translated it " this," referring it to 6 Xi9os, but in the next verse a person is directly spoken of, not under the metaphor of a stone, and the
:

The word

not to the upper part of the building, but to the lower (Isa. xxviii. 16, Jer. Ii. 26, Job xxxviii. 6, 6 {3a\uv XlOov ytov.aioy, Delitzsch). Probably therefore the expression here refers to a foundation-stone at the base of the corner. On the occurrence of the phrase from Ps. cxviii. 22 in St. Peter's First Epistle, and in his speech here, see p. 119, and also
Scharfe, Die Petrinische Stromung, 2 c,
p. 126.


121

IIPAHEIS AII02T0AQN
T3. ewpoGircs 8e
ttji'

; : ;

IV.

tou

nrpou

Trappy] o-iav

Kal 'iaidVpou, Kal

KaTaXaPope^oi
Ver. 12.
t|

on
v.

dV8panroi
31, xvii.

dypdu-pa-roi

eiai

koI iSiwTai,

eOau-

aconipia,

cf.

11, i.e., kot' loxtjv, the Messianic salvation. The interpretation which would

limit r\ o~ut. to bodily healing is satisfactory; infinitely higher than healing of one man, ver. 9, stands Messianic salvation, for which even

less

Sanhedrists were hoping and but see also Rendall's note, in loco. A parallel to the expression is found in Jos., Ant., iii., 1, 5, but there are many passages in the O.T. which might have suggested the words to St. Peter, cf. Isa.
xii. 2, xlix.

the the the longing,

of confidence in approaching God: " urbem et orbem hac parrhesia vicerunt," Bengel. Cf. irapprt<rideo-0ai used of Paul's preaching, ix. 27, 28, and again of him and Barnabas, xiii. 46, xiv. 3, of Apollos, xviii. 26, and twice again of Paul, xix. 8, xxvi. 26 only found in Acts,, and twice in St. Paul's Epistles, Eph. vi. 20, 1 Thess. ii. 2, of speaking the Gospel boldly. For jrappr|o-ia, see LXX, Prov. xiii. 5, 1 Mace. iv. 18, Wisdom v. 1 (of speech), cf. also Jos., Ant., ix., 10, 4,
;

'

6-8,

lii.

10.

xv., 2,

7.Mwdwov

even

if St.

John had

oiSre

yap

ovojia,

see on i. 15, ii. 21. oiiSe is the best reading, Winer-Moulton, liii. 10, "for not even is there a second name " the claim develops more precisely and consequently from the statement iv d\\u> oiiSevi Tpos p.ev, eirl Svoiv dXXos 8=, firl irXcidvwv (cf. 1 Cor. xii. 8, 2 Cor. xi. 1, Gal. i. 6, 7), Ammonius, quoted by Bengel. to SeSopcVov on the force 01 the article with the participle, see Viteau,

Le Grec du N. T., pp. 183, 184 (1893) = tovto yap to ovoua, to ScSop.. iv
avSpcoTTous, p.6Vov Io-tiv Iv
a>

Sci

.
;

and
cf.
<L

Blass,

Grammatik
xviii.

Luke

des N. G., p. 238 g, Gal. i. 7, Col. ii. 8.

not spoken, that " confidence towards God," which experience of life deepened, 1 John iv. 17, v. 14, but which was doubtless his now, would arrest attention but it is evidently assumed that St. John had spoken, and it is quite characteristic of St. Luke's style thus to quote the most telling utterance, and to assume that the reader conceives the general situation, and procedure in the trial, Ramsay's St.. Paul, pp. 371, 372. koI KaTaX.aPop.evoi " and had perceived " R.V., rightly marking the tense of the participle either by their dress or demeanour, or by their speech (cf. x. 34, xxv. 25, Eph. iii.

Set <r<o6TJvai: "Jesus when spoke of the rejection as future, predicted that the

He

OTi
in

18, Blass,
.

Grammatik
.

l<rt

des N. G., p. 181). oTi o-uv t$ 'I. TJ<ra

stone would be a judgment-stone to destroy the wicked builders. But Peter takes up the other side, and presents the stone as the stone of Messianic salvathis name is the only name under tion heaven that is a saving name. Here Peter apprehends the spiritual significance of the reign of the Messiah," Briggs, Messiah of the Apostles, p. 34, and the whole passage. Ver. 13. OcwpovvTes 8, cf. iii. 16, not merely p\e*ir., as in ver. 14, but " inest notio contemplandi cum attentione aut admiratione," Tittm., Synon. N. T., p. 121. The present participle marks this continuous observation of the fearless bearing of the Apostles during the trial (Rendall). Trapp-rjcriav either boldness of speech, or of bearing it was the feature which had characterised the teaching of our Lord; cf. Mark viii. 32, and nine times in St. John in connection with Christ's teaching or bearing and the disciples in this respect also were as their Master, c. iv. 29, 31 (ii. 29) so too of St. Paul, xxviii. 31, and frequently used by St. Paul himself in his Epistles; also by St. John four times in his First Epistle
;

dependent clauses where English usage would employ a past tense and a pluperfect, N.T. usage employs a present and an imperfect "perceived that tneyzew* .," Blass, and see that they had been . Salmon on Blass's Commentary, Her. . .
.

mathena,xxi., p. 22g. dvOpcuTroi Wendt sees in the addition something depreciatory. aypdp,p.aTOi lit., unlettered, i.e., without acquaintance with the Rabbinic learning in to. Upd ypduuaTa (2 Tim. iii. 15), the Jewish Scriptures (lit., letters, hence ypajiuaTcvs), cf. John vii. 15, Acts xxvi. 24, where the word is used without Upd, so that it cannot be confined to the sacred Scriptures of the O.T., and includes the Rabbinic training in their In meaning and exposition. classical Greek the word = " illiterati," joined by Plato with opeios, dp.ovo-09, see also Xen., Mem., iv.. 2, 20; by Plutarch it is set over against the p.euovo-upvos, and elsewhere joined with dypoiKos, Trench, N. T. Synonyms, ii., p. 134, and Wetstein, in loco, cf. Athensus, x.,
:

p.

454

B., Pottjp 8' e<rr\v

:

ISian-ai

the

dypdupaTO?* word properly signifies a

private

person (a

man
to

to

fSia),

as opposed

occupied with any one who

1314-

IIPAEEI2 AIT02T0AQN
auv tw
'Itjctou

129

p.aok, e-ireyivwoxoV tc ciutous oti

r\<rav

14. Toy 8^

avOpwnw

pXe'irokTCS

a-ily

auTois eorwra to^

TeOepa-rreuji^i'oi',

ouSee

holds office in the State, but as the Greeks held that without political life there was no true education of a man, it was not unnatural that 18ujtt]s should acquire a somewhat contemptuous meaning, and so Plato joins it with airpayfAwv, and Plutarch with airpaieros and diraiSevTos (and instances in Wetstein). But
further:
in

Trench, u.

s.,

p.

136,

and

Grimm, sub v., the ISiwrns is " a layman," as compared with the tarpds,
" the skilled physician," Thuc. ii. 48, and the word is applied by Philo to the whole congregation of Israel as contrasted with the priests, and to subjects as contrasted with their prince,
cf.

In Codex D (so 0) an attempt is apparently made to meet this difficulty by reading tivcs 8J e| avrwv errcvtvoxTKov avTotis. Others have pointed out that the same word is used in Hi. 10 of the beggar who sat for alms, and that here, as there, krreyiv. implies something more than mere recognition (see especially Lumby's note on the force of iiri) thus the revisers in both passages render " took knowledge of". But here as elsewhere Professor Ramsay throws fresh light upon the narrative, St. Paul, p. 371. And however we interpret the words, St.
; :

Chrysostom's comment does not lose its only use beauty lireyiv. re . . . rjo-av, i.e., in His Passion, for only those were with Him at in the LXX, Prov. vi. 8 (cf. Herod., ii., the time, and there indeed they had seen 81, vii., 199, and instances in Wetstein on 1 Cor. xiv. 16). Bearing this in mind, them humble, dejected and this it was that most surprised them, the greatness it would seem that the word is used by The re after St. Paul (1 Cor. xiv. 16, 23, 24) of of the change; Horn., x. believers devoid of special spiritual gifts, eireyiv., and its repetition at the comof prophecy or of speaking with tongues, mencement of ver. 14 (so R.V., W.H., and in the passage before us it is applied Weiss), is very Lucan (see Ramsay's paraphrase above) for this closely connecting to those who, like the aypap-paToi, had been without professional training in the force of tc cf. Weiss's commentary, With (rw k.t.X. Weiss comRabbinical schools. The translation passim.
its

"ignorant" is somewhat unfortunate. ISiwrns certainly need not mean ignorant, cf. Plato, Legg., 830, A., avSpwv <ro<j>wv tSiwruv T Kal <ruvTv. St. Paul uses the word of himself, ISluttjs iv Xoyw, 2 Cor. xi. 6, in a way which helps us to
understand
its

meaning

here, for

it

may

well have been used contemptuously of him (as here by the Sadducees of Peter and John) by the Judaisers, who despised him as "unlearned" and a "layman": he would not affect the Rabbinic subtleties and interpretations in which they boasted. Others take the word here as referring to the social rank of the Apostles, " plebeians " " common men " (Kuinoel, Olshausen, De Wette, Bengel, Hackett), but the word is not so used until Herodian, iv., 10, 4. See also Dean Plumptre's note on the transition of the word through the Vulgate idiota to our word " idiot " Tyndale and Cranmer both render " lay:

men ".

e-ireyivajcrKdv

tc

if

we take those
that

pares Luke viii. 38, xxii. 56. Ver. 14. ItTTcoxa : standing, no longer a cripple, firmo talo (Bengel), and by his presence and attitude affording a testimony not to be gainsaid. <rvv avrots, i.e., with the disciples. are not told whether the man was a prisoner with the disciples, but just as the healed demoniac had sought to be with Jesus, so we may easily imagine that the restored cripple, in his gratitude and faith, would desire to be with his benefactors " great was the boldness of the man that even in the judgment-hall he had not left them for had they {i.e., their opponents) said that the fact was not so, there was he to refute them," St. Chrysostom, Horn., x. On St. Luke's fondness for the shorter form, c<ttus not Iott)k<5s, both in Gospel and Acts, see Friedrich. Das Lucasevangelium, p. 8. ovS^v etxov acvr. this meaning of ex with the infinitive is quite classical cf. the Latin

We

words to imply that the Sanhedrim only

recognised during the
trial

Peter

habeo dicere ; on St. Luke's fondness for phrases with e-upicnceiv and ex elv
see
Friedrich,
:

and John had been amongst the disciples of Jesus, there is something unnatural and forced about such an interpretation, especially when we remember that all Jerusalem was speaking of them, w. 16, 2i, and that one of them was personally

u.

s.,

pp.

II,

12.

dvTetireiv

only used by St. Luke in the

xxi. 15.

N.T., Luke

The

miracle, as St.
less forcibly

Chrysostom

says, spoke

no

known

to the high priest (John xviii. 15).

II.

than the Apostles themselves, but the word may be taken, as in the Gospel, of contradicting personal adversaries, i.e..

VOL.


130
etxov

nPAEEIS AnOSTOAQN
drrciirciv.
1

rv.

15.

KcXeuaacTcs 8c ciutous
1

c|<ii

tou

auweSpiou
2

dircXOeiK,

auvefiakov irpos dXXrjXous,

;

6.

Xe'yocTes, Ti iroi^o-op.ef
crr|u,eiok

tois d^Opwirois toutois

on
ftT]

pev yap ycwo-roy

yeyoce

Si'

auTwe, irdai tois KaToiKOu<rii' 'lepouo-aXrju, 4>acep6c, 3

dpyrjo-ao-flai

teal

00 8uydu.e0a

17. dXX' ica

-

eirl

TrXeioe 8iaku.T)6T]

eis TOf XadV,

direiXTJ *

direiXt)o wp,e9a auTois

p.T]iceTi

XaXeif

eirl t<u

d^op-an toutw

D, Flor. insert before, woiirjo-ai tj. D also omits last clause of ver. and puts in altered form at end of ver. 14 nves 8e | avrw k.t.X. The -rives Se would follow naturally enough if we read with Flor. aKovcravres 8 irav-res at the beginning of ver. 13 but see connection of passage in comment.
1

avTeiiretv

13,

s TroiTio-o|jiev

DP,

Flor., Gig., Par., Vulg., Bas., Chrys., so

Meyer and Hilg.

iron)-

fr^ABE, so Tisch., W.H., R.V., Weiss, Wendt, and so Blass in (3. 3 <j>avepov, D reads tttavcporcpov, according to Blass (in f3 retained), for superl. defended by Belser and Hilg.
o-|xv
*

airetXtj

om. fc^ABD
;

vers., Lucif., Bas., so Tisch.,

W.H.,

R.V., Hilg.

but retained

by EP, Syr. Hard., Chrys., so by Meyer and Weiss (Wendt doubtful but on the whole against retention) cf. v. 28, Blass retains " optime ".
:

the Apostles, so Weiss, and cf. Rendall, in loco. <rvv'|3aXov irpos dXXij\o\is, Ver. 15. only in St. Luke's writings, sc, Xoyovs in different significations ; cf. for the construction here, Eurip., Iphig. Aul., see 830, and Plutarch, Mor., p. 222, C.
here,
:

on

xvii. 18.

the 16. t( irotTJ<rop,6v : Ver. deliberative subjunctive, which should be read here, cf. ii. 37; it may express the utter perplexity of the Sanhedrists
for

(so

Rendall)

in

questions

expressing

doubt or deliberation, the subjunctive would be more usual in classical Greek than the future indicative, Blass, w. 5., p. on piv p,cv answered by dXXa in 205.

ver. 17 (omitted

see Simcox,

by D.), cf. Mark Language of the N-

ix. 12,

T.

p.

168, and for other instances of p.e'v similarly used, see also Lekebusch, Apostelyvwo-Tov, that geschichte, pp. 74, 75.

themselves here = lest it should spread abroad (or better perhaps in D (|3)) It has been taken by some as if it had a parallel in us Yoyypaiva vop-fjv eei, 2 Tim. ii. 17, and expressed that the report of the Apostles' teaching and power might spread and feed like a cancer (see Bengel, Blass, Zdckler, Rendall), but although ve'p&> in the middle voice (and possibly eiri.vep.a>) could be so used, it is very doubtful how far Siave'pu) could be so applied. At the same time we may note that Siavcpu is a word frequently used in medical writers, Hobart, Medical Language of St. Luke, pp. 196, 197, and that it, with the two other great medical words of similar import, Siaonreipeiv and dvaSiSdvai, is peculiar to St. Luke. In the LXX Siavcpco is only found once, Deut. xxix. 26 (25), in its classical sense

among

which

a matter of knowledge as opposed to 8o|ao-Tov, that which is matter

is

as a translation of the

Hebrew p^PT.
:

ii.

iirtiXTJ

direi\T)o-u>fAe9a

if

we

retain
is

The word is of opinion (so in Plato). characteristic of St. Luke, being used by him twice in the Gospel, ten times in Acts, and elsewhere in N.T. only three
times (Friedrich). Ver. 17. Iirl irXctov

the reading in T.R., the

phrase
28, xxiii.

common Hebraism, cf

v.

14,

17, 30, Luke xxii. 15, cf John vi. 29, James v. 7, and from the LXX, Matt. xiii. 14, xv. 4. The form of the Hebrew

may be

taken as

latins (2 Tim. ii. 16, iii. 9) or diutius (Acts xx. 9, xxiv. 4), but the context favours the former. The phrase is

formula giving the notion of intenseness is rendered in A.V. by "straitly," as by the revisers (who omit dirciXfj here) in v.
Similar expressions are common in the LXX, and also in the Apocrypha, cf Ecclus. xlviii. n, Judith vi. 4, and occa28.

quite

classical,

and
cf.

it

occurs
:

times in

LXX,

Mace. . 18. 8iavcp.T|6fj only here in N.T. but frequently used in classical writers in active and middle to divide

Wisdom

several viii. 12 ; 3

into

portions,

to

distribute,

to

divide

sionally a similar formula is found in Greek authors, see especially Simcox, Language of the N. T., p. 83, and Blass, Grammatik des N. G., pp. 116, 117.


15

IIPASEIS AII02T0AQN

20.
dkGpwTrwK.
p.T]

l3 1

fjLvjScct

18. 1 Kal KaXccra^TC? auTous, Trap^yyeiXat' outois

to KaOdXou

<p0Yyeo-0ai pT|Oe SiSdoxcir errl

tw

ocojiaTi tou

'Itjctou.

19. 6 8e ricTpos

Kal

'\<t)&vvr)<s

diroKpiOeVTES irpos outous euror, El

tj

SiKatof eoTic ct'WTrtOK tou eou, up-wf dKoueic pdXXof

xpiVaTe.
20. ou Suedpeda

tou eou,
p/r)

yap

r^peis

eiSopef Kal r^ou'crapey

1 At begin, of ver. D, Flor., Syr. Hard, mg., Lucif., Hilg. add o-vYKaTcrriOcpevcuv 8e avTuv tj) yvupxi- Belser sees here the hand of Luke who omitted the clause in revision, as he thinks no one could have added it (so to. pTjpaTa avTaiv after Xaov in but, on the other hand, Weiss, Codex D, p. 61. ver. 17, see (3) KaXeo-avres, D has avrois om. fc^ABDE 13, Vulg., Syr. Hard., Arm., Chrys.,.so Tisch., c{>cuvT]<ravTs. W.H., R.V., Wendt, Weiss so to before KaOoXov tf*B, Tisch., W.H., Weiss, Wendt.
; ;

eiSopev Hilg.; see

B 3 EP,
W.H.,
:

Chrys., Cyr. ; eiSapev 4, Chrys., so Tisch., W.H., Weiss, App., p. 171 (so for ei7rav above), Winer-Schmiedel, p. 112.

^AB*D

tirl t^ ovdpaTi on the name, i.e., resting on, or with reference to, this name, as the basis of their teaching, Winer-

Wetstein,

cf.

Plato, Apol., 29,

:

D., the

Moulton,

xlviii.

c,

cf. v.

28,

and Luke

famous words of Socrates ircicr6'pe6a tw 6<o pdWov tj vpiv, and Livy, xxxix., 37 xviii. 8, 2 Jos., Ant., xvii., 6, 3 on
;
;

xxiv. 47, ix. 48,xxi. 8.

The phrase has thus

a force of its own, although it is apparently interchangeable with ev, ver. 10 Ren(Simcox, see also Blass, in loco) dall takes it = " about the name of Jesus," lirC being used as often with verbs of speech. tovtco: "quern nominare nolunt, v. 28, vid. tamen 18," Blass; (on the hatred of the Jews against the name of Jesus and their periphrastic titles for him, e.g., otho ka'ish, " that man," "so and so," see "Jesus Christ in the Talmud," H. Laible, pp. 32, 33
;

cvuiriov see ver. 10 ; dxoveiv = TrciOapXvv, v. 29, and cf. iii. 22, Luke x. 16, xvi. 31; pdXXov potius, cf. Rom. xiv. Kpiva/rc 13, 1 Cor. vii. 21. this appeal

Sadducees could only be justified on the ground that the Apostles were
to the

sure of the validity of their own appeal to a higher tribunal. No man could lay down the principle of obedience to every ordinance of man for the Lord's sake, whether to the king or to governors, more plainly than St. Peter (1 Pet. ii. 13,

(Streane)).

Ver.

18.

ko.Oo'Xov

only

here

in

Rom. xiii. 1), and he and his fellowdisciples might have exposed themselves to the charge of fanaticism or obstinacy,
cf.
if they could only say ov 8vv. . . . prj XaXeiv but they could add a. ctSoptv Kal TJKow., cf. Acts i. 8. The same appeal is made by St. John, both in his
;

N.T.

The word which had been very

(previously since Aristotle ko,6' oXov) is quite classical in the sense in which it is used here, and it is also found a few times in the (see Hatch and Redpath for instances of its use without and with the art., as here in T.R.). It is frequently used by medical writers,

common

LXX

Hobart, Medical Language of St. Luke, " not to utter a pT| <j>8Yyeo-9ai word," so Rendall, ne muttire quidem
p. 197.

and in his First Epistle vindication of his teaching; and here the final answer is that of St. John and St. Peter jointly. Ver. 20. ov . . . pT) on the two negatives forming an affirmative cf. 1 Cor. xii. 15 Viteau, Le Grec du N. T.,
Gospel
(i.

(i.

14)

1,

2), in

(Blass).

The word seems

to

indicate

that the disciples should not speak, " ne hiscerent aut ullam vocem ederent," Erasmus. In contrast to SiSdo-icciv we might well refer it to the utterance of the name of Jesus in their miracles, as in iii. 6 only found twice elsewhere in N.T., and both times in 2 Peter, ii. 16, 18, but its use is quite classical, and it is also found several times in LXX. Ver. 19. Parallel sayings may be
;

more than

220 (1893). Winer-Moulton, lv., g, compares Aristoph., Ran., 42 see also Burton, N. T. Moods and Tenses, p. T84.
p.
;

Ver. 21. irpoo-airi.XT)0-dp6voi " when they had further threatened them " R.V.,
:

or the word may mean added threats to their warning " ver. 18 (" prius enim tair"

as against
3, S.,

tum prseceperunt," Erasmus). So Wendt Meyer cf. in LXX, Ecclus. xiii.

;

quoted from Greeks and Romans, and from Jewish sources, see instances in

and Dem., p. 544, 26. dWXvo-av: "dimiserunt [iii. 13] non absolverunt," Blass; see St. Chrysostom's striking contrast between the boldness of the Apostles and the fear of their judges (Horn., xi.).

 "
;

132
XaXeiK.

IIPAEEI2
21. ol
8c

AnOSTOAQN
air^Kvcrav
chjtous,
1

rv.

irpoo-aTretX'qo-dfxci'oi

p-nSc?

cupuncovres to irws KoXdo"wTCH

auToo5, Sid rbv XaoV,

2 2.

on
r\v

TfdvTes

eSola^oc top eoe

eir!

tw yeyovOTi.

Itwc yap

irkeiovw

Teao-apdKOCTO
idaews-

6 avQpuiiros e$' oV eycyoVci to cn\\ieiov touto ttjs

23. 'ATroXuGeVres 8c tJXvok

-rrpos

toOs loious,

ical dTrrjyyetXai' 00-a

irpos auTous ot dpxicpets koI 01 irpff0uTpoi

clivov.

24.
ical

01

8e

dKouaakTcs, 3 6p.o0ufxa86i' t]pav $<avr)v irpos rbv Qeov,

curoy,

seems to read

p.T]

evpio-KovTcs airiav, so Hilg., see Harris (p. go).

2 3

Ttorcrap., see

on

i.

3.

After aieovo-avTes

and Zockler hold that no reference is found more frequently by St. confined to St. Paul in

adds icai eiri-yvovTes ttjv tov Oeov evepyciav, so Hilg. Belser the clause cannot be a later addition, but Weiss objects that em-yiv&xrKCD is used to the words in ver. 29 which follows. Luke than by the other Evangelists, but cvcp-yeia is entirely the N.T.

finding nothing, namely (to), to irs how they might, etc. this use of the
:

article is quite classical,

drawing attention to the proposition introduced by it and making of it a compound substantive expressing one idea, most commonly with an interrogation ; it is used by St. Luke and St. Paul, and both in St. Luke's Gospel and in the Acts, cf. Luke i. 62, ix. 46, xix. 48, xxii. 2, 4, 23, 24, Acts xxii. 30,

Rom.
ix.

viii.

26, 1 Thess. iv. 1, cf.

Mark
re-

23.

So here the Sanhedrists are

presented as asking themselves to itws koX. (Friedrich and Lekebusch both draw
attention to this characteristic of St. Luke's writings). See Viteau, Le Grec du N. T., pp. 67, 68 (1893). koX. only here and in 2 Pet. ii. 9 in N.T. ; cf. 3
also used in middle, expressing to cause to be pun81a tov ished, cf. 1 Mace. vii. 7, AS. Xaov belongs not to dircXutrav, but rather

Luke ii. 42 (iii. 23), viii. 42, and here but cf. Mark v. 42. eyeyovei: in this episode " with its lights and shades Overbeck (so Baur) can only see the idealising work of myth and legend, but it is difficult to understand how a narrative which purports to describe the first conflict between the Church and the Sanhedrim could be free from such contrasts, and that some collision with the authorities took place is admitted to be quite conceivable (Weizsacker, Apostolic Age, i., 46, E.T.) we should rather say that St. Luke's power as an historian is nowhere more visible than in the dramatic form of this narrative (Ramsay, St. Paul,

u.

s.).
:

Mace.

vii.

3,

where

it

is

to
ii.

86|a^ov: see on cipCo-K. k.t.X. cf. Luke ii. 20, 2 Cor. ix. 13, for the construction ; the verb never has in Biblical Gr. mere classical meaning of
p/$|

Ver. 23. tovs ISiovs not necessarily limited to their fellow-Apostles (so Meyer, Blass, Weiss), but as including the members of the Christian community (so Overbeck, Wendt, Hilgenfeld, Zockler),
cf. xxiv.

46

and

think, suppose, entertain an opinion (but cf. Polyb., vi., 53, 10; Sc8oao-p.e'voi very frequently in the lit' dpeTTJ)
to
;

23, John xiii. 1, 1 Tim. v. 8, also of one's fellow-countrymen, associates, John i. 11, 2 Mace. xii. 22. Ver. 24. 6p.08vp.a86v, see above on i. The word must not be pressed to 14.

LXX

of glory ascribed to God, see Plummer's note on Luke ii. 20. Ver. 22. 'Characteristic of St. Luke to note the age, as in the case of ^Eneas, ix. 33, and of the cripple at Lystra, xiv. 8, cf. also Luke viii. 42 (although Mark also here notes the same fact), xiii. 11. The genitive with elvoi or 7iyvo-flai, instead of the accusative, in reference to the question of age, is noted by Friedrich as characteristic of St. Luke; cf

mean that they all simultaneously gave utterance to the same words, or that they were able to do so, because they were it may repeating a familiar Hymn mean that the Hymn was uttered by one of the leaders, by St. Peter, or St. James (Zockler), and answered by the responsive Amen of the rest, or that the words were caught up by the multitude of believers as they were uttered by an inspired Apostle (so Felten, Rendall). fjpav 4>a>viqv the same phrase is used in Luke xvii. 13, so in Acts ii. 14, xiv. 11,
; :


21-25.
AecnroTa,
1

nPAEEIS AII02T0AQN
at)

133

6 6eos 6 iroii^o-as rbv oupavov Kal ttjv yTjc Kal tt|v

toI

dakacraav Kal TrdvTa

rratSos
oroo

iv aoTots,

2$.

6 Sia ordjJiaTOS Aaj3l& tou

euruf, " lea ti

ifypuaiav

eQvr\,

Kal Xaol epveXeTTjcraK

1 o 0eo9 DEP, Gig., Par., verss., Irint., Luc, so Meyer, so Hilg. but om. fc$BA, best MS. of Vulg., Boh., soTisch., W.H., R.V., Weiss, Wendt (who refers the construction
;

of the words to Isaiah xxxvii. 16).

2 o Sia <rro|i.aTOS Aa|3i8 tov iraiSos arow ewuv P i, 31, Chrys., so Meyer but tow omitted by ^ABDEP. o tow iraTpos tjumv 81a irvcwp.aTOS ayiow o-Top.aTOS AaweiS iratSos o-ow eiiruv, so fc^ABE 13, 15, 27, 29, 36, 38; so Lach., Treg., Tisch., W.H., R.V., Alford. o 81.0 irv. ay. 81a crop,., tow iraTpos tjawv A., so Vulg., Iren., apparently for improvement in order. D reads Sia irv. ay. Sia tow orofia/ros XaXijo-as A., omit, tow iraTpos ijuwv so apparently Syr. Pesch., Boh. P, Hil., and Aug. omit irvewaaTOS ayiow Syr. Hard., Arm. place Sia irv. ay. after iraiSos o-ow so Par. Blass in {3 omits tow iraTpos ijuo>v an d brackets irv. ay., practically agreeing with T.R. (see also Acta Apost,, p, 77). W.H. mention the extreme difficulty of the text and hold that it contains a primitive error (so also Holtzmann), and each makes an attempt at solution, App., Select Readings, p. 92. Felten follows the solution offered by Westcott. Weiss, Apostelgeschichte, pp. 39, 40 (1S93), speaks of irvewuaTos o/yiow as perfectly senseless (so too Zockler, who follows T.R.) and regards the expression as an old gloss for oroua A., but which afterwards came into the text with the latter words or some scribe, as he thinks, may have introduced 81a irv. ay. expected by him from i. 2, 16 (see also Blass, in loco), and then continued the text lying before him. Weiss therefore follows P although it omits tow iraTpos np-wv, which Weiss retains and reads o tow iraTpos T]|t<i>v Sia o-Top.. A. iraiSos o-ow etirwv. Wendt and Alford maintain that the more complicated readings could scarcely have arisen through additions to the simpler text of T.R. and that the contrary is more probable.
;

xxii.

27.

22, JiraCpeiv, and also in Luke Both phrases are peculiar to

xi.

vi.

10 of God, and 2 Pet.

ii.

of Christ

St.

Luke, but both are found in the LXX, and both are classical (Friedrich, Das Lucasevangelium, p. 29, and Plummer on Luke xi. 27). A4<nrora k.t.X. the words form the earliest known Psalm of Thanksgiving in the Christian Church, In its tenor the Hymn may be compared with Hezekiah's Prayer against the
:

(where the metaphor of the master and slave is retained), and see Jude ver. 4, R.V. (although the name may refer
to God) and so in writings ascribed to men who may well have been present, and have taken part in the Hymn. The word classical is also used of the gods in Greek but the Maker of heaven and earth was no " despot," although His rule was absolute, for His power was never dissociated from wisdom and love,
;

threats
It

of Assyria, Isa. xxxvii.

16, 20.

begins like many of the Psalms (xviii., xix., liii.) with praising God as the
Creator, a thought which finds fitting expression here as marking the utter impotence of worldly power to withstand Him. The word A^o-itoto, thus used in the vocative in addressing God here and in Luke ii. 29 only (found nowhere else in Gospels, although several times in the Epistles), expresses the absolute control of a Master over a slave, cf. also Luke ii. 29, where t6v 8o0\6v o-ow answers to it, as here tois It also expresses 8ovX.ois in ver. 29. the sovereignty here as often in the * in' rr> j over creation, * t u v. o Wis-

xi. 26, Aco-iroTa <j>i\6\|/wx. the use of the word in Didache, x., 3, in prayer to God, see Biggs' note. The words form an exact Ver. 25. (Psalm ii. quotation from the again in quotation, vii., Xva, ti, 1). 26 ; cf. Luke xiii. 7, 1 Cor. x. 29 twice jn Matt. ix. 4, xxvii. 46, quotation W.H., Blass (Weiss, lvaT<[), sc, -ye'v^Tai, Blass, Grammatik des N. G., p. 14, and

cf.

Wisdom

On

LXX

Winer-Schmiedel,

p.

36.

t<f>pwagav: in

LXX

of

God

cf.

Job

8,

the active form the verb occurs once in LXX, viz., in this passage, as a transla> , c *;._ c tion of u;!n. 9pwa<ro-oiMu, primarily of v ~ ^5^) Tr
. .

dom

Judith ix. 12. So Jos., Ant., puts it into the mouth of Moses, Tt is very rarely used in the N.T. as a name of God or of Christ, but cf. Rev.
vi. 7,
iv., 3, 2,

the snorting and neighing of a highspirited horse, then of the haughtiness and insolence of men twice it is used as a dep. in LXX, 2 Mace. vii. 34, R. ; iii. 2,
;


*34

rv\

nPASEIS AnOSTOAQN
<evd; 26. irap&rrno-ae
Q-ncrav cirl
1

01

PacnXeis

ttjs yr\S,

Kal 01 apxorres owrjx-

to auTO Kara tou Kupiou, Kai KaTa tou Xpiorou auTOu.

' 7T' aXr]6eia$

27. <rvv(\x^ r <rav Y^P

\

em
2

to^ ayioi/ iraiSd aou,

fliXaTOS,

Irjaoui',

o* lvpio" a S) 'HpoiStjs T6 Kal n6rrios

ow

cOceai Kai Xa.019

ir'

aX^eeias;

^ABDE,
B*

W.H.
2

R.V., Weiss,

Wendt, Hilg. add

Vulg., Syr. P. H., verss., Eus., Ir., Tert.; so Tisch., ev tjj iroXei Tavrj) (wanting in the Psalm).

riiXaTos; but

lleiXaTos, so Tisch.,

W.H.

see on

iii.

13.

SOvtj, i.e., 2, and so in profane writers. the Gentiles, see on ver. 27. Xaos might be used, and is used of any people, but of it is used in Biblical Greek specially the chosen people of God, cf. Luke ii. and 32, Acts xxvi. 17, 23, Rom. xv. 10, it is significant that the word is trans-

ferred to the Christian

community, which

was thus regarded as taking the place of

the Jewish theocracy, Acts xv. 14, xviii. 10, Rom. ix. 25, i Peter ii. 10; Hort,
Ecclesia, pp. 11, 12, Grimm, sub v., Xa<5s so too in the LXX, eOvos in the plural is used in an overwhelming number of
;

of Solomon Thus the gathering together of the nations and their fruitless decrees find their counterpart in the alliance of Herod and Pilate, and the hostile combination of Jew and Gentile against the holy Servant Jesus, the anointed of God, and against His followers although the words of the Psalm and the issues of the conflict carry on our thoughts to a still wider and deeper fulfilment in the final triumph of Christ's kingdom, cf. the frequent recurrence of the language of the Psalm in Rev. xii. 5, xix. 15, and cf.
.

i.

5,

ii.

26, 27.

instances of other nations besides Israel, Zech. i. 15; in cf. Psalm lvi. (lvii.) 9,

N.T.,

e6vr)

pagans,

Rom.

iii.

29,

and

Christians, Rom. xv. 27, cf. populus, the Roman people, as opposed to gentes, Lucan, Phars., i., 82, 83 (Page)

Roman

Ver. 27. 7<ip: confirms the truth of the preceding prophecy, by pointing to its historical fulfilment, and does not simply give a reason for addressing God as 6
fLiTwv

to
'

emphasise
i

this

fulfilment

o-vvtjx*

p. 98. irap&rr](rav not necessarily of hostile intent, although here the context indicates it ; R.V., " set themselves in array," lit. "presented themselves,"

Kennedy, Sources of N. T. Greek,

Ver. 26.
:

in the truth, i.e., assuredly,

xxii.

a g a n quoted, and placed first sentence. lir' aXr]0e(as, of a

Luke
;

iv.

25, xx. 21,

59, Acts
ix.

x.

34

so too in

LXX,

Job

The
and

an exact rendering of the Hebrew 22'1 ,

also in classical Greek. phrase is characteristic of St. Luke, is only used elsewhere in N.T. in
2,
xii.

and

which sometimes implies rising up against as here, Psalm ii. 2, and cf. 2 Sam.

Of the generally 13 (R.V. margin). accepted Messianic interpretation of the

xviii.

the usual expression never used by St. Luke (Friedrich). iraiSa, see on iii. 13. ov expiorag: showing that Jesus = tov XpKTTov named in the quotation
14,

Mark

32,

being Iv a\i\6eia,

Psalm, and of the verses here quoted, there can be no doubt, cf. Edersheim, Jesus the Messiah, ii., 716 (appendix on Messianic passages), and Wetstein, in loco. The Psalm is regarded as full of Messianic references (Briggs, Messianic Prophecy, pp. 132-140, and 492, 493), cf., e.g., the comment on this verse of
the Psalm in the Mechilta (quoted in the Yalkut Shimeoni, ii., f. 90, 1 Sch.

just

made, cf. Luke iv. 18, and Isa. lxi. 1 and Acts x. 38. Nosgen compares also John x. 36, and refuses to limit the reThe words may no ference to iii. 21.
doubt be referred to the Baptism, but they need not be confined to that. 'HpwStjs = PwriXeis of the Psalm, {"1. rieiXaTos = apxovTes, but Nosgen, referring to iii. 17, regards the apx> as in'Hp. instead of cluded in the Xaoi.
'Hpu>iSi]s, Blass, in loco,

Perowne, Psalms (small edition), and Edersheim, u. s. The Psalm carries us back to the great Davidic promise in 2 Sam. vii. n-16, and it reflects the Messianic hopes of the Davidic period. That hope the N.T. writers who quote this Psalm very frequently or refer to it, cf. xiii. 33, Heb. i. 5, v. 5, see fulfilled in Christ, the antitype of David and
p. 227),

and Grammatik
;

p. 16

des
del,

N.
p.

G.,
41.

pp. 7, 8, the iota subscript

W.H. thus accounted for Winer-SchmieKal Xaois M. : the first word = the centurion and soldiers, those who carried out the orders of Pilate Xaoi the plural (quoted from the Psalm) does not refer with Calvin to the different nationalities out of which the Jews
;

cOvcciv


2630.

IIPAEEIS A1102T0AQN
t)

: :

135
irpoupicre

'lo-parjX, 28. iroiTJcrai octo

x e ^P
Kupie,

trou

KC"

^ PouXq

ctou *

yevia&ai.

29. Kal

tci vuv,

ImSc

em

Tas direiXds auTw', Kal

80s tois SouXois

3O.
V

o-ou

p-CTa TTapprjo-ias irdaTjs XaXeiv -rov Xoyoi' ctou,

CT0U
^KTCll'Ctl'
CT

TW

TTjl'

X e *-P^

els "aerif,

Kal CTrjaeia Kal

'Itjctou.

Te'para yiecaflai

Sid toO 6y6p.aTOS tou

dyiou iraiSos ctou

<rov

omit A*B, Arm., Lucif. (Cod.

retained by follows J$,

^AaDEP,
W.H., B

of Vulg.), so W.H., Weiss, Wendt; so Tisch. Here, as commonly, Tisch. and difficult, as often, to decide; insertion appears more

Am.

Vulg., vers.,

Irint.,

obvious than omission.

who came up to the

but
possibly
to

Feast were gathered,

tribes

the

of

Israel,

Grimm-Thayer,
Gen.
xlix. 10,

sub, \a6%, like

D^ED^,

35, ix. 9; 2 Mace. xv. 8, Klostermann, Vindicice Lucanw, p. 53. As elsewhere St. Peter's words have a practical bearing and issue, ii. 16, iii. 12 (Felten). eiriSt

Deut. xxxii. 8, Isa. iii. 13, St. etc., R.V., " the peoples of Israel ". Luke's Gospel alone gives us the narrative of Herod's share in the proceedings connected with the Passion, xxiii. 8-12 see Plumptre, in loco, and Friedrich, Das Lucasevangelium, pp. 54, 55. Ver. 28. iroiTJo-ai, infinitive of purpose, see on iii. 2 but even this purpose was overruled by God to the accomplish; ;

only used here and in Luke i. 25, and both times of God so in Homer, of the gods regarding the affairs of men (and
;

so too in Dem. and Herod.), cf. the use of the simple verb iSciv in Gen. xxii. 14, and also of liriSeiv in Gen. xvi. 13, 1

Chron.

xvii.
i.

17,

Ps.
viii. 2.

xxx.

(xxxi.

7),

will, cf. Luke xxii. 22, xxiv. ment 26, ctvvtjXOov (tv Yap Iksivoi 015 ex^pot

of

His

iiroiovv 8e

<rv

c^ovXov, Oecum.

\eip ctov, a common expression to signify the controlling power of God, cf. in the N.T. (peculiar to St. Luke's Gospel and the Acts) the phrases x ei P Kvpiov, Luke i. 66, Acts xi. 21, xiii. n.

only used by St. Luke, cf. Acts ii. 23, xiii. 36, xx. 27. irpowpiae only in St. Luke and St. Paul, but never in LXX or Apocrypha, Rom. viii. 29, 30, 1 Cor. ii. 7, Ephes. i. 5, 11, but the thought which it contains is in striking harmony with St. Peter's words elsewhere cf. ii. 23, x. 42, and see above on Peter's 1 Pet. i. 2, 20, ii. 4-6 Ephes., tit. t| speeches cf. Ignat., xeip connected with p. by Zeugma, since only povXij directly suits the verb cf. (The two 1 Cor. iii. 2, and Luke i. 64. verses (27, 28) are referred by Hilgenfeld " author to Theophilus". In his to the view there is a want of fitness in introducing into the Church's prayer the words of the Psalm, and their reference to the closing scenes of the life of Jesus he thinks with Weiss that in the avTwv of ver. 29 there is quite sufficient reference to the words of the Psalm.) Ver. 29. to. vvv (cf. iii. 17) only used in the Acts v. 38, xvii. 30, xx. 32, xxvii. 22, but frequently found in classical
t|

PovXtj
vii.

Luke

30,
:

t6v Xoyov <rov a characteristic phrase in St. Luke, cf. his use of 6 \6y. tov 0eov, ver. 31, four times in his Gospel, and twelve times in Acts, as against the use of it once in St. Mark, St. John and St. Matthew, xv. 6 (W.H.). The phrase is of frequent occurrence in St. Paul's Epistles, and it is found several times in the Apocalypse. p.Ta irapp-r)o*ias, see above on iv. 13. There is an antithesis in the Greek words, for boldness of speech was usually the privilege, not of slaves, but of freemen but it is the duty of those who are in
27,

Mace.

and

the service of Christ

in loco).
braistic

(Humphry,

Acts,

Ver. 30. Iv tu k.t.X., iii. 26 : a He formula; for similar expressions used of God cf. Exodus vii. 5,
6,

Jeremiah xv.

Ezek.

vi.

14, etc.,

most
;

writers (Wetstein),

cf.

also

Mace.

vii.

frequently in the act of punishment but here the context shows that it is for healing, Luke v. 13, vi. 10 '* while thou " the constretchiest forth thine hand struction is very frequent in Luke and the Acts, see Burton, N. T. Moods and Tenses, p. 162, and Friedrich, p. 37. Commenting on the prayer, St. Chrysostom writes " Observe they do not say crush them, cast them down,' ... let us also learn thus to pray. And yet how full of wrath one would be when fallen upon by men intent upon killing him, and making threats to that effect how full of animosity ! but not so these saints." yLyvarQai.: A. and R.V. make yiv. to depend upon 86s> but better to regard it
;

'


136

"

IIPAEEI2

AnOSTOAON
a>

IV.

31. Kal SeTjOcVrwi' afirwi' eo-aXcoflrj 6 toitos kv

icai

rjo-af aumrjyfieVoi,

eirX^aOTjCTaK airarrcs nueufiaros 'Ayiou, Kal

eXaXoue tok X6yop

tou 0eoo p-crd irappijaias. 1

1 At end of ver. D (E, Ir., Aug.) adds iravri toi 0c\ovti iri<rrcvciv (last word omitted by Aug.) so Hilg. Chase points out that Syriac often inserts "will" when nothing corresponding in Greek, but see Harris on a primitive Latin redaction, Four Lectures,
;

etc.,

pp. 89, 90.

as infinitive of purpose, subordinate to kv tu k.t.X. (see Wendt and Page). Weiss regards from Kal <rrjfi.. to yiy. as the reviser's insertion. St. els teuriv Luke alone employs the good medical word iaa-is, see ver. 22, and Luke xiii. 32, so whilst lacrOai is used only three or four times by St. Matthew, two or three times by St. John, and once by St. Mark, it is used by St. Luke eleven times in his Gospel, and three or four times in the Acts. The significant use of this strictly medical term, and of the verb l&o-dai in St. Luke's writings, comes out by comparing Matt. xiv. 36, Mark vi. 56, and Luke vi. 19, see Hobart. latriv

Schbttgen, Hor. Heb., in loco. In the Acts it is plainly regarded as no chance occurrence, and with regard to the rationalistic hypothesis that it was merely a natural event, accidentally coinciding with the conclusion of the prayer, Zeller admits that there is every probability against the truth of any such hypothesis ; rather may we see in it with St. Chrysostom a direct answer to the appeal to the God in whose hands were the heaven and the earth (cf. Iren., Adv. Haer., iii., 12, 5). " The place was shaken, and that

made them

all

the

more unshaken

In

'Irjo-ov,

paronomasia

Wordsworth.
with

this ver., 30, Spitta, agreeing

Weiss as against Feine, traced another addition in the reviser's hand through the influence of source B, in which the
Apostles appear, not as preachers of the Gospel, but as performers of miraculous deeds.
Ver. 31.
Sct)0cvto>v, cf. xvi. 26,
is
:

where

a similar answer of Paul and Silas

istic

given to the prayer the verb is characterSt.

Paul, and is writers with the exception of one passage, Matt ix. 38 in St. Luke's Gospel it is found eight times, and in Acts seven times, and often of requests addressed to God as here, cf. x.

Luke and only used by these two

of St.

(Chrysostom, Theophylact, Oecumenius). <rvvi)Yp.c'voi., " were gathered," so in ver. 27 the aorist in the former verse referring to an act, but here the perfect to a state, but impossible to distinguish in translation, Burton, N. T. Moods and Tenses, p. 45. That the shaking is regarded as miraculous is admitted by Weiss, who sees in it the reviser's hand introducing a miraculous result of the prayer of the Church, in place of the natural result of strengthened faith and popular favour. icai eirXijo-0T}o-av, ver. 8. So here the Holy Ghost inspired them all with courage: He came comfortari, to strengthen they had prayed that they might speak the word uei-a irapp. and their prayer was heard and fulfilled to

2, viii.

24,
iii.

Luke
10.

x.

2, xxi. 36, xxii. 32,

Thess.

Thayer

See on aiTcw, Grimm(Synonyms). This frequent

reference to prayer is characteristic of St. Luke both in his Gospel and the Acts, cf. Acts i. 14, ii. 42, iv. 31, vi. 4, x.
2, xiii.

3, xiv.

23, xvi. 13, 25, xxviii. 8

Friedrich,
60.
vii.

Das Lucasevangelium, pp. e<ra.\ev6r\, xvi. 26 Luke (vi. 38,

;

59, 48,

24) xxi. 26

O.T.
the
cf.

we have
divine
ix. 5,

Amos

in the 26, 27 similar manifestations of Presence, cf. Ps. cxiv. 7,

;

Heb.

xii.

also Isa.

where the same word is used vi. 4, Hag. ii. 6, Joel iii. 16,

Ezek. xxxviii. 19. For instance of an earthquake regarded as a token of the presence of a deity, see Wetstein, in loco; Virgil, JEneid, iii., go; Ovid, Met.,
xv., 672,

and so amongst the Rabbis,

the letter (ver. 31) as Luke describes " with simple skill ". eXaXovv : mark the force of the imperfect. iir\t\<r%. (aorist), the prayer was immediately answered by their being filled with the Holy Ghost, and they proceeded to speak, the imperfect also implying that they continued to speak (Rendall) there is no need to see any reference to the speaking with tongues. Feine sees in the narrative a divine answer to the Apostles' prayer, so that filled with the Holy Ghost they spoke with boldness. And he adds, that such divine power must have been actually working in the Apostles, otherwise the growth of the Church in spite of its opposition is inexplicable a remark which might well be considered by the deniers of a miraculous Christianity. It is in reality the same


3i 31
32.
jxia
*)'

;; ' ;

nPAHEIS ATTOSTOAQN
TOY
Be 7tXt]8ous tuc irioreucrdrraji'
uirap)(oi'Tu>'
r^v
r\

137
f\

KapSia Kal

|/ux^l

Kal ou8e ets ti twk

auTw IXeyef

iSio^ eti/ac,

&W
to

auTOts airan-a KOivd.

33.

<al ueydXif)

Suirifxei

direoiSotu'
'Itjo-ou,

aapTupiof

oi dirocrToXoi ttjs

deaardcrews tou Kopiou

X^P l 5

1 After fua DE, Cypr., Amb., Zeno. insert KaL ovk t)v SiaKpio-is (xwpio-uos, E) ev avTois ovSeuia (tis, E) so Hilg. Belser (so too Zockler) again sees an original reading which, beautiful as it is, was sacrificed to brevity but Weiss objects that the words are no explanation of the preceding words, which point, as the context shows, to a fulness of love rather than to the mere absence of division. But it is possible that the words may at first have been written in close connection with what follows as a fuller picture of the iJ/vxtj p.ia and afterwards abbreviated. Chase suggests Syriac assim. to John ix. 16, where Greek has o-xio-ua see further on this and other points in connection with parallel passage in ii. 44 IT., Harris, Four Lectures, etc., pp. 57, 85.
;
;

argument so forcibly put by St. Chrysostom "If you deny miracles, you make it all the more marvellous that they should obtain such moral victories
:

comments "erant

ut Hebraei loquuntur
ci?,

these illiterate

men

"

Jiingst refers the

whole verse to a redactor, recording that there was no one present with reference to whom the irappijo-ia could be employed. But the distinction between the aorist ir\yjr. and the imperfect IXdXovv shows that not only the immediate but the
continuous action denoted.
of the
disciples
is

not one of them said," R.V., i.e., not one among so many of. John i. 3. ovSe ev, " not even one thing " cf. Rom. iii. 10 see above on ii. 45 and J. Lightfoot, Hor. Heb., in loco. On the difference between the classical and N.T. use of the infinitive after verbs of declaring, see Viteau, Le
; ;

ttn

ttPNe".-- a v

-and

Ver. 32. Zl marks no contrast between the multitude and the Apostles it introduces a general statement of the life of the whole Christian community, cf. xv. On St. Luke's frequent use of 12, 30. words expressing fulness, see iv. 32. Deissmann, Neue Bibelstudien, p. 5g (1897), points out that in the inscriptions n-X-fjOos with a genitive has a technical
;

significance, not only in official political life, but also in that of religious com-

GrecduN. T.,pp. 51, 52, 153, 155 (1896) except in Luke and Paul the infinitive tends to disappear, whilst these two writers retain the more literary usage. Ver. 33. direStSovv to papi-vpiov, " gave the Apostles their witness," R.V. See ver. 12. to jxapT., prop., " res quae testimonio est," but sometimes in N.T. pro uap-rupia (Blass). dircS., however, implies paying or rendering what is due it suggests that there is a claim in response to which something is given (Westcott on Heb. xiii. 11); cf. Matt. xii. 36, Luke
xii.

5g, xvi. 2, xx. 25,

Rom.

xiii. 7, 1

Cor.
strict

munities,
ii.

cf.

Luke

i.

10,
;

xix. 37,

Acts
32,

vii. 3, etc.

This was

its first

and

6,

but especially xv. 30

so too

iv.

vi. 2, 5, xv. 12, xix. 9, xxi. 22,

where the

word = not Menge or Masse, but Gemeinde.

KapSia Kal ij/vxT r" a *' ' s difficult to distinguish precisely between the two words, but they undoubtedly imply en

significance in classical Greek, cf. also its use in LXX, frequently. The Apostles therefore bear their witness as a duty to

which they were pledged, cf. i. 8, 22, iv. 20 Kal ws irepl o<j>\?iuaTOS Xiyti avro, Oecum. ovvapci firydX^) the words
;

tire

harmony

in

affection

and thought

according to a common Hebrew mode of expression ; cf. passages in the in which both \|m>xi7 and KapSia occur as here with uia, 1 Chron. xii. 38, 2 Chron. xxx. 12 (Wetstein) ; but in each passage the

LXX

is the same, ^H, and it include not only affection and emotion, but also understanding, intelligence, thought; cf. Phil i. 27, ii. 2, 20. " Behold heart and soul are what make the together " Chrys. 8vo <j>iXoi, t|/vxt| ua, Plutarch, cf. instances in Blass, in loco, from Aristotle and Cicero. Grotius

Hebrew word

would

include miraculous powers, as well as stedfast witness. But the tc must not, as Weiss maintains, be so taken as to indicate that xdpi? p-eydXi] was the result, as in ii. 47. For if we regard xdpis as referring to the favour of the people (as in the former narrative in ii.), the yap in ver. 34 seems to point to the love and liberality of the Christians as its cause. But many commentators prefer to take xdpis as in vi. 8 (and as in Luke ii. 40, Hilgenfeld), of the grace of God, since here as there it is used absolutely, and ver. 34 would thus be a proof of the efficacy of this grace, cf. 2 Cor. ix. 14

may


i38
tc fieyaXil
iv auTois
e^epok"
*

:;

rv.

IIPAEEI2 AII02T0AQN
r\v iirl irciKTas

ocrot

1 34. oo8e y^P e^Se^S tis uirr^pxci' yap KTi^Topes x u> P*- (oy *J oi*iwf uirfjpxov, TruXourres

aurous.

Tas Tiu.ds

tui'

TrtTTpaorcop.ecwi',

35. Kal eTi0oue irapa tous

TToSas Ttov diroaToXwi'

SieoiSoro

8e

eKaa

kciGoti.

av tis XP e ^ a "

tis vir-rjpxev DEP, Chrys. ; tis tiv fc^AF* 15, 69, so Tisch., W.H., R.V., Weiss; reads 00-01 terqTopes rjo-av oik. t] \d>p. uirrjpxov iruXovvTes xai <j>povTes tis B. combination, so Hilg. Harris thinks erant Lat. brought in T)<rav out of place, while Chase refers to fusion of true Greek text with Syr. trans. Whatever theory we adopt it seems that both tjo-av and vKi\p\ov got into the text, and that alteration was made Blass's theory seems difficult to accept although St. so as to include them both. Luke, with whom virapxiv is such a favourite word, might conceivably have written vttt)pxov itu>\ovts Kai <{>epovTes in a rough draft.
1

Tjv

p.

so Tisch., W.H., Weiss, Winer- Schmiedel, SteSiSoTo B 3 P SieSiSe-ro 121 Blass, Grammatik, p. 48; Kennedy, Sources of N. T. Greek, p. 159.
; ;

^AB^E,

xdpis* as Bengel maintains, may include grace, favour with God and man, as in our Lord Himself, Gratia Dei et favor
fopuli.
oi>8 yap IvSeijs Ver. 34. cf. Deut. xv. 4, where the same adjective occurs No cf. xv. 7, 11, xxiv. 14, Isa. xli. 17.
: ;

whom

could the administration of the

common fund be more fittingly committed

than to the Apostles ? The narrative indicates that this commital of trust was voluntary on the part of the Ecclesia, although it was marked by an act of
the Apostles' authority. that Barnabas is expressly mentioned as laying the value of his field at the Apostles' feet, may be an indication that the other members of the community were acting upon his suggestion

reverence

for

contradiction with vi. 1, as Holtzmann supposes here there is no ideal immunity

;

The

fact

from poverty and want, but distribution was made as each fitting case presented
Uself: "their feeling was just as if they were under the paternal roof, all for a while sharing alike," Chrys., Horn., xi. 00-01 yap . . . uirfipxov, " non dicitur

if so, it

would be

in

accordance with what

we know of his character and forethought,

cf. ix.

omnes hoc vel fundum

:

fecerunt [aorist] ut jam nemo vel domum propriam haberet, sed vulgo [saepe] hoc fiebat [imperfect] ad supplendum fiscum. communem pauperibus destinatum ; itaque nunquam deerat quod daretur," Blass, in loco, cf

47, 48.
45.

27, xi. 22-24, Hort, Ecclesia, pp. There is no reason to reject this

narrative as a

mere

The same

spirit

repetition of ii. 44, prevails in both

remarks on
Kap.evb>v,

ii.

47.

tois Tip.as t<ov iriirpao--

" the prices of the things which were being sold ". The language shows that we are not meant to infer that the men sold all that they had (cf. Wetstein, especially Appian, B. Civ., v., p. 1088, iruXovvres et Tiftas Toiv en irnrpcMTK.). n-nrpao-K. both imperfect (Blass), and see also Burton, N. T. Moods and Tenses, p. KTTJropes in N.T. only here, rarely 5 8. elsewhere, see instances in Wetstein not in LXX, but cf. Symmachus, Joel

i.

11.

Ver. 35. The statement marks, it is true, an advance upon the former narrative, ii. 44, but one which was perfectly Here for the natural and intelligible.
first time we read that the money is brought and laid at the Apostles' feet. As the community grew, the responsi-

bilities

of distribution increased, and to

accounts, but in the one case we have the immediate result of the Pentecostal gift, in the case before us we have the permanence and not only the vitality of the gift marked the Christian community is now organised under Apostolic direction, and stress is laid upon the continuance of the " first love," whilst the contrast is marked between the selfsacrifice of Barnabas and the greed of Ananias and Sapphira, see Rendall, Acts, p. 196, and also Z'6ck\zi,Apostelgcschichte, p. 198, in answer to recent criticisms. irapa tovs irdSas the Apostles are represented as sitting, perhaps as teachers, xxii. 3, cf. Luke ii. 46, and also as an indication of their authority the expression in the Greek conveys the thought of committal to the care and authority of any one, cf. v. 2, vii. 58, xxii. 20, so Matt. xv. 30, or that of reverence and thankfulness. Oecumenius sees in the words an indication of the great honour of the Apostles, and the


343636.
'iwcrrjs 1

I1PAHEI2 AI102T0AQN
8^ 6 liriK\T]0ts BapedjSas uiro

139

iw

diro<rr(5Xa)f (o ctrri

p.eOepp.n/euop.ci'Oi',

Yios TrapaKX^a-ews), AeuiTTjs, Kinrpi.09 tw yeVei,

Iworjcj) 1, 13, 31, Sah., Syr. Hard., Chrys., Theophy., Meyer, Alford Vulg., Boh., Syr. Pesh., Arm., Aeth., Epiph., so Tisch., W.H., R.V., Weiss, Wendt, Hilg. see Blass, Grammatik, p. 30.
1

l<do-r)

NABDE,

reverence of those who brought the money. Friedrich notes the expression as characteristic of St. Luke's style, since it is used by him five times in the Gospel, six times in Acts, and is found in the N.T. only once elsewhere, see above, cf. Cicero, Pro Flacco, 28, and instances in Wetstein. SleSiScto impersonal, or rh dpyvpiov may be supplied, Viteau, Le
:

1 Cor. xiv. 3, the special gift of irapaKXtjais distinguished Barnabas, cf. Acts xi. 23.

So Harnack (whose full article " Barnabas " should be consulted, Real-Encyclopadie fur prot. Theol. und Kirche," xv., 410) explains it as indicating a prophet in the sense in which the word was used in the early Church, Acts xv. 32 (xi. 23), irapdicX.-r]o-i.s = edifying exhortation.

Grec du N. T., p. 57 (1896), and in St. Luke's Gospel twice, xi. 22, xviii. 22 only once elsewhere in N.T., John vi. n on the abnormal termination ero for oto, Kennedy, Sources of N. T. cf. LXX,
;

But not only

is

"^

an Aramaic word, whilst HN'Oi is Hebrew, but the above solution of St. Luke's
translation is by no means satisfactory (see Zockler, in loco). In 1 Cor. xiv. 3 irapaK. might equally mean consolation, cf. 2 Cor. i. 3-7, and it is translated " comfort " (not " exhortation ") in the

Greek, p. 159, cf. Exodus v. 13, cSiSoto, but A -to Jer. lii. 34, eSiSoto, but AB J S -ero 1 Cor. xi. 23, Winer-Schmieonly found in St. Ka8<$-ri del, p. 121. Luke in N. T., twice in Gospel, four times in Acts Luke i. 7, xix. 9, Acts ii. on the imperfect 24, 45, iv. 35, xxii. 31 with av in a conditional relative clause, Burton, N. T. Moods and Tenses, pp. 13, 125, and Viteau, Le Grec du N. T., p. 142 (1893), cf. ii. 45. 33 b -35 are ascribed by Hilgenfeld to his " author to Theophilus, but this reviser must have been very clumsy to introduce a notice involving a general surrender of all landed property, as Hilgenfeld interprets the verse, which could not be reconciled with words St. Peter's express words in v. 4 which, on Hilgenfeld's own showing, the reviser must have had before him. Ver. 36. 'Iwaijs Se Se introduces the special case of Barnabas after the general statement in ver. 34. 6 ciriic., cf. i. On what occasion this surname 23. was conferred by the Apostles nothing certain is known (air<$ as often for tnrd, ii. 22), although the fact that it was conferred by them may indicate that he owed his conversion to them. Possibly it may not have been bestowed until later, and reference may here be made to it simply to identify him (Nosgen). BapvafJas most com; ;

R.V. In St. Luke's Gospel the word is used twice, ii. 25, vi. 24, and in both passages it means comfort, consolation, Another cf. the cognate verb in xvi. 25. derivation has been suggested by Klostermann, Probleme itn Aposteltexte, pp. 8-14. He maintains that both parts of the

word are Aramaic,

"^

and fc^rTO,

11 '

solatium, and that therefore St. Luke's Blass translation is quite justified. however points out that as in the former derivation so here there is a difficulty in the connection between BapvdBas and the somewhat obscure Aramaic word. In the conversion of Barnabas, the first man whose heart was so touched as to join him, in spite of his Levitical status and culture, to ignorant and unlettered men, the Apostles might well see a source of hope and comfort (cf.

Gen.
also

v. 29),

Klostermann,

p.

13.

It is fre-

worthy of note that the

LXX

quently uses irapaK\T]o-is as a translation of the common Hebrew words for comfort or consolation cf. Job xxi. 2, Ps.
;

xciii. 19, Isa. lvii. 8, Jer. xvi. 17, etc.,

cf.

monly derived from

HN'Qi T

"")2l ~

("

quod

neque ad sensum neque ad

irpocjvrjTcias.

litteras pror-

sus convenit," Blass) = properly vib% But St. Luke, it is argued, renders this vlds irapaKXijcews, because under the threefold uses of prophecy,

and Psalms of Solomon xiii., title, irapdOn the whole" k\t)otis twv SikclCcov. question, Deissmann, Bibelstudien, p. 175 ff., should be consulted. Deissmann, referring to an inscription recently discovered in Northern Syria, in the old
Nicopolis, probably of the third or fourth century a.d., explains the word as follows ; The inscription contains the

140

IIPAHEI2 AII02T0AQN
1 37. uirdpxon-os aurw dypou, irwX^aas Tj^eyice to xP^H- a 2 tous iroSas twc &ttoot6\<i>i\
J

IV. 37-

Kai

eOtjice

irapa
1

aypov
;

D has x&>piov, but aypos only here

;

in Acts.

For x<piov cf

iv. 34, v. 3, 8.

irapa BP, Chrys., so W.H. (so Lach.) Wendt cf. ver. 35 and v. 2.
2

irpos

^E

15, 18, 37, so Tisch.,

Weiss,

rightly

name Papvepovv, which D. considers = Son of Nebo cf, e.g., Sym;

machus,

Isa. xlvi.

1,

who

renders *Q2,

by the LXX, Aquila Nebo and Theodotion, Na|3a>), by NPovs. The view of the connection or identity of
(transcribed
{3apva|3as with f3apve|3ov?
is

facilitated

previous acquaintance between the two men goes far to explain succeeding events, ix. 27 see " Cyprus," B.D. (Hastings), Hamburger, Real-Encyclopadie des fudentums, i. 2, 216. yivei, " a man of Cyprus by race," R.V. not " of the country of Cyprus": -ye'vei refers to his parentage and descent, cf
:

by the fact that in other words the e sound in Nebo is replaced by o cf. Nebuchadnezar = LXX N a Povxo8ovo<rop, so iWbuzaradan = LXX Na (3ovapSav. Very probably therefore f3apva{3ovs will occur instead of PapvefJovs and the Jews themselves might easily have converted PapvaPovs into (Sapvapds as being the constant termination of Greek names.
;

xviii.

2,

24.

Ver. 37. dypov, better " a field " R.V. the possession was not great, but if the field lay in the rich and productive island of Cyprus, its value may have been considerable. rarely in this to xp^r1 *1 sense in the singular, only here in the

N.T., and never in Attic Greek, but cf. Herod., iii., 38, and instances in Weti.e.,

In his

Neue
is

mann

Bibelstudien, p. 16, Deissable to refer to an Aramaic in-

scription from Palmyra, dating 114 a.d., with the word Barnebo, and cf. also Enc. Bibl., i., 484. AeveiTTjs although the Levites were not allowed to hold possessions in land, since God Himself was their portion (Num. xviii. 20, Deut. x. 9), yet they could do so by purchase or in-

heritance, cf. Jer. xxxii. 7-12, or it is possible that the field of Barnabas may not have been in Palestine at all (see Bengel, but, on the other hand, Wendt, in loco), and that the same Messianic regulations may not have applied to the Levites in other countries (Wetstein). It would also seem that after the Captivity the distribution of land, according to the Mosaic Law, was no longer strictly observed (Overbeck, Hackett (Hastings' B.D.), " Barnabas," e.g., Josephus, a Levite and Priest, has lands in the vicinity of Jerusalem, and gains others
in

and see Blass, in loco. The money, the proceeds, the money got (German Lumby suggests that the word may be used here to indicate the entirety, the sum without deduction, in contrast to the action of Ananias and Sapphira, v. 2. The same unselfish spirit manifested itself in Barnabas at a later date, when he was content to live from the produce of his hands, 1 Cor. ix. 6. Possibly at Tarsus, so near his own home, he may have learnt with Saul in earlier days the craft of tent-making, for which the city was famous (Plumptre). In connection with this passage, and ix. 26, see Renan's eulogy on the character of Barnabas. In him Renan sees the patron of all good and liberal ideas, and considers that Christianity has done him an injustice in not placing him in the first rank of her founders, Apostles, p.
stein,

Erlos).

191, E.T.

Chapter V.
in

Ver.

1.

'Avtjp

Si ts

exchange

soon Kvirpios tu> yivti 76. the time of Alexander, and possibly before it, Jews had settled in Cyprus, and 1 Mace. xv. 23 indicates that they were there in good numbers. This is the first mention of it in the N.T. see also xi. 19, 20, xiii. 4-13, xv. 39, xx. 16, and the geographical notices in xxi. xxvii. 4. From the neighbouring 3, island, Cyprus, Barnabas might well have been sent to the famous University of Tarsus, and so have made the acquaintance of Saul. In this way the
Vita,
:

for

them from Vespasian,

striking contrast to

the

unreserved

after

self-sacrifice of Barnabas, St. Luke places the selfishness and hypocrisy of Ananias and Sapphira. It is in itself no small proof of the truth of the narrative, that the writer should not hesitate to introduce this episode side by side with his picture of the still unbroken love and fellowship of the Church. He makes no apology for the facts, but narrates them simply and without comment. written Avavias in W.H. (so Blass) 'A., prob. Hebrew

'

rP22n =

Hananiah = to whom Jehovah


V.

i-4
V.

nPAEEIS AnOSTOAQN
'Avavtas
l

141
rfj

1. 'Arr)p 8e tis

6v6fiari,

ow

laTr^ctpt)

yuvatKt

auToG, eTrwXtjo-e

KTTjfJia, 2.

Kal

ivo<T<$>L<Ta.To

diro rf)s Tiu-fjs,

owetoutas

Kal

ttjs

yueatKos auTOu, Kal iviyicas

eflirjKei'.

jxe'pos

irapa tous Tr68a$ rutv

dirooToXue

3. cTire 8e

rieTpos, 'Arabia, Start eirXrjpcjo-cf 6

ZaTai/ds TTjf KapStac aou, \J/euaa<T0at ae to ili/euua to "Aytof, Kal

yoo-<j>io-ao-0ai

diro rfjs
rfj
cttj

tijjltjs

tou \Q)piou
;

4. ouy). jxcVow crol eucye,

Kal TrpaO^ ec

e|ouata uTTfjpxe

ti

on

efioo iv ttj tcapSia ctou

AD,

Av. ovouoti jf^BEP, so Tisch., W.H., Weiss, Winer- Schmiedel, p. 256 ; ov. Av. Vulg., Chrys. lax^etpY) AP, so Tisch., W.H., so Blass in Xair^eipa B, so Weiss. Many variations: j$ Iap.<iprj, D o-a<j><f>vpa, corr. Za<{>({>ipa (so Hilg.) ;' E has see comment. latfxjupfl
1
;

fleTpos

DP

but 6

fl.

^ABE,

Chrys., so Tisch.,

W.H., Wendt, Weiss.

:

has been gracious (the Hebrew name of Shadrach, Dan. i. 6, LXX, Jer. xxviii. i, Tob.v. 12, (Songof the Three Children, ver. 66) (Lumby, but see also Wendt, note, in loco). Zairc^etpf), so also W.H., either from adir<f>ctpos (cro.p.9., so here Zap.<{>.,

fr$*,

Blass),

a
T

sapphire,
"

or

from

the

Aramaic fcO^StZ?, -

beautiful.

The

latter

derivation is adopted by Blass (Gram* matik des N. G., p. 8), and WinerSchmiedel, p. 76. It is declined like airetpa, jxaxatpa, Acts x. I, xii. 2, etc., in N.T., and so makes dative fj, WinerSchmiedel, pp. 80, 93, and Blass, u. s.

Blass well comments " in conventu ecclesiie hoc liberalitatis documentum editum " cf. Calvin, who in marking the ambition of Ananias to gain a repu" ita fit ut tation for liberality adds pedes Apostolorum magis honoret quam Dei oculos ". Ver. 3. Start not simply "why ?" but " how is it that ? " R.V., cf. Luke ii. 49 the force of the Greek seems to emphasise ?he fact that Ananias had it in his power to have prevented such a result, cf. James iv. 7, 1 Peter v. 9. lirXi^pw<rev,
donors.
;

occupavit

= x<>>pov, ver. 3 but may property of any kind. It is used in the singular several times in the LXX, as a possession, heritage, etc., Job xx. 29, Prov. xii. 27, xxxi. 16, Wisdom viii. 5, Ecclus. xxxvi. 30, li. 21, etc. Ver. 2. may merely cvo<r<t>taaTO : mean from its derivation, to set apart
KTfjp.a
:

mean

John xvi. 6), so that there is room for no other influence, Eccles. ix. On the Vulgate, tentavit, which 3. does not express the meaning here, see
(cf.

Felten's note. ff/evtraadat, sc, vtrre, often omitted; cf. Luke i. 54, the infinitive of conceived result, see Burton, N. T. Moods and Tenses, pp. 148, 154. The verb with the accusative of the

vdo-<f>i.

used

in

But both in LXX and N.T. it is a bad sense of appropriating for

person only here in N.T., but in LXX, Deut. xxxiii. 29, Psalm lxv. 3, Isa. lvii.
11,

Hos.

ix.

2,

4 Mace.

v. 34, etc.,

and

one's own benefit, purloining, Josh. vii. 1, of Achan, 2 Mace. iv. 32, so here and in ver. 3, and Tit. ii. 10, cf. also a similar use of the word in Jos., Ant., iv., 8, 29 (so in Greek authors, Xen., Polyb., Plut.). diro the same combination in Josh, vii. i (cf. ii. 17 above, Ikxcu dirJ, cf.

frequently in classical writers. Ver. 4. ovxi, " id quaerit quod sic esse

nemonegat," Grimm, "while it remained, it not remain thine own ? " R.V. Very frequent in Luke as compared
did

Hebrew
on the

Yfo,
sin
:

See Bengel's note,

of

in loco,

with the other Evangelists, see also vii. This rendering better retains the 50. kind of play upon the word u^vu, to

o-wi8vii]s

it

Achan and Ananias). was thus a deliberate and

irpaOev,
in

which Weiss draws attention, and compares 1 Mace. xv. 7 for the force of ejtcvev.
i.e.,

the price of

it

when
;

sold

offence. On the irregular form, instead of -vtas, cf. the LXX, Exod. viii. 21, 24, 1 Sam. xxv. 20; and see also Winer-Schmiedel, p. 81, note, and Blass on instances from the papyri, in loco. irapa tovs iroSas a further aggravation (' v 35) since the money was brought ostentatiously to gain a reputation for the

aggravated

(rectius irpaOevTOS

to dpyvptov, cf. Viteau,

T., p. 57 (1896)) so avTa. ii. 45 is used for the prices of the possessions and goods sold. The whole question, while it deprived Ananias of every excuse, also proves beyond doubt that the community of goods in the Church of Jerusalem was not compulsory

Le Grec du N.

IIPAHE12 AII02T0AQN
tA irpayfia touto
1 ;

42

v.

ouk

eijieu'craj

df0pc5irois,

dMct tw 0ew.

5. i.Ko6uv
4>o|3o9

8e 'Acacias toOs Xoyous toutous, ireawc e|e<J/u|c

kcu eyeVcTO

1 to irpayaa touto but D, Par., Sah. read iroiT)o~ai (to) irovrjpov tovto irpayua once elsewhere in Luke's Gospel i. 1, once in St. Matt., four times in St. Paul. Av. fr$ABEP, Chrys. prefix article, so Tisch., W.H., Weiss, Wendt. irecrwv D, Par., so Hilg., prefix irapaxprjaa and Par. also adds after weo-. eiri ttjv yi)v, cf. ix. 4, by Blass in 0. TavTo om. ^*ABD, verss., Orig., Lucif., so Tisch., W.H., R.V., read
;

Wendt, Weiss

cf. ver.

11 end.

but voluntary. e|ovo-a, power or right " The Ecclesia was a society (e'leo-Ti) in which neither the community was lost in the individual, nor the individual in the community," Hort, Ecclesia, p. 48. ri oTi, sc, rl rriv Sti, cf. Luke ii. 49, and Viteau, Le Grec du N. T., p. 101 (1893),
:

death of Herod, in the N.T. not found in classical writers, and only twice in the LXX, Judg. iv. 21 where A reads it to describe the death of Sisera, but = a Hebrew word which may only mean to faint, to faint away Ezek. xxi. 7 (12) where it
; ;

Blass,

Grammatik

des

N. G.,

translates a
to

Hebrew word

p. 173.

HPO T T

meaning

Zdov Iv
as

xxi. 14.

T'jj KapSia o-ov, xix. 21, and Luke The phrase is rightly described having a Hebraistic colouring, cf. LXX, 1 Sam. xxi. 12, Dan. i. 8, Hag. ii. 16, 19, Mai. i. 1, and the Homeric

be faint-hearted, to despond, to be dim. But as Blass points out it is used by Hippocrates indeed it would seem
;

to
in

Bia-Bai

Iv

4>pecr,

Iv

6v|tu
:

PaMeo-Oau
frequently

irpayp,a
ix.

tovto
xliv.
1

so

LXX, Gen.
24,

Josh.

15, Exod. i. 18, Chron. xxi. 8; Viteau,

ovk T., p. 149 (i8g6). the words do not here of course mean that Ananias had not lied unto men, but an absolute negative is employed in the first conception, not to annul it, but rhetorically to direct undivided attention to the second, cf. Matt. x. 20, Mark
exj/evo-o)
:

Le Grec du N.

ix.

37,
8,

Thess.

iv.

8,

Winer-Moulton,

dative of the person is found after o|/ev8ecr8ai in the LXX, but The sin of not in classical Greek.
lv.

6.

The

use is almost altogether confined to medical writers (Hobart, Zahn). It is therefore a word which may probably be referred to St. Luke's employment of medical terms Hobart, Medical Language of St. Luke, p. 37, for instances of its use not only in Hippocrates but in Galen and Aretaeus (Lumby refers to Acta Andr. et Matth. Apocr., 19, where the word is also used of men suddenly falling down dead). In classical Greek airoi\ivxeiv (fBiov), or airotj/. absolutely is the term employed. There can be no doubt that the narrative implies the closest connection between the guilt of
that
its
;

Ananias was
hypocrisy,

fraud, pride hateful as these sins are the or greed power and presence of the Holy Spirit had been manifested in the Church, and

much more much more than

than

mere

had sinned not only against brotherhood, but against the divine light and leading which had made In the words that brotherhood possible. there lies an undeniable proof of the anddivinity ofthe Holy Ghost, personality and a refutation of Macedonius long before he was born (see Bede's note
Ananias

Ananias and his sudden death. It therefore cannot be regarded as a narrative of a chance occurrence or of the effect of a sudden shock caused by the discovery of guilt in St. Peter's words. No one has shown more clearly than Baur (Paulus, L, 27-33, especially against Neander) that all such explanations are unsatisfactory
In also Zeller and De Wette). the early history of the Church, Origen, Tract, ix. in Matt., had espoused the view that Ananias had died overcome by shame and grief at the sudden detection of his sin. But no such explanation could account for the death of Sapphira which follow Peter foretells as about to without delay. That the narrative is not without historical foundation is frankly admitted by Wendt, and also by Baur, Zeller, Overbeck, and most recently
(see

human

cannot satisfactorily exwords by supposing that offence against the public spirit of that Church is meant, and that the sin against the Holy Ghost may be identified with this. Ver. 5. aKovuv, " as he heard these words" = aeTa^v olkovuv, so Weiss, Blass, Rendall. e|e'x|/v$cv only found here, in ver. 10 of Sapphira, and xii- 23 of the
:

in loco, Felten). plain the

and on

patristic

authorities,

We

by Weizsacker, Holtzmann, Spitta. But condemnation of any attempt to lie unto God is a stumbling-block even
this stern

to those who with Wendt recognise not only some historical fact underlying the


5-7{ie'yas
eirl

nPAHEIS AflOSTOAQN
irdrras tous dicouoeTas

H3
7. 'EyeVero

TaoTa.

6.

dfaordcTes 8c oi

cewTepoi oweVrciXav auTOf, Kal efevcyKaJTes

0aij/a'.

and culpaof the action of Ananias and his however be justly obwife. It may served that our Lord Himself had condemned no sin so severely as that of hypocrisy, and that the action of Ananias and Sapphira was hypocrisy of the worst kind, in that they sought by false pretences to gain a reputation like the Pharisees for special sanctity and charity; the hypocrisy of the leaven of the Pharisees had entered the Church (Baumgarten), and if such a spirit had once gained ground in the Christian community, it must have destroyed all mutual affection and all brotherly kindness, for how could men speak the truth, every one with his neighbour, unless their love was without hypocrisy ? Rom. xii. 9 how could they claim to be citizens of a city, into which none could enter who " made a lie " ? Rev. xxi. 27, xxii. 15. The
narrative, but also the danger
bility
;

Ver. 6. dvacrravTes, see on ii. 14. ot vcuTcpoi the fact that they are called simply veo.vio-Koi in ver. 10 seems decisive against the view that reference is made to any definite order in the Church. Nor is it certain that we can see in the fulfilment of such duties by the vewTepoi the beginnings of the diaconate, although
:

Luke xxii. 26). In comparatively early days it belonged to the duties of the deacons to provide for the burial of the strangers and the poor, but it seems hardly probable that ol veurepoi were appointed as a separate body to bury the dead, before any attempt had been made
to relieve the Apostles of the more pressing duty of distributing the public funds, vi. 1. On the other hand it is possible that the company of public "buriers" whom the prophet saw in
vision,

on the natural distinction between irpeo-Pvrepoi and veuTEpoi it may well have been that official duties in the Church were afterwards based, cf. 1 Tim. v. 1, Tit. ii. 1-6, 1 Pet. v. 5, Clem. Rom., i., 3 iii., 3 xxi., 6 Polycarp, Epist., v., 3 (cf.
; ; ;

sin before us

was not one

sin but

many

(Chrys., Horn., xii., on ver. 9), and in its deliberateness it came perilously near that sin against the Holy Ghost which, whatever else it may mean, certainly means a wilful hardening against divine guidance. For further considerations on the necessity of this unhesitating condemnation of such a sin at the outset of the life of the Church, see St. Chrysosmust guard against tom's remarks. supposing that St. Peter had imprecated the death-penalty upon Ananias (as Porphyry asserted, see against such a St. Jerome view, Jerome, Epist., 130). speaks of Ananias and Sapphira as not deceitful, but also as timid stewards, only keeping back a part of the price " through fear of famine which true faith never fears ". On his judgment that the avenging stroke was inflicted, not in cruelty to them, but as a warning to others, see below. Kal iyivtro $6flo<i ue'yas k.t.X., i.e., upon all who were present, as distinct from ver. but see Page's note. Overbeck, with De Wette, regards the remark as proleptical, as if the writer hurried to describe the impression made but why should the words not include the judgment uttered by St. Peter? for the construction see Luke i. 65, iv. 36. On the characteristic reference to <|>6Bos as following upon the exhibition of divine

become

xxxix. 12-16, may have quite customary in N.T. days. R.V. margin renders simply " the younger

Ezek.

men".

truvco-TeiXav,

"wrapped him

We

round," R.V., probably in their own mantles (for no formal laying-out in robes can be supposed by the context), for which irepio-TeXXw would be the usual word, cf. Eur., Troad., 378 (see Grimm, Blass, Weiss). But Meyer on the other hand
is

against the parallel, and argues,

fol-

lowing Grotius, that the word should be rendered "placed him together," i.e., laid out or composed his limbs, so that he might be carried out more conveniently (so too Overbeck, Holtzmann, Zockler). Vulgate, amoverunt, followed by Luther, Erasmus, Beza, cannot be said to be supported by any parallel use of the word (Par. 2 also same verb as Vulg.). The word is frequently used by medical writers in various senses, one of which, to bandage, to compress by bandaging, is that which seems to afford a possible parallel to its use here, Hobart, Medical Language, etc., pp. 37, 38. The use of the word by Josephus, Ant., xviii., 3 xix., 4, is not sufficient to justify us in taking it here to express all the prepara;

miraculous power both in St. Luke's Gospel and the Acts, see Friedrich, Das Lucasevangelium, p. 77, and above

tions for burial. ilevcyicavTCS outside the walls of the city, the usual place for
:

on

ii.

43.

graves only prophets and kings had their graves in the city Hamburger,


: :

144
8e
<>s

nPAEEIS AnOSTOAQN
wpwy Tpiwv
8idffTT](xa,

v.

Kal ^ yuvri auTou pq ei8uia to y^Y

^5
cure

eio-qXOei'.

8. direKpi^T] 8c aurjj 6 rieTpo?, 1 Eiire uoi, el toctoutou to

;

XwpiW

&tt'8oo-0

q 8e

etire,

Nal, toctoutou.
2

9. 6 8e

l"lrpos
;

Trpos atm'p,

Ti

on

owccJxjjeqOq

up,ir

ircipdaai to m'cGu.a Kupiou

i8ou

01 iroSes t>v Qaty&vTOH' toi/

dfSpa

o-ou ctti tt)

0upa, Kal e^oicxouai ae.

IO.

eirecrc

8c Trapa)(pqp.a irapd tous iroSas auTou, Kal i^i^u^ev

cicrcXOocTes 8 ol

veaviaKOi eupov auTq- ceKpde, Kal e^eee'YKarres

For
;

siire p.01 w
cf.

aireS.

reads irpwTT)o-&>

o*f i

apa to

\. too*. aircS., so

Hilg.
2

Sah.

o-uv<f>covT)8i-i,

D has o-vve^wvqo-ev, so Hilg.

retrans.

from Syriac

possibly active may be a retranslation of Latin convenit, Harris).

would render non pluris (Bornemann,
tantilli), but this is implied rather than expressed by the word here (see Wendt's note for classical instances). The question of St. Peter and the emphatic reply of Sapphira show that opportunity was given her by the inquiry to retract, and that she wilfully persisted in her sin (Chrys. so Calvin, " tempus illi ad resipiscendum datur "). Ver. 9. t! oti, ver. 4. arvve<J><i>vq6q only here in the N.T. in the passive, for its use in the active, xv. 15. Blass maintains that this passive usage o-vp.<J>o>viTaC tmti is Latin rather than Greek (con;

but in p Blass has T.R. (see Chase on

Real-Encyclopddie des Judentums, i., 4, " Edersheim, Jewish Social 475, " Grab Life, p. 169, cf. the use of K<|>pa> and KKO(xici> in classical Greek, Latin, efferre.
;

eOav|/av:
Deut.

partly for sanitary reasons, partly to avoid defilement the interval between death and burial was very brief,
;

especially in
xxi.

Jerusalem (Numb.
;

xix. 11,
s., i., 2,

23

Hamburger,

u.

161, " Beerdigung," with reference to this passage, Edersheim, u. s., p. 168; for the existing custom in Jerusalem of speedy burial, see Hackett, in loco, and Schneller, Kennst du das Land ? (eighth
edition), p. 188).

Kal, cf. for . Ver. 7. iyivero Si construction Luke v. 1, 17, viii. 1, 22, Hebraistic, if not ix. 51, xiv. 1, etc. on kou thus uniting strictly a Hebraism statements with iyivero two co-ordinate see Plummer's valuable note, p. 45 St. Luke, first edition and on the use of Kai
. . ; ; ;

venit inter aliquos), and that it may have arisen from the intercourse between Greeks and Romans, see in loco, and Grammatik des N. G., pp. 112, 235 ; in only in the active. Cf. also Viteau, Le Grec du N. T., p. 155 (1893). " The

LXX

see Simcox, Language of the N. T., pp. 161, 162; Blass, Grammatik des N. G., 8tdomj(i.a as if a nominapp. 256, 257. tive absolute, here parenthetical from is, cf. Luke ix. 28. Cf. Viteau, Le Grec du N. T., p. 83 (1896). St. Luke alone uses SidoTqpa (only here in N.T.), cf. Polyb., Sidomjua TTpaT^s> and the ix., 1, 1

aggravation was that they committed the deed as with one soul, just as upon a
settled

compact between them," Chrys.,

xii.
:

Horn.,

cf.

the plural

d,ire8oo-8e.

the rendering " to tempt," Tmpdcrat does not seem to express the idea so well as " to try," to make trial whether the

verb Siio-Ttjpi,

cf. Luke xxii. 59, xxiv. In Apocryph. Act. 51, Acts xxvii. 28. Andrea, 14, we have qpiwpiov Sidorqua (Lumby), and in LXX, cf. Ecclesiast.,
,

prol.
fere,

24,
cf.
i.

Mace.
15,
ii.

iv.

17.

Tpiuv: Nosgen supposes the approach of the next hour of prayer in this mention of the time, pi) pro ov (Blass), see also
4,

etc.

o>pwv

Holy Ghost would discover their deception, whether He knew all things cf. xv. 10, and in LXX, Exod. xvii. 2, 7, Ps. lxxvii. (lxxviii.) 41, 56, etc. (in Rev. " try," A. ii. 2 the same verb as here and R.V.). ISov, see on i. 10. oi irdSes*

<I>s

wo-ef,

cf.

Luke

1.

79,

Rom.

note. too-ovtov, monstrat pecuniam, Blass, so Zockler, Holtzmann, Felten, Weiss, and others genitive of the price. The position of the word in the question Luke xv. 29. Blass is emphatic, cf.

Lumby's
Ver.

8.

expression the whole description is full of dramatic intensity the returning steps of the veiorepoi are heard liri T-jj 0vpa. But Alford thinks that they were probably bare-footed, and that the words mean that the time was
Hebraistic
just at
v. 9.

iii.

15, x.

15.

!|o(crovo-iv

hand

for their return, cf. James ire, see on ver. 6.

The

Ver. 10. irapaxpiipa, see on iii. 7. introduction of the word shows that


8-i 3

IIPA5EI2
l

AnOSTOAQN

145

iQa\\iu.v

irpos t6v

dVSpa

aor]S-

II. *al eyeee-To 4>6j3o$ p.yas e$*

oXrjv ttjv eKKXrjo-iav, Kal eirl iraVras tous aicouorras TauTa.

12. Aid 8e twv j(eipwi' Taiv dirocrToXujv eyiveTO aTjfxcia Kal TepaTa
iv

tw Xaw TroXXd

(kcu

rjcrav

6p.o0up.a8di'

diravTes 2 iv tq

area

ZoXoutirros

13. twv Se

Xonrwc ouSets eToXu-a xoXXdaOai aurois,

e^vevKavTes,

reads <rw<rrciXovTs elrjveyicav; so Hilg.

airavTes, D, Sah., Aeth. add ev tg> icpoi E ev tu> vau o-vvT)yu.evoi. But the words /Icta Apost. in loco, he says : " cf. ii. 43, ev t<i) iepo> are not received by Blass in f$ videtur interpolatio esse nam sec. iii. 10, hsec porticus extra t6 Updv erat, cf. ver. 21". Zo\op.wvToS) see above, iii. II.
2
;

the writer regarded the death as superirpos, by, natural, see above on ver. 5. beside her husband = irapd with dative, Blass, Grammatik des N. G., p. 135, note Winer- Moulton, xlix. h. Although the whole narrative shows that in each case the death was caused by the judgment of God, yet nothing whatever is said as to the world beyond the grave " As it is, both the man himself is benefited, in that he is not left to advance further in wickedness, and the rest, in that they are made more earnest," Chrys., Horn., xii. Wendt points out that the punishment inflicted by St. Paul, 1 Cor. v. 5, was of a wholly different kind, because it had the avowed aim of saving the spirit of the sinner in the day of the Lord by delivering him over to Satan for the destrucbut it should not be tion of the flesh forgotten that St. Peter himself speaks of a judgment according to men in the flesh, which has its issue in a life according to God in the spirit (1 Pet. iv. 6).
;
:

cipation, and that we cannot be sure that it was actually in use at this early date (Ecclesia, p. 49), but, as the same writer

reminds

us,

our

Lord's

saying to St.

Peter, Matt. xvi. 18, must have had its influence upon the minds and teaching of the Apostles. Moreover, we can see a special fitness in the employment here, after the preceding description, not only of the growth, but of the organisation of the Christian community, iv. 32 ff., and of the judgment which followed upon the

attempt to challenge
violate
its

its

powers and to

Bengel's note, in The context too probably marks loco. a distinction between the members of the 6Kic\T)<ria and those without (Weiss, Hort, Blass). Ver. 12. 8e: merely transitional fyivto marking the continuance of the miracles Std twv \eipuv characteristic of St. Luke in Acts, cf. ii. 23, vii. 25, xi.
cf.
;
;

harmony,

30, xiv. 3, xv. 23, xix. 11. fondness for this and similar

St. Augustine's words may fairly be quoted not against but in favour of applying to the cases before us the principle of judgment employed by St. Paul: " Credendum est autem quod post hanc Correpti vitam eis pepercerit Deus. sunt mortis flagello, ne supplicio puniantur seterno," Serm., de Verbis Act. v., 4, cf. Origen, Tract, viii., in Matth., and Jerome, Epist., cxxx. See Speaker's Commentary, in loco, and Bengel, Felten, Felten's reverent Zockler, Plumptre. thoughts, p. 124, may well be compared with the remarks of Dr. Pusey on the case of Ananias, What is of Faith ? etc.,
.

with x e ^p> see Friedrich, Das gelium,p. 8 Lekebusch, Apostelgeschichte, Such phrases, cf. Sid ardpaTds p. 77. tivos, are thoroughly Hebraistic ; so also
;

Luke's phrases Lucasevan-

On

in

iii.

and
iii.

13, Luke iii. 21, Kara. irpdo-mTrov, for other instances, Blass, Gramma-

p. 14.

Ver. 11.

<{><S|3os

p.e'yas

evidently one

Ztoij Zo\., including other believers as well as the Apostles, see below. 6p.o0vu.a8ov, see i. 14. Ver. 13. twv 8e Xonr&iv variously interpreted (1) of the rest of the believers in contrast to the Apostles, but this is unnatural, as the Apostles are not elsewhere regarded as objects of fear to their fellow-believers, and airavrts above certainly need not aTrdo-ToXoi as Hilgen11.

tik des

SiravTes,

N.

G., pp. 126, 147.

cf.
ii.

1,

purpose in the infliction of this stern penalty was at once obtained, see above
seems, uses the word eicK\r]o-ia here for the first time. Dr. Hort thinks that he may employ it by antiit

on ver. 5. Luke, as

e^'

oXtjv ttjv Kic\T]<rav

St.

feld interprets it. in loco, and Gore, try, p. 256, note.

Church and

See, however, Alford, the MinisJ. Lightfoot applies

oiravTes to the hundred-and-eight (the Apostles making up the hundred-ardtwenty), who durst not join themselves

VOL.

II.

IO

146
dXX'

nPAHEIS ATT02T0AQN
eWydXuye*'
r(x>

v.
irpoaeTiOerro
)

outous

Xaos

14.

fiaXXov
ical

8e

iritrrcoorrcs

Kopiw,

ttXi^Ot]

deSpuy tc

yuvaiKuyv

15. wore

Kcrrd 1

tAs irXaTcias cK^epeif tous dcrOcycis Kal Ti0eV<u

tj

em

kXicwi'
Tiki

xal Kpappdrwv, fra cpxop.eVoo fleTpou k&v

cxid

iuo-iadcrj|

2 (ras) D*P 1, Chrys., Theoph., so Meyer; kcu eis t<xs fc$ABD (E), Tisch., kXivojv EP, Chrys., Theodrt. tcXivapiuv fc^ABD, R.V., Weiss, Wendt. 3 Cyr.-Jer., so Tisch., W.H., R.V., Weiss, Wendt, Hilg. Kpaf3f3aru>v B EP Kpa^aTTuv ^AB*D, so W.H., Weiss, Hilg. ; but see Blass, Grammatik, p. 12, who reads in |3, Kpaf3aros (grabatus), and Winer-Schmiedel, p. 56. cirurKiao"[) fc^ADEP, so Tisch. (W.H. alt.), Weiss, Hilg. eirio-Kicurei B 13, 31, W.H. following B, Wendt (probable). At end of verse D, Par. (Gig. 1 Wern.) add airtj\Xa<r<rovTO -yap airo irarrjs ao-0veias t)v tx ckootos avrwv, whilst E (Vulg., Lucif.) adds k<u pvo-Oaxriv oiro iraonrjs arVariations between D and E may be due to retranslation from 9<=veias i\s eixov. Latin, see Harris Chase from assim. of Acts xix. 12, through Syriac ; an explanatory addition of the result of Peter's shadow falling upon them according to Weiss, Codex D, p. 64 but Belser sees in vv. 15 and 16 in |J original, revised in a.
1

Kara

W.H.,

and office of Apostleship, properly so called, having seen the judgment that one of the Twelve had brought upon Ananias, one of their own number (as Lightfoot ranks Ananias amongst the hundred-and-twenty) (2) of non-believin the dignity
;

mention

in vi.

ff.,

cf.

viii.

women

are again mentioned

3, where amongst the

ers as contrasted with airav-res; this is adopted by Blass, but it obliges him to

victims in the general persecution of the Church (see Plumptre's note, in loco). This constant reference to the share of women in the ministry of the Gospel and the life of the Church is characteristic of

translate KoXXa<r8ai, se eis immiscere = interpellate, vexarc, whereas the word is more often used, as he admits, both in the ot friendly interActs and in the

LXX

Luke in both his writings. Ver. 15. wore kou els, " insomuch that they even," R.V. Kara, T.R., so Alford, Meyer, " all down the streets," as if the streets were entirely beset with
St.

sick

folk

course
2,

p^1>

Deut.

x.

20, 2

Sam.
;

(see

Holtzmann,
of

in

loco).

xx.

2 Kings xviii. 6, Ps. cxviii. (cxix.) 31, cf. viii. 29, ix. 26, x. 28, xvii. 34 (3) of the rest including 6 Xaos, who stood aloof from joining their lot, but at the same time regarded them with respect

Acts

adjective jtXotvs, sc, 686s, a broad way, so here, the open streets, in classical Greek, and frequently in LXX, chiefly for Hebrew,
irXc.Tia<;,

feminine

the

^n~%
14, 22,
1

Tobit

xiii.

17,
ii.

Judith
9,

i.

14, vii.
i.

scribes, priests, (4) of the rest, i.e., rulers,

Mace.

i.

55,

3 Mace.

18,

men of position, as contrasted, dXXd,

with

the Xa6s, the populace, cf. iv. 21, where the same contrast is marked (so Hort, Page, Rendall), see also Luke xxi. 38. For KoXXao-Oai see further on ver. 36. Ver. 14. jiaXXov 8 irpoa-trlBevro the favour of the people which still protected the Church (cf. ver. 17) resulted in further increase of believers, "were the more added," um so mehr; imperfect, signifying the continuous growth of the Church on the verb see ii. 41. itXtj8ti, plural (only here in N.T.), because not only men as in iv. 4, but women also (Weiss), but Bengel " pluralis grandis: jam non initur numerus, uti 4, 4," to the same effect Blass, " saepe fiebat ut magnus numerus accederet, inde plur. hie tantum N.T.". On St. Luke's characteristic fondness for this and similar words see iv. 32. -yvvaiKuv this mention of women forms as it were an introduction to the further
:

used by St. Luke three times in his Gospel, x. 10, xiii. 26, xiv. 21, but only here in Acts, see below on ix. 11. For tcXivcivread icXivapCwv, which is found only here in N.T., not at all in LXX, and very rarely in other Greek authors,
Aristoph., Frag., 33, d, and Arrian, Epict. Diss., iii., 5, 13, where it is used for the couch of a sick person ; Artem., Oneir., ii., 57. As Dr. Hobart points out, St. Luke employs no less than four different words for the beds of the sick, two in common with the other Evangelists, viz., kXivi] (not in John), and KpdPottos (not in Matthew). But two are peculiar to him, viz., kXiviSiov (Luke v. and tcXivdpLov only here. 19, 24), Neither word is found in the LXX, but kXiviSiov, although rare elsewhere, is used in Artem., also in Plutarch, and Dion. Hal. (Antiq. Rom., vii., 68), for a
litter for

carryingthe sick, Hobart, Medical

-i6.

HPAEEI2 AnOSTOAON
16.

147
iroXewv ci
"itve.uu,dT(i>K

auTwf.

owqpxcro
4>epovTS

8e

Kal to ttXtjOos rStv Kal

ire'pil

'lepoucraXf^p.,

dcrOeveis

6)(XoufieVou$

uir6

anaQaproiV,

omves

eOepaireuoiro airan-es. 1
;

1 demid., Arm., Chrys., so Meyer om. fr$AB vers., so Tisch., W.H., eis oinves eSepairevovTo airavrcs, D, Par. (Gig., Lucif.) read kou R.V.. Weiss, Wendt. iuvto iravTes both verbs almost equally common. At end of verse " duo codices Bergeri " add et magnificabant Dominum J. C, added by Blass in (J (Greek) cf.
; ;

DEP

Acts

xix. 17.

etc., pp. 116, 117. Dr. Kennedy kXiviSiov an instance of rare words used by the comic poets, especially Aristophanes, found also in the

Language,
sees
in

power went
it

forth

from Peter's shadow,

N.T., and almost nowhere else, and hence a proof of the " colloquial " language of the N.T. writers (Sources of N. T. Greek, pp. 76-79). But the fact remains that the word in question is found only in St. Luke, and that both it and xX.ivo.piov were employed for the couch of a sick person. epxpvov FleTpou,

genitive absolute, " as Peter came by," R.V. (very frequent in Luke), it does not mean, as Felten admits, that none of the other Apostles possessed such even if it powers. k&v = Kal lav were only his shadow, " at the least his shadow," R.V., cf. Mark v. 28, vi. 56, 2 Cor. xi. 16 the usage is not unclassical, Simcox, Language Soph., Elect., 1483 of the N. T., p. 170 ; Viteau, Le Grec du

N.

T., p. 118 (1893). cirio-Kid<rr) with dative, Luke i. 35, Mark ix. 7 B so W.H., future indicative aev, a construction common with Situs in classical Greek (Page) for other examples of the future indicative with tva see Viteau, Le Grec du N. T., p. 81 (1893), of which several are found in the N.T., although not in classical Greek cf. Luke xiv. 10, xx. 10, 1 Cor. ix. 18, 1 Pet. Hi. 1, Acts xxi. 24, W.H.
; ;

a question why, if no such power is implied, the words should be introduced at all into a narrative which evidently purports to note the extraordinary powers of the Apostles. The parallels just instanced from the Gospels could, of course, have no weight with critics who can only see in such comparisons a proof that the Acts cannot rise above the superstitious level of the Gospels, or who start like Renan with " an absolute rule of criticism," viz., the denial of a place in history to all miraculous narratives. (J adds dirrjXXcunrovTo -yap k.t.X. but even here, as Blass says, Luke does not distinctly assert that cures were wrought by the shadow of Peter, although there is no reason to deny that the Evangelist had this in mind, since he does not hesitate to refer the same miraculous powers Hilgenfeld refers w. 14-16 to St. Paul. to his " author to Theophilus," and sees in the expressions used in ver. 16 a reminiscence of Luke vi. 17. Ver. 16. 8c Kal very common in
is
:

iii. 9, v. 10, ix. 61, xiv. 12, etc., and also nine times in Acts. St. John uses it frequently, but seldom
ii.

St.

Luke, Luke

4,

John

vii.

3,

Gal.

ii.

4,

etc.

Burton,

Undoubtedly this action of the people showed the lively power of

u. s., p. 86.

Theod., Aug.), but the further question arises in spite of the severe strictures of Zeller, Overbeck, Holtzmann, as to how far the narrative indicates that the shadow of Peter actually produced the healing effects. Ver. 16 shows that the sick folk were all healed, but Zockler maintains that there is nothing to show that St. Luke endorses the enthusiastic superstition of the people (so J. Lightfoot, Nosgen, Lechler, Rendall). On the other hand we may compare Matt. ix. 20, Mark vi. 56, John ix. 5,
their faith (Chrys.,

Matt, and Mark used for the sake giving emphasis. ire'pi.| only here, strengthened lor ircpi, not in LXX, but see Hatch and Redpath, found in Acta Andr. et Matt ft. Apocr., 26 (see Lumby's note), in classics from ^Eschylus. rCtv it. iroXeuv, " the cities round about Jerusalem," omitting els before 'lepovcr. oxXovpcvous only here in N.T., cf. Luke vi. 18, ol cvoxXoupevoi (W.H., R.V.) viro irv. axaO. Both verbs are peculiar to St. Luke in the N.T. in connection with disease (cvoxXciv is used in Heb. xii. 15 in a different sense), and both were often used by medical writers. In Tobit vi. 8, 6xMI tne simple verb is used of the vexing and disturbing of an evil spirit, and cvoxXciv is used several times in the LXX, of being troubled with
in
;

of

Acts xix. 12; and Baumgarten's comment should be considered that, although it is not actually said that a miraculous

sicknesses, Gen. xlviii. 1, 1 Sam. xix. 14, xxx. 13, Mai. i. 13. So J. Weiss, who is by no means inclined to overrate Dr.

; ;

148

FIPAHEIS AT702TOAQN
17. 'Acatrras
1

v.

81 6 dpyiepcos Kal irdrres 01

<roc

auT<2>,

rj

oucra

aZpc<n$ TWk laSSouKaiwy, cTr\^<T0t]aa>' tj\ou,

18. Kal eire'f3a\of Ta$

Tripi^o-ei

Xeipas outwk
j

^irl

tous airoaTaXous, Kal cOckto auTOus y

;

ova<rras> Par. reads Anas, " cod. Dubl. ap. Berger " (Blass) so also Prov. after Blass follows Par. in |J. avao-ras is no doubt a very common word, but Western reading may have possessed the true it is quite characteristic of St. Luke. text, cf. iii. 6, but if Arvas is original then avacrras is a corruption, not a revision.

avaor. 8

Hobart's work, regards the use of the just mentioned as the employment in St. Luke of technical medical terms, Evangelium des Lukas, pp. 273, 274 (1892) found in Hipp., Galen, Dioscorides, cf. in the latter, Mat. Med., iii., 116, TOvsviro|T)pasPTjxos Kal opOoirvoias dxXovp.^vovs 9paire'UL, see also Luke vi. 19, viii. 46, for a like effect following on the manifestation of the miraculous powers

is

not in

itself

two verbs

in spite of the

inconceivable (see iv. 1) strictures of Zeller and

u.
s.,

Overbeck
that the
father's

Josephus distinctly says,

son of

Annas who bore name was of the sect of

his

the

Sadducees, and if he mentions this as something peculiar, and as showing why the younger Annas was so bold and
insolent
loco),

(Zeller,

cf.

Nosgen's note, in

of Christ. Ver. 17.

cf. vi.

avacrTas,

see

on

i.

15,
iii.

it

may

denote a hostile intenthis),

tion (but
26,

need not force

x. 35,
;

Mark

Matt. xii. 41, in LXX, Job xvi. 8 see Overbeck, Blass, Weiss 6 o-pXm *' Annas not Caiaphas, iv. 6. the context seems iravTts 01 ariiv aiiTu to imply that more are included than

Luke

yet there is no difficulty in supposing that the elder Annas was at least associated with the Sadducees if only for political reasons. ]Xov: jealousy, R.V., so rightly A.V in xiii. 45 Wycliffe " envy," cf. Rom. xiii. 13, 1 Cor. iii. 3, 2 Cor. xi. 2, Gal. v. 20, James iii. 14, 16,

Clem. Rom., Cor.,

iii.,

4 and

iv.-vi.

(cf.

xxv. 10, 11, 1 Mace. viii. 16, ovk icrri 4>0ovos oiiSs i^Xos ev avTois, and
ii.

Numb.

referred to in iv. 6. f\ ovcra atperis(= 01 elcriv aipeoas), a rare employment of the relative in the N.T., but found in Luke

54, 58,

in

Psalms of Solomon, ii., 27), and some places of the jealousy which God

has, as in 2 Cor. xi. 2,

11,

Numb.

xxv. 10,

and Paul, most of

all in

Acts xvi. 12, 1 Cor. iii. Ephes. iii. 13, vi. 2, Phil. i. 28, etc. (cf. Viteau, he Grec du Rev. iv. 5, v. 9)
;

the latter ; cf. 17, Gal. iii. 16,

N. T., p. 192 (1896). atpco-is: (1) a choosing, choice, so in classical writers, cf. also LXX, Lev. xxii. 18, 21, 1 Mace, viii. 30; (2) that which is chosen, a
chosen method of thought and action
(3)

Psalms of Solomon, ii., 27, Mace. ii. 54. But <j>6ovos is 2, capable only of an evil signification. By Aristotle -J)X.os is used in its nobler sense (Rket., ii., 11), as opposed to to 4>0oveiv, but it seems to be used by other writers
cf.
iv.,
1

and

as

<j>6oYos or
is

coupled with

it.

The

meaning

later,

who have chosen

school,
is

used

xi.

29, plural,

those a philosophic principle certain principles, a a sect, so six times in Acts. It thrice elsewhere in N.T., 1 Cor. Gal. v. 20, 2 Pet. ii. 1 in the of factions or parties within the
; ;

Church

in

its

later ecclesiastical

use,

defined by the context. Trench, N. T. Synonyms, i., 99. Here the envy and jealousy of the Sanhedrim was provoked by the popular favour shown to the disciples, and hence to their doctrine of the resurrection. Ver. 18. !-!re'@a\.ov xas x ^P a S a phrase used twice in St. Luke's Gospel, and three times in the Acts, cf. Gen.
:

applied to doctrines, "heresies," which tended to cause separation from the Church. The word need not therefore be used in a bad sense, although it is so used of the Nazarenes, cf. xxiv. 5,14, xxviii. 22, whilst on the other hand St. Paul uses it of the Pharisees, xxvi. 5 (cf. xv. 5), in no depreciatory sense (cf. its use by Josephus of the Sadducees, Ant., xx., 9, 1). Lumby gives a disparaging use of the word in Apocr. Act. Phil, in Hellad., 10, It is not expressly said by see his note. St. Luke that Annas was a Sadducee,

xxii. 12.

Cf.

Hebrew k>&

Pl^tT.

Iv T^pi^o-ci Sri|Aocria, " in public ward," R.V. St|)a. used here as an adjective,

only found in N.T. in Acts, in the three other passages used as an adverb, xvi.
37, xviii. 28, xx.

20

(2

Mace.
v., 18,

vi.

10,

Mace.

ii.

2), cf.

Thuc,

although he seems to imply

it.

But

this

the public prison. Hilgenfeld is so far 3. right in pointing out that the two imprisonments, iv. 3 and v. 18, are occasioned by two different causes, in the first case by the preaching of the Apostles
S-rjjioo-Lov

where to See note

above on

iv.

 20.
19.

17

nPAHEIS AnCTSTOAQN
ayyeXos Se Kupiou Sia
elite,

149
t&s dupas

Stjiaochci. 1

ttjs

yuicros T]foi|e

ttjs 4>(J ^ a 'c,nS>

e^ayaycuy tc (Xutous

20. flopeueo-Oe, kcu onraOerres

1 awruf om. fc^ABD 15, Vulg., Syr. Pesh., Arm., Lucif., so Tisch., W.H., R.V., Weiss, Wendt; but retained by EP, verss., Bas., Chrys., Meyer. At end of verse D adds Kai. -iropev0Tj eis ettacr-ros ts Ta iSia, so Hilg. cf. John vii. 55 see Harris and Chase, who both think that the gloss comes from John, /. c, but the resemblance is not verbal, eig Ta tSta is characteristic of St. John, but it is also found in Acts xxi. 6.
; ;

to the people, and in the second by the reverence which their miracles gained

from the people.

Ver. 19. ayyeXos 8 K. the narrative must be accepted or rejected as it stands. As Wendt, following Zeller in earlier
:

days, candidly admits, every attempt to explain the narrative by referring the release of the prisoners to some natural event, such as an earthquake or lightning, or to some friendly disposed person, who with the assistance of the gaoler opened the prison doors, and who was mistaken by the Apostles for an angel in the darkness and excitement of the night, is shattered at once against the plain meaning of the text. Nor can it be deemed satisfactory to believe that St. Luke has unconsciously given us two narratives of the liberation of St. Peter, here and in xii., and that the former is merely an echo of the later deliverance transferred to an earlier date (Weiss, Sorof, Holtzmann). But St. Luke had the best means of knowing accurately the events narrated in xii. from John Mark (see below on chap, xii., and Ramsay, St. Paul, etc., p. 385), Introd., p. 17, and there is no ground whatever for supposing that xii. is simply an embellished version of this

? " asks Blass and he answers " Sed est aliquis: augetur enim apostolorum audacia (21), turn ira adversariorum magis accenditur nihilominus Deus suos perire non patitur ". That the Sadducees should ignore the miracle (ver. 28) is surely not strange, although it may well have influenced their subsequent deliberations that the action of the Sadducees should now be more coercive than on the former occasion was only natural on the part of men who feared that vengeance would be taken on them for the death of Jesus by an uprising of the people (w. 28 and 26). 8ta vvkt^s = vtjktos, v-oKTwp (cf. Luke ii. 8) in classical Greek. The phrase is used four times by St. Luke in Acts, cf. xvi. 19, xvii. 10, xxiii. 31, and cf Luke v. 5 (and ix. 37, D, 81a ttjs T|uc'pas) nowhere else in N.T. In all the passages Meyer thinks that the expression means throughout the night, but such a meaning would be inconsistent with the context at all events here and in xvi. 19 and xvii. 10 is

angeli

doubtful. See Blass, Grammatik des N. G., p. 129, "by night" (nachts). Simcox speaks of this expression in Acts as an "almost adverbial phrase," Language of N. T., p. 140.

former incident.

Attempts
St.

have

been

Ver. 20.
St.

riopcvecrOc: characteristic of

made to show that the same doubling

Luke introduces

of narratives in his

Luke both in Gospel and Acts. The word appears here in Acts for the first
time, and
it is

Gospel (Wendt, Holtzmann), e.g., the sending forth of the disciples in ix. 3 and x. 1, but the former chapter is concerned with the mission of the Twelve, and the latter with that of the Seventy. Further objections have been made as to the uselessness of the miracle the disciples are found, to be imprisoned again But not only was the miracle a source of fresh strength and faith to the disciples, but as Hilgenfeld notes their release can scarcely be described as purposeless, since it called forth a public transgression of the command of silence imposed upon the two chief Apostles, iv. 17-21. Moreover, the deliverance was another indication to the
1

found

in St.

Luke's Gos-

pel about fifty times, and in this book nearly forty (Friedrich, Lekebusch). orraOevTes, ii. 14, on this pictorial use ot

the word, see Page's note, and Friedrich, p. 42 ; so also avacrras, iirurras, -yp0es, Ka0i<ras, <TTpa<{>is here it intimates the boldness with which the Apostles were to proclaim their message. ev tu> Upu> they were to speak not only boldly but publicly. ttjs

Das Lucasevangelium,

wTJs to.i5tt|s (cf.

xiii.

26, ttjs rwnr|p(as

TavTTjs, and to which the referred, the

Sadducees,
it,

if

they would have accepted

Rom. vii. 24), i.e., the life whole Apostolic preaching life which the Sadducees denied, bestowed by Him who was Himself the Resurrection and the Life,
iii.

to

was useless for them to attempt stay the movement. " Quis ergo usus
that
it

cf

15, iv.
is

12.

planation

This or a similar exaccepted by Holumana,


150

IIPAHEIS

AnOETOAQN
to. pi^jxaTa rfjs wt]S

XaXeire if tw icpw tw Xaw irdrra

dKotiaafTcs 8e io-f)X8oy otto
irapayekop.evos

Taurus.

21.

tw

5p0poy els to UpoV, Kal coioaaKoy. 1

Be 6 dpxiepeus Kal ol

aw

aoTw, owcKaXeo-ay

to

owcSpioe Kal
1

irao-ac ttjc

Y e Puo"iai' Twf uiwk

'lapar|X, Kal direoTeiXay

axovaavTCS 8e, E, Pesh. read e^eXSovTes Se e< ttjs 4>v\olkt)s, received by Blass in may have been omitted on revision, or added for exactness. After cf. xvi. 40 cSiSacrKov Prov., Wern. add ev tu ovofian K. I. c/. iv. 18, ix. 27.
P; but
2
;
;

For <ruvKaX.c<rav D has eyepOcvTes to irpui Kai <ru-yKa.Xco-ap.evot (so also Hilg.) may be addition for sake of clearness, or omitted in revision assim. to our Lord's trial and the Jewish authorities seems unnecessary.
;

Wendt, Weiss, Zockler, Blass. On the attempt to explain the words as simply

Grimm-Thayer
hedrim sub
Blass).
If
v.

to signify the full Sanyep. and so apparently

xxxiv. 3, p^p.a.

these words of life, see Winer-Moulton, b., and see also Grimm, sub v.

Ver. 21. virb tov opOpov, " about daybreak," R.V., i.e., without delay they obeyed the angel's command (Weiss). The words may also indicate the customary usage of Palestine where the heat was great in the daytime. The people rose early and came to our Lord to hear
vtrb xxi. 38 (John viii. 2). circa (of time), so in classical Greek, Blass, Grammatik des N. G., p.

Him, Luke

sub,

The first sacrifice took place in Temple very early, Edersheim, Temple and its Services, p. 132, and it may be that the Apostles went to catch
132.

the

we adopt RendalPs view xai be explicative, but in another way, specifying the comprehensive character of this meeting as compared with the hasty and informal gathering in iv. The 5, 6 (cf. Kuinoel's view, in loco). difficulty has caused others to suggest that -yep. refers to men of age and experience who were asked to join the Council as assessors, or to some other assembly larger than the Sanhedrim and only summoned on special occasions. For the former view, Lumby and Plumptre (see also Page's note) refer to Mishna, jfoma, i., 1, where men-

may

still

the people at the hour of their early devotions (Plumptre). vir6 is used nowhere else in the N.T. with an accusative in this sense, cf. Tobit vii. 11, S, at; virb ttjv vvKTa, 3 Mace. v. 2. wapayev6p.vos having come, i.e., to the place where the Sadducees met, not merely pleonastic the verb may fairly be regarded as characteristic of St. Luke in both his writings it occurs eight times in his Gospel and thirty in the Acts, and frequently absolutely as here elsewhere in N.T. only eight or nine times, frequent in LXX. to o~wvedoes Spiov ki iroo-av tJjv -ycpovo-iay vcpovcrta represent an assembly or body in addition to the o-vvc8piov, or do the two words represent the same Court ? The word yp. appears nowhere else in the N.T., but in the it is used in several places of the Jewish Sanhedrim, 1 Mace. xii. 6, 2 Mace. i. 10, iv. 44, xi. In the N.T. 27, Jud. iv. 8, xiv. 4, xv. 8. the Sanhedrim is also called irpeo-pv-

tion is made of "the chamber of the assessors," parhedrin irapeSpoi. Further we may note, Schiirer, Jewish People, div. ii., vol. i., p. 172, E.T., in a note on this passage points out that as there can be no doubt as to the identity of the two

LXX

Te'piov,

Luke

xxii. 66,

Acts

xxii.

5.

If

the two words denote the same body ko.i must be regarded as merely explicative (so Wendt as against Meyer) to emphasise the solemn importance and representative nature of the assembly (so

conceptions o-v' v j.iov and -ycpovaia (so too Zockler and Weiss, in loco), Kai must be taken as explanatory, or St. Luke makes a mistake in assuming that the o~uvc'8piov was of a less comprehensive character than the yepovcrta, " the Sanhedrin and all the elders of the people together ". Schiirer prefers the latter alternative, but the former may reasonably be maintained not only from the Greek text but also because St. Luke's information admittedly derived from a Jewish-Christian source is not likely to have been inaccurate. Hilgenfeld agrees with Weiss that in the source the O.T. expression yepovcrta, Exod. iii. 16, iv. 29, xii. 21, stood alone, but that the reviser prefixed the usual expression o-vvc'Spiov which in v. 27 and 34 is found without any addition. On " Synhedrion," see Hamburger, Real-Encyclopadie des yudentums, ii., 8, 1149, and " Aelteste," Holtzmann, i., 1, pp. 59, 60, and O. Neutestamentliche Zeitgeschichte, pp. 175, 176 (i8g5). SeojiwTiipior, xvi. 26 ; Thuc

21

25.
to
Sefffj.oj-rripLov',
l

riPAEEis
dx^TJ^ai
au-rous

AnorroAQN
22.
ol

15 1
irapa8e

eis

auTOtis.

8e

oinrjpcTac

yec6u.ecoi

oux eupoc

eV

ttj

<puXaKT)

dKacrrpeiJ/arres

a.TrrjyYiXac, Xe'yoeres, 23. "Oti to p.eV

u.eVoe eV Trdarj

Scafiwr^piof eupop.ec KCKXeiae|<i>

da^iaXeia,

icai

toos <j>uXaKa$
eupop.ec.

eorwTas

irp6

tuc

8upwc

dkoi$aTs Se,

eaw ouSeVa
icai

24.
3

us 8e tjKouaai'
tou lepou kou 01
25. irapa-

tous Xoyous toutous o tc tepeus

6 OTpaTTjyos

dpxtepels, SiTjTropoui' irepl auTue, ti &v yeVoiTO touto.

yecop-ecos
8e'

Tts dir^YyeiXec auTois Xe'ywc, "Oti ISou, 01 dcSpes ous

(puXaxr], eio-lr eV

eQeade iv

ttj

tw lepw earwTes

ko.1

SiSdcrKoeTes tok

H. mg.
2

After irapayevoucvoi adds icai avoi|avrcs ttjv ^vXaKijv, so Par., Vulg., Syr. ; cf. ver. 23, assimilation or revision ?

e|w om.

Wendt, Hilg.

"ad"

Vulg., verss., Chrys., Lucif., so Tisch., W.H., R.V., Weiss, Syr. Hard., Chrys. eiri JtfABD, so d, e, am.fu. demid., Sah., Syr. Pesh., so Tisch., W.H., R.V., Weiss, Wendt.
irpo

NABDEP,

EP, Vulg.-Clem., Boh.,

3 o t icpcvs Kai o rrpaTi]yos P 13, 31 (E), so Meyer o t <TTpaTT)yos, om. itpevs Kat o J^JABD, Vulg., Sah., Boh., Arm., Syr. Pesh., Aeth., so Tisch., W.H., R.V., Weiss, Wendt, Alford, Hilg. (other variations in Wendt and Alford).
;

vi.

LXX, Gen. xxxix. 20-23, x ^the jurisdiction of the Sanhedrim and its right to order arrests by its own officers, and to dispose of cases not involving capital punishment, Schiirer, Jewish People, div. ii., vol. i., 187, 188, E.T., O. Holtzmann, u. s., p. 173. Ver. 22. virrjpcTat : apparently some of the Temple guard, ver. 26 see above on 6 <TTp*TTjYos> iv. 1, and Edersheim, Temple and its Services, pp. 119, 120. In the N.T. the word is not used of the
60 and
3-5.

On

sent at the meetings of the Sanhedrim, assisted in their deliberations. dpxiepels: see on iv. 1. The word is probably used as including the heads of the twenty-four courses, those who had been high priests and still retained the title, and also those referred to in iv. 6. Schiirer, Jewish People, div. ii., vol. i.,

and

203-206

O. Holtzmann, Neutestament-

military.

dva<rrpe\|avTs

liche Zeitgeschichte, p. 142. SiTjiropovv, ii. 12, "were much perplexed," R.V. See on irepl avruv, sc, Xo-yoi : not the Apostles,

used

only

here in this sense (xv. 16 is not strictly a parallel), cf. LXX, Gen. viii. 9, 1

Kings

Ver. 23.

xxi. (xx.) 5, and frequently. iv d<rTj dercfcaXeitj., " in all

safety," R.V. (not

cum omni

diligentia,

as Alford and Meyer. ri av ye'voiTo tovto, " whereunto this might grow," so A. and R.V. Blass interprets quoniodo hoc factum esse posset, cf. x. 17 Grammatik des N. G., p. 173. St. Luke alone uses the optative with av in the N.T.,
;

Vulgate)
in
cf.

LXX

" in omni firmitate," Flor. generally ueTa with genitive

iii.

cf.

viii.

2 Mace.

22, xv. 1,

pcra

wa'o-T|s

i. 62, vi. 11, ix. 46, Acts v. 24, 31, x. 17, xvii. 18 (Luke xv. 26, xviii. 36, Acts xxvi. 29, doubtful text) Burton,
; ;

Luke

The Vulgate is misleading; the words mean not that the prison had been carefully shut, but that it was found in a
dar<.

N. T. Moods and Tenses, pp. 80 and 133 see also Viteau, he Grec du N. T., p. 66
(1893)-

state of perfect security. Ver. 24. o tc lepevs Kal 6 aTpaTTiyos if we retain 6 tov lepov Kal ol dpx'

must mean the high priest, ver. Mace. xv. 1; Jos., Ant., vi., But Weiss and Wendt both fol12, 1. low W.H. and R.V., and omit Wpeus Kal 6 (so Blass P). 6 orpaT. and ol apx> are thus closely united by there icai, inasmuch
Upcvs
it

Ver. 25. ISov . . . etoiv: on the characteristic use of the verb clvai after ISov or iSc in St. Luke's writings as compared with other N.T. writers and

27, cf.

as the former in the flight of the prisoners had the greatest responsibility, and the apx had occasioned the imprisonment,
ver. 17.

The orpar. tov Up. was

pre-

LXX, see Viteau, Le Grec du Ns T., pp. 200, 205 (1896) ; cf. ii. 7, xvi. 1, and Luke ii. 25, vii. 25, xi. 41, etc. Trapa-yev., see on ver. 22. rT<I>Tes, cf. ver. 20. antitheton posuistis (Bengel). Ver. 26. tjyayev: but imperfect with W.H. and Weiss, so Blass "quia modus quo res gesta est describitur perfecta res indicatur, ver. 27, dyayovTes".the


152
k

: ;

nPAHEIS An02T0AQN
adV.

26. Tore direXflwv 6 oTpa-rnyos

fie-ra

o-uv tois uTrnp^Tais, r^yayei'

utj
\i.Oaa0olCTii'.
!

auTOU9, ou

0ias, ecpojSoucTO

ydp Toy XaoV, Iva tw oweSpud

27. dyayorrcs &e auTous eoTrjo-av ey

2 aui-ous 6 dp)(iepcu9, Xeywi', 28.
(IT)

*al eTTTjpwTTjaef
up.ic

Ou

irapayycXia TrapTiyyciXaucv
;

8iodo-Kiv irl

tw ocofxan toutw
up,aty,

Kal 1800, TrTrXT)pwKaT 4 ttjv

e<J>'

'lepouaaX^p. ttjs oi&ax'fjs

Kal pouXccrde CTrayaycIv

r^jids

to

2 so Tisch., W.H., JriYaYev AEP, Vulg., Chrys., Lucif. ; D* TiYayov tiyev Weiss. ({>o|3owto . . . Xidao-Oaxriv, Flor. om., represents <|>o|3ovp.evos p/rjiroTe \i0ao-9T)
; ,

^BD

vtto

tov Xaov

<f>of3ovu.evos
;

Y a P
ins.

R.V.,

Wendt, Weiss, Hilg.

but

iva om. fc^BDE 5, 13, 40, 96, so Tisch., AP, Chr., Theophyl., T.R., Meyer.

W.H.,

2 apxicpevs; D, Gig., Par., Lucif. have icpevs, Flor. praetor = <rTf>a.Tt)yos, instead; other additions in Flor., but no difference in sense. 3

ov

N*B
(who
4

13, Gig., Vulg., Boh., Ath., Cyr., Lucif., so Tisch., W.H., R.V., Weiss, Wendt thinks with Alford that it was suggested by cttt|putt|o-cv) ; Blass retains the

DEP,

Flor -.

p ar-.

Sah., Syrr. P.

and H., Arm., Aeth., Ath., Bas.

but om.

negative, so Hilg.

BDEP, Bas., Tisch., Weiss, W.H., Hilg. eirXripuo-aTe fc$A 15, In Western text Flor., Pesh. insert vp.is 8e instead of Kai before i8ov, and D*, Flor., Gig., Sah. read ckcivov for tovtov, emphasis.
irTr\T|p(iKaT6
;

Chrys., Cyr.

fiTo (3ias, " but without violence,"

rj-yev
.
.
.

R.V.

Weiss compares with the whole phrase

(Jia 0Cas (Exod. xiv. 25) three or four times in Acts only, xxi. 35, xxiv. 7 (omit W.H., R.V.), xxvii. 41 used in the LXX in the same sense as here and with the genitive, cf. Exod. xiv. classical 25 {cf. i. 14), 3 Mace. iv. 7 usage more frequently has f3ta, Ik 0ias, the favour of the !<})opovvTo yap etc. people which the Apostles so fully enjoyed at this time might well have caused an outbreak of fanaticism as later in the case of Stephen. The subjects to l<j>of3. and to eoTTjaav (27) are 6 orpaT. and ot virTjpeTat. St. Chrysostom well comments on those who would thus fear not God, but the people. On the Greek of the verse, see Viteau, Le Grec du N. T., iva p.rj Xi9ao-8too*iv the p. 116 (i8g6). readiner p,T| undoubtedly correct, so W.H., Wendt, Weiss, Blass. tov Xaov denoting the persons feared, and u.tj \l6<xo\, the thing feared, so that the meaning is as in R.V., "for they were afraid that they should be stoned by the people," or J<|>opovvTo -yap tov Xaov may be taken as parenthetical (so Weiss), and u.tj XiOao*. as limiting tjycv . . In the N.T. |3ias. after verbs of fearing the subjunctive only is used where after secondary tenses we should have expected the optative, or sometimes the subjunctive is explained as implying more certainty of a result. Burton, N. T. Moods and Tenses, pp. 95, Xidaxr. very seldom in Attic Greek, 96.
;

where we should expect KaraXeveiv only twice in LXX, 2 Sam. xvi. 6, 13, where
;

usually Xi6of3oXcw (not used in classical writers, but six or seven times in N.T.) but Xi6div is found eight or nine times
in

N.T.

Ver. 27. rTT|<rav, cf. iv. 7, during the investigation the judges would sit, vi. 15, xxiii. 3, the accused, the witnesses, and those speaking, stood, Mark xiv. 57,
60, Acts
iv. 7, v.

Holtzmann,

N eutestatnentliche

27, 34, vi. 13, xxiii. 9, O.

Zeitges-

chichte, p. 177. Ver. 28. irapayycXCa irapr|yYcCXau.cv for the Hebraism cf iv. 17, " we straitly." etc., R.V. (and A.V.), expressing inten" commanding, we commanded sity

you," Wycliffe. The T.R. makes the clause a question, commencing with ov, but the evidence is too strong against it, evidently it was occasioned by the irr|puTTjo-ev, but St .Chrysostom adopts it, see Horn., xiii., 1. Bengel remarks on irapayYXi<j, " pudet dicere minando, iv. 17, nam non poterant punire ". But St. Chrysostom rightly notes that they ought to have asked irus i{rjX0cTC, i.e., from the prison, but they ask as if nothing had happened. Iirl tw 6vou.aTi Tovrq>, iv. 17, here as there the Council do not mention the name of Jesus, perhaps because they disdained it in sharp contrast stands not only St. Peter's mention of the name, but his glorying in it, ver. 30, 31. Trjv

'Icpovo-aXrip,
cf.

Gal.

iv.

here and elsewhere, 25, Rev. iii. 12, so in Matt.

:

fern,


2630.
al/ia tou
d-rroCTToXot

IIPAEEIS

153
kou ol

AnOSTOAQN
d-rroicpidels

d^pwirou toutou.
elirov,

29.

8e 6 rU'xpos
t]

rieiOapxeti' Set

ew p.aWoj'
'Itjo-ouc,

d^Spciirois.

30. o

0eoc

"ruy TvaTe'pwc ^fioW ^yeipcy

Of

up.6ts

Sicx^P 10,010"'

1 o n., article om. fc^ABEHP, Bas., Chrys., so W.H., Weiss eiirov, but -ov NABE, At the commencement of the verse qitok. . . . irpos avTor so Tisch., W.H., Weiss. is omitted in D, and the words ireiOapxeuv 8i (8 in D) follow as part of the high priest's remarks ; but Blass in |3, following Flor., Gig., Lucif., adds to airoK. Sc ("Wi-pos " the words eurev irpos avrov, and proceeds " tivi irciOapxeiv Set 0a> tj avOpioiroLS ; making these words a question asked by Peter of the high priest, who replies, according to a further addition of Flor., Gig., o 8e eiirev "a>". Weiss, Codex D, p. 64, thinks that the emendator took offence at the repetition of iv. 19, and thereupon places the words irei0apxi.v 8e (not 8<i) k.t.X. on the lips of the high priest as if he thus took up their own words contemptuously in addressing the Apostles, and the whole from |3ovXea-9e might thus originally have formed a question " You wish but thus, indeed, to obey God rather than man ? to bring this man's blood upon us Such blood revenge cannot surely be the command of God " but see further Blass, D, Flor., Gig. all add at the end of ver. 29, as introductory in loco, and Weiss, it. s. to ver. 30, o S flei-pos tiirev irpos avrovs*
; :

ii.
;

3,

Blass,

Grammatik

des

32 Winer-Schmiedel, p. 153. SiSax^js. " teaching," R.V., cf. Matt. vii. 28. the charge was untrue the j3ov\o-6e wish was their own, not that of the St. Peter's Apostles, cf. Matt, xxvii. 25. earnest desire was that they should be
:

N.

G., p.

Ver. 30.
cf.
iii.

A eos ray

iroTe'piov r\\iuv,

13.

St. Peter, as before, will

not

saved.
2

liro/ya'Yeiv, xviii. 6, xxii. 20,

Sam.
in

i.

16, cf. 2

Peter

else

N.T.

1$'

blood upon us, i.e., people for His murder. alp.a pro <f>6vov> Hebraistic no thought of divine punishment from their point of view cf. LXX. Gen. xx. 9, Exod. xxxii. 34, Judges ix. 24, and cf. Josh, xxiii. 15 (in N.T., Matt. xxiii. 35, Rev. xviii. 24). Ver. 29. St. Peter as the spokesman, primus inter pares; the Apostles as a body are associated with him in his answer " but Peter and the Apostles," A.V. renders " Peter and the R.V. other Apostles," and we may understand an ellipse of &XX01 or Xoiiroi before ol

and nowhere -finds", to bring His the vengeance of the

ii.

1,

dissociate himself from the commonwealth of Israel, or his hearers from the message and works of the Christ. does this word refer to the Jj-yeipev Resurrection, or to the sending of Jesus into this world, and His raising up by God as the Messiah ? The former is the view .taken by St. Chrysostom, Oecu:

menius, Erasmus, and amongst moderns by Meyer-Wendt, Nosgen, Alford, Overbeck, Felten, Blass, Holtzmann, Weiss, but in iii. 15, iv. 10, the Hilgenfeld phrase istj^eiperlK vctip&v (cf. Ecclesiast. xlviii. 5 6 eyeipas veKpov ck 8avaTov), although in x. 40, xiii. 37, the word evidently refers to the Resurrection. Others
; :

interpret the word as af(am)p,i in iii. 22, and as in xiii. 22, Y)-yeipcv ootois tov AavciS (cf. Luke i. 69, vii. 16), so Calvin,

airoo-ToXoi, Blass, Grammatik des N.G., airoK., cf. Viteau, he Grec du p. 286. N. T., p. 112 (1896). irti6apxtv: only used by St. Luke and St. Paul cf. ver. 32, xxvii. 21, Titus iii. 1 in this chapter and in St. Paul, in its classical use, obeying one in authority, or tois vop.ois> etc.

The word is used in Polybius, and Josephus, and frequently in Philo, but only three times in the cf. 1 Esd. viii. 94, of obeying the law of the Lord. The reply of St. Peter, who speaks for all the Apostles, is practically the same as in iv. 19, but still more decisive in its tone as was natural after the recent command,

LXX

Bengel, De Wette, Lechler, Hackett, One of the chief arguments for Page. the former interpretation is the contrast marked in the next clause between the death of the Cross and the Resurrection, but this contrast would still be marked by the following verb. Is it not possible that, as in the days of old God had raised up a Saviour, or Saviours, for Israel, cf. Jud. ii. 18, TJyeipc K. cutois icpiTas, Jud. iii. g, 15, T)Ypc K. acoTrjpa t$ M., St. Peter may now speak of Him as raising up Mtjo-ovs, i.e., a Saviour ? see further,
ver.

31.

"

whom ye slew, hanging Him on a tree," R. v not as in A.V., "whom ye slew

.,

Sicxcipiaao-dc, f
c

xxvi.

21,

and hanged on a tree," which would make the words refer to a Jewish mode
01

ver. 20.

punishment,

for,

according to Jewish

54
KpcudaaKTCS
uij/uxre
tt)

nPAHEIS AnOSTOAQN
eirt

v.

uXou
auTou, Kal

31. toutok 6 0eos apxrjyoK Kal awTTjpa

oouvai

8eia

ueTaKoiaK tw 'lapa^X Kal

a<peo-iK
piqu-aTcr.'

uixapTt'Itv.

32.

impels

0"UK

auToG

pdpTupes

tw*'

tou'twc, Kal to flKcGpa 8c to

5(0 G
ik

AyiOK, o cowkck 6 6eds tois ireiSap-

auTw.

avTov pap-rupcs D'EHP, Syr. Hard., Aeth., Chrys; co-p.ev uap-r.,om. ovtov Vulg., Sah., Boh., Arm., Did., Chrys., so Tisch., W.H. text, R.V. text, Hilg. <r(xv ev cwto) fxapT., so B, W.H. marg., Wendt (crit. note, p. 141) om. eo-ucv ovtov eo-p-ev avTu p.apTvpcs Weiss, see comment. Sc D 2 EHP, cv avTu piapr. R.V. marg. om. fc^ABD* 3 1 Did Chrys., so Vulg., d, Syr. Pesh., Arm., Syr. Hard., Chrys. After papi-vpcs D, Flor., Par. Aeth., Irint., so Tisch., W.H., R.V., Weiss, Wendt. 2 HP, so Weiss add iravTWK Par. omits twv pTjp.a,Twv, Blass brackets in p. o Harris refers to Latin quern, om. B 17, Mgypt., so W.H. marg., R.V. marg. ov but if article originally omitted possibly the ov of o/yiov may have been repeated, and
1

eo~p.cv

^D*,

DE

^AD

an after-correction.
" at " margin. Here as elsewhere Briggs interprets tjj 8eia as local not instrumental, and prefers R.V. margin, Messiah of the Apostles, p. 37, note but see note on ii. 33 above. The verb is used also
;

law, only those were hanged who were already dead (Deut. xxi. 22, Josh. x. 26). The word which means in middle to lay hands upon, and so to slay, to kill, is only used by St. Luke (not in LXX), and forcibly represents the guilt of the Jews in the murder of Jesus, as if they had perpetrated it with their own hands (cf. xxvi. 24), " made away with violently," Page cf. instances in Wetstein (truciKpep-acravrts eirl vXov, LXX, dastis). Gen. xl. 19, Deut. xxi. 22, 23, josh. x. Al26, Esth. v. 14, vi. 4 (Gal. hi. 13). though St. Luke uses Kptp.acr6ei9 of St. Peter xxiii. crucifixion, Luke 39, alone uses the exact phrase of the text given in x. 39, and so he too has v\ov, 1 Pet. ii. 24, for the Cross (although St. Paul uses the same word, Acts xiii. 29). The word may therefore have a place amongst the many coincidences between St. Peter's addresses and the language of his Epistles, see above on pp. 121 ff. The fact that their victim was thus accursed in the eyes of the law aggravated their guilt, and at the same sharply contrasted their act and that of God ; for a similar contrast see iii. 14, 15. the Ver. 31. apx^JYov nai (ruTrjpa former word as it is used here without any qualification, cf. iii. 15, may imply, like o-<iOTJpa, a reference to the earlier days of Israel's history, when God raised up for them from time to time judges of
;

by

St. John, iii. 14, viii. 28, xii. 32, and also by St. Paul, Phil. ii. 9 (see WestBut in the pascott on St. John iii. 14). sive (as twice in St. John) it is employed in the of the high exaltation of the Servant of God, in the picture which

LXX

had evidently passed before the eyes of St. Peter, Isaiah Iii. 13 and he sees in the ascension of his Lord, and His spirit;

ual sovereignty, a fulfilment of the prophecy of the suffering Servant, who is also a Prince and a Saviour. " And we are witnesses of Ver. 32. these things," R.V. (W.H.), but in margin,

"witnesses in Him," ev ovtu (cf. " nos in eo testes sumus," 47) ; Iren., see also above critical notes. For an explanation of the reading in T.R. and the two genitives, see Simcox,

Luke xxiv.

Language of the N. T., p. 84, note, and compare 2 Cor. v. 1, Phil. ii. 30, 1 Thess. L3. pTjp.aTav: here = Hebrew "O^T, cf.

whom

the

title

&pxvyos, Jud.
less

xi. 6,

II,

In Jesus of Nazareth, the Christ, St. Peter saw the true Leader and Saviour. For St. Peter no less than for St. Paul the ascended Jesus had led captivity captive and received gifts for men, cf. Luke Sij/wo-cv t{) Sclia ovtov, cf. xxiv. 47-49. " exalt with his right hand," R.V., ii. 33

might be used no

than crcorqp.

37 (Grotius, Blass), the words standing for their contents, i.e., the things, the Meyer understood the facts to be facts. the Resurrection and Ascension of Jesus, but Wendt understands them to be the gifts of the Messianic salvation mentioned But the in ver. 31, and compares ver. 20. use of the word in ver. 20 need not limit its use here: the Apostles were called above all things to witness to the facts of Christ's life, x. 37, and the J>rj in ver. 20 depended upon the Resurrection. In Luke i. 37 R.V. has "no word," pt)|i.a, where A.V. has "no thing," cf. Luke i. 65,. where A.V. has "things " in the margin
x.


3134-

IIPAHEIS AFTOSTOAQN
1

*ss

33. Ol 8e dKoucraiTes oie-rrpioyTO, Kal J3ou\euon-o dfeXeik' auTou$.

34. dt'aaTas 06 tis f

1

T(S

aokeSpiw

apiaaios,

6fdp.aTi

rap.aXir)X,

cv T(p cruveSpia)

DE,

Flor., Par. read (tis) ek

tov oruvcSpiov,

adds o,vtuv.

and R.V. reads " sayings " in ii. 15, where R.V. has " this thing" (prjp-a) in the text, and "saying" in margin; in ii. 19, 51, R.V. has "sayings " in the text, " things " in the margin
(

p-rjp.aTa),
:

text

Luke

man by an appeal to the which accompanied their obedience to God. Ver. 33. SicirptovTo lit., were sawn
disobedience to
results
:

so

in

LXX,

the

same uncertainty,

cf.

Gen. xv. 1, xviii. 14, Exod. ii. 14, 15. pfjp.a is used frequently by St. Luke in his writings, and much more so than by although it is the other Evangelists found in all parts of the Acts, it is noticemore frequently able that it is employed in the earlier chapters, as in the first two
;

dissecabantur, Vulgate (cf. use of findo in Persius and Plautus), cf. vii. 54 (Luke ii. 35), Euseb., H. E., v., i., 6 (see Grimm, sub v.). The
(in

asunder

heart),

word

is

used

in

its

literal

sense
1

in

Aristoph., Equites, 768, Plato, Conv., p.

193 a, and once in the

xx. 3. teeth "

LXX,

Chron.

chapters of the Gospel. icai to irvev|xa to ayiov 8e on the expression see iv. 8. The Holy Ghost 0-vp.p.aprupct with the Apostles, Rom. viii. 16 (cf. Acts xv. 28). may well compare with these words of St. Luke our Lord's parting words in John xv. 26, 27. Here we have also the twofold witness the historical witness borne to the facts and the internal witness of the Holy Ghost in bringing home to men's hearts the meaning of the facts (see Westcott on St. John, in loco). toIs ireiOapxovo'iv auT<j> not to be limited to the Apostles, although by repeating this verb used at the opening of the speech St. Peter intimates that the inraKOTj ttjs irio-Tews (Rom. i. 5) was the first requisite for the reception of the divine In their own case the witness of gift. the Spirit had been clearly shown, not only in the miracles which the Apostles had done, but also in the results of their preaching, in the enthusiasm of their charity, and we need not limit with Nosgen the thought of the gift of the Holy Spirit to the events of Pentecost. If this short speech of St. Peter, 29-32, reads like a summary of much which he is represented as saying on former occasions, we have no warrant for dismissing it as
:

We

" sawed their certainly require tovs dSdvras as in other cases where the verb (and the simple verb also) has any such meaning. Dr. Kennedy, Sources of N. T. Greek, pp. 72, 73, also refers to its use in the comic poet Eubulus (Meineke), 3, 255, and classes it among the words (colloquial) common to the comic poets (including Aristophanes) and the N.T. Here we have not the pricking of the heart, ii. 37, which led to contrition and repentance, but the painful indignation and envy which found vent in seeking to rid themselves of the disciples as they had done of their Master. dveXcXv the

The rendering

would

verb

found no less than nineteen times in Acts, twice in St. Luke's Gospel, and only two or three times in the rest of the N.T., once in Matt. ii. 16, Heb. x. 9 (2 Thess. ii. 8) often used as here in LXX and classical Greek it is therefore not one of those words which can be regarded as distinctly medical terms,
is
;

characteristic of St.

Luke

(so

Hobart and
viii.

Zahn), although
writers.

it is

much used in medical

avaipewts,
1, is

The noun

only found in St. Luke, and is also frequent in medical writers, Hobart, Medical Language of St. Luke, pp. 209, 210 but this word is also used in LXX of a violent death or destruction, cf.
;

unhistorical, or even for supposing that

St.

Numb.
13.

xi.

15, Judith xv. 4, 2

it

Mace.

v.

Luke has only given us

is

the address. It model of concise and ready eloquence," and a striking fulfilment of the Lord's promise, Matt. xi. 19. Nothing was more natural than that St. Peter and his fellow-Apostles, like men whose minds were finally made up, should thus content themselves with an emphatic reassertion of the main issues involved in teaching which was already widely known, and with a justification of their

a summary of rather " a perfect

At the same time

is

interesting

to note that !irixcipe?v another medical word characteristic of St. Luke, and used by him in the sense of attempting, trying, is found with avcXciv in Acts ix. 29, cf. Zahn, Einleitung, ii., p. 384, with which Hobart compares 6 p.ev yap larpos aveXtlv cirixeipci to vo'o-ijp.a (Galen), see
in loco.

Ver. 34. avao-Tas, see ver. o~uve8pia>: the word is used here
ver.

17.

and in 27 above, without -yepo-ucria, and

56

nPAHEI2 AIIOSTOAQN
fOfj.o8i8d<TKa\os Tt|Xios Trajri

tw Xaw,

eKeXeucrei'

?|w

(3pa)(u ti

tous

dirooroXous

iroiTJaai,

35-

elire

tc irpos auTou's, 2 "AySpes 'lo-paY)XiTai,

TrpoaexT eauTOis

em

toIs dyOpciirois toutois ti fieXXeTe Trpdacreii'.

W.H.,

NAB
2

(put by many before iroi/qo-ai) om. fc^ABDE, vers., Chrys., so Tisch., tovs o/ttoo-toXovs DEHP, Par., Flor., Gig. R.V., Weiss, Wendt, Hilg. tovs av0pwirovs (Vulg. am.corr. tol.), Sah., Syrr. P. and H., Aeth., Chrys. (Vulg.), Boh., Arm., Chrys., so Tisch., W.H., R.V., Wendt, Weiss, so also Blass in p cf. w. 35, 38, but here in narrative avOpuir. seemed undignified word.
1

ti

HP

D (Flor.), Sah. has tovs apxovTos *ai tovs o-vveSpovs (-tovs), d has " concilium," Flor. " ad totum concilium ". lo-paTjXirai, see above.
clvtovs
;

this

seems Sanhedrim

to indicate that in ver. 21 the

is
:

For a summary of the views

for

and

meant, and no additional has sometimes it rau.aA.ujX council. been urged that Saul, the persecutor, been the pupil of such a could not have

against the Rabbinic tradition that this Gamaliel was the President of the Sanhedrim, see Appendix iii., " The President

as is here described a man who was so liberal in his religious opinions, and so adverse to political agitation. But whatever may have been the extent of his liberality, Gamaliel remained firmly attached to the traditions of the fathers, and whilst we may see in his recorded

man

of the Sanhedrim," by the late Rev. H. A. White, in Dr. Edersheim's History of the Jewish Nation, p. 522 ff. The influence of Gamaliel may easily be understood (1) when we remember that whilst the apx<.peis belonged chiefly if not exclusively to the Sadducees, the Pharisees who also had seats in the

principle his abhorrence of wrangling and over-scrupulosity, we may also see in it a proof of his adherence to traditionalism: " Procure thyself a teacher, avoid being in doubt; and do not accustom thyself

Sanhedrim (cf. Acts xxiii. 6, and Jos., B. J., ii., 17, 3, Vita, 38, 39, C. Apion, ii., 22) possessed practically a predominating The remark influence in the Council.
xviii., 1, 4, gives us, as Schiirer says, "a deep insight into the actual position of matters," Schiirer, Jewish People, div. ii., vol. i., p. 178 ft'., E.T., and O. Holtzmann Neutest. Zeitgeschichte, p. 175. (2) But we have also to take into account the personal influence of the man, which was no doubt at its height about the time described in Acts v. he died a.d. 57-58. Not only was he the first teacher of the seven to whom the title Rabban was given (higher than that of Rab or Rabbi), but Jewish tradition respecting him shows the dignity and influence which attached to

of Jos., Ant.,

(Edersheim, History of the Jewish Nation, p. 128). there is nothing strange in But in itself the fact that Saul should surpass the zeal of Gamaliel, for not only does history often show us how one side of the teaching of a master may be exaggerated to excess by a pupil, but also the specific charge against Stephen of destroying the Temple and of changing the customs of Moses had not been formulated against St. Peter and his brother-Apostles, who still attended the Temple worship, and whose piety gained them the regard of That charge against the the people. first martyr was nothing less than the charge brought against Jesus of Nazathe burning words and scathing reth denunciations of Stephen could only be answered, as those of Jesus had been answered, by the counter charge of blasphemy, and the punishment of death (see Sabatier's VApbtre Paul, 21 ff.). Gamaliel appears as an ordinary member, and there can be no reasonable doubt that the high priest was always the President during the Roman-Herodian period. Not until after the destruction of Jerusalem, when the priesthood had lost its importance, was a Rabbi chosen as President of a reconstituted Sanhedrim.
to

give tithes by guess"

his

name, Hamburger, Real-Encyclopadie

des Judentums, ii., 2, 236, and see on the titles given to Gamaliel, Derenbourg, Histoire de la Palestine, pp. 239-246, and may see a Schiirer, u. s., p. 364. further proof of his influence in the fact that a certain proviso with regard to the determining leap year, which was passed in the Sanhedrim in his absence, was only to come into force if it received the confirmation of Gamaliel (Edajoth, vii., 7). So far then St. Luke's account of the weight which would be carried by Gamaliel in the assembly is amply justified, and Schiirer's description of the constitution of the Sanhedrim, u. s., p. 174 ff., is sufficient reply to the strictures of Jiingat

We


3536.

TIPAHEIS AI70ZT0AQN
rjp.Epwi'
2

157

36. irpo yap toutwv t<2v

lauToy, 1

av4crTr\

euSas, \dyuv etveu Ti^a

wcrel

irpoaeKoX\^0r]

dpi8p.6s

dy8pu>y

TerpaKOcrioji'

05

dnrjpeOr), 3

Kal -jrdrres

ocroi

eire^ocTO auTw SieXuStjcraf Kal eyeVotTo

eavTov

NA*BCHP,
;

W.H., R.V.
-

eavTov p.eyav

Vulg., Sah., Boh., Syr. Hard., Arm., Eus., Chrys., so Tisch., (or peyav ca-uTov) A 2 tol., Flor., Gig., Syr. Pesh.,

DE

Cyr., Or., Hier.

TrpotreKoWTjeTj 13, Chrys., Cyr.; ttpoo-ckXiOt] fc^ABC 2 17, 31, Cyr., so Tisch., R.V., Weiss, Wendt (Blass in 0), Hilg. irpocreK^e-rj irpoo-eKXi6Tj oxrei S5HP, Cyr.; but o>s orig. only here in N.T., others = interpretations of it. J^cABCDE, Chrys., so Tisch., W.H., R.V., Weiss, Hilg.

W.H.,

C*D*EHP

3 ovfipeflTj, instead D has SieXvfhj avros 81' avrov (SieXvO-qcrav omitted below). Eus. and Par. read KaTeXvOrj (the latter dissolutus est = SicX. or kcitcX.) see Blass, who maintains with Belser that this word rather than avrjpeeT] is required by Gamaliel's argument, but why ? avTio, after this word 8teX. omitted by D, kcu om. in d, and kcu cyiv. in Par. 1 but SieX. (dissoluti sunt) retained. (Weiss holds that the corrector refers os the subject of kotcXvOt] not to 6ev8as but to apiOpos.)
;

against Gamaliel's appearance as a member of the Council, cf. Derenbourg, u. s., On the words attributed pp. 201, 213. vop.oS18do-1ca.Xo? to Gamaliel see below. only in St. Luke and St. Paul, cf. Luke v. 17, 1 Tim. i. 7, almost = ypap,p,aTvs, vcjjukos, not found in LXX. ^pa\v (ti) = " a little while," R.V., Luke xxii 58, "a little space," A.V. ; ambiguous, in classical Greek the word might be used as either ppo-xv, a short distance, Xen., Anab., iii., 3, 7, or Iv (3paxei> " in a short time," Herod., v., 24, cf. Thuc, vi., In Acts xxvii. 28 the word may 12. be taken either of space or time (see it is used of space Blass). In the

tois, " as touching these men, what you are about to do," R.V., hence the reading dir6 t<Sv, etc., E. Or we may take it with |xe'XXeT irpdcrcrciv, " what you

LXX

Sam. xvi. 1, and 2 Sam. xix. 36, and most likely of degree in Psalm viii.
in 2

6 (although the expression may be taken of time, cf. Heb. ii. 7, 9, R.V.), and of time in Psalm xciii. 17, and in Isa. lvii. 17 (Weiss, Westcott but see Hatch and Redpath, doubtful). But whether we take the word of space or time in this passage, it is noteworthy that St. Luke alone of the N.T. writers can be said to use (Jpo-xv temporally (in Hebrews it is a quotation), Friedrich, and so Klostermann, Vindicicz Lucance, p. 54. e|a> only here in this iroistv (hinausthun)
;

are about to do to these men ". In favour of the latter it may be said that the construction irp dacm v ti ciri tivi is very common, whereas irpoo-e'xtiv eavrols is never found in construction with !ir, and that this rendering rightly marks the evidently emphatic position of rots dvOpuirois (so Weiss, Wendt, Holtzmann, Hackett). ti pcXXeTC irpdcro-civ, quid acturi sitis, Vulgate. Burton, N. T. Moods and Tenses, p. 36, ficXXciv never found with future infinitive except in the phrase piXXciv lo-co-dai used in Acts, almost always has a present infinitive, although its force is akin to that of the future (Grimm-Thayer) also
;

Simcox, Language of the N. T., p. 120. p-eXXeiv is used over thirty times in Acts in all its parts, and is found very often in
Luke's Gospel. Ver. 36. irpo ydp toutwtuv r)p.(pws Gamaliel appeals to the experience of the past the phrase is placed first with emphasis, cf. xxi. 38; on St. Luke's fondness for phrases with ^p.epa see above, and Friedrich, pp. 9, 89. But whilst Gamaliel appeals to the past, his appeal is not to a remote but to a near past which was still fresh in the memories of his generation, perhaps because, as<St. Chrysostom urges, such recent examples
St.

sense, cf. instances,

Blass,

in

loco,

for
cxli.

classical

machus)
ii.

cf. Psalm Weiss, Wendt.

and

8 (Sym-

Ver. 35.
22.

irpocrex T e ^o-vtois
in St.

avSpes 'lo-paTjXtiTai, see on phrase only

:

Luke, cf. Luke xii. 1, xvii. irpocrcx.v 3, xxi. 34, and Acts xx. 28. without the pronoun is found six times found
in in

p.aXtcTTa irpos
dveo-Tj),
cf.
vii.

iricrriv

rjcrav

18,

like

Icrxvpd. the Hebrew

Matthew alone of the

LXX

Evangelists, but frequently used in the phrase

Q^p, and
i.

so constantly in
xiii. 1,

LXX,

Exod.
ii.

8,

Deut.

irpo'crexe crea-urw.

The phrase may be

tois dvOputrois tov-

iv.

9, v.

7, etc.

svSas:

xxxiv. 10, Judg.

St.

10,

Luke

evi-

connected with

itr\

dently places Theudas before Judas.

But

; ;

58
eiS

nPAHEIS AnOSTOAQN
ouock.
TJjiepcus tt^s diroYpa<f>f|s,

V.

37. p.Ta toGtoc aviart] 'lou'Sas 6 TaXiXalos, v tcus

tal
direcrTTjo-e

Xade iKakOf

oiricrw

auTOu

iKavov om. ^A*B 81, d, Vulg., Eus., Cyr. so Tisch., W.H., R.V., Weiss, Wendt. CD, so Hilg., but not retained by Blass in ($. airuXeTo, Par. reads KaTeXvOrj "recte," says Blass, who receives ico/reX. in (J. This will be only consistent with the former rejection of avj]pe0T].
1

rroAvv in

a difficulty arises from the fact that the only Theudas of this period known to us is placed by Josephus in the reign of He Claudius, about the year 44, 45. gave himself out as a false prophet, gathered round him " a great part of the people," and persuaded them to follow him to the Jordan with a promise that miraculously divide its waters should before him as in the days of Moses. But the Roman procurator, Cuspius Fadus, sent a troop of horse to meet him, some of his followers were slain, others taken captive, whilst he himself was made prisoner and beheaded, and his head sent to Jerusalem, Jos., Ant., xx., 5, 1. But a serious chronological discrepancy must be faced if the Theudas of Josephus Gamaliel is the Theudas of St. Luke. speaks of a Theudas who arose before the days of the enrolment, R.V., which marked the attempt of Judas, i.e., about But are they tbe same? As 6-7 a.d. early as the days of Origen their identity was denied (c. Cels., i., 57), see "Acts,"

Theudas of Acts v. 36, 37, but both the name and the movement were not solitary in Israel at the time" see also Ramsay,
;

Was Christ born in Bethlehem ? p. And no testimony could be stronger

259.

than

that of Josephus himself to the fact that at the time of the Advent Judaea was full of tumults and seditions and pretenders of all kinds, Ant., xvii., 10, 4, 8

B. J.,

ii.,

4, 1.

The view has been main-

many commentators that the Theudas of Josephus may reasonably be supposed to be one of the many false teachers and leaders mentioned by the Jewish historian and not always by name, who pandered to the feverish hopes of the people and gave themselves
tained by

B.D. 2 Bishop Lightfoot, p. 40, and in comparing the two accounts in Josephus and Acts there is no close resemblance beyond the name, see Nosgen, in loco, and Belser, Theol. Quartalschrift, i., p.
,

St. Luke speaks definitely of 70 (1896). 400 followers Josephus evidently considers that the pretender was much more
;

successful, so far as numbers were concerned, for he writes ireiflet tov irXcurtov oxXov. These and similar discrepancies are also well insisted upon by Zahn in his recent Introduction, ii., 416, 417 (1899), and his own conclusion is that only such ordinary words are common to the two accounts as Luke, dvjjpeSt) Jos., avciXc Luke, eirtiflovTo Jos., .irci0 and that we cannot get beyond the bounds of possibility that the two authors refer to the same fact (on Zahn's criticism of Krenkel's view of the dependence of Luke on Josephus in the narrative, see u. s.). In referring to the appearance of the many false Messiahs, such as the Theudas of Josephus, Ant., xx., 5, 1, Dr. Edersheim, Sketches of Jewish Social Life, p. 66, remarks : " Of course this could not have been the
: ;
; ;

out as of kingly rank (so recently Belser, Felten, Page, Plumptre, Knabenbauer). The name Theudas contracted from Theodorus may not have been so common as that of Simon or Judas (although on the other hand,see Nosgen, Apostelgeschichte, " Josephus describes four men p. 147) bearing the name of Simon within forty years, and three that of Judas within ten years, all of whom were instigators of rebellion" but it was the Greek equivalent to several familiar Hebrew names, e.g., Jonathan, Matthias and Bishop Lightfoot allows that there is something to be said for Wieseler's suggestion that on the ground of the name the Theudas here may be identified with Matthias, the son of Margalothus, an insurgent in the time of Herod, prominent in the pages of Josephus, Ant., xvii., 6, 2 (see also Zockler on the whole question,

Apostelgeschichte, p. 197, 2nd edit.). must admit the objection of Wendt that this and other identifications of names

We

and persons cannot be proved (and some of them certainly are very precarious, as
Alford pointed out), but we cannot suppose that St. Luke could have made the gross blunder attributed to him in the face of his usual accuracy (see Blass, Acta Apostolorum, p. 90), or endorse with Schiirer what he calls "the slight authority of the Acts in such matters " (Jewish If it is People, div. i., vol. ii., p. 169). hardly possible that Josephus can have been mistaken, although some writers


:,7-38.

nPASEIS ATT02T0AQN
cwtw
StccncopTricrd'ncrai'.
tol

$9

KaKeli'os dirwXeTO, icai Trdtrcs ocroi e-rrciOorro

38. Kal

vuf Xcya* ufiif, diroaTijTe diro t)v di'Opwirwi' tootwi', Kai

sible that

have held that it is by no means imposeven here he may have been Alford, Rendall, Belser, and com(cf. pare the remarks of Zahn, ubi supra),
at least claim the same probability of freedom from error for St. Luke, " temporum bene memorem se scriptor

one emphasises the large number which joined Theudas, the other the fact that
notwithstanding he was slain
;

SieXvdtjcrav
N.T., but
;

cf. iv. ic.

k.t.X.

nowhere
;

else

in

we may

monstrat quo minus est probabile eum de Theuda tarn graviter errasse quam p'.erique putant " (Blass), and see the recent remarks of Ramsay, Was Christ born at Bethlehem ? p. 252 ff. It cannot be said that some recent attempts at a solution of the difficulty are very promising; for whilst H. Holtzmann severely blames Blass for maintaining that some
:

use is quite classical, cf. Thuc, ii., 12 Xen., Cyr., v., 5, 43 Polyb., iv., 2. Blass remarks that the whole phrase " apte de secta quae paullatim dilabitur, minus apte de multitudine per vim disjecta ". Iyvovto els oiiSe'v phrase only here in N.T. (cf. xix. 27), but see in LXX, Job xxiv. 25, Isa. xl.
its
:

17, in
cf.

LXX

Wisd. iii. 17, and also

xiii.

Luke

xx. 16. Y' V0 H- ai * in classics ; in N.T. 19, xx. 17, Acts iv. n, and
;

cf. 1

interpolated the name the text of Josephus (see Blass, in loco, and p. xvi., edit, min.), he himself is prepared to endorse the view recently maintained amongst others by Clemen that the writer of Acts in his mention of Theudas gives us a vague but yet recognisable recollection of Jos., Ant., xx., 5, 1 see in loco and Theol. Liter aturzeitung 3, 1896, and 13, 1897. B. Weiss thinks that the notorious difficulty may easily be got rid of by supposing that the reviser inserted the example of Theudas in the wrong place, Einlei-

Christian

had

Theudas

in

Thess. iii. 5. In the first passage it is Hebraistic in the passage before us and in 1 Thess. the phrases are quite possibly Greek, cf. especially Simcox,

Language of the N. T., phrase is more frequent

p.

143.
St.

The

in

Luke's

writings than in any other books of the N.T., except the Apocalypse. Ver. 37. MovSas 6 TaX. here too an
:

iung in das N. T.,

p. 574.

Xfywv
;

Iva

nva
"

tavrov

of
cf.

somebody,"

consequence, really " ein viii. 9 (and R.V.)

grosser Mann," Blass, Grammatik des N. G., p. 76; so we have its opposite, ovSeis, cf. instances in Wetstein in classical Greek so in Latin quidam, aliquis, Juvenal, i., 74 Cicero, ad Atticum, iii., 15 ; and cf. also 1 Cor. iii. 7, Gal. ii. 6, vi. 3 Viteau, Le Grec du N. T., p. 148 (1893). And yet the jealous eye of the Pharisees was blind to the difference between such a man as Theudas, whom Gamaliel so contemptuously described, and the Apostles who sought not their own honour (Nosgen) cf. Vulgate, "dicens se esse aliquem," so Rhem. and Wycl., " saying that he was somebody ".
;

inaccuracy might have been charged against St. Luke, but it is to be noted that while Josephus speaks of Judas as a Gaulonite in one passage, Jos. Ant. xviii., 1, 1, he frequently, as both Belser and Wendt point out, speaks of him as a Galilean, cf. Ant., xviii., 1, 6 xx., 5, 2 B. y., ii., 8, 1, and 17, 8. But the name Galilean might easily be given to him because Galilee was the scene of his exploits, or because Gamala, his home, belonged to Lower Gaulonitis, which was reckoned as part of Galilee. The accuracy ot St. Luke in the account or Judas is remarkable, for Gamaliel speaks of his
,
; ;

Trpocr6KoX\i)9Y]
cXiOtj,

better reading irpocrc-

a word not found elsewhere in 2 Mace. xiv. 24 and so also in LXX, cf. Ps. xxxix. (xl.) 2, Symmachus; cf. Polyb., iv., 51, 5; so also -rrpdo-KXio-is for its further use see Clem.

N.T.,

cf.

were! (is) TCTpa4. above on "Theudas". avaipc'w, ver. 33, 6.vr)f>iQr\, see also on often of violent death in Acts. The two clauses stand in sharp contrast the
xlvii.,

Rom., Cor.,

tcocrtwv,

S ee

insurrection as coming to nothing. He could so speak, say in 34 or 35 a.d., but not some ten years later, when the followers of Judas had again gathered together, and formed a kind of school or party, to say nothing of the rebellion of his three sons, James, Simon, and later. Menahem see Belser, 11. s., p. 61, so Lightfoot, u. s., Nosgen, and Alford's note. As we consider the characteristics of such men as Theudas and Judas, it <is difficult to suppose that the age which produced them could have produced the Messiah of the Gospels. He is, in truth, the Anti-Christ of Judaism. Instead of giving Himself out to be somebody, Jesus is meek and lowly of heart instead of stirring revolt in Galilee, a burning furnace of sedition, His blessing is upon
;
;

it>o
idtrare.

nPAEEIS ADOSTOAQN
aijTous
1

V.

on

iav 39.

e d^SpoS-iruy

r\

(3ou\t) aurr]

f\

to eoyo*'

touto, KO/raXuGqcreTai

8e en 0eou

eorii',

ou SucaaOe tcaraXGcrai

1 After a4>tT. a-uTovs (W.H., R.V.) DE, Flor. insert uyj (juavav-res tos x l P as (E has poXvvovTes), d non coinquinatas manus, e non coinquinantes manus, Flor. non macuBlass and Hilg. follow D. Chase thinks that the gloss arose Letis manus vestras. but see Harris, Four Lectures, in Syriac hy assim. of O.T. passages, cf. Isa. lix. 3 etc., p. 79 ff., as against this, and for the possible deriv. from Syriac through the trans, of 8vvT)<rer0e (W.H., R.V.), and for theories that the gloss has moved away Belser sees in each (as in other instances according to H.) from its right place. word of the |3 recension in w. 38 and 39 "the stamp of originality". Mr. Harold Smith suggests that there was a gloss on cao-arc (a^eTt) avrovs from ver. 33 utj avai;
:

became repeated MHMHANAIPOYNTEC became Ml (by itacism), while AIP dropped out after AN. This prothe second which would easily be read jitj uiavavTes ras x l P a<* duces MHMIANOYNTEC being added for sense, avaipciv is very common in Acts.
P ovvts
at)
y.-t\

MHANAIPOYNTEC then

the peace-makers instead of seeking a but God." was the watchword of Judas kingly crown, like Judas the Gaulonite, .and his followers. For the whole subject He withdraws from those who would see Ramsay, Expositor, April and June, take Him by force, and make Him a 1897, and Was Christ born at Bethlehem ? instead of preaching revolt and (1898), e.g., pp. 107, 108, 127, 139. tea! king used here transitively, licence in the name of liberty for merely airo-TTjo- Xabv and here only in the N.T., cf. Deut. vii. selfish ends, He bade men render unto Caesar the things that are Caesar's in- 4, and in classical writers, Herod., i., 76. stead of defiantly bidding His followers The verb d4>io-rr|ui is not found in any to be in subjection to no man, and in- ol the Gospels except St. Luke's, where augurating a policy of bloodshed and it occurifour times, and in the Acts six murder, He bade them remember that times. It is not only one of the words whilst One was their Master and characteristic of the two books, but also of they all were brethren. St. Luke and St. Paul (so also ucdio-rr|pi, Teacher, Schiirer, jfewish People, div. ii., vol. hi., see on xix. 26), as it is only found once outside St. Paul's Epistles (in which it p. 80, E.T. well points out that we have a literary memorial of the views and hopes is employed four times), viz., Heb. iii. " drew away some of the people," of the Zealots in the Assumption of 12 Moses, which goes so far as to prophesy R.V. There is no word which actually that Israel will tread on the neck of the expresses this as in T.R., where we have dirio~a> avrov eagle, i.e. the Romans, x. 8 ; but see Ixavdv = " much," A.V. also edition of Assumption of Moses by this prepositional use of 6ir. is not found in classical writers, where the word is Prof. Charles, p. 42. Ver. 37. iv Tats ^aipais t!]s airoy., always an adverb. In the N.T. and Blass, in loco, on St. Luke's accuracy. see the prepositional use is derived must be careful to distinguish this from Hebrew "Hn&$, cf- xx 3> Luke from Luke ii. 1. The tribal method of
;

LXX

We

numbering which

forms

an

essential

ix.

23,

xxi.

8.

part of St. Luke's story in the Gospel may explain why no such serious disturbance followed as resulted from the Roman numbering and valuation which marked Quirinius' second Roman administration, " the great census," tj airoy. (in 6-8 a.d.), taken when Judaea had just become a part of the Roman province of Syria. This "great census," taken after the Roman method, involved the imposition of a tax, Jos., Ant., xviii., 1, 1, and it was this impost which roused the indignation of Judas. To pay tribute to a foreign power was to violate an Israelite's allegiance to

N.

8ieo-Kopiricr6T]o-av it is G., p. 126. true that the sect revived under the name of Zealots, and played an active part in the Jewish wars, but there is no reason
:

Blass,

Grammatik

des

for

charging St. Luke's account with inaccuracy (so Overbeck following De Wette). The fate of the leader and the
dispersion of
sufficient

his

to

point

followers was quite the moral which

cf.

Gamaliel wished to draw.

Ver. 38.
accusative
Kat to. vvv,
also
in
iv.

29, xvii. 30, xx. 32, xxvii. 22.

Jehovah

'
:

We have no Lord and Master

absolute as respects the thus present, now, cf. 2 Mace. xv. 8 in all parts of Acts, Vindicia Lucana, Klostermann, p. 53, so Zeller, Leke;

Ta neuter

394.

nPAHEis AnorroAQN
40. 'Eireia0Tj<Ta' 8e qutu, Kai
u,t]

161

^uto, 1 |a^itot Kal Geofiaxoi eupcBrjTe.

irpoaKaXcadfiecoi tous &ttoot6Xous, Beiparres n-ap^YyciXcu'

XaXciv

1 avTo C*HP, Vulg. (clem, and demid.), Sah., Boh., Syr. Pesh., Chrys. avrovs fr$ABC 2 DE, Vulg. (am. fu.), Syr. Hard., Arm., Aeth., Bede, so Tisch., W.H., R.V., Weiss, Wendt, Hilg. avro may have come in from to epyov tovto. Flor. apparently paraphrases latter part of verse, see Blass p. After av-rovs E, Gig., Wern. add ovxe D, Flor., Syr. Hard. mg. demid. add ovtc vp.cis ovrt UU.61S cuts 01 opxovrcs vfiuv Belser lays special stress on these words, whilst 3ao-i\is ovTe Tvpawoi, so Hilg. Weiss only sees here and in the following words of D unfortunate attempts at emendng cf. Wisd. xii. 14, ovtc PcuriXevs tj -rvpavvos, and see also below on vi. 10. D, Syr. Hard, mg., Flor. demid., 33 mg., 180 add airxo-9e ovv airo tuv avOpamtov touuv. Weiss sees an empty repetition of ver. 38, but Belser finds in aircx* that which
;

nables the construction of the following (irjiroTe koi k.t.X. to run quite smoothly.
of a
cf.

The bv 5ch, Fiiedrich. lao-oTe quite classical.

expression is !di> characteristic of Luke, and is only used once Matt. xxiv. 43 elsevhere in the Gospels, (also n 1 Cor. x. 13), but twice in St. Luke's. Gospel, and seven times in Acts d^ii^ii occurs only thrice in Acts; KaTaXv6t)o*ETai, "will viii. 22, xiv. 17.

thorough Rabbinical wise saying, Sayings of the Jewish Fathers, v., (Taylor, p. 93, second edition). See 24 too Herod., ix., 16; Eur., Hippol., vi., for the construction, cf. Burton, 76; N. T. Moods and Tenses, p. 96, and Viteau, Le Grec du N. T., pp. 103, 113
R.V. and W.H., 8vvi]ere<r9e. KoraXvaai with accusative of person in Xen., Cyr., viii., 5, 24 Plato, Legg., iv., p. 714, C, cf. 4 Mace. iv. 16. But without this addition it is usual to refer back to irpoere'xcTe in ver. 35 (cf.
8vvao6:
;

overthrown," R.V. evertere, Blass, so Rendull. This rendering gives the

be
proper force of the word it is not 8io.Xvop.ai as in ver. 36, which might be rendered " will be dissolved," but koto, indicates subversion, cf. Rom. xiv. 20, Acts vi. 14, Gal. ii. 18 ; cf. 2 Mace. ii. 22, 4 Mace. iv. 16, and frequently ibid., Vulgate, " dis;

(1893), 23, 26.

ov

who compares LXX, Gen.

xliv.

solvetur ".

Ver. 39. lav ... el 82 it has sometimes been thought that the change of mood from subjunctive to indicative, ** but if it is of God," as if indicating that the second supposition were the more probable (cf. Gal. i. 8, 9), indicates sympathy on the part of Gamaliel. It is of course possible that he may have been rendered favourably disposed towards the Christians by their strict observance of the Law, and by their appeal to a doctrine which widely divided Pharisees and Sadducees. Others have attributed the change in mood, not to Gamaliel at all, but to the author (so Overbeck, Holtzmann), and have maintained (so Blass, Weiss, cf. Winer-Moulton, xli. 2) that the indicative may be used because the second is the case with which the Council had
:

34) for the construction of but p/ij-trorc . . evp0TJT may be explained on the principle that a verb of fearing is sometimes unexpressed, the idea of fear being supplied by the context (in clauses where p,^ with the subjunctive is found), Burton, u. s., p. 96. p/qiroTc,. "lest haply," its use in later Greek,
xxi.
;

Luke

pijiroTc

Blass, Grammatik des N. koi sometimes interpreted

G., p. 208. (so Alford,

if it meant not only against man but also against God. not found elsewhere, but cf 0op,dxoi LXX, Job xxvi. 5, Symm., and in Prov. ix. 18, xxi. 16, applying the word to the Rephaim (see B.D. 2 " Giants ") in 2 Mace. vii. 19 we have Ocopaxciv "" In classical Greek the same X<tpT]o-as. verb is found, see Grimm and Wendt for instances Ocopaxta, Plato, Rep., 378, D. (as certain books of the Iliad were
: ; ;

Wendt, Holtzmann), as

called, especially the xix.).

The

toler-

actually to deal, the assertion, i.e., of the Apostles. There may also be an underlying contrast between the transitoriness of all mere human schemes, all of which would be overthrown, and the certainty of that which is "of God," and

to Gamaliel

ance of the sentiments here attributed is undoubtedly in perfect accordance with what we know of his
character and opinions the decisions attributed to him, e.g., that relating to the law of the Sabbath (Hamburger, Real-Encyclopddie des Judentums, ii., 2, 237 see also Derenbourg, Histoire de la Palestine, pp. 239-246, andef. also Renan, Apostles, p. 153, E.T.), are marked by a
; ;

which has

Him for its Author. There cannot be the least ground for supposing
VOL.

that Gamaliel's counsel was in its tenor a mere invention, as it bears the impress
II.
I

l62
itrl

nPAHEIS An02T0AQN
tw
oyofiaTi toC
'lif|CToG,

Kal atriKuaav auTous-

41. Ol

fieK

ou^

etropcuorro xaipoi'Te^ airo TTpoaoiirou tou

1

owcSpiou,
Flor.

on

uirep

tou

fiev
iv.

cf.

23

ovv (Flor. St), D, Par. add airoo"ro\oi, so Hilg. Blass in $ combines both.
;

adds airo\v8evTs,

tendency to mildness and liberality and perhaps a still more remarkable illustration of the same tendency is afforded by the enactment so often referred to him (Hamburger, u. s.) to allow to the poor
;

of the heathen, as well as of Israel, the gleaning and a participation in the corn left standing in the corner of the fields, to inquire after the welfare of the Gentile poor, to maintain them, to visit their sick, to bury their dead (the prayer against heretics belonged not to this Gamaliel, but to Gamaliel II.). But the decision of Gamaliel was not prompted by any sympathy with the Christians it was the judgment of toleration and prudence, but
;

it certainly nothing more, although scarcelyfalls under the head of" cynical " it was rather, as Ewald called it, that No credence of an ordinary politician. whatever can be attributed to the tradition that Gamaliel became a Christian, or that he was secretly a Christian, al-

though we may sympathise with St. Chrysostom'swords, " it cannot be that he should have continued in unbelief, to the end ". The Talmud distinctly affirms that he died a Jew, and, if he had betrayed his faith, we cannot understand the honour which Jewish tradition attaches to his name, "Gamaliel," B.D. 2 Schiirer, Jewish People, div. ii., vol. i., p. 364. Wendt, while he refuses to admit the historical
;

question as to its authenticity, and even on the supposition of an inaccuracy in the point mentioned, we cannot get rid of the fact that the attitude of Gamaliel in itself betrays no inconsistency. It was this alleged anachronism which caused Spitta to refer the incident of Gamaliel in this chapter to his inferior source B.. and to refuse to adopt the solution of Weiss and Feine, who solved the difficulty involved in the mention of Theudas by introducing the hand of a reviser. Ver. 40. Trei<r0i]<ra.v 8e aii-ru whatever scruples Gamaliel may have had in pressing matters against the Apostles, or even if the teaching of Christ, as some have conjectured, with much of which he might have sympathised as a follower of Hillel, had influenced his mind, or if, like Joseph of Arimathea, he too had not consented to the counsel and will of his fellow- Sanhedrists, there is no reason to suppose (see above) that he ever advanced beyond the compromise here suggested. It may be that Neander was right in his judgment that Gamaliel was too wise a man to render a fanatical
:

movement more
it.

character of the speech of Gamaliel, is evidently puzzled to discover any definite grounds for St. Luke's wilful introduction of the famous Rabban into the scene (so too Feine)^ He therefore supposes that the decision in ver. 38, in which he sees a wise saying similar to those attributed to other Rabbis, was assigned by tradition to Gamaliel, and that St. Luke, who was in possession of the further tradition that Gamaliel had given a decisive judgment in the trial of the Apostles, introduces this saying into the speech which he attributes to Gamaliel as fitting to the But there is no indication in occasion. our authorities that the sentiment thus attributed to Gamaliel was in any way

violent still by opposing Others however see in his words a mere laisser-aller view of matters, or a timid caution which betokened a mere waiter upon Providence. But at the same time there are occasions when Gamaliel's advice may not be out of place, see Bengel on ver. 38, and Farrar, St. Paul, i., no ff. SeipavTts, Deut. xxv.

3,

2 Cor.

xi.

24: the punishment

was

minor offences, and it was now inflicted upon the Apostles because they had trangressed the command enjoined upon
for

them

previously,

iv.

18.

The

probably by their superior number

Pharisees, in the

Sanhedrim (Jos., Ant., xiii., 10, 6), were able to secure the following of Gamaliel's advice, and to prevent extreme measures against the. Apostles, but they were not prepared to disregard the previous injunction of the Council which bade the Apostles refrain from uttering a word in the name of Jesus. But the Apostles
themselves must have seen in the punishment a striking fulfilment of their Lord's words, as in the closing hours of His earthly life He foretold their The future sufferings for His Name.

from what might have been expected of him (see Schiirer, Jewish People, u. s.). The chief objection to the speech, viz., the alleged anachronism involved in the mention of Theudas, really begs the
different

4142.
ocofxaTOs aoTOo
x

I1PAHEI2 AIIOSTOAfiN
KaTTjiw0Y]o-ai' aTiu.a<70T]ycu

163

42. irao-aV tc ^p.epav iv

to Upw Kai KaT

'iTjaout'

oIkoi/ outc tirauorro SiSdartcorres k<*i euayycXi^ojJLet'ot

TOC XpioroV.*

1 After ovo|xaTos a few cursives read av-rov R.V., Weiss, Wendt.

but om.

^ABCDHP,

Tisch.,

W.H.,

Flor., Gig.

add Jesu, Par. adds Christi

Itjctovv
;

R.V.,

W.H., Weiss have tov Xpiarov

(see for variations Alford and Wendt). D, Flor., Par. tov icvpov I. X., so Hilg.

penalty which must have been a very

painful one, although the command not to exceed forty stripes often led to its mitigation, was often inflicted by the synagogues, and not only by the great Sanhedrim, for all kinds of offences as against heretics and others. These verses 40-42, with the exception of the words 4iri<r0T|orav at avr$, were referred by Jiingst to the redactor on the ground that they do not fit in well after Gamaliel's speech, and that the Apostles would have been at once released, but the Apostles were punished for a transgression of the command previously laid upon them in iv. 18. According to Jungst, who here follows Spitta, the original conclusion of the narrative is to be found in inserting after ver. 39, chap. vi. 7 Here we are told is a notice, which is quite out of place where it now stands, that a great number of the priests were obedient to this was the result of the the faith speech of Gamaliel, and his warning not to be found " fighting against God " a speech delivered in the Sanhedrim in the midst of the priests
!
: ;

been already

fulfilled,

another was

fulfilled

in the sequel, Matt. v. 29. KaTTi|ieifj<rav . .

cf. vi.
it

oxymoron, 2 Cor. 8-10 Bengel's " eximium oxy.". note he calls The
.

n,

12,

Phil.

i.

d.Tifi.aor0i}vai
;

cf.

verb KaTaij. is used by St. Luke in his Gospel, xx. 35 (xxi. 36, T. R., but not W.H. or R.V.), and here only found once elsewhere, 2 Thess. i. 5, in a passage where the thought of Christian suffering and inheritance is combined 2 Mace.
;
;

12, 3 Mace, iii. 21, iv. ir, 4 Mace, xviii. 3. aTip.a<r6TJvai only used once elsexiii.

where by
it is

St.

Luke,

cf.

Luke

xx.

n, where

also found in connection with Sspw. vircp tow 6vofi., "the Name" i.e., the

Name k<xt' !|oxiiv, cf. 3 John 7,

v.

and James
xiii.,

14

(ii.

7) (tov K.
iii.,

doubtful), cf. also

(so called),
4,

Clem. Rom., 2 Cor.

Ignat., Ephes.,

1,

used here as the

absolute use of Qt2? in Lev. xxiv. 11, 16,

by which the Jews understood Jehovah. See Grimm, Mayor's St. James above, and Taylor, Pirkc Aboth, p. 67, second
68ov, " the Way," ix. Tj(ipav the t joins the imperfect liravovTo closely to the preceding, indicating the continuance of the work of the Apostles in spite of threats and blows, and of their resolve to welcome suffering for Christ as an honour = Kara irao-av T)p.e'pav. This use of iravo-8ai with the participle almost
edition
2, etc.

ircurdv Te
;

cf.

tt)s

Ver. 41.
as after

oi p.v ovv:

no answering

Sc

i. 6, ii. 41, but explained because immediately upon liropevovTo (which answers to aireXvcrav) follows xaipovrcs, marking the attitude of the Apostles, and showing how little they proposed to obey the injunction from fear of further punishment. But see also Mr. RendalPs note, and also his Appendix on p.ev ovv, Acts, p. 163, in which he examines this view at length according to him there is an answering 8e, but it is found in the antithesis to this sentence in chap. vi. 1, the connection being that the Apostles now became more absorbed in their spiritual work, and a murmuring arose in consequence of their neglect of the
;

entirely in Luke and Paul may garded as a remains of literary Luke v. 4, Col. i. 9, Ephes. i. 16 x. 2) Viteau, he Grec du N. T.,
;

be reusage,

(Heb.
p. 193
:

the Iv to) Up. Kai kot (1893). words may mark a contrast between the public preaching which was not discontinued, cf. ver. 21, and the teaching con-

oIkov

tinued at
or

home

in a

household assembly,
distributively,

Kara may be taken

and

distribution of the common funds. this antithesis does not seem natural,

But and

a censure on the Apostles is not necessarily contained in vi. i. ff. liropcvovTo " imperf. quia describitur X<*povTs

modus " (Blass, Gratnmatik des N. G., p. 186 ; if one prophecy of their Lord had

assemblies met together in various houses in the city, as in ii. 46. See Zockler's note, and Edersheim, Jewish Social Life, pp. 259, 260. tov Xp. 'I. " Jesus as the Christ," R.V. The contents of the first Apostolic preaching, the sum and substance of the Apostles'
refer to the Christian
:


164
VI.
I.

; :

fTPAEEIS
'EN Se Tais

AnOSTOAQN
tuc
T0O5 'E^paious, 8ti

VI.

Tiji^pais tcuJtcus ir\r\Bvv6vruv

(ia6r]Ta)')

^Y^cto yoYyucfAoS
message

Tatf 'EXXijyiorwy irpos

-rrape-

to their fellow - countrymen. This is allowed and insisted upon by Schwegler, Renan, and others, but in the statement what an intimate knowledge of the life of Jesus is presupposed, and how great must have been the impression made by Him upon His daily companions Chapter VI. Ver. 1. 8e cf. i. 15 and see above in v. 41. There seems no occasion to regard 82 as marking a contrast between v. 41 and the opening of this chapter, or as contrasting the outward victory of the Church with its inward dissensions (as Meyer, Holtzmann, Zechler, see Nbsgen's criticism in loco); simply
!

introduces a

new

recital as in

iii.

1.

It

may
be

in v. 14 of the increaseofthe disciples, and this would

refer

back to the notice

On the in harmony with the context. expression iv Tats 'Hf"'p TavT., as characteristic of Luke, see above, and Friedrich, Das Lucasevangelium, p. 9 in both his Gospel and the Acts expressions with Harnack admits that in t||xe'pa abound. passing to this sixth chapter " we at once enter on historical ground," Expositor, For views of the v., p. 324 (3rd series).
;

partition critics see Wendt's summary in new edition (1899), p. 140, Hilgenfeld, Zeitschrift fur wissenschaft. Theol., p. 390 ff. (1895), and also in commentary below. Wendt sees in vi. 1-7 the hand of

the redactor, the author of Acts ii. 5 others suppose that we have in vi. the commencement of a new Hellenistic source so Feine, J. Weiss, Hilgenfeld. Clemen refers vi. 7, 8 to his Historia Petri, whilst ver. 9 commences his Historia Hellenistarum (w. 1-6 belong others again see in to a special source) chap. vi. the continuance of an earlier source or sources. it\t)0vv6vtv, when the number of the disciples was multiplying (present part.) verb frequent in LXX, sometimes intrans. as here, Exod. i. 20, etc., and see Psalms of Solomon, x.,
;
;

rapidly that the Apostles found the work of relief too great for them. p.a8t]Tuv, the word occurs here for the first time in the Acts (surely an insufficient ground for maintaining with Hilgenfeld that we are dealing with a new source). The same word is found frequently in each of the Gospels, twenty-eight times in Acts (p.a0T]Tpia once, ix. 36), but never in the Epistles. It evidently passed into the ancient language of the early Church from the earthly days of the ministry of Jesus, and may fairly be regarded as the earliest designation of the Christians but as the associations connected with it (the thought that Jesus was the SiSdcricaXos and His followers His p.a0T|Tai) passed into the background it quickly dropped out of use, although in the Acts the name is still the rule for the more ancient times and for the Jewish-Christian Churches In the Acts we have the cf. xxi. 16. transition marked from p,a0r|Tai to the brethren and saints of the Epistles. The reason for the change is obvious. During the lifetime of Jesus the disciples were called after their relationship to Him after His departure the names given indicated their relation to each other and to the society (Dr. Sanday, Inspiration, And as an evidential test of the p. 289). date of the various N.T. writings this is just what we might expect : the Gospels have their own characteristic vocabulary, the Epistles have theirs, whilst Acts forms a kind of link between the two groups, Gospels and Epistles. It is, of course, to be remembered that both terms dSc\<j>ot and ayioi are also found in Acts, not to the exclusion of, but alongside with, p,a0Y)Tai (cf., e.g., ix. 26, the former in all 30, xxi. 4, 7, 16, 17) parts of the book, and indeed more frequently than p.a0Tjxai, as applied to Christians; the latter four times, ix. 13,

32, 41, xxvi. 10.

But

if

our Lord gave

1, cf.

and note

in

Ryle and James' edition

also its classical use in its more correct form, irXrjOww, in the Acts
vi.

7,

vii.

17,

ix.

Luke's fondness

for

31, xii. 24. this and

On

St.

similar

words (Friedrich) see p. 73. Weiss calls it here a very modest word, introduced by one who knew nothing of the conversions in many of the preceding chapters. But the word, and especially its use in the present participle, rather denotes that the numbers went on increasing, and so

the charge to His disciples recorded in St. Matt, xxviii. 19, bidding them make disciples of all the nations, p.a0T]Tcvo-aT (cf. also Acts xiv. 21 for the same word), then we can understand that the term would still be retained, as it was so closely associated with the last charge of the Master, whilst a mutual discipleship involved a mutual brotherhood (Matt, xxiii. St. Paul in his Epistles would be 8). addressing those who enjoyed through Christ a common share with himself in a holy fellowship and calling, and whom

nPAHEIS AnOSTOAQN
he would therefore address not as |iadi]Ta( They were but as dSXoJ>oi and 017101.
|xa0T]Tai, yet not of man but of the Lord (only in one passage in Acts, and that a doubtful one, ix. 43, is the word p,a0T)Tcu or fjiaOij-nis used of any human teacher), and the word was still true of them with that significance, and is still used up to a period subsequent (we may well believe) to the writing of several of Paul's Epistles, Acts xxi. 16. How the word left its impress upon the thought of the Church, in the claim of the disciple to be as his Master, is touchingly evidenced by the expressions of St. Ign., Ephes. i. 2 ; Magn., ix., 2 Rom. iv. 2 ; Tral., v., 2 (St. Polyc, Martyr, xvii., 3, where the word is applied to the martyrs as disciples of wv the Lord, and the prayer is offered crvyicoivwvovs t ica! YeVoiTO "Hfias koA cn/fi.p.a0Y|Ta<; 7V<r0ai|. yo-yY*'*''and yYY^ lv are D th used by jj.os
still
:

165

in

loco),

and includes those Jews who

had

who spoke

settled in Greek-speaking countries, the common Greek dialect

St.

Luke
also

(cf.

Luke

v. 30),

by

St.

John,

and
r
i.

Cor.
4, 9.

x. 10,

ii. 14, and noun also by St. Peter, The noun is found seven times

by

St. Paul, Phil.

the

the of Israel in the wilderness Cor. x. 10) ; so in Phil. ii. 14 it is probable that the same passage, Exod. xvi. 7, was in the Apostle's mind, as in the next verse he quotes from the Song of Moses, Deut. xxxii. 5, LXX; so Yo-yyoo-is with the same meanis also found in
in
(cf. 1

LXX

LXX

ing,

Numb.

xiv. 27.

yo-yYu<r|*<5s is also

found in Wisd. i. ro, Ecclus. xlvi. 7, with reference to Numb. xiv. 26, 27, and twice in Psalms of Solomon v. 15, xvi.
11. In Attic Greek Tov9vpio-fios would be used (so Tov8pioj and Tov0vpiw). Phrynichus brands the other forms as Ionian, but Dr. Kennedy maintains that
"yoyyvorp,<Js

and Y<>Yyvciv from their frequent use in the are rather to be classed amongst "vernacular terms" long continued in the speech of the people, from which the drew. Both words are probably onomatopoetic. Kennedy, Sources of N. T. Greek, pp. 38-40,72, 73, 76 see also Rutherford, New Phrynichus, Deissmann, Bibelstudien, p. 106. p. 463 Here the word refers rather to indignatio clandcstina, not to an open murmuring. 'EXXtjviottwv. The meaning of the term, which was a matter of conjecture in St. Chrysostom's day, cannot be said to be decided now (Hort, Judaistic Christianity, p. 48). The verb 'EXXtjviciv, to speak Greek (Xen., Anab., vii., 3, 25), helps us reasonably to define it as a Greek-speaking Jew (so also

LXX

LXX

Holtzmann

and

Wendt).
ix.

The term
xi.

occurs again in

29 (and

20

see

in place of the vernacular Aramaic current in Palestine, and who would be more or less acquainted with Greek habits of life and education. They were therefore a class distinguished not by descent but by language. This word " Grecians " (A.V.) was introduced to distinguish them from the Greeks by race, but the rendering "Grecian Jews" (R.V.) makes the distinction much plainer. Thus in the Dispersion " the cultured Jew was not only a Jew but a Greek as well " he would be obliged from force of circumstances to adapt himself to his surroundings more or less, but, even in the more educated, the original Jewish element still predominated in his character and if this was true of the higher it was still more true of the lower classes amongst the Hellenists no adoption of the Greek language as their mode of speech, no separation of distance from the Holy City, no defections in their observances of the law, or the surrender as unessential of points which the Pharisees deemed vital, could make them forget that they were members of the Commonwealth of Israel, that Palestine was their home, and the Temple their pride, see B.D. 2 " Hellenist," Schiirer, Jewish People, div. ii., vol. ii., p. 282, E.T. Hamburger, RealEncyclopadie des Judentums, ii., 3, " Griechenthum ". But bearing this description in mind, we can the more easily understand the conflict with Stephen, and his treatment by those who were probably his fellow-Hellenists. If as a cultured Hellenist St. Stephen's sympathies were wider and his outlook less narrow than that of the orthodox Jew, or of the less educated type of Hellenist, such a man, who died as St. Stephen died with the prayer of Jesus on his lips (see Feine's remarks), must have so lived in the spirit of his Master's teaching as to realise that in His Kingdom the old order would change and give place to new. But the same considerations help us to understand the fury aroused by St. Stephen's attitude, and it is not difficult to imagine the fanatical rage of a people who had nearly risen in insurrection because Pilate had placed in his palace at Jerusalem some gilt shields inscribed with the names of heathen gods, against one who without the power of Pilate appeared to advocate a change of the customs which Moses had delivered (see Nosgen, Apostelgeschichte, p. 69). 'Eppaiot in W.H. with smooth breath
; ;


i66
OewpoofTO ev
itaXeadp.et'oi

nPAHEIS AnOSTOAQN
tt)

VI.

StaKot'ia
2

-rfj

KaQr\ixepivf\ at

1 X^P ai auTwv.

2. irpoa-

Se

01

SwSeica to ttXtjGos

tw

jiaOrjTuif,

etiroy,

Ouk

1 At end adds ev ttj SiaKovia tcov Epptuiov, according to Flor. on ev r. ko.8. SiaK. ai x* T(JV EXX. viro t<ov Siaicovuv tuv E(3p. irapeOewp. Blass in (J reads simply State, tcov Eppaiuv. after ai x- outwv the words uiro

tw

8c ^B, so Tisch., W.H. text, R.V. marg., Weiss, Wendt; ovv CEHP, Vulg. D reads ti ovv eoriv aStX<{>oi. ti\ io-Ke\J/., so Flor., 8tj A, so Lach., W.H. marg. Par. cf. xxi. 22 (Weiss).
2
;

ing, see

Introduction, p. 313, and p. 40; here those Jews in Palestine who spoke Aramaic in the

W.H.,

Winer-Schmiedel,

cause the Hebrews were already in possession. The Church had been composed
first

of Galileans and native Jews resident

Church
iii.

at Jerusalem they

would probably
cf.

form a considerable majority,

5,

Phil,

in Jerusalem, and then there was added a wider circle Jews of the Dispersion.

and Lightfoot's note. In the N.T. 'lovSaios is opposed to "EXXtjv (Rom. i. 16), and 'E|3paIos to 'EXXtjvio-tijs, Acts vi.
In the former case the contrast lies in 1. the difference of race and religion in the latter in the difference of customs and
;

It is possible to interpret

the incident as

an indication of what would happen as the feeling between Jew and Hellenist became more bitter, but it is difficult to
the Apostles, who shared St. James of Jerusalem the belief that Qp-qcTKtia consisted in visiting the fatherless and widows in their affliction,
believe that

with

language. A man might be called 'lovSaios, but he would not be 'EfJpcuos in the N.T. sense unless he retained in speech the distinction the Aramaic tongue was therefore drawn on the side of language, a distinction which still survives in our way 01 speaking of the Jewish nation, but of the Hebrew tongue. See In the Trench, Synonyms, i., p. 156 ff. two other passages in which 'E^p. is used, Phil. iii. 5 and 2 Cor. xi. 22, whatever difficulties surround them, it is probable that the distinctive force of the word as explained above is implied. But as within the nation, the distinction is not recognised by later Christian writers, and that it finds no place at all in Jewish writers like Philo and Josephus, or in Greek authors like Plutarch and Pausanias (Trench, u. s.). irpos, cf. St. Luke
;

!y<>YYuov irpos r. |ag.6t)tus o.vtov. irap0ea>povvTo not found elsewhere in N.T. and not in LXX, but used in this sense in Dem. (also by Diodorus and Dion. Hal.) = irapopav, Attic imperfect, denoting that the neglect had been going on for some time how the neglect had arisen we are not told there is no reason to suppose that there had been previously Palestinian deacons (so Blass in |3, critical notes), for the introduction of such a class of deacons, as Hilgenfeld notes, is something quite new, and does not arise out of anything previously said, although it would seem that in the rapidly growing numbers of the Church the Hebrew Christians regarded their Hellenist fellowChristians as having only a secondary claim on their care. Possibly the supply for the Hellenists fell short, simply bev. 30,

could have acted in a spirit of partiality, so that the neglect, if it was due to them, could be attributed to anything else than to their ignorance of the greatness of the need. Siatcovia, see below on ver. 2. not found elsewhere in N.T. xaflTjfiepivfi or in LXX, only in Judith xii. 15. It is a word only used in Hellenistic Greek, cf. Josephus, Ant., iii., 10, 1 ; but it may be noted that it is also a word frequently employed by medical writers of a class of fevers, etc. See instances in Hobart, pp. 134, 135, and also in Wetstein, in loco. at x'1P ai oAiTtijv not merely a generic term for the poor and needy under the Mosaic dispensation no legal provision was made for widows, but they would not only receive the privileges belonging to other distressed classes, but also specific regulations protected them they were commended to the care of the community, and their oppression and neglect were strongly condemned it is quite possible that the Hellenistic widows had helped from the Temple previously been Treasury, but that now, on their joining the Christian community, this help had ceased. On the care of the widow in the early Church, see James i. 27 (Mayor's note) Polycarp, Phil., vi., 1, where the presbyters are exhorted to be eisrirXaYX V01 FH tt|AeXovvTs x11P a S h P~

'

<j>avov

f\

irevrjTos,

word
in St.

x'HP 01 occurs

The and cf. iv. 3. no less than nine times

Luke's Gospel, three times in the Acts, but elsewhere in the Evangelists only three times in St. Mark (Matt, xxiii. 14, omitted by W.H. and R.V.), and two


I1PAHEI2 AriOSTOAQN
of these three in an incident which he and St. Luke alone record, Mark xii. 42, 43, and the other time in a passage also peculiar to him and St. Luke (if we are justified in omitting Matt, xxiii. 14), viz.,

167
to the
to

Mark
Seica
:

xii.

Ver.

2.

40. irpo(rKaXc(ra|i.6vot

Se 01 8<i-

may have been the irritaby the pride or neglect of the Hebrews, the Apostles recognised that there was ground for complaint, and thus showed not only their practical capacities, but also their freedom from .my partiality. 01 8w8. only here in Acts, but cf. 1 Cor. xv. 5, where St. Paul uses the title as if it were well and widely known, and required no explanawhatever
tion caused
:

from him. It is found six times Luke's Gospel, and no less than ten in St. Mark's. See also above i. to irXtjOos = the whole 26, ii. 14. Church, not the hundred-and-twenty, as
tion
in St.

The expression is a general J. Lightfoot. one, and need not imply that every single member of the Church obeyed the summons. For the word itXtj0os and the illustration of its use in religious communities on the papyri by Deissmann, see p. 73. The passage has been quoted in support of the democratic constitution of the Apostolic Church, but the whole context shows that the government really lay with the Apostles. The Church as a whole is under their direction and counsel, and the Apostles alone determine what qualification those chosen should possess, the Apostles alone lay
hands upon them after prayer "The hand of man is laid upon the person, but the whole work is of God, and it is His hand which toucheth the head of the one
:

the neglect of ministering to the higher sustenance for the sake of the lower (Hort, Ecclesia, p. 206) thus Bengel speaks of the expression as used with indignation, " Antitheton, ministerium verbi ". 81a. Kovia and Siaicoveiv are used for ministrations to man, although more usually of man to God cf. Acts xix. 22, of service to St. Paul, 8iaicova, Acts xi. 29, xii. 25, of service to the brethren of Judaea in the famine, Rom. xv. 25, 31, 2 Cor. viii. 4, ix. 1, 12, 13, of the Gentile collections for the same purpose, so too probably in Rom. xvi. 1 of the service rendered by Stephanas to travelling Christians, cf. Heb. vi. 10, and its use of the verb in the Gospels of ministering to our Lord's earthly wants, Luke viii. 3, x. 40 (both noun and verb), John xii. 2 cf. also Luke xii. 37, xxii. 27, Matt. iv. n, Luke iv. 39 ; see further on the use of the
;
;

The Twelve do not object work of ministering, but only

3.

word
p.

in classical Greek, Hort, Ecclesia,

ordained, if he be duly ordained " (Chrys., Horn., xiv.). The dignity of the Apostles, and their authority as leaders of the Church and ordainers of the Seven, is fully recognised by Feine, but he considers that their position is so altered, and the organisation of the Church so much more developed, that another source and not the Jerusalem Quellenschrift must be supposed but if, as Feine allows, such passages as iv. 34, v. belong to the Jerusalem source, it 2, would appear that the authority of the Apostles in the passage before us was a very plain and natural development. KaTa\c(\|ravTas on the formation of the first aorist see Blass, Grammatik, p. 43, and also Deissmann, Neue Bibelstudien, Winer-Schmiedel, p. 109. 18 ; p. Siaicoveiv rpaire^ais there seems to be an intentional antithesis between these
;
: :

words and

r-jj

Siaicovia tov XiS-yov in ver.

The word had a high dignity conferred upon it when, in contrast to the contemptuous associations which surrounded it for the most part in Greek society, Epictetus remarks that it is man's true honour to be a Sidicovos of God (Diss., iii., 22, 69 ; 24, 65 iv. 7, 20 cf. iii. 26, 28), and a dignity immeasurably higher still, when the Son of Man could speak of Himself as in Matt. xx. 28, Mark x. 45 cf. Luke xxii. 27. " Every clergyman begins as a deacon. This is right. But he never ceases to be a deacon. The priest is a deacon still. The bishop is a deacon still. Christ came as a deacon, lived as a deacon, died as a deacon p.T| SiaKovncKjvai, aXXa Siaicovfjcrai " (Lightfoot, Ordination Sermons, p. 115). In the the verb does not occur at all, but Sidicovos is used four times in Esther i. 10, ii. 2, vi. 3, 5, of the king's chamberlains and of the servants that ministered to him, and once in 4 Mace. ix. 17 Siaicovia is also found in two of the passages in Esther just quoted, vi. 3 and 5, where in A we read ol Ik -rfjs Siaicovias (BS Sidicovoi), and once in 1 Mace. xi. 58, of the service of gold sent by Jonathan to Antiochus. What is meant by the expression here ? does it refer to distribution of moneyor in kind ? The word in itself might include either, but if we were to limit 810 r.cvia to alms, yet the use of the word remarked upon above renders the service higher than that of ordinary relief: " ministration,'" says St. Chrysostom (although he takes it of alms, Horn., xiv.), " extolling by this at once the doers and
203.
;

LXX


;;

i68

nPAHEIS AnOSTOAQN
Tpcure'^cus.

VI.

dpeoroV l<mv Tjpds, KaTaX.etycu'Tas rbv XoyoK tou 06ou, SiaKoyeTe

3* cwiaKei^ao-Se oSV, aSeX^ioi,

dVopas up-wf pap-rupouclosely related to the

;

those

to

whom

it

was done

".

But

tion

alms-giving

Tpair'ats presents a further difficulty does it refer to the tables of exchange for

money, a rendering which claims support from Matt. xxi. 12, xxv. 27, Luke xix. 23, John ii. 15, or to tables for Posfood, Luke xvi. 21, xxii. 21, 30 ?

Eucharist or to the Love-Feasts (6) the derivation of the number from Roman usage on the analogy of the septemviri epulones advocated by Dean Plumptre, officials no doubt well known to the
Libertini (see also and the remarks of
1

word in some passages in the N.T., and also the fact that the StaKovia was Ka0Tjp.ept.vTJ, may indicate the latter, and the phrase may refer to the actual serving and superintending
sibly the use of the

at the tables at which the poor sat, or at all events to the supplying in a general

things which were necessary bodily sustenance. Zockler, Apostelgeschichte (second edition), refers the word to the ministration of the gifts of love offered at the Eucharist in the various Christian houses (so Scaliger understood the expression of the Agapae). Mr. Humphry reminds us that the words were quoted by Latimer (154S) in a sermon against some bishops of his time who were comptrollers of the mint. the verb, Ver. 3. liruric\|/ao-0 ovv though frequently used by St. Luke in both his writings, is not elsewhere used in the sense of this verse, " look ye out," cf. o-KeVreo-Oai in Gen. xli. 33.
for

way those
their

B.D. 2 " Deacon," Ramsay, St. Paul, on Roman organisation and P' 375 its value). This is far more probable than that there should be any connection between the appointment of the Seven and the two heathen inscriptions quoted by Dr. Hatch (Bampton Lectures, p. 50, note 56), in which the word Skxkovos is used
of the assistants in the ritual of sacrificial

and temple feasts at Anactorium in Acarnania and Metropolis in Lydia (see on the
other hand, Hort, Ecclesia, p. 210), for in the incident before us the word Sidxovos is not used at all, and later in the history, xxi. 8, Philip is described not by that title but as one of the Seven. Nor is there any real likeness to be found between the office assigned to the Sevan and that of the Chazzan or officer of the

(iapTvpovjie'vovs, cf.
4, 5, xxii. 12,
cf.

and

Heb. xi. 2, 39, and Tim. v. 10, Acts x. 22,

;

Jewish synagogue (JnrTjptTTis, Luke iv. 2o),who corresponded rather to our parishclerk or verger, and whose duties were confined to the synagogue a nearer Jewish parallel is to be found in the
;

also xvi. 2 cf. its use also in Clem. Rom., Cor., xvii., 1 ; xviii. 1, etc. See Ignat., Phil., xi., 1 ; Ephes., xii. 2. also the interesting parallels in DeissIn mann, Neue Bibelstudien, p. 93. Jos., Ant., iii., 2, 5, and xv., 10, 5, it is of hostile testimony used as here, but

"^13.31

np"T^,
officers

collectors of alms, but

these

would rather present a

John xviii. 23. number chosen ? Various answers have been given to the
in

Matt,
:

xxiii.

31,

lirra

why was
:

the

question

(1) that the number was fixed upon because of the seven gifts of the

parallel to the tax-gatherers than to those who ministered to the poor (see " Deacon " in Hastings, B.D.). Whilst, however, these analogies in Jewish offices fail us, we stand on much higher ground if we may suppose that as our Lord's choice of the Twelve was practically the choice of a number sacred in its associations for every Israelite, so the number

Seven may have been adopted from

its

Rev. i. 4 (2) that the number was appointed with regard to the three different elements of the Church
Spirit, Isa. xi. 2,
;
:

Hellenists, three Hebrews, one Proselyte; (3) that the number was regulated by the fact that the Jerusalem of that day may have been divided into seven districts

was sug(4) that? the number gested by the Hebrew sacred number seven (5) Zockler thinks that there is no hypothesis so probable as that the small Jerusalem tKicXTjo-iat kcit' oIkov were seven in number, each with its special worship, and its special business connected with alms-giving and distribu;
;

sacredness in Jewish eyes, and thus side by side with the sacred Apostolic College there existed at this period another College, that of the Seven. What was the nature of the office ? Was it the Diaconate in the modern sense of the term ? But, as we have noted above, the Seven are never called Deacons, and therefore it has been thought that we have here a special office to meet a special need, and that the Seven were rather the prototypes of the later archdeacons, or corresponded to the elders

who
23.

are

mentioned
the other

in

xi.

On

hand

30 and xiv. Luke, St.

34-

IIPAHEIS AII02T0AQN
1

169

fieVous eirra, TrX^peis rVcujiaTOS

fief
"

'Ayioo
8e

icai a-o<pia<;,

ous KaTacmr|<TwOiatcoeia

em tt]s

xpeias Taunjs

'

4. iqp.is

ttj irpoCTeo)(TJ icai ttj

W.H.,
2

ayiou om. fc$BC 2 D 137, 180 (Vulg. am. R.V., Weiss, Wendt.
KaTa<TTTj<rop,v
(d, e,

fu. lux),

Syr. Hard., Chrys.

so Tisch.,

^ABCDE,

Bas., Chrys.,

Wendt, Weiss,

W.H

KaTao-rna-upcv

HP

Vulg.).

from the prominence given to the narrative, may fairly be regarded as viewing the institution of the office as establishing a new departure, and not as an isolated incident, and the emphasis is characteristic of an historian who was fond of recording " beginnings " of movements. The earliest Church tradition speaks of Stephen and Nicolas as ordained to the diaconate, Iren., Adv. Haer., i., 26; iv., 15, and the same writer speaks of Stephen as " the first deacon," iii., 12 cf. also the testimony of St. Cyprian,
Epist., 3, 3, and the fact that for centuries the Roman Church continued to
restrict the

moral and

spiritual

courage which would

'

enable the Siaicovoi to gain even in the pursuit of their Siaxovio. 1 great boldness in the faith which is in Christ Jesus," 1 Tim. iii. 13 (Moberly, Ministerial Priesthood, p. 138 ff.) see also on the whole
;

subject, Felten, Apostelgeschichte, p. 139 Zockler, Apostelgeschichte, p. 206 ff. ff. Lightfoot, Philippians, " Dissertation on
;

number of deacons to seven (Cornelius, ap. Euseb. H. E,, vi., 43). It is quite true that the first mention of SloLkovoi in the N.T. (although both SmKovia and Siaxoveiv are used in the passage before us) is not found until Phil. i. 1, but already a deaconess had been mentioned in writing to the Church at Rome (xvi. 1, where Phoebe is called Skxkovos), in the Church at Philippi the office had evidently become established and familiar, and it is reasonable to assume that the institution of the Seven at Jerusalem would have been well known to St. Paul and to others outside Palestine, " and that analogous wants might well lead to analogous institutions " (Hort, and to the same effect, Gore, The Church But if the and its Ministry, p. 403). Seven were thus the prototypes of the deacons, we must remember that as the former office though primarily ordained for helping the Apostles in distribution
of alms and in works of mercy was by no means confined to such duties, but that from the very first the Seven were occupied in essentially spiritual work, so the later diaconate was engaged in

the Christian Ministry," and Real-Encvclopddie fur protest. Theol. und Kirche (Hauck), "Diakonen" (Heft 38, 1898). practical wisdom, prudentia, o-o<J>tas in cf. 1 Cor. vi. 5 (Blass, so Grimm) ver. 10 the use of the word is different, but in both places cro<f>ia is referred to the Spirit, " it is not simply spiritual men, but full of the Spirit and of wisdom ... for what profits it that the dispenser of alms speak not, if nevertheless he wastes all, or be harsh and easily provoked ? " Chrys., Horn., xiv. ovs ko,to> <m]o-o|Aev (on the reading whom ye, which was exhibited in some few editions of A. V., see Speaker's Commentary, in loco) the appointment, the consecration, and the qualifications for it, depend upon the Apostles the verb implies at all events an exercise of authority if it has no technical force, cf. Titus i. 5. The same shade of meaning is found in classical writers and in the in the use of the verb with the genitive, with

LXX

iri,

sometimes with a dative, sometimes with an accusative Gen. xxxix. 4, xli. 41, Exod. ii. 14, xviii. 21, Num. iii. 10,
:

Neh.
14;

xii.

44,

Dan.

ii.

48, 49,

Mace.

vi.

cf.

The

its use in Luke xii. 14, 42, 44. opposite is expressed by (MTao-TTJ;

<ra<r6ai airo ttjs XP Polyb., iv., 87, g

from mere charity there were doubtless qualifications demanded such as might be found in good business men of tact and discretion, but there were also moral and spiritual qualities which to a great extent were required of the Siaicovoi no less than of the 7rpcrj3vTpoi and eiricr Koiroi there Was the holding the mystery of the faith in a pure conscience, there was the

something

far different
;

organisation

Mace. xi. 63 (Wendt). \peia^: the word might mean need in the sense of necessity, Latin opus, want, 2 Chron. ii. 16, Wisdom xiii. 16, 1 Mace. iii. 28, or it might mean business, Latin negotium,< In the LXX it seems to be officium. employed in both senses, as also in classical writers, but here both A. and R.V. render " business " (so in Polybius), cf. Judith xii. 10 AB., 1 Mace. x. 37, xi. 63, xii. 45 (xpcCi is found no less than
eight times in
1

Mace, once

in 3

Mace, seven times in 2 Mace); see Wetstein


170
tou Xoyou
,

riPAEEIS ATIOSTOAON
n

VI.

poaKapTepi^<ro(iei'. 1
*

5. Kal fjpeo'ci' 6

X6yos 2 ivuiriov
TT\r)pr|
3

-zrairos

tou ir\r^6ous

Kal e|eXe|aKTO lT<j>avoe, avSpa

Tuorecjs Kai

n^eoptaros 'Ayiou, Kal iXnnroe, Kal npoxopoy Kal NiKayopa, Kal

D, Flor., Gig., Par., Vulg. read caop-cOa . . . irpoo-KapTpovvTCS. This participial construction with the substantive verb is characteristic of St. Luke, and occurs with the same verb as here in i. 14, ii. 42, viii. 13.
irporicopTepT)<rofi.6v
;

2 Harris refers to retrans. from Latin, o Xoyos; D, Flor. (Gig.) add ovtos adds twv p.aOn]T(ov, so Hilg. Flor. substitutes ircvTwv tu>v iravTos tov -itXt)8ovs p,a0T)T)v, so Blass in p\
;

irXT) P ri

BC

so Lach.
for

corr., T.R. so Weiss, Wendt, W.H., R.V.; See further below.

;

irXi]pT|s

^BC*DEHP

uses of the word in Philo and Josephus. Ver. 4. Y|peis 8e in marked contrast to the service of tables, etc., but still every work in the Church, whether high or low, was a Siaicovia. t-q Siatc. tov X., irpoo-KapTepijo-opev, "will see above. continue steadfastly," R.V., see above "the prayer" tjj irpoo-., on i. 14. the article seems to imply not (Hort) intercession, but only private prayer and the public prayer of the Church. Ver. 5. tjpeo-ev evuiriov: phrase not usual in classical Greek but Ivw. in this sense, so KaTcvuiriov evavri KaTtvavTi, LXX (evavTiov derived from the frequent in LXX, is also classical) cf, e.g., Deut. i. 23 A, 2 Sam. iii. 36, 1
:

for Greek names, e.g., Philip, Didymus, Andrew, were also found amongst the Palestinian Bengel holds that part were Jews. Hebrew, part Hellenist, whilst Gieseler hazarded the opinion that three were Hebrews, three Hellenists, and one a proselyte. But we cannot conclude from the fact that they were probably Hellenists, that the Seven were only charged with the care of distribution

bable (see Wendt, Felten),

amongst the Hellenist section

Church, as there tive to warrant
that
is

of

the

nothing

in the narra-

this.

We

we know anything

cannot say of the Seven

Kings
Ju.

iii.

10, xx. 16,

xiii.

(xxi.) 2, Jer.

xviii.

4,

Mace. vi. 60, viii. 21 (evavTiov, 3), where the whole phrase occurs. Blass, Grammatik, p. irXiiOous, cf 125, and see on iv. 10. Deissmann, Neue Bibelstudien, p. 60, and above on p. 73. E$EXe|avTo, see above, cf. xv. 22, 25, always in the middle in N.T. (Luke ix. 35 doubtful), so in LXX. Blass, Grammatik, p. 181,
vii.

20,

except Stephen and Philip Stephen the preacher and martyr of liberty, Philip the practical worker (Lightfoot, "Paul and the Three"). Baronius hazarded the fanciful conjecture that Stephen as well as Saul was a pupil of Gamaliel. Both Stephen and Philip were said to have been amongst the Seventy, Epiphanius, Haer., xx., 4 (but see Hooker,
v.,

Ixxviii., 5).

If so,

it

they

may have been

is possible that sent to labour in

nearly always

Hllll.
T

On

the import-

ance of the step thus taken as marking a distinct stage in the organisation of the Church, and in the distribution of

work amongst the members of what was now a true body politic, see Ramsay, St. Paul, p. 372 Hort., Ecclesia, p. 52, and
;

Samaria as our Lord had laboured there, Luke ix. 52, xvii. n; and possibly the after work of Philip in that region, and possibly some of the remarks in St. Stephen's speech, may be connected with a mission which had been committed to Hellenistic Jews. See further on his name and work, Dean Plumptre, in loco, and also below, notes on chap.
vii.

on

further importance in the emancipation of the Church, see Lightfoot's " Paul
its

and the Three".

names has

The choice of the often been held to indicate

the liberal spirit in which the complaint of the Hellenists was met, since the Seven bear purely Greek names, and we infer that the bearers were Hellenists, "elegerunt ergo Graecos non Hebraeos, ut

" magis satisfacerent murmuri Graecorum Cornelius a Lapide. But the inference is not altogether certain, however pro-

He may well be called not only the proto-martyr, but also the first great Christian Ecclesiastic (B.D. 1 "Stephen "). The description given of Stephen (as of Barnabas, so closely similar, xi. 24, cf. Numb, xxvii. 18 of Joshua) shows that the essential qualifications for office were moral and spiritual see also below on irXijpT] in some MSS. the KXiirrrov. word appears as indeclinable, W. H. margin, so in ver. 3, xix. 28, Mark viii. 19,

John

8.

St.

Luke uses the

Blass, Grammatik, p. 81. adjective twice in his


5-6.
Tifiwea
icai

nPAHEIS A1I02T0AQN
napficcac,
ical

171

NiKoXaoe

Trpoo-n.XuTOi'

'Arriox^a, 6. 085

earr\<rav ivuiriov

iw dirooToXoj*'

Kal irpocreudp.ci'Oi iireBr\Kav auTOis

Gospel, and eight times in the Acts ; on his fondness for such words, see p. 73. irurTews not in the lower sense of honesty or truthfulness, but in the higher sense of religious faith, cf. xi. 24, " non modo fidelitate sed fide spirituali," Bengel. iXiinrov, cf. viii. 5, xxi. 8 we may probably trace his work also along the coasts of Palestine and Phoenicia, cf. viii. 40, xv. 3, xxi. 3, 7 (Plumptre's notes on these passages), and no doubt St.
: :

" proselyte of the gate," the lower type as distinct from a " proselyte of righteousness " is always in Acts 4>o(3ov(Avo5 or a-|3dfivos tov 6e6v), but
plete type (a

Ramsay

sees

in

his

election

to office
:

Luke would have

learnt from him,

xxi. 8,

he met him at Caesarea,

when much that

relates to the early history of the Church, Introd., 17. It would appear both in his case and in that of St. Stephen that the

duties of the Seven could not have been confined to service of the tables. In the deacons M. Renan saw a proclamation of the truth that social questions should be the first to occupy the attention of man, and the deacons were, for him, the best preachers of Christianity but we must not forget that they did not preach
;

another distinct step in advance " the Church is wider than the pure Jewish race, and the non-Jewish element is raised to official rank," although, as Ramsay himself points out, there was nothing in this step out of harmony with the principle of the extreme Judaistic party (St. Paul, p. 375) cf. 157). The case of Cornelius was of a different kind, see below on chap. x. But the notice is all the more interesting because it contains the first mention of the Church afterwards so important, the Mother Church of the Gentiles, Antioch in Syria, and this may point to the reason of the description of Nicolaus as a proselyte of Antioch. It was a notice of special
interest to St. Luke if his own home was at Antioch, but we cannot say positively

merely by their method and works of but by a proclamation of a Saviour and by the power of the Holy In the reference to Philip in Ghost. " xxi. 8 as simply " one of the Seven we may fairly see one of the many proofs of the unity of the authorship of Acts, see Salmon, Introd., chapter xviii., and Lightfoot, " Acts," B.D. 2 and see further, Salmon in the same chapter, on the proof which isafforded in the account of Philip of the antiquity of the Acts ; see below also on xxi. 8. flpoxopov: tradition says that he was consecrated by St. Peter Bishop of Nicomedia, and a fabulous biography
charity,
,

that the notice means that Nicolaus was the only proselyte among the Seven. That the Jews were numerous at Antioch and had made many proselytes we learn from Jos., B. f., vii., 3, 3 of the supposed
:

connection between this Nicolaus and the sect of the Nicolaitans, Rev. ii. 6, 14, we may hesitate to say with Blass that it is worthy of no more credit than the notice which attaches to Prochorus, although we may also well hesitate to accept it, but it has been advocated by Lightfoot, Galatians, p. 297, and
Apostelgeschichte, far as to see in the list of the Seven a copy of the list of the Apostles, inasmuch as the most distinguished is placed first, the traitor last.
p. 199.

recently by Zockler,

Zockler goes so

the Evangelist had his name attached to it, as a companion of the Apostle in Asia, and his biographer but we cannot attach any credence to any such But Nicolaus would be fitly placed last professed information see Blass, in loco, if he were the only proselyte. The Hilgenfeld, Zeitschrift fur wissenschaft. Patristic evidence in support ol the 1 Theol., 1895, p. 426; B.D. iii. sub v. connection in question is by no means Of Simon, Parmenas, Nicanor, it cannot conclusive, see Ritschl, Altkatholische be said that anything is known, as is Kirche, p. 135 and note (second edition), frankly admitted by the Romanist com- Felten, Apostelgeschichte, p. 140, and mentator Felten. NiK<SXaov irpoaT]XvTov Wendt, in loco, Hilgenfeld, Zeitschrift that the name proselyte is given to fur wissenschaft. Theol., p. 425 (1895). 'A. him has been held by many to mark him Holtzmann on Rev. ii. 6 holds that the out as the only proselyte among the Nicolaitans, who are not to be connecSeven otherwise it is difficult to see ted with Nicolaus the deacon, may = why he alone is so designated (so Ramsay, symbolically, the Bileamites, ver. 14 so St. Paul, p. 375, Lightfoot, Hort, Weiss, Grimm, sub. v. NiKoXatnrjs, if we take Felten, and amongst earlier writers, De the latter as coinciding with the Hebrew Wette and Ewald). No doubt he was a = destruction of the people. proselyte of the higher and more com- Q1?7!H
of John


172
tA? x ip a 5-

I1PAEEI2 A1102T0AQN
7*

VI.

Kai Xoyos T0 " coo

K]u^aee,

icai

ir\T)9ueeTO 6

apiOfios tS>v fia0T]T6Ji' iv 'lepowxaXrjfl <r4>6opa, iroXus T

oxXos tu^

lepeW 8
1

u-iri]Kouoi' rfj iricrrei.

Oeov

fr^ABCHP; but
;

DE

i8o, Vulg., Par., Syr. Hard., Chrys., Ornt-read Kvpiov.

icptuv

but

fc$*

Syr. Pesh., Theophyl. read lovSauuv.

(See below.)

Ver.
oviTois

6.

see above.

TTT|<rav, cf. i. 23 ; for IvcJiriov, icai irpo<rvap.evoi eirtOrjitav

:

tos x*^P a 5 change of subject. This is the first mention of the laying on No of hands in the Apostolic Church. doubt the practice was customary in the Jewish Church, Num. xxvii. 18, Deut. xxxiv. 9 see also Edersheim, Jewish Social Life, p. 281, and Jesus the Mes;

siah,

ii., 382, and Hamburger, RealEncyclopddie, ii., 6, pp. 882-886, " OrdiniHort, Ecclesia, p. rung, Ordination " 216 Gore, Church and the Ministry, pp. but the constant practice of it 187, 382 by our Lord Himself was sufficient to recommend it to His Apostles. It soon became the outward and visible sign of the bestowal of spiritual gifts in the Apostolic Church, cf. Acts viii. 15, xiii.
;

3, 1

Tim.

iv.

14, v. 22, 2

Tim.

i.

6,

and

every convert was instructed in its meaning as one of the elementary teachings of the faith, Heb. vi. 2. That the act was a means of grace is evident from St. Paul's words, for he reminds Timothy of the grace thus bestowed upon him, 1 Tim. iv. 14, 2 Tim. i. 6, and from the narrative of St. Luke in viii. 15, 17, and But that it was not passages below. a mere outward act dissociated from prayer is evident from St. Luke's words in the passage before us, in viii. 17, xiii. See especially Hooker, v., 3, and xix. 6.
lxvi.,
1, 2; see below in and Gore, Church and

viii.

and

xiii.,

the

Ministry,

Holtzmann would especially note G. draw a distinction between the laying on of hands here and in viii. 17, xix. 6.
to the

Here, he contends, it only corresponds customary usage at the ordination of a Rabbi, as the Seven had already received the Holy Ghost, ver. 3, 5, cf. But ver. 8 undoubtedly justifies xiii. 1. us in believing that an accession of power was granted after the laying on of hands, and now for the first time mention is made of St. Stephen's TpaTo icai <rr)p.cia peydXa (see St. Chrysostom's comment). the reading Ver. 7. tuv iepiiov MovScuuv is advocated by Klostermann, Probleme in Aposteltexte, pp. 13, 14, but not only is the weight of critical evidence overwhelmingly against it, but we can
:

scarcely doubt that St. Luke would have more stress upon the first penetration of the Christian faith into districts outside Jerusalem this is represented as the result of the persecution about Stephen, viii. 4 cf. John xii. 42 (see also Wendt, The whole verse 1899, p. 145, note). shows that the yoyyvay.6% had not interfered with the growth of the Church. The conjecture that in the word o\X.os reference is made to the priests of the plebs in contrast to the learned priests is in no way satisfactory ; if this had been the meaning, the words would have been iroXXoi re Upcts tov 6\Xov, and no such distinction of priests is anywhere noticed Iv 'lepovin the N.T. see further below. Hilgenfeld (so Weiss) considers <raXT]|A that, as this notice implies that thei,^ were disciples outside Jerusalem, such a remark is inconsistent with the statements of the after-spread of the Church in this chapter and in viii., and that therefore the words iv 'I. are to be referred to the " author to Theophilus ", But so far from the words bearing the interpretation of Hilgenfeld, the historian may have introduced them to mark the fact that the growth of the Church continued in Jerusalem, in the capital where the hierarchical power was felt, and that the growth included the accession of vittjkovov priests no less than of laymen. the imperfect may denote reTfl irio-rei petition the priests kept joining the new community, Blass, in loco ; cf. Rom. i. 5, the verb vi. 16, 17, x. 16, 2 Thess. i. 8 (very frequent in LXX) is only used in Acts in this place in the sense given, but No doubt often in St. Paul's Epistles. when the number of Jewish priests was so large (according tojosephus, twenty
laid

thousand) both poor and wealthy would have been included in the statement, and we cannot limit it to the Sadducees. It must be borne in mind that the obedience
of these priests to the Christian faith need not of necessity have interfered with the continuance of their duties in the Temple (so Felten), especially when we remember the attitude of Peter and John but the words certainly seem to mark their complete obedience to the
;

173
1

?o.
8.

nPAHEIS ATTOSTOAfiN
XTE^ANOI
oe Tr\r|pT|$ iricrrcws
rtf
1

uai Su^dpews eirou

ripara
ttjs

teal

<n)|X6ia

p-eyaXa iv

Xaw.

9. &vi<m\fxav hi nt'es

twk ck

aofa-

1 irioTT<is HP, Syr. Hard., Chrys. cf. ver. 5. x a P lT s NABD, Vulg., Sah.. Boh., Syr. Pesh., Arm., Bas., Did. so Tisch., W.H., R.V., Weiss, Hilg. Aftei Xao> D (Syr. H. mg.), Par. (E, Flor., Gig.), so Hilg., add 81a tov ovojxaTos kvoiov I. X. cf. iv. 30 (and in Classical Review, July, 1897, p. 319).
; ; ;

Grimm-Thayer, sub v. ir<rris, and in face of the opposition of the Sadducees and the more wealthy priestly families, an open adherence to the disciples of Jesus may well have involved
faith (sec
i.

b, a),

a break with their former profession (Hort, Judaistic Christianity, p. 49, and May there not have Ecclcsia, p. 52). been many among the priests waiting for the consolation of Israel, men righteous and devout like the Pharisee priest or whom perhaps we owe to priests, that expression of the hopes of the pious Jew in the Psalms of Solomon, which approach so nearly in style and character to the Hymns of the priest Zacharias and the devout Symeon in the early chapters of St. Luke's Gospel ? see Ryle and James's edition, Psalms of

imperfect combined with aorist, dve'o-TT)<rov, see Rendall's note. In ver. 8 Spitta sees one of the popular legendary notices of his source B. St. Stephen is introduced as the great miracle-worker, who is brought before the Sanhedrim, because in v. 17, a parallel incident in B, the Apostles were also represented as miracle-doers and brought before the

Solomon, Introd., lix., lx. Spitta refers the whole verse to his source B, as a break in the narrative, without any connection with what follows or precedes.

Clemen assigns vi. 1-6 to his special vi. 7 source, H(istoria) H(ellenistarum) to his H(istoria) Pe(tri). Jiingst assigns vi. 1-6. 7b, c, to his source B, 7a to his R(edactor). The comment of Hilgenfeld on ver. 7 is suggestive (although he himself agrees with Spitta, and regards the verse as an interpretation), " Clemen
;

same assembly it would therefore seem that the criticism which can only see in the latter part of the Acts, in the miracles ascribed to St. Paul, a repetition in each case of the miracles assigned in the former part to St. Peter, must now be further utilised to account for any points of likeness between the career of St. Stephen and the other leaders of the Church. But nowhere is it said that Stephen was brought before the .Sanhedrim on account of his miracles, and even if so, it was quite likely that the tj\os of the Sanhedrim would be stirred by such manifestations as on the former
;

occasion in chap. v. Ver. 9. ayecTTjcav

cf.

in

a hostile sense,
:

Luke

x.
v.

25,

Mark
ttjs

xiv.

above on

17.

57, and see a-vvayuryTJs in

Jerusalem, Alexandria,

Rome and

the

und

Jiingst nicht einmal dieses Verstein ungeteilt ".

8. ir\ijpi)s mo-Tews, but xdpiTos, Vulgate, gratia = divine grace, xviii. 27, not merely favour with the people the word might well include, as in the case of our Lord, the Xoyoi

Ver.

larger towns there was no doubt a considerable number of synagogues, but the tradition that assigned no less than four hundred and eighty to Jerusalem alone is characterised by Schiirer as a Talmudic

R.V.

myth (Jewish Temple,

73,

div.

ii.,

vol.

ii.

p.

E.T., so too Edersheim, Jewish Social Life, pp. 83, 252, but see also

Renan, Apostles,

p.

113,

E.T.).

The

xdpi-ros which fell from his lips (Luke v. 22). On the word as characteristic of St. Luke and St. Paul, see Friedrich,

Das Lucasevangelium,

pp. 28, 96

the other Gospels it only occurs three times; cf. John i. 14, 16, 17. See Plummer's note on the word in St. Luke, 8vvd(iis not merely power in the I. c. sense of courage, heroism, but power to work miracles, supernatural power, cf. That the word viii. 13 and Luke v. 17. also means spiritual power is evident from ver. 10. ciroici, "was doing," imperfect, during Stephen's career of grace and power the attack was made notice
in

number four hundred and eighty was apparently fixed upon as the numerical equivalent of the Hebrew word for " full," in Isa. i. 21, a city " fall of judgment ". The names which follow have been variously classified, but they have always proved and still prove a difficulty. Ramsay considers that the bad form of the list is due to the fact that St. Luke is here dependent on an authority whose expressions he either translated verbatim or did not understand, Expositor (1895), One thing seems certain, viz., p. 35. that AiPepT^vwv does not refer to any town Libertum in the neighbourhood of

i?4

nPAEEIS ATTOZTOAQN
wyfjs rf|S Xeyofi^^s
1

VI.

AiPepTiewf, Kal Kvpy]vaio>y Kai AXelaySpewe,

Koi TWf &tt6 KtXiKias Kai 'Acias, 2 <rut,r\TouvTS tw XTCtpdVu

tt]S \cyo(1vt]s

IO. Kai

BCDEHP,
;

W.H., Weiss, Wendt

tuv Xcyopcvuv

Vulg. Syrr. P.H., Arm., Aeth. (Chrys.), so Lach., fc^A 13, 47, Gig., Sah., Boh., Chrys., so Tisch.
;

2 2 d, so Lach., Hilg. brackets Ao-ia om. KiXiKias. <rvt,r\TOvvTt%, B 3 HP.

AD

may

easily have

dropped out

after

Carthage, which has been urged as an explanation of the close juxtaposition of Cvrene, also in Africa. The existence of a town or region bearing any such name is merely conjectural, and even if its existence could be demonstrated, it is improbable that many Jews from such an obscure place should have been resident in Jerusalem. There is therefore

'A\c|. as pointing to one group with the Libertines; t&v airb K. ical 'Aerias forming a second group. Dr. Sanday, Expositor, viii., p. 327 (third series), takes the same view of two synagogues only, as he considers that it is favoured by the

much

probability that St. Chrysostom was correct in referring the word to the The Libertini, 'Pwftaioi aircXevOcpoi.

Greeks (so too Dean Plumptre and Winer-Moulton, xix., 5a, note, but see also Winer-Schmiedel, p. 158 cf. critical note above) Mr. Page is inclined to think that three synagogues are intended: (1)
;

Libertini here were probably Roman " freedmen " who were formerly captive Jews brought to Rome by Pompey, B.C. 63 (Suet., Tib., 36 Tac, Ann., ii., 85 Philo, Legat. ad Gaium, 23), and afterwards liberated by their Roman masters. These men and their descendants would enjoy the rights of Roman citizenship, and some of them appear to have returned to Jerusalem, where they had their own community and a synagogue called <rway. Ai{3epT{vv (according to Grimm-Thayer, sub v. AiPtpr., some evidence seems to have been discovered of a "' synagogue of the Libertines " at Pompeii), see Schurer, Jewish Temple, div. ii., vol. ii., pp. 57, 276, 277; O.
; ;

of the Libertini, (2) another of the of Alexandria and Cyrene, (3) another of the men of Cilicia and Asia
i.e.,

men

Holtzmann, Neutest. Zeitgeschichte,

;

p.

and Zdckler, Apostelgeschichte, p. 89 But a further 201 (second edition). question arises as to the number of synagogues intended. Thus it has been maintained that they were five in number. This is Schurer's decided view, Weiss, Meyer (in earlier editions), so Hackett, so Matthias, Handbuch sum N. T., V.
Apostelgeschichte, 1897. By other writers it is thought that reference is made to two synagogues. This is the view advocated by Wendt as against Meyer. Wendt admits that as in the places named there were undoubtedly large numbers of Jewish inhabitants, so it is possible that in Jerusalem itself they

whilst many writers from Calvin, Bengel and others to O. Holtzmann and Rendall hold that only one synagogue is intended; so Dr. Hort maintains that the Greek suggests only the one synagogue of the Libertines, and that the other names are simply descriptive of origin from the south, Cyrene, and Alexandria from the north, Cilicia, and On the whole the Proconsular Asia. Greek seems to favour the view of Wendt as above Kal Kvprjv. Kal 'A\e. seem to form, as Blass says, a part of the same appellation with AiPeprivwv. Blass himself has recenthy, Philology of the Gospels, p. 49 ff., declared in favour of another reading, AiPvcttivcdv, which he regards as the correct text, AiPep-rivwv being corrupt although differing only in two letters from the original. In the proposed reading he is following Oecumenius and Beza amongst others the

may have been sufficiently numerous to make up the five synagogues, but his own view is based upon the ground that
tuv before airo K. ical 'A. is parallel with the twv after tivs (so Holtzmann, Felten). So too Zdckler, who depends upon the simple icai before Kvptjvatwv and

apparently favoured also by Wetstein, who gives both the passages to which Blass refers, one from Catullus, lx., 1, " Leaena montibus Libystinis," and the other from the geographical Lexicon of Stephanus Byzantinus. AiPverrivcuv would mean Jews inhabitants of Libya, not Libyans, and the synagogue in question bore the name of AiPvtr. koI KvpT)vaa)v koI 'A\e|., thus specifying the African Jews in the geographical order of their original dwelling-places. KvpT|vaiuv, see on ii. g, and below, xi. probably there was 'AXc|. 20, xiii. 1. no city, next to Jerusalem and Rome, in which the Jewish population was so numerous and influential as in Alexanis

same reading

I7PAEEI2 ATIOSTOAQN
ouk lay^uov avTi(rrr\vai
uTre'j3aXoe at'Spas
1

175
1 1.

ttj o-o<f>ia

ical

tw

iri'cuu.aTi

gj

eXXei.

ToVe 8

Xeyoiras, "Oti dKnKoap.ce cUjtou XaXoutros pqp.a.Ta

Flor.

After

o-o<f>ia.

DE,
add

add

tjj

Flor., Gig., Par.

2

to> a-yiu.

ovo-fl ev avru, so Hilg., and after irvv|iaTi (Harris regards as Montanist additions.)

DE,

vir'

At end of verse io avrov jicra irao-qs

(E), Syr.
;

Hard, mg.,
(n)
|it|

TrappT|cri.as

E, Sioti T)X-yx 0VT0 so Hilg., Blass. o\t)0kx, possible influence of Luke xxi. peTa it. irapprjo-ias characteristic of Luke to Latin and regards as Montanistic. and Paul, iv. 29, etc. a.vT0<p8aXp.iv Acts xxvii. 15. Blass refers to Wisdom xii. 14 (also in Polyb.) cf. also v. 39 with Wisdom l.c.
; ;

Flor., Wern. add 8ia to eXe-yxeo"0ai 8wap.6vot ovv avTO(j>da\p.6iv i-fl aXr|0ia Wi8t| ovk tjSvvavTo avriXeYsiv Tf) Harris refers 15, 2 Tim. iii. 8 (see Chase)

3 Both ovv and totc are retained Flor. reads tots ovv prj 8vv.

by Blass

in

(3,

but see Weiss, Codex D,

p. 66,

In his new city Alexander the Great had assigned the Jews a place their numbers rapidly grew, and, accorddria.

ing to Philo, two of the five districts of the town, named after the first five letters of the alphabet, were called " the Jewish," from the number of Jews dwelling in

them, one quarter, Delta, being entirely populated by them. Julius Caesar and Augustus confirmed their former privileges, and they retained them for the most part, with the important exception described by Philo, during subsequent reigns. For some time, until the reign of Claudius, they had their own officer to represent them as ethnarch (alabarch), and Augustus appointed a council who should superintend their affairs according
to their own laws, and the Romans evidently recognised the importance of a mercenary race like the Jews for the trade and commerce of the city. Here dwelt the famous teacher Philo, B.C. 20-A.D. 50; here Apollos was trained, possibly under the guidance of the famous philosopher, and here too St. Stephen may have belonged by birth and education (Edersheim, Jewish Social Life, p. St. Paul never visited Alexandria, 253). and it is possible that the Apostle may have felt after his experience at Corinth, and the teaching of Apollos (1 Cor. i. 12), that the simplicity of his own message of Christ Crucified would not have been acceptable to hearers of the word of wisdom and the lovers of allegory. On the causes which tended to produce a distinct form of the Jewish character and faith in the city, see B.D. 2 " Alexandria," and Hastings, B.D., sub v. Stanley's Jewish Church, iii., xlvii. Hamburger, RealEncyclopddie des Judentums, ii., 1, 47. know that Alexandria had, as was only likely, a synagogue at Jerusalem,
;

of the place see, in addition to literature already mentioned, Schiirer, Jewish People, div. ii., vol. ii., pp. 73, 228, 229, 244, E.T. Jos., Ant., xiv., 7, 2 x., 1 xix., 5, 2. KiXuaas: of special interest because Saul of Tarsus would probably be prominent amongst "those of Cilicia," and there is no difficulty in supposing with Weiss and even Spitta
;

(Apostelgeschichte, p. 115) that he belonged to the members of the Cilician synagogue who disputed with Stephen. To the considerable Jewish community settled in Tarsus, from the time of the Seleucidae, Saul belonged. But whatever influence early associations may have had upon Stephen, Saul by his own confession was not merely the son of a Pharisee, but himself a Pharisee of the Pharisees in orthodoxy and zeal, Gal. i. 14, Phil. iii.
It would seem that there was a syna5. gogue of the Tarsians at Jerusalem, Megilla, 26a (Hamburger, u. s., ii., 1, see also B.D. 2 " Cilicia," Schiirer, 148) u. s., p. 222 O. Holtzmann, Neutest.
;
;

Zeitgeschichte, p. 100. The "Jews from Asia " are those who at a later date, xxi. 27, are again prominent in their zeal for the sacredness of the Holy Place, and who hurl against Paul the same fatal charge which he now directs against Stephen (Plumptre, in loco ; Sabatier, UApotrePaul, p. 20). o~uvt)tovvts not or other Greek versions of found in the O.T., or Apocrypha, although it may occur, Neh. ii. 4, in the sense of request,
:

LXX

We

specially

Social

Life,

gorgeous (Edersheim, Jewish p. 253); on the history

but the reading is doubtful (see Hatch and Redpath). In the N.T. it is used six times by St. Mark and four times by St. Luke (twice in his Gospel), and always in the sense of questioning, generally in the sense of disputatious questioning. The words of Josephus in his preface (sect. 5), B. J., may help us to understand the characteristics of the The same verb is used by Hellenists.


76
PXdc^Tjfjia
1

: ;

nPAHEIS An02T0AQN
is

VI.

Mwafjv 2 KaiToe ecV

JL

12. au ve k ii-t] a a

i'

tc

TovXaor Kal

tous irpeaPoTe'pous Kal too? YP a f F aT ^, Kal

ttictt<ts

au^piraaaK

pXar|>tifia

^ABCEHP,
(3,

so Tisch.,

W.H., Weiss;

0Xao-<|>T|p.ias

N* D

>

Vulg.,

Flor., Gig., so Blass in

;

and Hilg.

but Mgwt)v Mwo-riv Winer-Schmiedel, pp. 51,

^ABCDH,
52,

so Tisch.,
43.)

W.H., Weiss,

Hilg.

(See esp.

and note

St. Paul himself, as in this same Jerusalem he disputed, possibly in their synagogue, with the Hellenists on behalf of the faith which he was now seeking to In modern Greek destroy, Acts ix. 29. the verb has always the meaning to discuss, to dispute (Kennedy). Ver. 10. Kal ovk mtxvov avTiorfjvai the whole phrase is an exact fulfilment

of Luke xxi. 15, cf. 1 Cor. i. 17, ii. 6. irveiua, as Wendt points out, was the

Holy

filled, cf. 3, 5.

with which Stephen was Vulgate renders " Spiritui Sancto qui loquebatur," as if it read 8
Spirit

only in St. Luke in the N.T., once in his Gospel, viii. 29, and Acts xix. 2g, xxvii. In the first passage it is used of the 15. demoniac of the country of the Gerasenes many times the evil spirit o-vvTjpTraKet, avTov; see 2 Mace. vii. 27, Prov. vi. 25, 2 Mace. iv. 41, 4 Mace. v. 4. The word is also quite classical, see Hobart, Medion the cal Language, pp. 204, 243 hostility against Stephen and its causes, see above. At this word ruvtjpir. Hilgenfeld would stop, and the rest of the
;

verse, tj-yoYov to vii. 2, is referred by him to his " author to Theophilus ". The

see critical notes. Ver. 11. vvi^akov: only found here in this sense; subin N.T., not in

LXX

ornaverunt ; Vulgate, submiserunt (Suet., Ner., 28), cf. Appian, B. C, i., 74, \iirpXi]6T)o av Ka-rrj-yopoi, and Jos., B. y.,
-

v.,

10,

41,

p.T)vvr]S

tis viroPXriTos.

pijuara 0Xao-<pT)p.ia$ = pXacr^t^xa, Hebraism, cf Rev. xiii. 1, xvii. 3, WinerSchmiedel, p. 266. els Mwvo-rjv Kal TOV tov Rendall draws a distinction be-

tween XaXovvTOS els and XaXuv pi](xaTa Kara in ver. 13, the former denoting charges of blasphemy about Moses, and the latter against, etc., cf. ii. 25, Heb. vii. 14, but it is doubtful whether this distinction can be maintained, cf Luke xii. 10 and xxii. 65. The R.V.
renders both prepositions against: cf. Dan., LXX, vii., 25, and iii. 29 (96; and Theod.). not found in Ver. 12. <rwKivqray or other Greek versions of O.T., or in the Apocrypha, cf Polyb., xv., 17, 1, As this word and so too in Plutarch. o~uvt] pirao-av are found only in St. Luke it is perhaps worth noting that they are both frequent in medical writers, see below. tov Xaov: a crafty design to gain the people first, not only because they had hitherto favoured the Nazarenes, but because the Sanhedrim would be more inclined to take action if they felt that the people were with them, cf. iv. 26. cruv^pirurravTes> see on iv. 1. "caught," irao-av, "seized him," R.V. A.V., signifies rather capture after pursuit than a sudden seizure (Humphry)

LXX LXX

leading Stephen before the Sanhedrim is thus excluded by Hilgenfeld, because nothing is said of the previous summoning of the Council as in iv. 5, 6 ! and the introduction of false witnesses and their accusation is something quite different from the charge of blasphemous words In somewhat against Moses and God the same manner Spitta refers vi. 1-6, 9- 1 2a, to his source A, and sees so far a most trustworthy narrative, no single point in which can fairly be assailed by criticism, Apostelgcschichte,^. 115, whilst vi. 7 f., I2b-i5 constitute B, a worthless document on account of its legendary instituting a and fictitious character parallel between the death of Stephen Christ, and leaving nothing and that of historical except the fact that Stephen was a conspicuous member of the early Church who died as a martyr by stoning. But whilst Hilgenfeld and Spitta thus treat the passage beginning with Kal Tj-yaYov, Jungst refers these verses and the rest of the chapter as far as ver. 14 to his source A, whilst the previous part of ver. 12, <rvvKivT|<rav avToV, is in his view an insertion of the Redactor. Clemen regards the whole incident of the bringing before the Sanhedrim as a later addition, and as forming part of his Historia Petri, the revolutionary nature of Stephen's teaching being placed in the mouth of false witnesses, and the fanaticism of the Jews being lessened by their susceptibility at any rate to the outward impression made by their opponents (ver.
1

i5).

1214.

nPAEEIZ AI102T0AQN
*
oii

177

outoV, Kal Tjyayo*' el? to owe'Spiov, 13. e<m\<r&v tc pdpTupas i^uSeiS

Xe'yorras, 'O dVOpwiros outos

iraueTai pTjpaTa

f3Xdo-(|>T|p.a

XaXaJe

Kcrra tou tottou toG uyiou toutou icai tou vou.ou

14. &KT]Koap.f

yap

auTou Xeyoiros,
1

On

'lr)o-ous

6 Na^ojpaio? outos fcaraXoo-ei Toy tottoi'

\|/ev8ei9

D, Flor. add Kara ovtov, so Hilg.

fc^ABCD om,
Hilg.

pXao-^Tj^a, om. Tisch.,

W.H., R.V., Weiss, Wendt,

to

Ver. 13. oCtos: here and in ver. 14 used contemptuously, iste, so Vulgate cf. vii. 40, xviii. 18, xix. 26, 6 flavXos the words ovtos. ov irawcrai XaXuv in themselves are sufficient to indicate the exaggerated and biassed character of the testimony brought against Stephen " invidiam facere conantur," Bengel,

pXd<r<f>t)|ia

rupas

\jjcvSeis*

p-dpomitted, see above. " false," inasmuch as

they perverted the meaning of Stephen's words, which were no blasphemy against Moses or against God, although no doubt he had taught the transitory nature of the Mosaic law, and that the true worship of God was not confined to the Temple (see Weizsacker, Apostolic Age, i., 64, 83, E.T., and Wendt, p. So also in the very same 148 (1899)).

the words in Mark xiv. 58 (cf. Matt. xxvi. 61), and in both passages the same verb KaTaXuciv is used. It is also found in all three Synoptists in our Lord's prophecy of the destruction of the Temple, Matt. xxiv. 2, Mark xiii. 2, Luke xxi. 6, and we find it again in the bitter scorn of the revilers who passed beneath the cross (Mark xv. 29, Matt, xxvii. 40). The prophecy, we cannot doubt, had made its impression not only upon the disciples, but also upon the enemies of Jesus, and if St. Stephen did not employ the actual words, we can

easily understand how easily and plausibly they might be attributed to him. d\X.dei to I8tj, cf. Ezra vi. n, Isaiah xxiv. 5. f8os is used by St. Luke seven times in Acts, three times in his Gospel,
it is only found twice elsewhere in the N.T., John xix. 40, Heb. x. 25; in the Books of the Maccabees it occurs three or four times, in Wisdom iv. 16 (but see Hatch and Redpath), in Bel and the Dragon v. 15, in the sense of custom, usage, as so often in the classics. Here it would doubtless include the whole system of the Mosaic law, which touched Jewish life at every turn, cf. xv. 1, xxi. For the dignity 21, xxvi. 3, xxviii. 17. which attached to every word of the Pentateuch, and to Moses to whom the complete book of the law was declared to have been handed by God, see Schurer, Jewish People, div. ii., vol. i., p. 307, E.T., and Weber, Judiscka^Theologte, p. 378 have moreover the testi(1897).

manner Christ's words had been perverted (John ii. 21, cf. Mark xiv. 56, Matt, xxvii. 63), and it is likely enough that the spirit of His teaching as to the Sabbath, the laws of purifying, the fulfilling of the law, breathed again in the words of His disciples. But such utter ances were blasphemous in the eyes of the
Jewish legalists, and Stephen'sown words, vii. 48, 49, might well seem to them an affirmation rather than a denial of the charges brought against him. koto, tov if toutou is tottou tou dytov toutov retained (W.H.), phrase could refer not only to the Temple as the holy place, but also to the place of assembly of the Sanhedrim, where according tover. 15 the charge was brought, which was probably situ ated on the Temple Mount on the western side of the enclosing wall,
:

and

We

Schurer, Jewish People, div. ii., vol. i., E.T., so Hilgenfeld and Wendt, and also Blass, who adds " itaque etiam
p. 190,

tovtou (B, cf. 14) recte se habet," although he omits the word in his own text. Weiss thinks that the word dropped out because it could have no reference to a scene in the Sanhedrim.
Ver. 14. 6 Na. outos not part of the words of Stephen, but of the witnesses see however Blass, in loco. Kal icaTaXvo-ci the closest similarity
:

Jewish literature contemporary with the N.T. books, cf., e.g., Book of Jubilees, placed by Edersheim about 50 a.d., with its ultra-legal spirit, and its glorification of Moses and the Thorah, see too Apocalypse of Baruch, e.g., xv., 5
of
;

mony

xlviii., 22,

Ver. 15.
10.

24 ; li., 3 lxxxiv., 2, 5. aTtvCo-avTfs, see above on

;

i.

(Ltrei

Trpoo-toTTOv

dyyiXov,

cf.

LXX,

Esth. v. 2, where Esther says to the king in reverence clSdv <j* tcvpic, ws SvyeXov Gcov in 2 Sam. xiv. 17, 20, the reference is not to outward appearance, but
;

to

inward discernment

(see

Wetstein,

VOL.

II.

73
TooTOf,

nPAHEIS ATiOSTOAQN
koI &\\dei to
*

VI. 15

?8t)

-irapeScoKCf

^aiy Mwucrfjs.

15. Kal

aTcvurarres els outov

to
1

ottoitcs 01 Kade^ouewu eV

tw

<tuv eopiu, eiSoc

irpoo-wiroi'

auTou wacl irpoawiroc dyyeXou. 2

arevto-avTes is avrov, but in

o-totos ev pecro)

D
;

D, Flor. add
2

avTov

T)Teviov Se avTo> ; and at the cf. iv. 7, etc. (and see below).

end of verse

the words in Flor., " stantis inter illos," see esp. Harris, Four Lectures, etc., Blass regards the words as favourable to his theory and as part of Luke's own text. Hilg. retains them. Harris sees in them an instance (amongst many in D) of a wrongly inserted gloss from vii. 1 ; cf. Mark xiv. 60.

On

p.

70

ff.

who

refers also to

Gen.

xxxiii.

10,

and

quotes other instances from the Rabbis, e.g.. Dixit R. Nathanael: parentes Mosis viderunt pulchritudinem ejus tanquam angeli Domini and we have the same expression used by St. Paul in Acta Paidi et Thekla, 2 ay/eXo-ii irpoVwirov See too Schottgen, in loco. R. elxv. Gedalja speaks of Moses and Aaron when they came to Pharaoh as angels ministering before God). At such a
:
;

moment when Stephen was called upon to plead for the truth at the risk of his
and when not only the calmness and strength of his convictions, but also the grace, the beauty of his Master, and the power of His spirit rested upon him, such a description was no exaggeration,
life,

wonderful to the Christians (cf. Theophylact, in loco). But although St. Stephen's words must afterwards have proved terrible to his opponents, we scarcely associate the thought of terror with the verse before us we may speak of such faces as that of the proto-martyr as alSeo-ipa but scarcely as <|>o{Bepd. It is possible that the representation of St. Stephen in sacred art as a young man may be due to this comparison of his face to that of an angel, angels being always represented as in the bloom of youth (Dr. Moore, Studies in Dante, first series,
;

p. 84).

cf.

a striking passage in

Dr. Liddon's

Some Elements of Religion, p. 180. It was said of the aged Polycarp, as he

faced a martyr's death
avi-rov
:

to

-n-pocrwirov

and " to have lived in spirit on Mount Tabor during the years of a long life, is to have caught in its closing hours some rays of the glory of the Transfiguration". But if the brightness on the face of St. Stephen Luke as superis represented by St.
xdpiTos
irX.T)povTo,

Chapter VII. Ver. 1. The question of the high priest breaks in upon the silence (Holtzmann). St. Chrysostom, Horn., xv., thought that the mildness of the inquiry showed that the assembly was overawed by St. Stephen's presence, but the question was probably a usual interrogation on such occasions (Felten,
Farrar).

On

cl

see

i.

6,

and Blass,
ical ircrrcpcs,
1,

Grammatik,
Ver.
cf.

p. 254.

2.

"Av8pS o8X<j>ol

St. Paul's address, xxii.

and also

natural (as Wendt admits), we are not called upon to conclude that such a description is due to the glorification of

the Saint in Christian legend: "the occasion was worthy of the miracle," the ministration of the Spirit, q Siatcovia

tov irvv|*a.Tos, in which St. Stephen had shared, might well exceed in glory and a brightness like that on the face of Moses, above the brightness of the sun, might well have shone upon one who like the angels beheld the face of the Father in heaven, and to whom the glory " As if of the Lord had been revealed in refutation of the charge made against him, Stephen receives the same mark of divine favour which had been granted St. Chrysostom to Moses" (Humphry). speaks of the face of Stephen as being terrible to the Jews, but lovable and
:

On St. Stephen's note on xxiii. 1. speech see additional note at the end ol chapter. 6 eos ttjs 8<St]s lit., " the God of the glory," i.e., the glory peculiar to Him, not simply tv8oos, a reference to the Shechinah, Exod. xxiv. 16, 17, Ps. xxix. 3, Isa. vi. 3, and in the N.T. cf. 1 Cor. ii. 8, and James ii. 1 (John i. The appearances to Abraham and 14). Moses were similar to those later ones to which the term Shechinah was applied. Such words were in themselves an answer to the charge of blasphemy but Stephen proceeds to show that this same God who dwelt in the Tabernacle was not confined to it, but that He appeared to Abraham in a distant heathen land. u>4>0t] there was therefore no need of a Temple that God might appear

to in

His own (Chrys., Hom.,xv.

loco).

see Blass,

t<S

irarpl

T|p.a>v

emphatic,

cf. vv.

19, 38, 39, 44,

45

St.

Stephen


nPAHEis AnorroAQN
Eiire 8e o

vii. i_a.

179
>

VII.
efT],

1.

apxiepeus, Ei apa raura ootws X CI

6

^^

*Ay8pes aSeXcpol xai Trarepcs, dKouaaTC.

0e6s

tt]s 86|rjs 5<|>6r|

fj

tw

-nrarpl

^pf

'A|3paau.

ovti eV rrj MeaoiroTapia, irpiv

KaTOiKTJaai

J vii. 2-4. For T.R. Blass reads (2) (ovti ev tt| Meo-oiroTauia ev Xappav peTa to airoSaveiv tov iraTepa avTov) (3) Kai eiirev irpos avTov " E|e\8e airo . . . Scc|( " In Par. we read " cum esset in Mesopotamia in Charran (4) Kai peTWKiaev awrov. postquam mortuus est pater ipsius, et dixit . . monstravero, et inde transtulit eum," This reading agrees almost entirely with that adopted by Blass, but it contains etc. the word bracketed by him in ver. 2, and also apparently kukciOcv (et inde) (see The difficulties in these verses are attributed by Blass and Belser to below). Alexandrian copyists. An explanatory note was added very early to ver. 2 ore <KT)<r6v ev Xappav xaxa t|v peTa to axodaveiv A. c|e\0ev k ytjs XaXSaiuv Kai tear tov iraTepa avTov. These words (which may easily have been derived from the narrative in Genesis) were thought by the Alexandrian copyists to be the additional words of Luke himself, and they inserted them (inferserunt in ver. 4, Blass) in ver. 4 as they could not add them at the end of ver. 2, ot being changed into totc, ABpaau, being omitted, and KaKci0cv being substituted for kokci, whilst the words peTa to airo8. tov iraTepa avrov, originally belonging to ver. 2 (so Par. above), were then omitted altogether and added in the text after KatceiOev then between the words Meaoir. and ev Xappav, which are joined together in Par., these copyists (audacissitnum, Blass) inserted irptv rj KaToiKijo-ai avTov, no doubt with the view of showing that Stephen referred not only to the later injunction from Haran to Canaan but to But there is no need to suppose that the text the earlier one from Ur to Haran. was thus tampered with (see Wendt's note, p. 154, edit. 1899), and whatever difficulties this part of the speech contains, they may be easily explained on the supposition that Stephen in these verses, as elsewhere, was expressing himself in accordance with well-known traditions. In support of his view Blass (so Belser) appeals to Irenaeus, iii. 12, who quotes the whole passage from vii. 2, 6 6eos tt)s 8., to ver. 8, t6v 'lo-aaic, omitting what Par. omits, and thus being in agreement with it on the whole in Belser's judgment. But Blass admits that Irenaeus (who apparently leaves out all not in LXX) also omits words which occur in ver. 2, partly in all authorites and partly in Par. (Gig.) ovti ev Tfl M. ev Xappav ueTa to airoO. tov iraTepa avTov: "delenda igitur haec quoque" (see above) " neque ea quidquam desiderabit," Blass, Praef. xv. (Acta Apost. secundum formam quae videtur Romanam). Belser is not prepared to go so far as this, but he sees in the original text of Luke a much simpler version of Stephen's speech ; no reference is made to the original dwelling-place of Abraham in Ur, and only the call given to him in Mesopotamia (in Haran) is specified. According to Belser the original text reads thus (Ver. 2) b 9et>s ttjs 8o|tjs o>4>6ti t<j> iraTpi T)pwv A. ovti er tjj M. peTa to airo6aveiv tov iraTepa ovtov, (Ver. 3) Kai eiirev irpos avTov e|e\de 6k ttjs -yris cov Kai ttjs ai>YY Vla S <row > Kal Sewpo eis ttjv yrjv, tjv av 0-01 8ei|c. (Ver. 4) Kai peTuKierev avrov eis ttjv -yi]v TavTtjv, etc. (Beitrdge zur Erkldrung der Apostelgeschichie, p. 48). See further on Gen. xii. 1-3 and the quotation here, in the passages in Philo', and in Clem. Rom., Cor., x. , 2, Hatch, Essays in Biblical Greek, p. 154.
; ; .
; : :

thus closely associates himself with his

hearers.

he dwelt
after he

in

Haran, but

in

Gen.

xii.

Wetstein

comments
fuit

phanus ergo non

proselytus,

" Stesed

Judaeus natus," but it would seem from Wetstein himself that a proselyte might call Abraham father cf. his comment on Luke i. 73, and cf. Ecclus., xliv., 21; Speaker's Commentary, "Apocrypha," vol. ii. see also Lumby's note, in loco, and cf. Schiirer, Jewish People,
;

removed thither. But, at the same time Gen. xv. 7, cf. Josh. xxiv. 3,
distinctly intimates that Abra" Ur of the Chaldees (see " Abraham," Hastings' B.D., p. 14, and Sayce, Patriarchal Palestine, pp. i6f> 169, as to its site) in accordance with the choice and guidance of God. St. Stephen applies the language of what we may describe as the second to the first call, and in so doing he was really following on the lines of Jewish literature, e.g., Philo, De Abrah., ii., n, 16, Mang., paraphrases the divine counsel^
ix. 7,

Neh.

ham

left

: '

p. 326, note, E.T. a difficulty at once arises in comparing this statement with the Book of Genesis. Here the call of Abraham is said to have come to him before

div.

ii.,

vol.

ii.,

Meo-oiroTapia

i8o

TTPAHEIS AriOSTOAQN
aurbv eV Xappdy, 3. Kal
Kal eK
tt)S

VII.

eiire irpo?

auTOe, ""E^cXOc ^k ttjs yfjs <rou

{jy

eruyycfeias aou, Kal Seupo is yTJy

av

crot

0iw." 4.
K&KeiOei',
tyji'

tote e^eXOwe ck yfjs XaXSaiWK,

KaTUKYjaeK eV Xappdc

p,Ta to dirodai'Cii' TOf iraTtpa aurou, p.eTWKtaei' auTOP els

yrjy

and then

adds Sia tovto

-rrjv

TrpuTT)v

cal

mistake as

is

made

in

the Pentateuch

diroiKtav euro ttjs

XaXSaiwv
iroieltrOai.

y^js CIS ttjv

Xappaiwv XeycTai
the

Moreover

manner of

St.

Stephen's quotation

seems to mark the difference between the call in Ur and the call in Haran (R.V., not Charran, Greek form, as in A.V.). In Gen. xii. 1 we have the call to Abra-

and by Philo (De Migr. Abrah., i., 463, Mang.). According to Gen. xi. 26 Terah lived seventy years and begat Abraham, Nahor, Haran in xi. 32 it is
;

said that Terah's age

;

was 205 years when

ham
etc

in

Haran given

as follows

<fgeX6e

ttjs yfjs crov icai Ik ffjs (rvyyevelas crov

Kal Ik tov oikov tov iraTpos cov. But the call in Ur, according to St. Stephen's wording, is one which did not involve the sacrifice of his family, for Abraham

was accompanied
is

by them to Haran, and so the clause Ik tov oikov k.t.X.

Of omitted because inappropriate. course if we omit Ik before ttjs avyyeveias (see critical notes), St. Stephen's words become more suitable still to the position of Abraham in Ur, for we should then translate the words, " from thy land and the land of thy kindred " (RenSt. Lightfoot, Hor. Heb.). dall, cf.
Stephen may naturally have referred back to Abraham's first migration from Ur to Haran, as desiring to emphasise

he died in Haran in xii. 4 it is said that Abraham was seventy - five years old when he left Haran. But since 70 75 = 145, it would seem that Terah must have lived some sixty years after Abraham's departure. Perhaps the circumstance that Terah's death was mentioned, in Gen. xi. 32, before the command to Abraham to leave Haran, xii. 1, may be the cause of the mistake, as it was not observed that the mention of Terah's death was anticipatory (so Alford). Blass seems to adopt a somewhat similar view, as he commends the

reading in Gigas

" priusquam mortuus obedience of the patriarch, who did not hesitate to leave even his father, is opposed to the obstinacy of the Jewish people (see Blass, in loco). Other attempts at explanation
:

est pater ejus," for the

are that reference

is

made
is

to spiritual

more plainly the fact that since the call of God came to him before he had taken even the first step towards the Holy Land by settling in Haran, that divine revelation was evidently not bound up with any one spot, however holy. Xappav,

Gen.
(see

xi.

31,

xii.

5,

xxvii.

43,

LXX,

road Sayce, w. s., pp. 166, 167, and "Haran" Hastings* B.D., and B.D. 2 i. (Pinches)), in Mesopotamia; little doubt that it should be identified with the Carres of the Greeks and Romans, near the scene of the defeat of Crassus by the Parthians, B.C. 53, and of his death, Lucan, i., 104 Strabo, xvi., p. 747. Pliny, N.H., v., 24 In the fourth century Carra was the seat of a Christian bishopric, with a magnificent cathedral. It is remarkable that the people of the place retained until a late date the Chaldean language and the worship of the Chaldean deities, B.D. 2 " Haran," and see Hamburger, RealEncyclopddie des Judentutns, i., 4, p. 499,
in the old
,

language of Chaldea

supposed to have relapsed into idolatry at Haran, a view which appears to have originated with the Rabbis, probably to get rid of the chronological difficulty (Lightfoot, Hor. Heb. ; Meyer-Wendt, in loco), but for which there is absolutely no justification in the context or that Abraham need not have been the eldest son of Terah, but that he was mentioned first because he was the most famous, a view adopted with more or less variation by Wordsworth, Hackett, and recently by Felten (see too B.D. 2 p. 16, note), but apparently
; ,

death of Terah,

who

in opposition to the authority of

Ham-

and references cited by him for identification with Carra (cf. Winer-Schmiedel,
P- 57)-

Ver. 4. p.ra to airoOavctv St. Stephen apparently falls into the same chronologi:

burger, who states that Terah was seventy yearsold when Abraham was born, that he was alive when Abraham departed at the age of seventy-five, being released from the duty of caring for his father by the more imperative command to obey the call of God. Lumby quotes from Midrash Rabbah, on Genesis, cap. 39, that God absolved Abraham from the care of his father, and yet, lest Abraham's departure from Terah should lead others to claim the same relaxation of a commandment for themselves, Terah's death is mentioned ii Holy Scripture before Abra-

"
:

3-6TaoTTjf cts
*\v ojifis

TTPAHEI2 AFIOSTOAQN
vuv KaTOiKciTC
f3r)p.a
*

181

5- Kai " K

cSwKCf auTw icXqpo-

voplav iv auTjj, ouoc

ttooos

icai* einrjYY<iXaTO

auTw Soufai

eis

Kardcr^eaiv auTr^f, Kal tw cnrcpfiaTi auTOu per

auT(i riKvou.

auTcV, ook oVtgs

6. cXdXTjac 8c outo>s 6 eos, *'"Oti eaTai to airepu,a

yYJ

auToo irdpoiKoi' eV

dXXoTpia, Kai SouXajaoucru' auTo 8 Kat KaKwaouoxc,

1 After KaToiKEiTc DE, Syr. Hard, mg., Aug. add kcu oi ira-rcpcs vp.a>v (tjjjlwv) Weiss (Codex D, p. 67) points out that the addition demands irpo v(i<dv (t|p.uv) the words might have been easily added, cf. O.T. phraseology. KaTiatoicrav
; ;

2
3

For

tcai e-n-qy.
;

D, Gig., Vulg. read oXX* ewrjY., so Hilg.

;

avro

D, Gig., Vulg. read avrovs, so Hilg.

cf.

LXX, Gen.

xv. 13.

ham's departure,
1.

cf.

Gen.

xi. 32,

and

xii.

One other solution has been attempted

ficrcpKiorcv

by maintaining that

refer to the removal, but

does not only to the quiet

what was a strange and heathen land. for verb, James i. 12, ii. 5. On the force of the word see p. 54. tl?
in

See also

and abiding settlement which Abraham

gained after his father's death, but this view, although supported by Augustine and Bengel, amongst others, is justly condemned by Alford and Wendt. The Samaritan Pentateuch reads in Gen. xi. 32, 145 instead of 205, probably an alteration But to meet the apparent contradiction. it is quite possible that here, as elsewhere in the speech, Stephen followed some special tradition (so Zockler). pc-rd with infinitive as a temporal proposition frequent in Luke (analogous construction in

Karaa^ea-iv "in possession," R.V., the A.V. renders the word in its secondary or derivative sense, which is found in ver. 45. ovk ovtos aviT Wkvov the
: ;

faith

of

Abraham

" tecte

significatur

because nothing was given there was only a promise and secondly because the promise was made while yet he had no child.

(Blass), first

Ver. 6. Se not in contrast to the fact just mentioned that Abraham had no child, but introducing a fuller account
:

Hebrew),
cf.

cf.

Luke
i.

xii.

5,

xxii.

20, etc.,

LXX, Baruch
T.,
p.
:

du N.

165

Viteau, he Grec pcTUKurev, (1893).

;

subject 6 eos similar cf. quick change of subject vi. 6. Weiss sees in this the hand of a reviser, but the
that Stephen was speaking under such circumstances would easily account for a rapid change of subject, which would easily be supplied by his hearers; verb only in ver. 43 elsewhere, in a quotation found several times in LXX, and also in use in classical Greek. Ver. 5. KXrjpovouiav: the field which Abraham bought, Gen. xxiii. 9-17, could not come under this title the field was Abraham's purchase, not God's gift as
fact

a for

God's promise. The quotation is from LXX, Gen. xv. 13, with a few alterations in LXX and Heb., the second person, not the third, is used instead of ouk 181a in LXX, aXXorpia, cf. Heb. xi. 9 and instead of avrovs, axiro corresponding to o-rre'pp.a. Wendt takes on as "recitantis," and not with Meyer as
of
;
;

a constituent part of the quotation itself, fiyvuHTKiov yv<i><rQ on k.t.X. irdpoiKov in as a stranger or sojourner in a country not one's own, several times in combination with tv 7-5

LXX

LXX

dXXoTpia, cf. Gen. xxi. 23, 34, xxvi. 3, and in N.T. cf. this passage and ver. 29. In Eph. ii. 19, 1 Pet. ii. 11, the word is also used, but metaphorically, although the usage may be said to be bastfd on
that of the
v., 5,

ic\T)povop.ia

(see

Meyer
;

Wendt,

and
note,

Westcott, Heb. vi. also Bengel, in loco)

12, additional

ver. 16 sufficiently

LXX cf. Epist. ad Diognet. and Polycarp, Phil.., inscript. See Kennedy, Sources of N. T. Greek, p. 102. tt| TtTpatcocria so too Gen. xv. 13.
;
:

shows that Stephen was fully acquainted with Abraham's purchase of the field.
ov8e
|3tj|ia

The

period

-iroSos, cf.

Deut.

ii.

5, xi. 24,

same Hebrew (cf. Heb. xi. 9), " spatium quod planta pedis calcatur " (Grimm)
cf.

KaKciorovcriv But in Exod. xii. 40 rightly observes. four hundred and thirty years are mentioned as the sojourning which Israel

named belongs not only bo but also to eo"rai, as Meyer

also its use in Xen.

It

may have been

sojourned in Egypt, and in both passages

the whole space of time is so occupied or, at all events it may be fairly said that this is implied in the Hebrew text in both Gen. xv. 13 and Exod. xii. 40
;

a kind of proverbial expression, cf. Gen. viii. 9 (Schottgen). Kal eirrjYYsiXaTo, cf. Gen. xii. 7 (xvii. 8, xlviii. 4), so that here again God appeared unto Abraham

l82

nPAHEIS An02T0AQN
Jtt) T6TpaK<5<Tia.
etire*'

VII.

7.

Kal to
(xeTa

efl^os,

cav

oouXeu'coKn, Kpivw tyw,

teal

6 Oeos
Toira)

"

Kcti

TauTa e^eXeucrorrai,

XaTpeucouai
'

fioi

ev

tw

tootw."

8. Kal eouKev

auTu

Sia0r|KT)v TTepiTOfjiT)S
ttj ir]p.pa rj]

Kai

outws eywi}<T* t6v 'icraaK, Kal irepi^rcuev aurov

1

oyoot]

so Tisch., W.H. alt., Weiss ; ov BD, so W.H. SovXcvowi Vulg., Chrys., Lach., Weiss, Wendt, so in LXX, Gen. xv. 14; 26, 96, Sah., Ir., so Tisch., Alford, W.H., R.V., so Blass in fJ SovXeverowo-i In vii. 3 on the (see his Proleg. to Acta Apost., p. 35, and Grammatik, p. 212). reads ov, perhaps anticipating the contrary the LXX has tjv av croi 8ci|<o only reading in w. before us (Weiss). Winer-Schmiedel, p. 52, points out that SovXtvj-overiv, though well attested, is open to suspicion.
eav

^ACEHP,
d,

fc^BEHP,

ACD

also for the same mode of reckoning Philo, Quis rer. div. her., 54, p. 511, Mang. But neither here nor in Gal. iii. 17 is the argument in the least degree affected by the precise period, or by the
cf.

cj> eav SovXev13 (Blass). xv. 14, and see critical note above, cf. also Burton, N. T. Moods and Tenses, p. 123.

place," cf.
cf.

vi.

<r<ucn,

LXX, Gen.
8ia6i]KT)v,

Ver.

8.

fozdus

(Grimm,
in

adoption of one of the two chronological systems in preference to the other, and in a speech round numbers would be
quite sufficient to mark the progressive stages in the history of the nation and of God's dealings with them. For an explanation of the point see Lightfoot,

Blass), the

regards the number in Genesis as given in round numbers, but in Exodus with historical exactness (to
Gal.
iii.

17,

who

three for " coveexceptions uniformly in nant," so too in the Apocrypha with apparently two exceptions. The ordinary word for " covenant," ruvOi]Kt|, is very (though used by the later rare in translators, Aquila, Sym., Theod., for
xvii.

Gen.

same word is used 10, and with two

LXX,

or

LXX

LXX

r*pHH, but
ii.,

see also

Ramsay, Expositor,

the same effect Wendt, Felten, Zockler). But in the LXX version, Exod. xii. 40, the four hundred and thirty years cover the sojourn both in Egypt and in Canaan,

pp. 322, 323 (1898)). But the word SiaO. would be suitably employed to express a divine covenant, because it could not be said that in such a case the contractors

thus including the sojourn of the Patriarchs in Canaan before the migration, and reducing the actual residence in Egypt to about half this period, the Vatican MS. reading four hundred and thirty-five years after adding xal Iv
Ytt

are in

any degree
In
is

(<ruv0i]ic|).

" covenant "

iii.

of equal standing the N.T. the sense of correct (except in Gal.

But in classical 15 and Heb. ix. 16). writers from the time of Plato SioB^kt;
generally has the meaning of a will, a testament, a disposition of property, and in the Latin renderings of the word in the N.T. we find uniformly testamentum " in cases where the sense of " covenant
is

(the vtorAfive, however, ire'vTe, being erased), and the Alexandrian MS. reading after Iv Xavaav the words avroi

Xavaav

Kai oi TraT^pes avruv, making the revision in the chronology more decisive. This is the chronology adopted in Gal. iii. 17, and by Josephus, Ant., ii., 15, 2 but the latter writer in other passages,
Ant., ii., 9, 1, and B.J., v., 9, 4, adopts the same reckoning as we find here in But see also Charles, Assumption Acts. of Moses, pp. 3, 4 (1897). Ver. 7. The oratio recta is introduced by the words elirev 6 eos . . Kpiv<i In this eyd> emphatic, cf. Rom. xii. 19. verse the quotation is a free rendering of Gen. xv. 14, the words &8e ucto. airocrkcvtjs iroXXrjs being omitted after lcX., latter part of the verse being apparently introduced from Exod. iii. 12.

25

beyond dispute (Luke i. 72, Acts iii. d. dispositionis ; and here d. has dis-

positionem, also in
in this

Rom.

xi. 27),

cf, e.g.,

No verse, Vulgate and Par. doubt the early translators would render SiaG^KT) by its ordinary equivalent, although in the common language it is quite possible that testamentum had a wider meaning than the classical sense of will, see Westcott, Hebrews, additional
note on ix. 16 ; Lightfoot on Gal. iii. 15 A. B. Davidson, Hebrews, p. 161 ; and "Covenant" in Hastings' B.D. and Grimm-Thayer, sub v.; Hatch, Essays and more in Biblical Greek, pp. 47, 48 recently Ramsay, Expositor, ii., pp. 300 and 321 ff. (1898). Gen. xxxvii. Ver. 9. ttlXwaavTcs, c
;

and the

And God

so at length, after so long a time,

appointed

for

Himself a

"holy


nPAHEI2 AnOSTOAQN
9.

713-

183

Kal o 'laaciK tok taKoSp, Kal 6 'laK&P tous SwSeKa iraTpidpxas.

Kal 01 iraTpiapxcn ^nXwaafTes toc
10.
'lwo-Y)<f

dire'Soi'TO

els

AtyuTTTOc

Kal

TJf

6 0e6s p.T

aoToC,

Kal eeiXeTo auToy ck irao-wc tuc

'

0Xi<J/ea>y

aoTOo, Kal eSwKey aoTw x t*P lt' Ka 1 fo<J>iae cfacTioy 4>apau>

* 7r
'

PaatXe'ws Aiyuirrou, Kai KaTe'arTjo-ee auTOf ^youu.ci'oi'

Kal 8Xoy
t6i>

AayuitTov
tt]c

oikoi'

auTOU.

II.

rjXSe

8e Xipos

e<t>'

oXt^

yrjy

AiyuTTTOU Kal Xaeadr, <ai 8XuJns peydXtj

p.aTa 01 iraTe'pes
r\fiCtv.

1 2.

Kal oux eupiCKOf xP T a<raKouaas 8e MaKwf? ovTa atTa * ey AiyuirTw,

13.

t^aTveaTeiXc
di'cyi'upiaOT]

tous iraTc'pas ^pwt' TrpwTOf

'Ig><tt)<$>

Kal iv tw
<|>afpoi'

oeu-repw

tois d8eX<pois auTou,

Kal

eyefCTO t

ovra HP, Chrys.

trina

t^ABCDE
and

5, 8, so Tisch.,

Hilg. (see
11,

Wendt,

crit.

note, p. 168,

Field,

W.H., R.V., Weiss, Wendt, Otium Norvic, iii., 76).

follows.

xi. 13,

in Gen. xxvi. 14, xxx. 1, Isa. Ecclus. xxxvii. 10; used also in a bad sense in Acts xvii. 5, 1 Cor. xiii. 4, lames iv. 2, and so in classical writers. It may be used here absolutely, as in

and so

irt

xP

T<*~P' a '''a
xiii.

sustenance,
cattle,
xix!

R.V., fodder, provender

cf.

for their

Gen.
;

xxiv. 25, 32,

27,

Judg.

'\uoti$,

A.V. (see Grimm, Nosgen), or governing dire'S. els, cf. for as in R.V. construction Gen. xlv. 4. rjv 6 0cos fier' o-vtov, cf. Ver. 10.

Gen.
28,

xxxix.

66).

e^ciXero

2,

21,
.

23

Luke {cf. .Ik: the same

i.

construction in Gen. xxxii. II, Exod. iii. 8, and in N.T., Acts xii. 11, xxvi. 17, Gal. i. 4 ; so in classical Greek. The middle force of the verb in the sense of

causing to be saved
ii.

is

lost.

41.

The word means

;

x*P

ls > c f-

primarily, as the

only here in N.T., cf. Polyb., ix., 43. The want of it would be a most pressing need for large owners of flocks. Blass takes it as meaning frumentum, corn, food for man as well as for beasts, since XopTdiv, both in LXX and N.T. (Mark viii. 4, cf. vii. 27, 28), is used of the food of man, cf. Kennedy, Sources of N. T. Greek, pp. 82, 156. <riTo, but o-iTia in R.V. Ver. 12. (Blass follows T.R.), cf. LXX, Prov. xxx. 22 = properly food made of corn opposed to xopTos (<riTa not elsewhere in N.T., but in LXX to. ctito., corn, frumenta).
19
In Gen.
xiii.

context shows, favour with man, cf. Gen. xxxix. 21 but this xdpis was also a divine ISukcv. It is significant also that gift Pharaoh speaks of Joseph, Gen. xli. 38, as a man in whom the spirit of God is, although no doubt the expression refers primarily to Joseph's skill in foretelling and providing against the famine. <xo<inav in interpreting the king's decvawriov, so in cree, Gen. xli. 25 ff. Gen. xxxix. 21. {Jao-. Aly. without the article as in Hebrew (Blass), cf. Gen. xli. 46; see also Winer-Schmiedel, p. 185. Kal KaT&miaev, sc, Pharaoh, cf. change of subject as in ver. 4, in which Weiss also sees the hand of a reviser, but see above. The same word is used in Gen. xli. 43, and cf. for T)Y 0, tV0V tne same chap., ver. 41, where the sense of the title is shown the exact word is used of Joseph in Ecclus. xlix. 15 (t|yov(1vos a8tX.<j>wi') ; in N.T. four times in Luke, see Luke xxii. 26, Acts vii. 10, xiv. 12, xv. 22 elsewhere only in Hebrews, cf.
:

we have

Wendt
:

points out,

o-itos. But as in the words which

ovto:

follow irpiacr0 pH-iv paKpa (?p&>jj.aTa we have what may well correspond to otitic on the participle after verbs of

sense, e.g., 6pu, olkovu, olSa, in classical Greek, construction same as here especially in Luke and Paul in N.T., cf.

Viteau, Le Grec du N. T., p. 196 (1893). irpojTov = "the first time," R.V. = to

irporepov opposed to iv
13,

tw

Sev-rcpu, ver.

which
ix.

generally

Mace.

is only found here in N.T. Sevrepov (cf. Ik SevTepov, 1 1 and Dan. ii. 7 (LXX)).
:

Ver. 13. i.veyvo>picr6v) the compound verb apparently from LXX, Gen. xlv. 1.

<J>avp6v iyiv.,
i.

cf.
;

Luke

viii.

17, iv. 36,

65, vi. 49, etc.

on Luke's fondne'ss
:

xiii. 7,

Ver. 11.

17, 24. Aip.os> cj.

Luke

iv.

25,

where

with yivop.cu, see Plummer on Luke iv. 36. to -yevos toO 'I. R.V. " race," so ver. 10, cf. iv. 36, because wider than avyye'veiav, "kindred," in ver. R.V. "became manifest" 14. strictly; the captain of the guard, Gen. xli. 12, had previously mentioned that Joseph was a Hebrew, but the fact which
for periphrasis

84

nPASEIS ATIOSTOAQN
4>apai> to yeVos tou 'iwo-f^. 1

VII.

14. aTroarciXas 8c 'Iwo-tj^ u,eT6Ka\earaTO

Toy "irarcpa aoToo

laKaj(3, ical irao-a? rr]v

ouyyeYcicu cxutou, iv

|/u)(ais

epSojx'pKOk'TaireWc.*

15. KaTE^T) 8c 'laxuip cis Aiyoirrok', 8 Kal ctc-

to ycvos tov

lajo-T)4>

DHP,

Chrys., so Hilg.

om.

Iucn)4>

BC

47, so Lach.,
;

W. H.,

Wendt, Weiss, to -yevos av-rov fr<$AE 40, Vulg., Arm., so Tisch., Blass ttjv o-vyy. avrov a-uTov om. J^ABCHP, Vulg. (am. fu. demid.), Syr. Hard., Arm., Chrys., so Tisch., W.H., R.V., Weiss, Wendt.
2
3

DH,
cis

Gig. read cv eP8.

icai ttcvtc

vjrvxan

{cf.

Deut

x. 22),

so Blass and Hilg.

so

LXX

Ai/yuTTov om. but retained in

B (W.H.

in brackets)

^ACDEHP,

Wendt

regards as an addition from

;

Vulg., Syrr. (P.H.), etc.

text, as

Weiss and Hilg.

had been only mentioned incidentally " became manifest " when Joseph's brethren came, and he revealed himself to them, so that Pharaoh and his household were aware of it, ver. 16. It was
not until later that five of Joseph's brethren were actually presented to Pharaoh, xlvii. 1 ff. (Hackett). Ver. 14. jxcTCKaXt'o-aTo four times in Acts, and nowhere else in N.T., cf. x. 32, xx. 17, xxiv. 25, only once in LXX, H. and R., cf. Hosea xi. 2, A so cLo-ko.Xcofiai, only once in N.T., cf. Acts x. 23 Both comnot in or Apocrypha. pounds are peculiar to St. Luke in N.T., and are frequent in medical writers, to send for " or to " call in " (although Polyb. in middle voice, xxii. 5, 2, in same sense) a physician, Hobart, Medical Language, etc., p. 219. In Attic Greek we should
:

tained.

Wetstein and others have mainBut there is nothing strange

Stephen, as a Hellenist, should follow the tradition which he found in the LXX. Josephus in Ant., ii., 7, 4 vi., 5, 6, follows the Hebrew
in the fact that
;

two numand allegorises about them. See Meyer-Wendt, p. 174, note, Hackett, Lumby, in loco, and Wetstein. Nothing in the argument is touched by these variaseventy, and Philo gives the
bers,

tions in the numbers.

LXX

'

'

have |j,cTairqi,irco-9ai.
kovto, itcVtc:
x.

IVt|/vx<*iS |38o|i,ifc f-

ev

= Hebrew 2,

Deut.

Ver. 15. The frequent mention of Egypt may perhaps indicate that Stephen meant to emphasise the fact that there, far away from the land of promise, God's Presence was with the chosen race (who were now all in a strange land) and His worship was observed. ficTCTcfltjo-av only here in this sense in N.T. Some have supposed that only 01 "jro/repes and not avTos is the subject this would no

doubt avoid the

verse,
viz.,

first

difficulty

of the
in

22, in (consisting in) so many souls, Here in Deut., LXX, cf. Luke xvi. 31.

that Jacob

was buried

as also in Hebrew, we have the number given as seventy (although in A, seventyfive, which seems to have been introduced to make the passage similar to the two others quoted below) who went down into Egypt. But in Gen. xlvi. 27, and in Exod. i. 5, LXX, the number is

Shechem, whereas according to Gen. 1. 13 he was laid to rest in the cave of Machpelah. But a further difficulty must be met. Joseph is the only son of
the Patriarch who is expressly stated to have been buried in Shechem, Josh. xxiv. 32, and of the removal of the bodies from Egypt nothing is said. But the silence as to the latter fact need not trouble us, as whether we accept the tradition mentioned by Josephus or by St. Jerome, they both presuppose the removal of the bodies of the Patriarchs to the promised land, cf. the discussion on Exod. xiii. 19.

given as seventy-five (the Hebrew in both passages however giving seventy as the number, although in Gen. xlvi. 26 giving sixty-six, making up the seventy by adding Jacob, Joseph, and his two sons). For the curious Rabbinical traditions
current on the subject, see Lumby, Acts, In Gen. xlvi. 27 the make p. 163. up the number to seventy-five by adding nine sons as born to Joseph while in Egypt, so that from this interpolation it seems that they did not obtain their number by simply adding the sons and grandsons, five in all, of Ephraim and

Mechilta (Lumby,
loco,

p.

LXX

164), Wetstein, in

and see also the tradition in the Book of Jubilees, chap, xlvi., that the children carried up the bones of the sons of Jacob, and buried them in Machpelah, except those of Joseph. But another
Accordtradition is implied in Sot. 7 b. ing to Josephus, who probably repeats a local tradition, Ant., ii., 8, 2, they were buried at Hebron. But according to

Manasseh from Gen.

the seventy

xlvi.

20 (LXX) to
the

mentioned

in

Hebrew


nPAHEIS ATTOSTOAQN
auTos Kal oi TraT^pes
iv
r\fi!av

14 18.
XeuTrjerei/

185
J

16. Kal

fj,eTT^0T]<rai'

cis Zv)(4\i,

Kai

6Te'0T]orat'

tu

(j.yrj|AciTi

wn^aaTO 2

'Aj3pad|i ti|itjs dpyupiou irapd

tuc

otaif 'EfXfxop 3
tjc

tou

1u\4\i..

17. Ka0u>s Se r\yyit,ev 6 XP 0,,0 S ttjs

iirayye\ias
TT-\T]0ut'0Tj

wp.ocrei'*
1

6 605
8.

tw
5

'A|3padu,,

Tju^rjaet'

Xaos kcu

iv AiyuTTTW,

dxpiS

ou avicrrq |3acriXeus eTepos, os ouk

so Hilg. and Blass,

(XTT0ij<rav but in suggested by T0. below

;

but D stands alone.

o>

p.TT)xfl*io-av,

who

thinks |xctctc6,
Hilg.

2
3

(ovtjo-.

HP,
is

Chrys.

^ABCDE,

so Tisch.,

W.H., Weiss, Wendt,

{}),
;

ev for

tov

read by fr^BC, and so Tisch., Blass (a and

Weiss.

4 upoo-cv 31, 61, Syrr. Pesh. Hard, text, Boh., Chrys. iop.oXoyT]o-v fc^ABC 15, 36, Vulg., Sah., Arm. (Syr. Hard, mg.), Aeth., so Tisch., W.H., R.V., Weiss, Wendt (gloss, after LXX), rare in sense of " promised," and so eirijyyeiXaTo tol. (Syr. Hard, marg.), also Hilg., gloss for topoX. corrupted into wpocre.

HP

DE

5 aX pis i^AB 3 EHP; axpi B*CD, so Tisch., W.H., Weiss, Hilg. (see GrimmThayer, sub v., on the two forms and Winer-Schmiedel, p. 63). After ercp. fc^ABC, so W.H., R.V., Weiss, add eir' AiyvirTov.

Jerome their tombs were shown at Shechem, and the Rabbinical tradition mentioned by Wetstein and Lightfoot
St.

xii.

6,

7.

But no devout Hebrew wor-

statement supported by a Samaritan tradition exist(Palestine Exploration ing to this day Fund, December, 1877, see Felten and Plumptre, in loco). When we consider the prominent position of Shechem as compared with Hebron in the time of Joshua, there is nothing strange in the fact that the former place rather than Machpelah should have been chosen as the resting-place not only of Joseph but also of his brethren. Plumptre has ingeniously contended that St. Stephen might have followed the Samaritan tradition, cf. Acts vi. 5, and see Explaces their burial there, a
positor,
vol.
vii.,

first

series

"

The

Samaritan element in the Gospels and Acts," p. 21 ff., although we need not suppose that in this reference to the hated Samaritans Stephen proposed to show that not even they had been rejected by God. There is certainly no difficulty in supposing that here and elsewhere Stephen might easily have adopted some popular tradition, and at all events the fact that the mistake, if it is one, is left unnoticed by the historian is a plain proof of the truthfulness of the record. But a further difficulty. Abraham purchases the cave of Machpelah, but from Ephron the Hittite, Gen. xxiii. 16. The sons of Hamor sell a field, but to Jacob a field at Shechem, Gen. xxxiii. How can we explain 19, Josh. xxiv. 32. this with reference to the statement in the text? Shechem was the earliest settlement of Abraham when he entered Canaan, and there he built an altar, Gen.

shipper, with all his reverence for holy places, would be content to see the altar so consecrated belonging to others, and so exposed to desecration the purchase of the ground on which an altar stood would therefore seem to follow as a kind of corollary from the erection of an altar on that ground. This is at all events a more satisfactory solution than omitting the word 'Appadp or exchanging it for 'laicaip (see Hackett). Of course the reading of R.V., W.H. (as above), prevents a further difficulty as to the rendering of toC Iv>x|a if the reading tov 1v\eft. is retained, cf. Wendt, critical note, p. 157 (edition 1899), who follows A.V. in supporting " the father of Sichem," so Hackett, but see on the other hand Plumptre, Acts, in loco, and Felten, in loco. For the way in which the two purchases and the two burials may have been confused in popular tradition, see Zockler, Apostelgeschichte, p. 302, 2nd
;

edit. (cf.

Bengel, Stier, Ndsgen). Ver. 17. Ka0i>s: not "when" as in A. V., but "as" R.V., prout, quemadmodum, cf. Mark iv. 33 : " in the degree that " Felten thinks that it is temporal,
:

as in 2 Mace.
cf.
ii.

33.

i.

31.

ttjs eira-yycXias,

rjs:
if

Attic

attraction.

wp.o(rcv:
etc.,

but

we

(dpoXdyrjcrcv classical Greek, cf.

read with " vouchsafed,"

R.V., so in

Jer. Ii. 25 (LXX), Matt. xiv. 7 (upoo-ev, a gloss from the LXX according to Wendt). rjv^crev 6 X. Kal itXt)8vv8t], cf. Exod. i. 7, so in a strange land the blessing was continued (Weiss). Ver. 18. Cf. Exod. i. 8, and Jos., Ant., ii., 9, 1. After Ircpos add kir' Aly., see

:;

VII

i86

TIPAHEIS
t^Sei TO\>'\icTy\$.

AnOSTOAON
1

19. outos

KdTao-o^tcrdpeyos to yefyog
eicOeTa to.
{3pe<pr|

f\\i.5>v,

exaKwae
p.T)

tous iraTepas

i^fxtof ,

tou

iroieit'

auTwy, cis to

^woYOveiaOat.
1

20. 'Ek

icaipw iyVvr\Qr\ Mwcrfjs, 2 ital r^k dorcios

tw

ovtos,
Mtoo-Tjs

reads *ai, so Hilg.

Muivo-t]s

AEP;

^BCDH,

W.H., Weiss.

above. eVepos not aXXos, probably meaning the native sovereign after the expulsion 2 of the Shepherd Kings, " Joseph," B.D. " Egypt," B.D. 2 , pp. 886, 887 Hambur; ;

Real-Encyclopddie des Judentums, i., Sayce, Higher Criticism pp. 759, 760 and the Motiuments, p. 237. &xpi? ov only in Luke amongst the Evangelists,
ger,
5,
;

Speaker's Commentary, " Apocrypha," i., Josephus and Philo use verb in p. 290. same sense as in text see for the force and meaning of KaTa here, Page and Rendall. eKdKuxre, cf. Exod. i. n, where the same word is used of task-mastersaffiicting the people with burdens. For other ways
;

in

which Pharaoh

is

said to have afflicted

Luke

xxi.

24,

Acts

vii.

Sayce, following Dr. favour of Ramses II. as the Pharaoh of the Oppression, see u. s. and Expository Times, January and April, 1899, but see on the other hand the number of February, p. 210 (Prof. Hamond), and Expositor, March, 1897, Prof. Orr on the Exodus. Joseph settled under the Hyksos or Shepherd Kings, but the words "who knew not Joseph " should apparently refer, according to Dr. Sayce, not to the immediately succeeding dynasty, i.e., the eighteenth, in which a Canaanite might still have occupied a place of honour, but rather to the nineteenth, which led to the overthrow of the stranger, and to a day of reckoning against the HebBut it becomes difficult to speak rews. with absolute confidence in the present state of Egyptological research, see Exovk rjSst in Robinpositor, u. s., p. 177. son's Gesenius, p. 380, the word is taken literally, or it may mean " who does not know Joseph's history or services"; others take it " who had no regard for
:

33. Naville, argues in

18,

xxvii.

the people, see Jos., Ant., ii., 9, 1. tov iroiiv k.t.X., " that they [or he, margin] should cast out their babes," R.V. But a comparison with Exod. i. 22 (LXX) justifies us in taking these words, as in R.V. margin, as describing the tyranny of Pharaoh, not as declaring that the parents

themselves exposed their children. For the construction see Blass, Grammatik, p. 231 cf. 1 Kings xvii. 20, etc., genitive of result, see Page on iii. 12, and in loco, and Burton, N. T. Moods and Tenses, p. eK0Ta: only here in N.T. and not 157. in LXX, but used with yoVos in Eur., Andr., 70. els to expressing the pur;

memory or services". Hamburger understands by it that Joseph was quite forgotten under the new national dynasty, whilst Nosgen refers to the use of olSa in Matt. xxv. 12. Ver. 19. KaTa<ro(f>i<rdp.V09 in Exod. i. 10 we have the same verb " let us deal wisely with them " here translated " deal subtilly " ; Vulgate, " circumveniens," cf.
his
:

Rhemish version: "circumventing our stock " (yivo<s, as in iv. 36) cf. Judith v. 11, x. 19, in both passages the same verb is used, translated (R.V.), v. 11, "dealt subtilly " the Syriac, probably nearest to the Hebrew, "dealt wisely with them," i.e., the Egyptians dealt so with the Hebrews. In the second passage, R.V., word is rendered "might deceive " same verb in Syriac as in Exod. i. 10, Heb.
;

pose, cf. Luke v. 17. luoyovelfrOac in the active the verb is used three times, in Exod. i., of the midwives saving the Hebrew children alive, ver. 17, 18, 22 (cf. Judg. viii. 19, etc.), vivum conservare. In the N.T. the word is only used by St. Luke here and in his Gospel, chap. xvii. 33, and once by St. Paul, 1 Tim. vi. 13 (see R.V. margin). St. Chrysostom comments on the thought that where man's help was despaired of, and the child was cast forth, then God's benefit did shine forth conspicuous, Horn., xvi. Ver. 20. ev a> K<up<I>, cf. i. 7, iii. 19, characterising the time, comp. Bengel, tristi, opportuno : on the name Mwuo-fjs see Blass, Grammatik p. 10, and Hamburger, Real-Encyclopddie des yndcntums, ao-rios '> 5> P- 768, and critical notes. if we render the expression as in t<J eu A. and R.V., " exceeding fair," the dative to e<j> is used as an equivalent of the Hebrew expression employed almost in
:

a superlative sense, O^i"! $

iii.

Jonah

Or the expression may be rendered " fair to God," i.e., in the judgment of God cf. Swa/rot t<j> i, 2 Cor. x. 4 and James ii. 5, tovs Page and Wendt ittwjcovs T S* Koo"p<|>.
3,

iroXis pey.

tu

0u>.

ig

22.

TIPAHEI2
\i.r\vas

AnOSTOAQN
21.
Quya.TX]p 4>apaoj, ical dv60p^\|/aTO
Mgjctyjs
ttcictt]

187

05 &verpaj>r\

Tpets iv

tw oikw tou iraTpds auTOU.

t)

cKTeOe'ira 8e auTcV, 1 deeiXcro auToe

auTOK
1

laurrj
Syr.

eis

uioV.

2 2.

Kal

eiraiSeudT]

aocpi'a

DE,

Hard. mg. add irapa (E

aveiXe-ro
;

eis)

in 0, so Hilg.

but -oto in
p. 112.

^ABCDE

tov iroTapov after kt. . . . ovtov, Blass (H) 61, so Tisch., W.H., Weiss,

Hilg.,

Winer-Schmiedel,

compare JEsch.,Agam., 352, and see also Simcox, Language of the N. T., p. 81.
acrxcios, lit., belonging to the city (opposite to o-ypoiKog), witty, clever ; then, elegant, pretty ; Vulgate, elegans, used

Ver. 22. eirai8cv0T|, cf. xxii. 3 here with instrumental dative, or, better, dative of respect or manner not mentioned in Exodus, but see Philo, Vita Moys., ii.,
;

83,

Mang., and also

ii.,

Schiirer,

Jewish
;

as a general word of praise: applied to Moses here, in Exod. ii. 2, and Heb. xi. 23, and also by Philo, cf. also Jos., Ant., ii., 97, and see Hamburger, u. s., i., 5, p. 773 > Jalkut Rubeni, f. 75, 4. For other instances of the use of the word see LXX,

People, div.

vol.

i.,

p. 343,

E.T.

cf.

the

Judges iii. 17, and Judith Susannah, ver. 7 in the last two passages used of physical fairness, prettixxii. 32,
xi. 23,
;

Num.

knowledge of magic ascribed to Pharaoh's wise men in Exod. vii. n, and " Jannes and Jambres," B.D. 2 and also 1 Kings iv. 30, and Isa. xix. 2, n, 12 Hamburger, Real-Encyclopadie des Jndcntums " Zauberei," i., 7, 1068, and re, ;

ness

{cf. Arist.,

Eth. Nic,

iv., 3, 5,

and

In 2 Mace. vi. instances in Wetstein). 23 it is also used, and do-reCcosin 2 Mace, xii. 43 in the general sense of right and good, honestly. aveTpd<i] p.'ijvas Tpcis> cf. Exod. ii. 2, verb used only by St. Luke, twice in this chapter, and in xx. 3,

ferences in Wetstein, in loco. iraiScvw, both in LXX and N.T., used in the sense of training ; cf. Prov. v. 13 (Jos., C. Apion, i., 4), 1 Tim. i. 20, Titus ii. 12, and also in the sense of chastising, so often in LXX and in N.T., and also similarly used in classical Greek. The passage is also important because it helped to fix the attention of cultivated
early Christian writers upon the wisdom of Greek poets and philosophers, and to give a kind of precedent for the right pursuit of such studies ; cf. Clem. Alex., Strom., i., 5, 28; vi., 5, 42; Justin Martyr, Dial. c. Tryph., c., 1-4 see Dean Plumptre's note, in loco. rjv 8e Svvar&s, cf. xviii. 24, and especially Luke xxiv. 19 ; see also Ecclus. xxi. If avrov is retained, the 7, Judith xi. 8. mode of expression is Hebraistic (Blass). There is no contradiction with Exod. iv. 10, and no need to explain the expression of Moses' writings, for Stephen has in his thoughts not so much, as we may believe, the oratorical form as the powerful contents of Moses' words (e.g., his prophetical teaching, Hamburger," Moses," Real-Encyclopadie des jfudentums, i., 5, Josephus speaks of him as ir\ij0i 772). opaXctv iriOavuTaros, Ant., iii., 1, 4 (see also Jos., Ant., ii., 10, 1, for the traditional exploits of Mo?es, and Hamburger,

Luke iv. 16, but cf. margin, W.H. used in LXX, but in Wisdom vii. 4 (where A has dveo-Tp.), and see also 4

not

once

in

Mace.

x.

2 and
is

xi.

15 (but A.R., Tpa<J>.).

used in classical Greek, as in Wisdom vii. 4 and here, of a child nourished to promote its growth (although sometimes with the idea of improving the mind, cf. Acts xx. 3). In the N.T. it is peculiar to St. Luke, and it is just the word which a medical man would use, frequently found in medical writings, opposed to laxvaiw see L. and S., sub v., and Hobart, Medical Language, p.
;

The word

207.

Ver. 21.
see
also
in
;

kt6.

the regular
xviii.
5,

word

for

exposure of children

in classical

Greek;

Wisdom

peculiar to

Luke
sense above.
5.

dveiXe-ro same word in Exod.

N.T., and only here in this cf. Exod. ii. 3, and (3 critical note
ii.

The verb, though very frequent in Luke

in the sense of to kill, is only used here in the sense of A. and R.V., Vulgate,

sustulit

but

u.

s.,

p. 771).
is

cf.

Epict., Diss., i. : trast to the child's own mother. According to tradition, Pharaoh's daughter

Aristoph., Nub., 531 caurQ as in con23, 7.

Ver. 23. exact age

it

9, cf. 1. 10, Lucan. The not mentioned in O.T., but

designed him for the throne, as the king had no son, Jos. Ant., ii., 9, 7. els uiov, Exod. ii. 10 cf. xiii. 22, 47 Simcox, Language of N. T., p. 80.
,

was traditional (Weiss refers its mention to the reviser, perhaps introduced as a parallel to ver. 30). According to the tradition, which Stephen apparently followed, Moses lived forty years in Pharaoh's palace, but soma accounts

nPAHEIS AriOSTOAQN
AlyuTrTiwv
CTrXripooTO

VII.

f)v

8c Su^o/ros eV Xoyois *ai iv epyoi?.

*

23.

'Qs &e

auTw Te<7aapaKorraTT]s

XP"S> cW|3t| ctti ttjv KapSian

010C19 'icrparjX.

aoTou
Kai

iriaK6\J/a<r0ai
Tii'a

tous d8eX4>ous cujtou tous

*

24.
toj

iSoii' lOwy

adiKOuu.cvov 48

f|u.uvaTO

Kat

eTroiTjcrev

eKOiKTjaif ekoik

1 Tto-a-apOKOVTacTtjs B 3 EHP, so Hilg. but Tco-crcpaKov. fc$AB*C, so Tisch., W.H., Weiss (Winer-Schmiedel, pp. 45, 54). 2 After aSucovpcvov, DE, Gig., Syr. Hard. mg. read ck tov yevovs avTov, so Hilg.
;

give twenty years ; his dwelling in Midian occupied forty years, and he governed Israel for the same period, xiii. 18. See
ii. 6 (Wetwith other references, so too Lumby). lirXrjpovTo, "but when he was well-nigh," etc., R.V., lit. " when the age " of forty years was being fulfilled to him (imperf. tense), cf. Luke xxi. 24, Acts ii. 1, ix. 23, xxiv. 27, and ver. 30 below; so repeatedly in LXX. ave'p-t] eiri tt|v xapSiav avrov, cf. 1 Cor. ii. 9 for the expression, probably taken from LXX,

Midrash Tanchuma on Exod.

stein,

though in a king's removed in one sense from his people, Moses remembers that he is an Israelite, and that he has brethaScX4>ovs ovtov
:

palace,

and

far

ren

while others forgot their brother:

hood he reminded them of it " motivum amoris quod Moses etiam aliis adhibuit ver. 26," Bengel, cf. Exod. ii. 10, and Heb. xi. 24, 25. Ver. 24. dSucovu-cvov, " wronged," i.e., by blows, Exod. ii. 11. TJp.vva.To only here in N.T. (sc, tov dSiKovvra) in

Isa.

lxv.

Ezek.

17, cf. Jer. iii. 16, xxxii. 35, xxxviii. 10, and 2 Kings xii. 4.

The phrase

is an imitation of the Hebrew. Gesenius compares the phrase before us with Heb., Ezek. xiv. 3, 4 see also Viteau, Le Grec du N. T., p. 66 (1896).
;

ciruTKcil/ao-Oai, cf. 16, cf. Exod. iv.

Luke
31,

i.

68, 78,

and vii.
visiting

of

God

active the verb means to defend, " debebat scribere TJp.we," says Blass, but in the middle it means defence of oneself, or of a friend, with the collateral notion of requital or retaliation on an enemy In the middle it has also (see Rendall). the meaning of avenging, and therefore might mean here "he took vengeance on" or "he repulsed" (cf. Josh. x. 13,
2

xv. 14).

His people by Moses and Aaron (Acts In each of these passages the verb is used of a divine visitation, and it is so used by St. Luke only amongst N.T. writers, except Heb. ii. 6 = Ps. viii. It is used elsewhere in Matt. 5, LXX.
xxv. 36, 43,
(cf.

Mace.

x.

17,

Wisdom

xi.

3,

and

Jos.,

Ant., ix., 1, 2), although this is expressed in the next words. eiroir|crcv k8ikt)ctiv,

cf.

Luke

xviii. 7, 8, xxi.

22

lit.,

" wrought

an avenging," Rom.

xii.

19

(cf.

Heb.

x.

James i. 27, Acts vi. 3, xv. 36 Judg. xv. 1). The word is used of visits paid to the sick, cf. Ecclus. vii. 35, and so in classical Greek (see Mayor on James i. 27), often in medical writings and in Plutarch (Grimm, sub v., and Kennedy, Sources ofN. T. Greek, p. 105) mostly in the LXX, as always in the N.T., in good sense (Gen. xxi. 1, Ps. viii. 4, lxxix. 14, Ecclus. xlvi. 14, Judith viii. 33, but also with reference to divine punishment, Ps. lxxxviii. 31, 32, Jer. ix.
9, 25, xi. 22,

30), 2 Cor. vii. 11, 2 Thess. i. 8, 1 Pet. ii. 14. This and similar expressions are common in LXX, Judg.xi. 36, Ps. cxlix. 7,

xxxiv. (xxvii.) 8, etc.), cf.

its

use in Psalms of Solomon, where it is generally employed with reference to divine visitation, either for purposes of punishment or deliverance. In modern Greek = to visit, same sense as in LXX
-and
its

N.T.

Kennedy,

u.

s.,

p.

155.

For

old English sense of visit, as looking upon with kindness, Lumby compares Shaks. Rich. II., i., 3, 275 "All places that the eye of heaven visits". tovs
,

Ezek. xxv. 17, 1 Mace. iii. 15, vii. g, 24, 38 IkS. in Polybius with irouicrGai, iii., iea.Ta.Trovovn.evy only here and in 8, 10. 2 Pet. ii. 7 cf. 2 Mace. viii. 2 (R has tcaraitot ovp,., of the Jews oppressed, trodden down, in the days of Judas Maccabaeus), used in Polyb. and 3 Mace. ii. 2, 13 Josephus, etc. The exact word is found v., 2. rrardgas lit., to strike, in Didache, hence to kill, in Biblical language only, cf. Exod. ii. 12 and 14, and ver. 28 below so also in Matt. xxvi. 31, Mark xiv. 27 (Zech. xiii. 7, LXX). The verb is very frequent in LXX. " Smiting the Egyptian," R.V. tov AI7. not previously mentioned, but implied in dSiK., which involves an oppressor as in ver. 26 the facts are regarded by St. Stephen as
;

known

to his audience. Ver. 25. vop.i(c 8e: a comment by St. Stephen, but we are not told upon

2327KQTa-rroi'oufxeVw,

riPAHEIS

AnOSTOAQN
25.
ct'op.ij^c

189
8e owicfai

iraTa^as Toy AiyoirTioi'. 1

Sid.
ttj

toos d8e\cj)0us auTOu, oti 6 6(69

aurrnpiat'

j(etpos

auTOu

SiSaio'ie

auTois

01 Be 00 ouvr\Kav.
2

26.

T emoucnr] f^fiepa aJ^Or] aoTOis

elp-f]vr\v,
;

paxou-cVois, Kai orui/^Xaaei'

dSe\<}>oi core ufxeis 3
Tr\r\ariov

auTous ets

ei-nw,

" "A^Spes,
t6i>

ivari cLSikcitc dXXyjXous

eiTroJe,

" 27. 6 Se dSiKwr

diruaaTO auToV,

" Tis

<xc

Ka-rcoTnoree

ap^o^Ta Kal
cf.

1 After Aiyuirrtov, D (Wer.) add koi tKpv\\>iv av-rov ev tjj app.u (Blass rejects, Hilg. retains).

Exodus

ii.

12

2 avvr\\acrtv AEP, Chrys., some verss. so Meyer, Alford o-vvrjXXacrcrev fr^BCD e Vulg., Syrr. (P. and H.), Sah., so Tisch., W.H., R.V., Weiss, Wendt, Hilg. After paxofxcvois D adds ti&tv outovs aSucovvras (not retained by Blass but by Hilg.).
, ;

3 vjieis HP, Boh., Syr. Hard., Aeth. ; om. Chrys., so Tisch., W. H., R.V., Weiss, Wendt. read ti itouitc, avSpc? a8tX<f>oi;

^ABCDE

27, 61, Vulg., Sah., Arm., For avSpcs aScX^oi &rrt, D, Prom,

what grounds Moses based his expectation (see however Lumby's note, in loco). The verb is found in Luke ii. 44, iii. 23, and seven times in Acts, but elsewhere in the Gospels only three times in St. Matthew; it is used three times by St. Paul. It is frequently found in ii. and iv. Mace, twice in Wisdom and once in Ecclesiasticus. Sia

\tipos clutov, ii. 23. SiScnai, " was giving them," R.V. (not " would give," A. V.), as if the first step in their deliverance was already taken by this act, so <rvvievai," understood," R.V. (not" would understand," A.V.). In Jos., Ant., ii., g, 2, 3, reference is made to the intimation which was said to have been vouchsafed by God to Amram the father of Moses that his son should be the divine agent who was expected to arise for the deliverance of the Hebrews, and whose glory should be remembered through

dSiKciTc aXXrjXovs Exod. ii. (Moulton and Geden); used several times in LXX, also by Aristoph. and Plato. Like the Latin ut quid ? see Grimm, sub v., and for spelling; and comp. also Blass, Gram,, p. 14, and Winer Schmiedel, p. 36. avSpcs, aSeXcjicu eaTe the fact of their brotherhood aggravated their offence it was no longer a matter between an Egyptian and a Hebrew as on the previous day, but between brother
;

ivaTi
13

and

brother

community
'

of suffering

should have cemented and not destroyed their sense of brotherhood. Hackett and Alford take avSpcs as belonging to
a8eX(j>oi (not as

R.V.),

men

= Kvpioi, Sirs' in A. and related as brethren are ye, cf.

Gen.

xiii. 8.

Ver. 27. airwo-a-ro for Attic airewaaTo (see also ver. 45), not found in the O.T. parallel, but added by Stephen, cf. ver.

been sometimes thought that St. Stephen had this tradition in mind. ol 8e ov o-uvtjkov: Mr. Page notes the rhetorical power in these words, cf. ver. 53 ai ovk <f>vXdall

ages.

It

has

The 38, compare LXX, Jer. iv. 30. word may be introduced to emphacontumaciousness of the people, Stephen's narrative is the motive of the flight of Moses in Exodus, Moses flees from fear of Pharaoh, and the answer of the Hebrew demonstrates to him that his deed of yesterday was known but there is no contradiction in the two narratives. The matter would become known to Pharaoh, as the words
size the

which

in

Ver.

26.

w<J>0n

Wendt commends
ix.

Bengel, who sees in the word the thought that he appeared ultro, ex improviso, cf.
ii.

3,

vii.

2,

Heb.

28.

avvijXaacv

but if we read avvijXXaa-acv, see critical note as imperfect, de conalu, cf. Matt.
iii.

14, 11, see

Luke

i.

59,

xv.

r4,

Acts xxvi.
Tenses,

Burton, N. T.

Moods and

from <rvvaXXd<ro"<>>, only found here in N.T., not in LXX or Apocrypha, but in classical Greek, cf. Thuc, i., 24. IvaTi = iva ti ytvtjxai ; cf. iv. 25,
p.
12,

and Luke
46,
1

xiii. 7 (Matt. ix. 4, xxvii. Cor. x. 29), and with the words

Hebrew intimated it could not be hidden and in spite of the attempt at concealment on the part of Moses by hiding the body in the sand, his life was no longer safe, and so he fled because he had nothing to hope for from his people. Stephen's words would be quite consistent with the narrative in Exodus (N6gen, Apostelgeschichte, p. 163, as against Overbeck).
of the
;


190
SiKaorrjt'

nPAHEIS AnOSTOAQN
4>' T^fids
1
;
;

VII

28. ur) dvcXcii' ue

<ru

OeXeis, ov rpoitov dveiXes

Xes

"

TOf AiyuTmok

"

29.

e'4>uye 8e Mwcrfjs ey

tw Xoyw toutw, kcu

30. Kai
tou opous

eve'ccTO Trdpoitcos eV ttj

n\r]p<i}d4vT<DV

MaSidu, 00

iy4vvr\<Tev ulou? 8uo.

ttj

erw

Teaaapdicoi'Ta, (i4>0n aiiTu iv

epr|p.u>

T)(ias

DE,

Chrys., so Meyer, Hiig.

i\\i.av

fc^ABCHP
so
Tisch.,

13, 61,

so Tisch.,

W.H.,

R.V., Weiss,
2

Wendt.

x e S AEHP, Chrys; cxe

p. 54).

^B*CD

34,

W.H., Weiss (Winer;

Schmiedel,
3

reads ovtws koi e^vyaSevo-ev M\io-t|s (Kai ovtus d), so Hilg. E reads e^uyaGig. has fugatus est autetn M. ; and Par. effugavit autem se M. Weiss (Codex D, p. 67) inclines to consider <jruyaS. as the original reading (so Zockler), and to take it trans., understanding o aSiica>v as the nom. 4>v Y a ^ cvu nowhere else in N.T. in LXX found both trans, and intrans. but gen. the latter; commoner <j>vyv max be corruption of it here <t>vyaSevu frequent in Letters of Pseudo-Heraclitus.

Sevtrev 8e Mwv<rrjv

Ver. 28. Cf. Exod. ii. 14. vVeiss Ver. 29. kv To> Xo'yw tout&> points out that Moses fled on account

of this word, because he saw that his people would not protect him against the vengeance of Pharaoh. Jos., Ant., ii., 11, 1, makes the cause of the flight of Moses not the words which told him that his deed was known, but the jealousy of the Egyptians, who represented to the king that he would prove a seditious generally taken to MaSidp. person. mean or to include the peninsula of

Sinai (Exod. ii. 15, and iii. 1), and thus agrees with the natural supposition that did not carry Moses far flight his beyond the territory of Egypt (cf. Exod. The name Midianites would xviii. 1-27). be applied to the descendants of Abraham's fourth son by Keturah, who in

various clans, some nomadic, some mercantile (e.g., those to whom Joseph was sold), may be described as Northern Arabs. (Dr. Sayce, u. s., p. 270, maintains that Moses to get beyond Egyptian
territory

must have travelled further than to the S. peninsula of our modern maps,
and places Sinai with Midian in
hood.)
in

velation of God to Israel took place in ihe wilderness far away from the Promised Land (Weiss), see also ver. 33. Zivd there is Tetro-apdicovTa, cf. i. 3. no contradiction between this and Exod. where the appearance is said to iii. 1, take place in Horeb, for whilst in the N.T. and Josephus Sinai only is named for the place of the law-giving, in the O.T. the two names are interchanged, According to cf. also Ecclus. xlviii. 7. Hamburger the two names are identical, signifying in a narrower sense only one mountain, the historical mountain of the giving of the law, but in a wider sense given to a whole group of mountains. Thus Hamburger declines to accept the view that Horeb was the name of the whole ridge of mountain-cluster, whilst Sinai specially denotes the mountain of the law-giving, since Horeb is also used for the same event (cf. Exod. iii. 1, xvii. 6, xxxiii. 6), Real-Encyclopadie des yudentums, i., 7, 940. See also B.D. 1 " Sinai," Wendt, edition (1899), in loco; SchaffHerzog, Encyclopaedia, iv., " Sinai " (also

for literature)

Amongst Moses found a home Hamburger, " Midian,"

the region of Seir, close neighbourits one of these tribes

in his
flight,

and Grimm-Thayer, sub v. According to Sayce, Higher Criticism and the Monuments, p. 263 ff., Sinai is a mountain of Seir, rather than of the Sinaitic pen;

Real-Encyclo5,

padie des yudentums,

kett,

i.,

755.
22,

HacB.D. 1
iv.
.

ov
xviii.

Acts,
e-yc'w.,
3.

p.
cf.

104,

" Midian,"
ii.

Exod.

20,

insula so called. The same writer lays stress upon the fact that Sinai is associated with Seir and Edom, Deut. xxxiii. 2, Judg. v. 4, 5, and maintains that it is nowhere in the O.T. transported to the

Weiss

thinks the notice due

to show his people,

to a that
land.

reviser,

who wished

Moses had given up and made himself a home in a strange

Ver. 30.
irXTipwOevTttv,

cf.

Exod.

vii. 7,

see ver. 23, " fulfilled," R.V. 54>9t|,

re-

ver. 2, so

the second fundamental

modern maps. an indeclinable noun to (sc, opos) Josephus to Zivaiov and to Iivaiov opos Grimm-Thayer, WinerSchmiedel, p. 91, Blass, Gram., 8, 32; and see also Sayce, u. s., p. 268, 269, and Patriarchal Palestine, p. 259, who renders as adjective " (the mountain)
Sinaitic peninsula of our
is

The word Ziva

;

; ;

833Ilea ayyeXos Kupioo

e8a.up.ao-e 3 to opajxa
<^o)vr\
*

HPAHEI2 AnorrOAQN
iv <J>Xoyi irupos 2 Pdrou.

191

31. 6 8e MwaTjs iSwv

irpoo-epxopeVou 8e auTOu KaTavoijo-ai, eyeVeTO

Kupiou irpos auToV, 32.

'lo-aait

"

'Eyw 6 eos tuc

TraTe'ptov

crou,

eos APpaap. Kal 6 eos

yefou.ei'os

Kal 6 e6s 'laKcSp."

33.

eVTpop.05 8e
Se

Mwo-fjs

ook eToXu.a KaTavofjaai.

uTr68if]p.a

etire

auTu 6
iv
<o

Kopios,

" Auaoc to

twc ttoSwv

<tou

yap

tottos

and
2

Kvpiov om. fc$ABC 61, 81, Vulg., Sah., Boh. so Tisch., W.H., R.V., Blass (a added from Exod. iii. 2) Hilg. (3, although found in D), Weiss, Wendt (prob.
;
;

retains.

ev <j>XoYi irvpos

^BDHP,
2,

W.H., R.V., Weiss, Wendt, and

(so
=

LXX,

Exod.

iii.

varies

Sah., Boh., Syr. Hard., Arm., Aeth., Chrys., so Hilg.; ev irvpt dAo-yos ACE, Vulg., Syr. Pesh. ev irvpi 4>Xoyos in B ev 41X071. irvpos AF).
;

Chrys., so Lach., Meyer, W.H., R.V. ; e9avp.ai;ev fc^DEHP 1,31,61, Aug., so Tisch., Weiss (Wendt doubtful), Hilg. Blass and Hilg. both read atojicoa (D) for i)Kov<ra cf. Exod. iii. 7.
cflavu.ao-6

ABC

13, Vulg.,

which belongs to Sin," i.e., like desert which it overlooked, to the worship of
Sin in that region. ayyeXos in Exod. iii. 2 " the angel of the Lord," but in ver. 7 "the Lord said," so here in ver. 31 "the voice of the Lord said," cf. ver. 33. For the same mode of expression cf. Acts xxvii. In this Angel, the 23 with xxiii. n. Angel of the Lord, cf. Exod. iii. 2 with vv. 6, 14, and Gen. xxii. 11 with ver. 12; the Angel of the Presence, Exod. xxxiii. Isa. lxiii. 11, cf. g (ver. 38 below),
:

xciii. 9, cf.

xc. 8

and

also, to consider,

Heb.
i.

x.

24
is

(Mayor,

note on
it

James
is

the Babylonian

Moon-God

27).
it

In the

LXX, where

fre-

quent,

used with both shades of

evTpo(Aos vev.
(cf. x. 4, !p.<j>o-

meaning.
Ver. 32.

although Jewish interpreters varied, the Fathers saw the Logos, the Eternal Word of the Father. See references in Felten, in loco, and Liddon, Bampton Lectures, Lect. ii., and "Angel," B.D. 2 Otherwise we can only say that Jehovah Himself speaks through the Angel (Weiss, Blass, in loco). ev (j^cyl irvpos 0a.Tov words interchanged as in LXX according to Hebrew A, Exod. iii. 2 irvpos eK tov pd/rov irvpos here = an adjective, tubus incensus (Blass, Weiss) For cf. 2 Thess. i. 8, ev irvpl 4>Xov6s. gender of pd/ros see ver. 35. Ver. 31. KoTavoTJo-ai this careful observation is implied in the narrative of Exodus though the word is not employed. It is a favourite word with St. Luke, and is used by him four times in his Gospel and four times in Acts, elsewhere in Gospels only in Matt. vii. 3 (five times in Epigtles). On its force see Westcott on Heb. iii. 1: "oculos vel mentem de.

xv '- 2 9> c Exod. iii. 6, expression used only in Acts in these two (Heb. xii. 21, quotation from passages LXX). eu.<{>oPos is found five times in Luke, in Gospel xxiv. 5, 37, in Acts x. 4, xxiv. 25 (only once elsewhere, in Rev. xi. 33, with eye'vovTo), and in each passage with Yevd;j.vos. evTpop,os, Dan. (Theod.) x. 11, Wisdom xvii. 10, 1 Mace,
Pos
yv.)>
xiii.

in Ps. xvii. (xviii.) 7, lxxvi. evTpojxos iyevr^9y\ r\ y'i l he word is also used by Plutarch. Ver. 33. Xfjo-ov, cf. Josh. v. 15, Xvo-ov
2,
(-vii.)

and

18,

A., cf. Exod. iii. 5 ; in classical Greek, Xvo-ai, omitting o*ov. On the custom of

worshipping bare-footed, as the priests when actually engaged in the Temple, or as the Arabs enter their mosques with bare feet, or the Samaritan the holiest place on Gerizim, see instances, both classical, Juvenal, Sat.i vi., 158, and from Josephus and others, Wetstein and Wendt, in loco. The latter refers to an Egyptian custom the order o Pythagoras avvird8i)Tos 0ve Kal irpoo-Kvvei,
Jamblich., Vit. Pyth., 23, and cf. 18 in Wetstein. to virdSi^fxa, cf. xiii. 25, and John i. 27, where in each passage the singular is used. Both Weiss and Wendt note the significance of the verse strange land is consecrated (cf. vi. 13, toitos ayios) by the presence of God the Jews thought that the Temple was the only holy place, cf. add. note for significance in connection with the aim

aliquo " Grimm properly = to take notice of, so in classical Greek it is used also in the sense of observing, looking at, cf. James i. 27 and in a general sense, to see, cf. LXX, Ps.
figere in
; ;


192
lorrnKas
yrj

iipaheis
dyia carie.

VlL
KtxKWO-if tou

AnorroAQN
34. iowv elooe
ttji'

Xaou pou

tou ev AtyuTTTw, Kal too o-reyayuou auTwv i^Kouaa

e^eXcVOai aoToos

Kai KarefSr]?
35.

Kai vuv Scupo, aTroaTeXw

ov
2

ae

eis AiyuTTTOv.

toutov t6k

Mwuctyjc

T\pvi)o-avTO
;

cittoVtcs,

" Tis ae KaTeaTtjcre^

3

apxoj'Ta Kal oiKaaTrjv

direaTeiXey
4

"

toutov 6 cos apxovTa

eV

Kai XoTpwTTjf
ttj

eV

el P L

dyyeXou tou o^OefTOS aoTw

Troii^o-as

BaTw.
yrj

36.

ootos e^qyayee aoTous,

TepaTa Kal aT|ueia eV

iv
ttj

AiyuirToo

Kal

iv

'EpuUpa

OaXdoxrn,

Kal

epqpw

cttj

Tco-o-apaKorra.

R.V.,

airoarcXu HP.; airo<rTiXe* Wendt, Weiss, Hilg.

^ABCDE-

61, Chrys.,

so Tisch., Alford,

W.H.,

2 SiKao-Ttjv, fc<$CD 61, Gig., Par., Syr. Hard. mg. add 4>' r\y.uv (e4>' t)jaos in E and Chrys.), so Hilg., but text in ABHP, Vulg., Syr. Hard, text, so Tisch., W.H., R.V., Blass, Weiss. 3

Tisch.,

apxovTa, before this word Kai inserted by fc$ABDE W.H., R.V., Blass, Wendt, Weiss, Hilg.

15, 18, 61, Syr.

Hard.

so

4 aireo-TctXev CHP, Chrys., so Blass; aireoraXKev ^ABDE, so Tisch., W.H., R.V., Weiss, Wendt, Hilg.; ev fc^HPd, Svr - Pesh., Boh., Arm., Aeth., Meyer; <rvv ABCDE, Vulg., Sah., Syr. Hard., Chrys., so Tisch., Alford, W.H., R.V., Weiss, Wendt, Hilg.; tv probably from confusion with last syll. in aireoraXKtv. crw Xipi only here in N.T. ; x ei P l not uncommon.

of St. Stephen's speech, and St. Chiysos-

tom's comment in loco. ISwv cISov Ver. 34.

Hebraism, so

LXX, Exod.
e.g.,
vi.

iii.

7,

and so frequently,

Ps.

xl.

14 (Gen. the verb emphasising the assurance. But similar collocations are not wanting in classical Greek, see Page, in loco, and Wendt, who compares 1 Cor. it. 1. The phrase I8>v cISov occurs in Lucian, Dial. Mar., iv., 3 (Wetstein). " I have surely seen," R.V., so in A. and R.V., Exod.
iii.

cf. Matt. xiii. 14, Heb. xxii. 17), the participle with
1,

haviour of the Jews towards Him, ver. (koi) apxovra nai XvTpwrrjv Moses 25. was made by God a ruler and even more than a judge not SiKacrnis but XvTpwBut just as the denial of the Christ ttjs. is compared with the denial of Moses, cf tjpvi^travTo and TJpvtjo-ao'Oe in Acts iii. 13, so in the same way the Xvrp&>cris wrought by Christ is compared with that
:

7,

see Simcox,

Language of N.

130,
cf.

and Viteau, Le Grcc du N.

; ;

T., p. T., p.

wrought by Moses, cf. Luke i. 68, ii. 38, Heb. ix. 12, Tit. ii. 14 (so Wendt, in loco) "omnia quae negaverant Judaei Deus XvTpo-njs in attribuit Moysi " (Blass). LXX and in Philo, butl not in classical Greek. In the Sept. the word is used of
Himself, Ps. xix. 14, lxxviii. 35 (cf. xiii. 5, and Psalms of Solomon, ix. x '- 2I > but <r" v * s c ' oser 1). ev x ci pi> c to the classical o-vv 9eois with the helping and protecting hand, cv x ei P l =

217 (1896). koi vvv Stvpo airooreXw, but Exod. iii. ro airoo-TeiXw see critical On the hortatory subj. in first notes. person singular with Sevpo or ti<f>es prefixed, see Burton, N. T. Moods and Tenses, p. 74, cf. Matt. vii. 4, Luke vi. 42, but translated by the revisers, " I will send," with an imperative force as of a divine

God

Deut.

"PS,

cf.

Gal.

iii.

19.

Tfj

Pa-rco

command
For

(see Rendall's note, in loco). classical instances cf. Wendt, in loco.

Attic, r\ Hellenistic, but in N.T. it varies, in Luke xx. 37 feminine, in Mark xii. 26 (and in LXX) masculine (W.H.) ; Blass,
p. 26; Grimm-Thayer, sub v. Ver. 36. On ovtos see ver. 35. efijyayev, Exod. iii. 10, Kal c|d|is tov Xaov uov. 'EpvOp^ 0aXd<r<rrj in LXX

towtov: followed by the a significant and oratorical anaphora or repetition of the repetition pronoun, cf u. 23, v. 31 (so Bengel, Blass, Viteau, see also Simcox, Language
Ver. 35.
triple oxitos,

Gram.,

frequent,

of the N. T., pp. 65, 66). It plainly appears to be one of the purposes, although we cannot positively say the chief purpose, of the speech to place Moses in typical comparison to Jesus and the be-

P]^D

D^

sometimes

with,

sometimes without the article, here as in the Heb. without: cf. the parallel in Assumption of Moses, iii., 11 (ed. Charles), and see below on ver. 38.

343837. Outos
ecrrii'

nPAHEIS AriOSTOAQN
6 Mwuoyjs o ctiTuv tois oiots 'lapatjX, " npo(J>^Tt|K
up.>y
'

m
c'u.e

up-iy d^aarr^cret

Kupios 6 eos

ck tu^ dSeX^cor ufiwc, 6s

ttj

aurou

dicouaeijfle." 2

38. ootos f<m.v 6 yeyou.ei'os v

eKicXrjata iv

ttj epT^p.w

p,Ta too

dyyeKou tou

XaXouvTos auTw iv tw opei

Ztm

Kal

Kvpios

CEHP,

Boh., Syr. Hard., Aeth., Chrys., so

LXX,

Deut.

xviii.

15; ora.

J^ABD
(1)
2

om.

^ABCD

6i, Vulg., Sah., Aeth., so Tisch., W.H., R.V., Weiss, Wendt, Hilg. 61, Vulg. verss., Chrys. ; so Tisch., W.H., R.V., Weiss.

vuwv

o.vtov aKovo-co-0c

CDE,

Gig., Par.,

Wern., Vulg., Syrr.

Aeth.; om. J^jABHP 61, Sah., Chrys., so Tisch., (cf. Deut. xviii. 15, and Acts iii. 22).
3

W.H.,

(P. and H.), Boh., Arm., R.V., Blass, Weiss, Wendt

ayyeXov tov om. Gig., " recte ut videtur," according to Blass,

|3.

cf. ver.

44

Blass brackets in
Ver. 57.

xviii. 15,

ovtcJs, cf. ver. 35, cf. Deut. 22, above. The introduction of the prophecy may mean that St.

njs, cf. also

Heb.

ii.

2,

and

Jos., Ant., xv.,

and iii.

5,3; the

latter

passage represents Herod

Stephen wished in this as in the preceding and following verse to emphasise the position and the work of Moses, and
to

as saying that the Jews learned all that was most holy in theix law 81' dyycXuv irapd tov ov (see Westcott Hebrews, and Wetstein on Gal. iii. 19). On the title
u.o-tt)s as given to Moses, see further Assumption of Moses, i., 14, and Charles' note and introd. ixiii., but it does not

mark more strongly the disobedience

Blass regards ovtos eoriv M. k.t.X. as intended to show that

of the people.
6

Moses,
of

whom

injuring,

the Jews accused Stephen was himself by his own

words a supporter of the claims of Christ "hie est ille M. qui dixit". Ver. 38. ovtos: again emphatic use. eKKXijo-ux: "in the congregation," R.V. margin held in the wilderness for
:

the giving of the law, although the word does not occur in Exod. xix., but cf. Deut. xxxi. 30, Josh. viii. 35 (ix. 2). By Wycliffe the word was translated " Church " here, but afterwards " congregation,' so in Tynd., Cranm., Gen., until A.V. again rendered "Church," cf. Heb. ii. 12, and on the word see above on v. 11, Hort, Ecclesia, p. 3 ff. and B.D. 2 "Church". In Heb. ii. 12, R.V. " congregation " in reads text (but "Church" in margin), following Tynd. and Cranm., and Ps. xxii. 22 from which the quotation is made (where both A. and R.V. have " congregation "). Schmie,

del would dismiss the word as a later gloss, which has been inserted here in a wrong place, see Wendt (edit. i8gg), p. 160, note. yev6fL. . . . pcra, cf. ix. no Hebra19, xx. 18 (Mark xvi. 10) ism, cf. o~vv in Luke ii. 13.tov d-yyeXov tov XaX., but in Exodus Moses is said to speak with God, cf. ver. 30 above, and see also ver. 53, "who was with the angel and with our fathers," i.e., who
;
.

follow that the inference is justified that the Apocryphal Book in question was known to the writer of St. Stephen's speech. Dr. Charles maintains this on the ground of three passages, but of (1) it may be said that the term |Ao-ity]s evidently could have been known from other sources than Acts, (2) the parallel between ver. 36 and Assumption of Moses, iii., 11, is, as Dr. Charles admits, an agreement verbally "for the most part," but the words " Egypt, the Red Sea, and the wilderness for forty years " might often be used as a summary of the history of Israel at a particular period, whilst the context with which the words are here associated is quite different from that in Assumption of Moses, I.e., and (3) there is no close resemblance between the prophecy from Amos quoted in ver. ^3 below and the prophecy in Assumption of Moses, ii., 13 in both the phraseology is quite general. Perhaps the omission of the word fitra before tu>v ira.Tp<ov gives emphasis to the privilege of " our fathers," when one can speak of bein with the angel and with them, Simcox,
;

Language of the N. T., p. 159. Thus Moses prefigures the Mediator of the

new
xii.

24,

coventant, cf. Heb. viii. 15, ix. 15, and the mention of this honour
still

acted as the mediator between the two parties, who had relations with them both, cf. Gal. iii. ig,and Philo, Vit.Moys.,m.,ig,

bestowed upon Moses emphasises fully the indignity which he ceived from his countrymen, cf. Chrysostom on the force of ovtos in

more

reSt.
this

whereMosesis called jj.o-ittjs ical SiaXXaic-

verse.
I

Xoyio,

cf.

Rom.

iii.

2,

as in

LXX

VOL.

II.


riPAHEIS
tv iraTe'pwe
TjOe\r]<rav'
3
rjp.wi',

194

AnOSTOAQN
rjp.iv. 2
1

VII.

os eoe'|aTO Xoyia <2>fTa Souvai

39.

<J

ouk

utt^kooi yeve'crOai ol iraTe'pes rjpwi', dXX'

dirwrjavTO, Kal

eo-Tpdcprpav

Tats

KapSi'ais
rjp.lv

auTwv
ot

ts

AiyuTrToy,

40. eiirovTCS tu
rjauv

Aapwf,

"

rioiTjCTOi/

8eous

irpotropeucrofTat

yap

Ma>a%
yeyovev

outos, os
4

e^yaycc
41.

rjpds ck yfjs AiyoTrroo, ouk otoapev ti

aurw."

icai epocr)(OTrotr|0"av iv

Tais rjpepais tK6ivais,

Kai dvrjyayov Quaiav tw eiowXw, Kal eu<ppaivovro iv tois epyois twv

>(eipwi/

auTwc.
-rfj

42. "EorpevJ's Se tou oupavou

eos,

Kal

irape'owKev

auTous

XaTpeueiv

oTpana

K.a6iiS

^eypairTai iv (Si'^Xw twv

Trpo^TjTaJf,

"

My) o-<f>dyia Kal duaias Trpoo-rjveyKaT^ p.01 !ttj

rcaaapd-

r\\iit.v

but jf$B read

but aXXa in

vp.iv,

so

W.H.

text,

Weiss.

2
3

aXX'

^ABCDEH,
;

so Tisch.,

W.H., Weiss,

Hilg.

etrrpatfiTjo'av,

reads
so

air0-Tpa<j>i]o-av,
So

Syr. Pesh., Chrys., Irenint.

4

Meyer

rais KapSiais DE, Vulg., Arm., ev pref. in fc^ABC, so W.H., R.V., Weiss.
so Hilg.
(cf.

eyevero

NABC,

W.H.,
cf.

R.V., Blass
xxiv. 4,

Exod.

xxxii. 1, pr. R.V.).

of the words of God,

16,

Numb.

and chiefly for any utterance of God whether precept or promise, only once of human words (Ps. xviii. (xix.) 14); so
Philo speaks of the decalogue as to, StKa Xdyia, and Jos., B. J., vi., 5, 4, of the prophecies of God in the O.T., and Philo writes to \<$-yiov tov irpo<pi]Tov (i.e., Moses), Vit. Moys., iii., 35, see GrimmThayer, sub v., Xoyiov, lit., a little word, from the brevity of oracular responses. uivTa: "vim vitalem habentia," Blass, cf. Heb. iv. 12, 1 Pet. i. 23, cf. Deut. The words again show how xxxii. 47. far St. Stephen was from despising the Law of Moses, cf. Heb. iv. 12, "living," R.V. ("quick," A.V.) ; 1 Pet. i. 3, and instead ii. 5, where R.V. has "living" of "lively"; in Ps. xxxviii. 19 "lively" is retained in R.V. (see also in Exod. i. 19, in contrast to feeble, languid), cf. Spenser, Faerie Queene, iii., 8, 5. Here the word has the sense of living, i.e., enduring, abiding, cf. " thy true and lively [living] word " in prayer for the Church Militant, cf. 1 Pet. i. 23, R.V. Ver. 39. coTpd<j>T|o-av, i.e., in their desires after the Egyptian gods, cf. ver. not " turned back again," but 40, simply " turned " (Rendall, in loco). The words cannot be taken literally (as Corn, a Lap. and others), or we should have to render " who may go before us in our return to Egypt," which not only is unsupported by the Greek, but cf. Exod. xxxii. 4, 1 Kings xii. 28 see also on this verse, Exod. xvi. 3, Num. xi. 4, 5, but the desires there expressed marked a later
;

irpoTTopewcovTat (Exod. xvi. only elsewhere in N.T., in Luke i. 76, with which cf. Deut. xxxi. The words in Acts are taken from 3. Exod. xxxii. 1, 23 frequent in LXX, 1 Mace. ix. (but see H. and R.), and also in Xen. and Polyb. ovtos, iste, cf. vi. 14, the same anacoluthon as in LXX, Exod. xxxii. 23, so in the Heb., " who brought us up " no mention of God
Ver. 40.
3,

Num.

xi. 4, 5),

they ascribed all to Moses (Chrysostom) see Viteau, Le Grec du N. T., p. 135
(1896).

Ver. 41. !p,oo-xo-7roii|o~av not in or in classical Greek; in Exod. xxxii. 2, liroiTjorav 0vo-iav, \i.6cr\ov. avV]Ya"yov cf. 1 Kings iii. 15 (and 2 Sam. vi. 17, A.), " quia victima for similar use of the word,
:

LXX

in
cf.

aram

tollitur,"

Grimm.

ev$paivovTo,
;

Exod. xxxii. 6 and 18 the word is very frequent in LXX, and several times with Iv, cf, e.g., 2 Chron. vi. 41, Ecclesiast. xiv. 5, 1 Mace. iii. 7 x a ^P clv Iv, Luke x. 20 used only by St. Luke
; ;

amongst the Evangelists,

six times in his

Gospel, twice in Acts (but ii. 26 is a Bengel points out that God quotation). rejoices in the works of His own hands, and men in the work of God's hands, but not as here half irony in the words. Ver. 42. <rrpei|/ properly intransitive. Weiss takes it transitively: God

date.

turned them from one idol worship to another but here probably means that God turned away from them, in the sense that He cared no longer for them as before so Grimm, sub v. ; or that He actually changed so as to be opposed to them cf. Josh. xxiv. 20, Heb., so Wet
;
;


3943KOi'Ta iv
ttj

195
-ri\v

nPAEEIS An02T0AQN
epi^uw, oikos 'lo-pai^X
do-Tpoi'
;

43.

icai

dyeXd|3eT

(TKr\vx\v

tou
ous

MoXox, Kai to
eiroi^craT

tou
auTois

6eoo

up.uii'

'Pe^df, 1 tous
ujxds

tuttous

TrpoCTKuecif

kcu p.eToiKici

e-rreKeiea 2

1 vuwv J^ACEHP, Vulg., Boh., Syr. Hard., Aeth., Chrys. (so LXX, Amos v. 26), so Blass om. 15, 18, Syr. Pesh., Sah., Arm.. Ir., Or., Philast., so Tisch., W.H., Pe|A<f>av r, 31, Or., Chrys. R.V., Weiss, Wendt, Hilg. Pcu<f>ap. D, Flor., Gig., 3 P4>av Par., Wern., Vulg., Iren., so Blass in P, and Hilg. ACE, Syrr. (P. and Po^av N* 3, so Tisch.; Pou.<|>a B, so W.H., Weiss. H.), Boh., Sah., so R.V. Wendt prefers PofxAav or Poix^a. Pai<{>av or Pe<}>av. In
;

BD

LXX

1 eircKeiva ; Gig., Par. read to fJiept), so Blass in a and p, so Hilg., cf. , originality of Western reading not imposs., or ra p-eptj may have been ; substituted for a phrase unique in N.T. (see also Wendt, p. 163, edit. 1S99).
-

cm

LXX

em

stein " Deus se ab iis avertit," and cf. LXX, Isa. lxiii. 10. irapcSuicev, cf. Rom. i. 24, and elaere in xiv. 16 ; Ephes. iv. 19,

suppose with Nosgen that the question

is

ironical.

" gave themselves up", lavrovs irapeSuav, from the side of man. Xarpetjciv Tfj o-rpanqi tov ovp., cf. Deut. xvii. 3, 2

Kings xvii. 16, xxi. 3, 2 Chron. xxxiii. 3, 5, Jer. viii. 2, xix. 13, a still grosser idolatry " antiquissima idolatria, ceteris speci:

Ver. 43. The answer of God to His own question icai should be explained " ye actually took up" ("yea," R.V., in Amos v. 26); dveXdprre, "ye took up," i.e., to carry in procession from one halting place to another, ttjvo-ktjvtjv, properly
:

The created host was osior " Bengel. worshipped in place of Jehovah Sabaoth,
" the Lord of Hosts ". The word, though used always in the N.T. of religious service, is sometimes applied to the worship of idols, as well as of the One God cf. Rom. i. 25 (LXX, Exod. xx. 5,
;

o-KTjvq

= ]"^5D

which has sometimes

24, Ezek. xx. 32), so Xa/rpeia is used of the worship of idols in 1 Mace. i. 43 see Trench, Synonyms, i., p. 142 ff. here part of the ev (3i(3\o> twv irpo<J>.
xxiii.
;
:

been explained as the tent or tabernacle made by the idolatrous Israelites in honour of an idol, like the tabernacle of the covenant in honour of Jehovah, but R.V. renders " Siccuth your king " (margin, " the tabernacle of your king "), Amos v. 26, see below. tov MoX6\ s
:

in

LXX,

but

ift

Hebrew,

035">Q

i-e.,

your king (as A.V. in margin,

26).

Amos

v.

Hebrew Scriptures which the Jews summed up under the title of " the Prophets," as a separate part, the other two parts being the Law and the Hagio-

The LXX,
xxiii. 13,

either as explanatory, or

perhaps through another reading

2

Q3 7?2

grapha (the Psalms, Luke xxiv. 44) Twelve Minor Prophets which probably formed one book. Mtj o-fyayia. ic.t.X. a quotation from Amos v. 25-27, with little variation the quotation in ver. 42 is really answered by the The question does following verse. not mean literally that no sacrifices were ever offered in the wilderness, which would be directly contrary to such passages as Exod. xxiv. 4, Num. vii. 9. The sacrifices no doubt were offered, but how could they have been real and effectual and acceptable to God while in their hearts the people's affections were far from Him, and were given to idol
or
:

here render by the name Sayce also (Patriarchal of the idol. Palestine, p. 258) renders " Sikkuth your Malik," i.e., the Babylonian god Sikkuth also represents "Malik," the king, another Babylonian deity ( = Moloch of the O.T.). Most commentators maintain that ver. 26 (Amos v.) is not in the original connected with ver. 25 as the LXX render, referring the latter verse

Kings

back to Mosaic times. The LXX may have followed some tradition, but not only does the fact that the worship of Moloch

was forbidden

in the wilderness

seem

to

expecting a negative anZockler's note, in loco). nominative for vocative, as often, as if in apposition to the tifiels contained in irpoo~r)veYcaT (Blass). Some emphasise poi = mihi soli, or
deities
? (irj,

swer

oikos

num.

(see

indicate that its practice was a possibility, but there is also evidence that long before the Exodus Babylonian influence had made itself felt in the West, and the statement of Amos may therefore mean that the Babylonian god was actually worshipped by the Israelites in the wil-

derness (Sayce, u. s., p. 259). In margin of R.V. we have "shall take up," i.e.,


I1PAEEI2 ATI02T0AQN
BaBuXwcos"
^pi;
carry iv
tt]

196

VII.

44.

*H

<TKr\VT)

tou

apTupiou

r\v

ir

Tots
Mucrtj,

irarpdaiv
iroiYJacu.

ipr\[i.w,

Ka0a>s 8i6T(i|aTO 6 \a\&>f

tw

away with you into exile (as a threat), while others take the verb not in a future but in a perfect sense, as referring to the practice of the contemporaries of the prophet: "de suo tempore haec Siccuth or rather dicit Amos" (Blass).

i.e.,

LXX, see Blass, in loco). vp.wv, the deity whom these Israelites thus placed on a level with Jehovah. If we
(so in

take "pV?) Chiun

of your

= the

litter,

or pedestal,

gods,

i.e.,

on which they were

if

Saccuth is probably a proper name (a name given to Nin-ip, the warlike sungod of Babylonia (Sayce)), and both it

carried in procession, as

from

^3

and Kewan (Kaivan),

W^

represent

meaning advocated by Dr. Robertson Smith), and not as a proper name at all
" the shrines of your images, the star of your God," R.V. margin, Amos v. 26, we may still infer from the mention of a star that the reference is to the debasement of planet worship (so Jerome conjectured Venus or Lucifer). It is to be noted that the vocalisation of Siccuth and Chiun is the same, and it has been recently suggested that for the form of these two names in our present text we are indebted to the misplaced zeal of the Massoretes, by the familiar trick of fitting the pointing of one word to the consonant skeleton of another here the pointing is

Babylono-Assyrian deities (or a deity), see Schrader, Cun. Inscript. and the O. T., Sayce, w. 5., Art. ii., 141, 142, E.T.
;

"Chiun"

in Hastings' B.D., and Felten and Wendt, in loco. For the thought expressed here that their gods should
xlvi.

go into captivity with the people, cf. Isa. c 2. icol to a<rrpov . . . Pep<J)ttv, T.R.but R.V. 'Pe4>av, on the reading see critical notes, and Wendt, p. 177.

For

the

Hebrew (Amos

v.

26)

W^

Chiun, the LXX has 'Pai<j>dv. How can we account for this ? Probably LXX read the word not Chiun but Kewan

taken from the word 2$^j5U?> " abomination," see Art., "Chiun," u. s. tovs tuitovs, simulacra : in LXX, in opposiIf the ctktjvi) tion to o-ktjvt) and oorrpov. is to be taken as meaning the tent or tabernacle containing the image of the god, it might be so described, tvitoi is xv. 9, 5, of the used, Jos., Ant., i., 19, images of Laban stolen by Rachel. not in LXX, where irpocrKvveiv oaitois we read tovs tuttovs avTwv ovs eirotrjcrare

7"P3
*vour of

(so in Syr. Pesh.,

Kewan =

Saturn

idol), of which 'Pauftdv is a corruption through Kaujxiv (cf. similar change

i. 6, \tffcO in LXX Robinson's Gesenius, Kewan = Ka-ai-va-nu, an 463). p. Assyrian name for the planet Saturn, called by the same name in Arabic and Persian (Hamburger, Real-Encyclopadie des jfudentums, i., 2, 216, and and this falls in Art. " Chiun," u. s.) perfectly with the Hebrew, " the star of

into "l in
if

Nah.

apxds as

^fcO>

lireKiva papvXivos: in LXX and Hebrew "Damascus", citek. onty

cau-roig.

here in

and

in

LXX, Gen. xxxv.

N.T., but in classical authors, 16 (21), Jer. xxii.

your god " (your star-god)

D^Pf^^
Q^QT'S,

11213

the previous word,

"your images," being placed after the two Hebrew words just quoted, cf. LXX
5., who renders " Chiun, your Zelem," Zelem denoting another Babylonian deity = the image It seems plain at or disc of the sun). all events that both in the Hebrew and in the reference is made to the divine honours paid to the god Saturn. In the words " ye took up the star," etc., the meaning is that they took up the star or image which represented the god Saturn your god with some authorities

(but see also Sayce, w.

LXX

19 (and Aquila on passage in Genesis). " Babylon " may have been due to a slip, but more probably spoken designedly: " interpretatur vaticinium Stephanus ex eventu" (as the Rabbis often interpreted passages), see Wendt, in loco, and Lightfoot. It may be that St. Stephen thus closes one part of his speech, that which shows how Israel, all through their history, had been rebellious, and how punishment had followed. If this conjecture is correct, we pass now to the way in which Stephen deals with the charge of blasphemy against the temple. Here again we notice that Ver. 44. the first sanctuary of the fathers was not the temple, nor was it erected on holy ground, but ev tjj epi^ftw according to


4446.
au-rf^i'

: ;

iipaheis
tuttov qv ewpdicei

AnorroAQN
rjv

197

Kara t6v

45.

Kal cio^yaYOf 8ia8e|dp.evoi

ot TraTe'pes i\p.>v p.Ta 'Itjctoo, iv tt] KaTaaxe'crei

twv

IQvCtv

wv

|a>o-v

6 eos diro Tvpoaciirou

twv TraTepwv
tou eou,

T^p-coe,

ews

TaJy iqu.ep(ilv AafJiS

46. os eupe X'^P 11'

cecjiuoi'

ical

Y}Ti]0"aTO cupels aKr'jvwu,a

1 3 ABCDHP, Chrys., so |o)o-ev so Blass, Grammatik, p. 37.

W.H., Weiss, Hilg.

ge<rev

N*E

5,

Tisch.

God's
|iapr.
in
:

direct command. i) o-kt|vt) tov it is possible that there was in the

Bibelstudien,pp. 111, 112).

cf.

speaker's
ver.

mind a contrast
out,

is not clearly do-vvSeTtos, " ut in oratione concitatiore " (Blass). i\ ct.tov (xapTvptoti, " the tabernacle of the testimony". The same phrase in LXX is used (incorrectly as Meyer noted) to translate the Hebrew tabernacle of the congregation or tabernacle of meeting, i.e., of God with His people, cf. Exod. But the tabernacle was justly xxvii. 21. called p-opTvpiov, because it contained " the ark of the testimony," LXX, Exod. xxv. 9 (10), ki|3<i>to5 papTvpiov, and so frequently in the rest of the book, and xxxi. 18, Tas 8vo irXdtcas tov p,apTvpiov. The tabernacle might properly be so called as a witness of God's presence, and a testimony to the covenant between

43,

to the but the connection

o-ktjvt]

drawn

" when Iv T[j KaTao-xe'<ri to>v eOvwv they entered on the possession of the nations," R.V., lit., in the taking possession of the nations, i.e., of the land inhabited by the nations (Wendt). A.V. follows Vulgate frequent in LXX, cf.
;
;

perd 'It|o-ov, Heb. iv. 8, where Syr. Pesh. has " (but not here). "Jesus the son of Nun

Jos., Ant., ix.,

1, 2,

and

Test. xii. Patr., x.,

used by Philo in the sense of a portion given to keep (Grimm-Thayer). S>v

Attic attraction, cf. i. 1. diro irpo<riirov for a similar phrase cf. Deut. xi. 23, xii, 29, 30, etc., and frequently in LXX,
:

Hebrew ^Sft.

fs twv

t||a.

- =

to be

God and His people. See also Westcott on Heb. viii. 5, additional note. 8ie-

connected with the first part of the verse, " which also our fathers brought in unto the days of David" (inclusively), see Wendt, in loco, i.e., " et mansit tabernaculum usque ad tempora Davidis" Rendall takes the words as (Blass).
. .
.

Taa.To,
in

cf.

xx.

Luke and
Matt.

St.

xi.

only in St. 13, xxiv. 23 Paul in N.T., except once in Gospel four times, in 1
;

Acts four or

five times,

and frequent

in

disponere (verordnen). icadus 8. 6 XaXuv: "even as he appointed who spake," R.V. " per reverentiam appellatio siletur " Blass Ka-ro. cf. Exod. xxv. 40, Heb. viii. 5. tov tvttov, cf. Wisdom ix. 8, where the command is given to Solomon. p.ip.T]|ia " acctktjvtjs a-yias rjv irpoi]Toi|ia<ras cording to the figure," r i.e.,

LXX.

Grimm compares

..V.,

pattern,

43 and Rom. v. 14. Again we see how far Stephen was from denying the divine sanction given to Moses for the tabernacle. In the thought thus implied lies the germ of Hooker's great argument, Eccles. Pol., iii.,
likeness,
cf.

ver.

closely joined to 2>v e&<rv, but the clause iv e|wcrev . . . ^jtwv is rather subordinate. Ver. 46. 8s evpe x<xpi.v, cf. Luke i. 30, Hebraistic, cf. Gen. vi. 8; it may be tacitly implied that had the temple been so important as the Jew maintained, God would have allowed the man who found favour before him to build it on the phrase evwir. K. or 6cov see above on iv. 10. TJTtjcraTo evpciv, i.e., CK^vup.a, TJpuTa \af3ctv, and instances in cf. iii. 3 Wetstein, " asked to find," not only "desired," LXX, 2 Sam. vii. 2 ft'., 1
;

Chron. xxii. 7, Ps. lxxxi. perhaps used by David

5.

o-icrjvup.a

(as

in

the

Psalm quoted) in his humility (Meyer) used of the temple in 1 Esdras i. 50. David of course desired to build not a
cktjvi], which already existed. 'laKwfj, see critical notes.

(Plumptre). Ver. 45. 8iaSc|ducvoi

in their turn, in
i.e.,

t$ 9cw
<

having received from Moses, only here

:

15; so also in in Polyb. cf. SiaSox^s, "in their turn," Herod., viii., 142 (on the technical meaning of SidSoxos, to which in the SiaSexopevos is akin to the term of a deputy, or of one next to the king, see Deissmann,
cf.

N.T.,

4 Mace.

iv.

classical Greek, in

Dem. and

LXX

Ver. 47. ZoXop-uv, see above on iii. 11. SI " But " or " And " 81, adversative as in A. and R.V., cf. 2 Chron. vi. 7-9, where Solomon is represented as claiming God's promise that he should build the house afavourdenied to hisfather David. Ver. 48. dXX' ovx But the presence of the Most High (in contrast to the


nPAEEIS AI102T0AQN
tu 06W 1 MaKwP" 47.
IoXo|j.wv- 8e wKoSojxTjcrei' 8

198

VII.

aoTw oTkoc.

48.

*A\V

ou)( 6 ovj/toros ef )(etpoTrotr]TOis

Xe'yei,,

faois* KaToucei, Ka0as 6

ytj

Trpocfvrj-rris

49. " 'O oupayos

p.01

BpoVos, ^ Be
;

uiroiroSioe t>v
"

iroSwv

p.00

ttoioi' oticoy otKoSop.i]CTe7e p.01

Xe'yei

Kopios

t)

ti's

* tottos tt|s

Vulg., Syrr. (P. and H.), Sah., Boh., Arm., Aeth., Chrys. oucw (Apostelgeschichte, p. 7), so also Hilg. W.H. (Appendix, 92) think that although Oe<ii is a very ancient correction of oiku the latter can hardly be genuine and that there is apparently a primitive error, and with this judgment Wendt agrees. Hort suggests Kvpico, and concludes that twoiku may have come from tu ia< (so too Wendt), and refers to LXX, Ps. exxxi. 5 but we have still to ask if the expression " Lord of Jacob" ever occurred, whilst no doubt " God of Jacob. " House of Jacob " are familiar expressions. In LXX, Ps. exxxi. 3, we have o-Kipupa oikov, and a similar expression may have been the orig. reading here again, in Ps. xxiv. 6, Heb., we have "Jacob" = " the God of Jacob" (see LXX), and it has been suggested that some such abbreviation or mode of speech lies at the bottom of the Blass holds that oiku comes from the next verse " corrupte " (orig. difficulty here. a gloss on o-ic-nv<p,a).
J

flew fc$

ACEP,

fc^BDH,

so

Weiss

'

Xo\op.v
;

BDEHP,

so Tisch.
3

IaXop.a>v

fc$.

so Blass in (J, Weiss ZoXopuv (See Winer- Schmiedel, p. 93

;

W.H.,
;

Hilg. ZaXupuv Blass, Gram., p. 29.)

;

AC,

in p\

wKo8o|Mj<rev Hilg., but see

^AB 3 CEHP,
;

so Tisch.
170.

oiicoSop.Ti<rv

BD,

so

W.H., Weiss, Blass

100
;

W.H., App.,

(Winer-Schmiedel,

p.

Blass, Gram.,

P- 37-)
*

vaois om.

fc$ABCDE

so Tisch.,

W.H.

R.V., Blass, Weiss,

Wendt, Hilg.

(cf.

xvii. 24).
*

rroiov

D, Flor. read votos, so Blass in tis or to LXX.

;

{},

and Hilg.

assim. either to preceding

see
too
ver.

smallness of any building made by hands) was not so confined the previous words must not be misunderstood by Stephen's Solomon's oucos might have hearers. given the idea of greater permanency, but still Isaiah had taught, lxvi. 1, 2, and even the builder of the temple, Solomon

misunderstood
ity.,

49.

&

xvi.
i.

Luke

used here absolutely (cf. 32, 35, 76, vi. 35, without the
17,

article),

so often in

LXX,

Sam.

xxii.

14, Ps. xvii. 13, and often in Psalms, R.V. Isa. xiv. 14, Ecclus. xii. 6, etc.

himself,
ship,
1

had acknowledged that God was not confined to any single place of wor-

writes " Most High," instead of A.V. " most High," thus making the proper

Chron. vi. 18 (Hackett), cf. also David's prayer, 1 Chron. xxix. 10-19.4v x el P',rol1l Tol s KaTOixet omit vaois, probably vaots an exegetical addition, cf. xvii. 24, where the word is found. The omission makes the contrast with oIkos still more emviii.

King

27,

'

phatic.

"But Solomon ...

house,

howbeit the Most High dwelleth not in houses made with hands " (R.V.). For Xipoiroii)Tos and a.\eip. see Westcott on Heb. ix. 11, 24. Both words occur in Mark xiv. 58, in the charge of the
witness against our Lord. In the xipo srofrr)Tos is used several times of idols made with hands, and occasionWeiss ally found in classical Greek. compares as a parallel with its use here meaning Isa. xvi. 12 (see R.V.), but the doubtful. 6 5\J;io-tos, emphatic is Solomon's building a house must not be
false

LXX

KaOus
few

of God more emphatic, cf. WinerSchmiedel, p. 172 so in classical Greek Zeis fixjutrros 6 v\|/uttos 6e<Js in Greek inscriptions of Asia Minor for the Hebrew equivalents, see Grimm-Thayer, sub v. St. Stephen's words apparently impressed at least one of hit. nearers, for the same thought is reproduced in the words of St. Paul at Athens, where he asserts the same truth, and makes St. Stephen's words as it were his text to emphasise the real power and worship of God: " atque similiter hie Judaei atque illic Grseci castigantur" (Blass), cf. the teaching of our Lord in John iv. 21 (and see Plumptre's note on this passage in Acts).

name

irpocj)., Isa. lxvi.

1,

(LXX).

The quotation

is

almost identical with

slight changes, as e.g., Ver. 49. tis t<5itos for iroios, and ov\\ introducing the conclusion instead of-ydpAlthough Solomon had expressed this

475*-

nPAHEI^ ATI02T0AQN

199

KaTairauacws p-ou ; 50. ooxl ^ X CI P H,ou ^ironrjac TauTa irdrra 1 51. 2K\ir]poTpd)(T]Xoi Kal dTrepiTjXTjTot Ttj KapSia 2 Kttl TOLS (iortf, UUCIS
del

tw
8

flyeujia-ri

tw

Ayico

drrnrnrreTe,

<I>s

01

iraTepes

up.wy
4
;

ical

uu-eis.

52. riwa TCtv irpcxpTjiw ouk eoiwfaf 01 iraTepes uawy

*al

dire'tcTeifai'

toos irpoKaTaYY et ^a T ttS we pi

'

ttjs

eXeuaewc too SiKaiou,

Variation from

1 Flor. omits whole verse, but Blass decisive for retention.

and Hilg. retain

it.

LXX

2 (tj|) KapSia EHP 61, Flor., Gig., Syr. Pesh., Sah., Boh., Eus., Lucif., so Blass, Meyer, Alford KapSiais (^)ACD 7, 14 (Chrys.), Cyr. (Vulg., Syr. Hard., Arm., Aeth.), so Tisch., W.H., R.V., Weiss, Wendt, Hilg. KapSias B, W.H. mar-. Mever and Alford retain KapSia because (they think) KapSiais was introduced to suit plural subject, but cf Ezek. xliv. 7. KapSia? in LXX, Jer. ix. 26, but the reading can scarcely be original here on account of the following dat. tois uxriv (Wendt). But on the whole W.H.'s decision is best.
;

3 4

icai

vucis om.

D2
;

Flor., Gig., but Blass retains

Hilg. omits.

ot iraTepes vuojv

D, Flor. read

crccivoi.

same truth in the dedicatory prayer of his temple, St. Stephen appeals to the It is not, as great Messianic prophet. some have thought, the worthlessness of the temple, but rather its relative value
upon which Stephen
insists.

marks the increasing impatience of

his

hearers at this point, as if the speaker felt that the murmurs of his audience would not allow him much more speech. But on the othet hand St. Stephen's

Those who

whole speech led up

to this point,

and

take the former view of the words must his words were not so much an intersuppose that St. Stephen had forgotten ruption, but a continuance and a sumthat Solomon had given utterance to the mary of what had gone before. No doubt same thought at the moment when he the speech was left unfinished " cujus was consecrating the temple (so Wendt, cursus ad Iesum tendebat" (Blass); Felten, McGiffert, in loco). Weiss sees since in His rejection the obstinacy of in the question another proof of the the people which had marked and marred thought running through the whole ad- their history had reached its climax and dress, that God's presence, with the blessthe indignant words of St. Stephen bring ings which He confers and the revelations to mind the indignation of a greater than which He imparts, is not confined to the he against the hyprocrisy and wilfulness temple cf. the use of the same quotation of the nation " the wrath of the Lamb " as here against the Jews, Epist. Barn., against the Pharisees and the oppressors xvi., 2, after the destruction of the temple. (Briggs, Messiah of the Apostles, p. 68). " summa tractationis Ver. 51. <rK\i)poTpdxii\oi <al dxepi-rdel semper pv|Toi t KapSia, cf. Exod. xxxiii. 3, 5, quotiescumque vocamini " Bengel. dvxxxiv. 9, Deut. ix. 6, Baruch ii. 30, etc., TiiriiTTeTe, cf. Num. xxvii. 14, of Israel Ecclus. xvi. 11 (cf. Cicero, Verr., hi., 95, striving against God, and also in Polyb. " tantis cervicibus est "). Both adjectives and Plut. had been used to describe the sins of Ver. 52. tivo tuv irpo^>. do-vvSerus, Israel in former days. On this reading to mark the vehemence of the speech, as see above and Wendt, critical note, p. above, verse 51 cf. 2 Chron. xxxvi. 16 for 190, cf. Kennedy, Sources of N. T.Greek, the general statement, and for individual For the expression direp., cf. cases, Jeremiah, Amos, and probably p. 116. Deut. x. 16, Jer. iv. 4, and airep. Ta ura, Isaiah, the prophet just quoted. In the N.T. cf. Rom. ii. 25, may compare the words of our Lord, Jer. vi. 10. 29 (which sounds like another echo of Matt. v. 12, Luke xiii. 34, and also Luke St. Stephen's teaching), cf. also Epist. xi. 49, Matt, xxiii. 29-37 where the same Barn., ix. (Jer. iv. 4). Similar expres- words eSiwav and dirtKTtuvav are used sions occur in Philo and the Rabbis, and of the treatment of the prophets. Kal " they even slew " perhaps the also 1 Mace. i. 48, ii. 46, and see further direK. Deissmann, Bibelstudien, pp. 150, 151. force of Kai (Wendt), "they slew them Many writers have maintained that St. also " (Rendall). IXeweus only here in Stephen's sharp and abrupt declaration the N.T., not in or Apocrypha, or
: ; :

We

LXX


200
ou vuv
to*'

nPAEEIS ATI02T0AQN
ujicLS

VII.

upoSoTai Kal

(po^el? yyivt\<r6e

53. oitivcs eXdpeTC

54. 'Akouovtcs

vopof eis StaTayds ayyekw, Kal ouk e^uXdsaTe.

8c Taura, Steirptoi'TO tcu$ xapSiats auTbie, Kai e|3puxov toos o86rras

Y Y vT)o-e

HP,

Chrys.

eyevevQt

^ABCDE,

Orig.,

so Tisch.,

W.H.,

R.V.,

Blass, Weiss,

Wendt, Hilg.
found
i.,

in

Thomce
of the

classical writers, but 28, and in Iren.,

first
iii.,

in

Acta

and Josephus, and

etc
;

LXX,

Deut.

xxxiii. 2.

10, in plural,

and second advent of Christ

59).
toii Sitcaiov,

(see also Dion. Hal.,

It has been 14 and note. suggested that it is used here and elsewhere of our Lord from His own employment of the same word in Matt.xxiii. 29, where He speaks of the tombs tov SiKaiwv whom the fathers had slain whilst the children adorned their sepulBut it is more probable that the chres. word was applied to our Lord from the use of it, cf. Isa. liii. 11. Even those Jews who rejected the idea of an atoning Messiah acknowledged that His personal righteousness was His real claim to the Messianic dignity, Weber, Jiidische Theologie, p. 362 Taylor, Sayings of th.ej eivish Fathers, p. 185, second edition. cannot forget that one of those present who heard St. Stephen's burning words was himself to see the Just One and to carry on the martyr's work, cf. xxii. 14, ISetv tov Sikcuov k.t.X. vvv eye'vec-fle "of whom ye have now become," R.V., the spirit of their fathers was still alive, and they had acted as their fathers had done vpeis again em-

see Acts

iii.

Seiuv axiTo ay-yeXoi pei"' atrrov, cf. Ps. lxvii. 17 Philo, De Somn., p. 642 Mang., so Jos., Ant., xv., 5, 3, and also Booh of Jubilees, chap. i. (see Wetstein and Lightfoot (J. B.) on Gal. iii. 19). Others again take els = ev, " accepistis legem ab angelis promulgatam" = Sio/rao-ctovtojv dyye'Xcdv, so Blass. Certainly it does not seem possible to take SiaTayq

LXX

= Siaraf is = agmen dispositum {cf. Judith i. 4, viii. 36), and to render " praesentibus angelorum ordinibus," so that here also els ev (Meyer and others).
(J.) takes the "angels" as = Surenhusius as the elders of tie people, whilst St. Chrysostom sees a reference to the angel of the burning bush. It must not be thought that St. Stephen is here depreciating the Law. From a Christian standpoint it might of course be urged that as Christ was superior to the angels, so the introduction of angels showed the inferiority of the Law to the Gospel (cf. Heb. ii. 2, Gal. iii. 19), but St. Stephen's point is that although the Law had been given with such notable sanctions, yet his hearers had not kept it, and that therefore they, not he, were the real " cum law-breakers. ovk e<j>vXa$a.Tc

Lightfoot

Moses and the Prophets

We

phatic.

oinves, quippe qui (" ye who," R.V.), as often in Acts and Epistles not simply for identification, but when as here the conduct of the persons already mentioned is further enlarged upon (AlVer. 53.
ford), cf. viii.

omnibus phylacteriis vestris," Bengel. Note the rhetorical power of the words
cf.

Winer-Schmiedel, Blass, Gratnmatik,

15, ix. 35, 'x. 41, 47, and p. 235, but see also

p. i6g.

els Sio/reryas
of, cf. its

dyyeXwv " as
:

it

was ordained by angels,"

appointment

R.V.

els

at the

use in Matt. xii. 41, or better els as in ver. 21 = received the law as ordinances of angels (vojiov being regarded as an aggregate of single acts and so with plural " ordinances "), so Rendall, who takes els = u>s, and Page, cf. Heb. xi. 8, But i.e., it was no human ordinance. see on the other hand Wendt's note, p. 192, where he points out that the law was not received as commands given by angels but by God. This was undoubtedly the case, but St. Stephen was here probably referring to the current tradition in Philo

ver. 25 (Page). Ver. 54. No charge could have been more hateful to such an audience, cf. our Lord's words, John vii. 19 see Schurer, Jewish People, vol ii., div. ii., p. 90 ff. E.T. Schurer twice quotes St. Paul's words, pp. 96, 124, {JtJXov 0eov exovciv dXX' ov Kar' irriyvwriv no words could better characterise the entire tendency of the Judaism of the period. Sieirpiovro, not elsewhere in c Ppt>x<>v f' v 33N.T., in LXX, Job xvi. 10 (9), Ps. xxxiv. (v.) 16, xxxvi. (vii.) 12, cf. cxi. (xii.) 10; Lam. ii. 16, cf. Plutarch, Pericles, 33 (without oSoVras, intransitive). The noun Ppvxtj is found in the same sense, Ap. Rh., ii., 83, of brute passion, not the despair so often associated with the cognate noun ; cf. Matt. viii. 12, xiiu 42,
; ; -

etc.


535/
eir'

nPAHEIS AnOSTOAQN
55.
1
e

201

auToV.

Yirapx*i'

Se irX^prjs n^eufjuiTo? 'Ayiou, aTceuras cis

'irjcroui'''-'

toc oupavcV, eI8e 86ak 0eou, Kal

loTWTa ck Se^iwr tou Qeou, 3

56. Kal euree,

'loot,

vewpw tous oupaeous dyecoyueVous, Kal rov uioy

tou 0ou.
57. Kpd|arr9 be <pwfTJ

tou dcQpoSirou K
pveydXirj,

8e(.(oy IcrrcoTa
-

oweaxoc TO wta auTwy, Kai

wpp.Tjaai' 6p.06up.aS6f eir'

auToV

7rXt]p^s Fl. A., Flor. represents 6 S virapxiuv (or &>v) ev irvevpan possibly assim. to Apoc. i. 10, iv. 2, as it has been thoughtfully suggested " in the spirit " would account for his vision, whereas the expression in that to be T.R. would not seem to account for it.
1

virapxwv 8e
;

ayia)

2
3

lt]0-ovv

D,

Flor., Gig.

add tov Kvpiov, so Hilg.

;

For tov Qeov

Par.,

Wern. read
cf.

ut videtur " Blass, so in p

virtutis Dei ; Const. Apost. njs 8vvaucu, " recte Matt. xxvi. 64, Luke xxii. 69.

aTevio-as, cf. i. 10, els tov Ver. 55. ovpavov, cf. John xvii. 1, " ubi enim est In the oculus, ibi est cor et amor ". power of the Holy Ghost, with which Stephen is represented as being full, as in life so in death, he saw 8oav Oeov, in

Ver. 57. KpdavTes so as to silence him. o"uveo-xv to ura atrrwv in order that the words which they regarded as so impious should not be heard, cf. Matt. xxvi. 65. Blass compares the phrase LXX, Isa. Hi. 15, Kal o-kvc'Iovo-l j3a.cri.Xeis which He had appeared to Abraham, to crTop.a avTwv. wpp,i)o"av ... eir' " crescente furore hos- avTov, cf. 2 Mace. x. 16, and in several cf. ver. 2, irXi^pTjs, tium, in Stephano crescit robur spiritus, places in 2 Mace, the verb is found with the same construction (although not omnisque fructus Spiritus," Bengel. elsewhere He is repre- quite in the same sense). 'Itjo-ovv lo-TWTa ii. 34. If St. Luke had Ver. 58. e<o T-fjs -n-oXcus according sented as sitting, placed this saying in the mouth of St. to the law, Lev. xxiv. 14, so in Luke iv. Stephen in imitation of the words of 29, our Lord is cast out of Nazareth to Jesus, Matt. xxi. 64, Mark xvi. 19, Luke be stoned. cXi0o(36Xow as guilty of xxii. 69, he would, without doubt, have blasphemy. St. Stephen's closing redescribed Him as sitting, cf. also the marks were in the eyes of his judges a expression "Son of Man," only here justification of the charge imperf. as outside the Gospels, and never in the in ver. 59, see note below. The judicial Epistles (Rev. i. 13, a doubtful instance), forms were evidently observed, at least a noteworthy indication of the primitive to some extent (Weiss attributes the date and truthfulness of the expression introduction of the witnesses to a reand the report. See especially Wendt's viser), and whilst the scene was a note on p. 194 (1888). Standing, as if tumultuous one, it was quite possible that to succour and to receive His servant, it was not wholly bereft of judicial appeartva Seilfl ttjv dvTi\rn|iv tt|V is avrov ances. fidp-rupts whose part it was to " quasi obvium throw the first stone, (Oecum., and so Chrys.) cf. Deut. xvii. 7 Stephano," Bengel, so Zockler, and see (John viii. 7). aireBevro to IfidTia Alford's note and Collect for St. Stephen's axiTwv to perform their cruel task with day. St. Augustine represents Christ as greater ease and freedom, cf. xxii. 20. standing: "ut Stephano stanti, patienti, vcaviov only used in Acts, where it et reo, ipse quoque stans, quasi patiens occurs three or four times, xx. 9, xxiii. Alford supposes et reus compatiatur". several times in LXX. It has 17 (18), reference in the vision to that of Zech. been thought (Wendt) that the term iii. 1. ck Scliwv as the place of honour, could not have been used of Saul if he The had been married, or if he was at this cf. 1 Kings ii. 19, Matt. xx. 21. Sanhedrin would recall the words " the time a widower, but if vcavCas might be* Son of Man," as they had been spoken used to denote any man of an age between by One Who was Himself the Son of twenty-four and forty, like Latin aduleMan, and in Whom, as in His follower, scens and the Hebrew ^J72, Gen. xli. they had seen only a blasphemer. On the expression " Son of Man " cf. Charles, 12 (Grimm-Thayer), Saul might be so Book of Enoch, Appendix B, p. 312 ff., described. Josephus applies the term to and Witness of the Epistles, p. 286 Agrippa I. when he was at least forty. '1892). Jos- Ant., xviii., 6, 7. See further on

202

nPAHETS AnO^TOAQN
58. Kal eKf3aXoires ew
direOerro
to.

VII.
l

Tfjs iroXews, eXi0o36Xoui'.

2

ical 01

u.dpTup5

l^idna

auiw

irapa tous iroSas

;

veaviou

KaXoup-cVou

pap-rupcs, Gig., Par. falsi testes

cf. vi. 12.

Blass rejects in 0.
as in T.R.
in
i.

avTuv
xxvi. 10.

B
:

has cavruv, so Weiss, but

W.H.

lavXou " If the Acts are the composition of a second-century writer to whom Paul was only a name, then the introduction of this silent figure in such a scene is a masterpiece of dramatic invention " (Page, Acts, Introd., xxxi.)
for the

name

see below

on

xiii.

9,

and

also on its genuineness, Zahn, Einleitung in das N. T., ii., 49, as against Krenkel.

Of
on

Saul's earlier

from his

own

life we gather something personal notices, see notes

and He was a Hebrew sprung cf. ix. 13. from Hebrews, Phil. iii. 5 he was a Roman citizen, and not only so, but a Tarsian, a citizen of no mean city; cf. for the two citizenships, xxi. 39 (ix. 11) and xxii. 27, " Citizenship," Hastings' B.D. Zahn, u. s., p. 48; Ramsay, St. Paul, Zahn, u. s., pp. 35, 49, maintains p. 30. that Saul's family had only recently settled in Tarsus (but see Ramsay, u. s.), and defends the tradition that his parents had come there from Gischala, their son being born to them in Tarsus. On Saul's family and means see notes on xxiii. 16 and xxiv. 26. But whatever his Roman and Tarsian citizenship may have conxxii. 3, xxiii. 6, xxiv.

14, xxvi. 4,

a far higher Gal. i. 15 (Zahn, u. s., p. 48) as a Pharisee he was "separated from all filthiness of heathenism " around (Nivdal), but he was to learn that the Christian life was that of the true " Chasid," and that in contrast to all Pharisaic legalism and externalism there was a cleansing ourselves from all filthiness of the flesh and spirit, a perfecting holiness in the fear of God God chooseth [before all temples the (Edersheim, upright heart and pure On the "Jewish Social Life, p. 231). question whether St. Paul ever saw our Lord in the flesh, see Keim, Geschichte jfesu, i., 35, 36, and references, and for the views of more recent writers, Witness of the Epistles (Longmans), chaps, i.

himself as a^capio-pevos

and

fuller

sense,

Rom.
;

1,

Who

and

ii.
:

Ver. 59. Kal IX16. tov X. time. imperf., as in ver. 58, " quia res morte deIitik., pre[60] perficitur," Blass. sent participle, denoting, it would seem, the continuous appeal of the martyr to

mum

tributed to his mental development, St. Paul's own words clearly lead us to attach the highest and most significant influence to the Jewish side of his Paul's Pharinature and character. saism was the result not only of his training under Gamaliel, but also of

Zeller, Overbeck and Baur throw doubt upon the historical truth of the narrative on account of the manner in which the Sanhedrists' action is divided between an utter absence of formal proceedings and a punctilious

his Lord.

the inheritance which he claimed from his father and his ancestors (xxiii. 6, $api(rai<i>v not $api<raiov, cf. Gal. i. 14). His early years were passed away from Jerusalem, xxvi. 4 (the force of T (R.V.) and the expression Iv tu eflvei p.ov, Zahn,
u. s., p. 48), but his home-training could not have been neglected (cf. 2

Tim.
the

i. 3), and when he went up to Holy City at an early stage to study

under Gamaliel (xxii. 3, avaT0pap.pivos, on its force see Sabatier L Apotre Paul, p. 30) he " lived a Pharisee," and nothing else than his well-known zeal is needed to account for his selection to his dreadful and solemn office at St. Stephen's martyrdom. As a Pharisee he had been " a separated one," and had borne the

but observance of correct formalities on the other hand Wendt, note, p. 195 (1888), points out with much force that an excited and tumultuous crowd, even in the midst of a high-handed and illegal act, might observe some legal forms, and the description given by St. Luke, so proceeding from one who far from through ignorance was unable to distinguish between a legal execution and a massacre, impresses us rather with a sense of truthfulness from the very fact that no attempt is made to draw such a distinction of nicely balanced justice, less or The real difficulty lies in the more. relations which the scene presupposes
;

doubt at this period the latter did not possess the power to inflict

between the Sanhedrim.

Roman Government and

the

No

name with
day was
at

pride, not suspecting that a

hand when he would speak of

Jewish capital punishment (Schurer, People, div. ii., vol. i., p. 187, E.T.), as is evident from the trial of our Lord. But it may well be that at the time of Stephen's murder Roman authority was


5 8.

nPAHEIS ATI02T0AQN

203

somewhat relaxed in Judaea. Pilate had just been suspended from his functions, or was on the point of being so, and he may well have been tired of refusing the
madness and violence of the Jews, as Renan supposes, or at all events he may well have refrained, owing to his bad odour with them, from calling them to account for their illegal action in the case before us (see McGiffert, Apostolic It is of course possible Age, p. 91). that the stoning took place with the connivance of the Jewish authorities, as Weizsacker allows, or that there was an interval longer than Acts supposes between the trial of Stephen and his actual execution, during which the sanction of the Romans was obtained. In the absence of exact dates it is difficult to see why the events before us should not have been transacted during the interregnum between the departure of Pontius Pilate, to answer before Tiberius for his misgovernment, and the arrival of Marcellus, the next Procurator. If this was so, we have an exact historical parallel in the illegal murder of James the Just, who was tried before the high priest, and stoned to death, since Ananias thought that he had a good opportunity for his violence when Festus was dead, and
Albinus was
still

the latest. In the account of the death of Stephen, Wendt, following Weiss, Sorof, Clemen, Hilgenfeld, regards vii. 58b, viii. ia, 3, as evidently additions of the redactor, although he declines to follow Weiss and Hilgenfeld in passing the same judgment on ver. 55 (and 56, according to H.), and on the last words of Stephen in ver. 59b. The serond I\i6o(3o\ovv in 59b, which Hilgenfeld assigns to his redactor, and Wendt now refers to the action of the witnesses, as distinct from that of the whole crowd, is repeated with dramatic effect, heightened by the present participle, eirttc., "ruthless violence on the one side, an-

swered by continuous appeals to heaven on the other"; see Rendall's note, in " calling upon the Lord," loco. eiriK. R.V. (" calling upon God," A.V.), the former seems undoubtedly to be rightly suggested by the words of the prayer which follow on the force of the word

see above,
jrvevfia

ii.
;

21.

(jiov

Kvpie 'Itjo-ot), 8eai to a direct prayer to our

upon

his

road

(Jos.,

Ant., xx., 9, 1). But if this suggestion of an interregnum is not free from difficulties, we may further take into consideration the fact that the same Roman officer, Vitellius, prefect of Syria, who had caused Pilate to be sent to Rome in disgrace, was anxious at the same time to receive Jewish support, and determined to effect his object by every means in his power. Josephus, Ant., xviii., tells us that Vitellius 4, 2-5, friend of his own, Marcellus, to sent a manage the affairs of Judaea, and that,

not content with this, he went up to Jerusalem himself to conciliate the Jews by open regard for their religion, as well
as by the remission of taxation. It is therefore not difficult to conceive that both the murder of Stephen and the persecution which followed were connived at by the Roman government; see, in addition to the above references, Rendall's Acts, Introd., p. 19 ff. ;Farrar, St. Paul,
i.,

Lord, cf. for its significance and reality, Zahn, " Die Anbetung Jesu " (Skizzen aus dent Leben der alien Kirche, pp. g, 288), Liddon, Our Lord's Divinity, lect. vii. (Weiss can only see cf. Luke xxiii. 46. an imitation of Luke, and an interpolation here, because the kneeling, and also another word follow before the surrender of the spirit but see on the other hand the remarks of Wendt, note, p. 196.) Ver. 60. 0is 8e to. -yoVaTa a phrase not used in classical writers, but Blass compares Ovid, Fasti, ii., 438 five times in St. Luke's writings, Luke xxii. 41, Acts ix. 40, xx. 36, xxi. 5 only once elsewhere in N.T., Mark xv. 19. The attitude of kneeling in prayer would no doubt commend itself to the early believers from the example of their Lord. Standing would seem to have been the more common attitude among the Jews, but cf. instances in the O.T. of kneeling in prayer, LXX, 1 Kings viii. 54, Ezra
; : ; ;

ix. 5,

Dan.

vi. 10,

and

also the expression

used twice by St. Paul, KafAirrtiv to. Y<5vaTa, 1 Chron. xxix. 20, 1 Esdras viii. 73, Isa. xlv. 23, etc., Ephes. iii. 14, and Phil. ii. 10 (Rom. xi. 4, xiv. 11). See Friedrich, Das Lucasevangelium, p. 42.
4>6>vfj

\t.eya\r),

cf.

Luke

xxiii.

46.

The

p.

648

ff.,

and

note, p. 649.

But

this

solution of the difficulty places the date of Saul's conversion somewhat late a.d. and is entirely at variance with the 37 earlier chronology adopted not only by Harnack (so too by McGiffert), but here by Ramsay, St. Paul, 376, 377, who places

St.

Stephen's martyrdom in a.d. 33 at

of the strong love which showed itself also in the martyr's bended knees (see Wendt, in loco). Eusebius, H. E., v., 2, tells us how the martyrs of Vienne and Lyons took up St. Stephen's words in their own prayer for their persecutors (cf. the famous instance of the last words of Sir Thomas More before
last final effort

204
lau'Xou,

nPAHEIS AnOSTOAQN
59. Kai
\i8o|36\oui'

VII.

t6k

Zrifyavov,

cmKaXoo^eKOK

Kai

\4yovra, Kupie
his judges,
ff.,

'Itjo-ou, Se'ai

to ireeuu-d uou.

60. 0eis Se Ta yoVaTa,

St. Stephen's Speech. Many and varied explanations have been given of the nega- the drift and purpose of St. Stephen's axiTots tt)v ap.apTiav votjty|V address. But the various explanations tive expression best corresponds to the need not be mutually exclusive, and St. positive acfucvai ttjv ajxapriav (Wendt), Stephen, like a wise scribe instructed cf. 1 Mace. xiii. 38, 39, xv. 5, 8, where the contrast marked between loravai and unto the kingdom, might well bring out of his treasury things new and old. It is a4>ie'vai seems to favour this explanation. Blass takes it as marking a contrast like often said, e.g., that the address is no that between lo-Tavai and avaipeiv, cf. reply to the charges alleged, that it would Heb. x. 9. Weiss lays stress upon be more intelligible how the charges TavTTjv, and regards the prayer as ask- were framed from a perversion of the ing that their present sin might not be speech, than how the speech could be weighed out to them in an equivalent framed out of the charges whilst, on the punishment, cf. Grotius on the Hebrew other hand, it is possible to see from the opening to the closing words an implicit ~>pvl? 1 Kings xx. 39, whilst De Wette repudiation of the charges of blasphemy against God and contempt of the law. (so Felten) takes it as simply "reckon it The speech opens with a declaration of not," i.e., " weigh it not," cf. Zech. xi. 12. Schottgen sees a reference to the Rab- the divine majesty of Jehovah; it closes " si quis bonum aut malum with a reference to the divine sanction of binical notion opus facit, hoc sequitur eum, et stat the law, and with the condemnation of juxta eum in mundo futuro," Rev. xiv. 13, those who had not kept it. This imand cf. a similar view quoted by Farrar, plicit repudiation by Stephen of the Rendall regards it as charges brought against him is also conSt. Paul, i., 167. a judicial term, as if Stephen appealed tained in St. Chrysostom's view of the to Christ as Judge not to impute their purpose of the martyr, viz., that he designed to show that the covenant and sin to the murderers in condemnation (Rom. x. 3). The words of St. Stephen promises were before the law, and sacriagain recall the words of his Master, fice and the law before the temple. Luke xxiii. 34, words which (Eusebius, This view, which was adopted by Grotius H. E., cf. ii., 20) also formed the dying and Calvin, is in some degree retained by prayer of James, " the Lord's brother ". Wendt (so also Felten), who sums up the In James as in Stephen we may see chief aim of the speech as a demonstrahow the true Christian character, whilst tion that the presence of God is not conexpressing itself in righteous indignation fined to the holy place, the temple, but against hypocrisy and wrong, never failed that long before the temple was built, to exhibit as its counterpart the meekness and before the people had settled in the and gentleness of Christ. lKoip/n0i] (cf promised land, God had given to the fathers a share in the proofs of this re1 Cor. xv. 18), a picture-word of rest and calmness which stands in dramatic con- velation, and that too in strange countries (although there is no reason to suppose trast to the rage and violence of the scene. that Stephen went so far as to contend The word is used of death both in and in classical Greek, cf, e.g., Isa. xiv. that Jew and Gentile were on a precisely equal footing). But Wendt is conscious 8, 18, xliii. 17, 1 Kings xi. 43, 2 Mace, Soph., that this view does not account for the xii. 45, etc. ; Homer, Il.,xi., 241 whole of the speech, and that it does not Elect., 509. Blass well says of this word, " sed nullo loco seque mirandum," and explain the prominence given in it to the describes the reference in Homer, Koipij- obstinacy of Israel against the revelation traro xaXiceov virvov, as " et simile et of God vouchsafed to Moses, with which dissimile " Christians sleep in death, but the counter accusation against Stephen is so closely connected (see Spitta's severe no " brazen sleep " they sleep kv Xpio-Ta> simple words which formed the epitaph criticism, Apostclgeschichte, pp. in, 112, on many a Christian grave in Him, and Weizsacker's evident failure to maintain the position that the climax of the is Himself " the Resurrection and the Life". Page notes the cadence of whole address is to be found in the de the word expressing rest and repose, claration about Solomon's temple, which he is obliged to explain as a later thought cf. Farrar, St. Paul, i., 167, note, and belonging to a later time, Apostolic Age, aKwXvTcus, xxviii. 31.

and Dante, Purgatorio,xv., 106 on the dying Stephen) p.f| o-ttjo-y|s

: :

LXX

Who


596o.

TTPAHEI2 A1102T0AQN

205

Thus in his last i., pp. 68-71, E.T.). edition, p. 151 (1899), he points out that in section w. 35-43, as also in w. 25 and 27,
the obstinacy of the people against Moses, sent to be their deliverer, is evidently compared with their obstinacy in rejecting Jesus as the Messiah, and in vv. 5153 the murder of Jesus is condemned as a fresh proof of the opposition of the people to God's revelation to them here is a point of view which in Wendt's judgment evidently had a share in the Wendt composition of the address. urges his view against the older one of Meyer and to some extent at all events that of Baur, Zeller and Overbeck, that the central point of the speech is to be found in ver. 51, to which the whole preceding sketch of the history of the people led up however great had been the
: :

to be the deliverer of Israel. But when he would commence his work of deliverance his brethren will not understand his aim and reject him, 23-28. In the wilderness he receives a fresh commission from God to undertake the delivery of the people, 29-34. But this Moses (owtos) who was thus repulsed God had sent to be a ruler and deliverer this man was he who led these people forth and it was this Moses who said to the children " prophet" etc., v. 37. is this prophecy introduced except to support the inference that as Moses, a type of the Messiah, was thus repulsed, and afterwards raised to be a ruler and deliverer, so must, according to Moses'
:

Why

own words,

benefits bestowed by God upon His people, on their part there had been from

the Messiah of Israel be first rejected by His people ? In the next division, w. 38-50, the same parallel is again instituted between Moses and the

the beginning nothing in return but a corresponding thanklessness and resistance to this purpose. McGiffert, Apostolic Age, pp. 87, 88, also recognises that the theme of the address is to be found in vv. 51-53, but he also admits the double purpose of St. Stephen, viz., not only to show (as Meyer and others) that at all stages of their history Israel had been stiffnecked and disobedient, but also (as Wendt) to draw a parallel between their conduct and the treatment of Jesus by those whom he is addressing. This leads us to a consideration of the view of Spitta as to the main purpose of St. Stephen's speech. Whatever may be thought of its merits, it gives a unity to the speech which is wanting in many earlier and more recent expositions of it, as Hilgenfeld recognises, although he himself holds a different view, and one essentially similar to that of Baur. According to Spitta, in w. 2-16 we have an introduction to the chief section of the address which begins with ver. 17,

Messiah. The former had delivered a law which consisted of "living oracles," but instead of receiving it, Israel had given themselves up to the worship of
idols,

35-43

instead of establishing a

worship well-pleasing to God, those who came after Moses, not content with the tabernacle, which was not confined to one place, and which represented the heavenly archetype, had built a temple which called forth the cutting words of
the prophet, 47-50. In his explanation of these last verses there lies at least one weakness of Spitta's explanation, for he does not seem in his disapproval of the temple to allow that it had even a relative value, and that Solomon was well aware that God did not dwell only in

hands. But Spitta's to trace again a connection with the verse which forms his centre,

temples

made with
is

main point

xp v S t^JS iira.y. was the person through whom God would save His people, and lead them to His true service in the
ko.9u>s

8e fJYY l E V 6
20,

Moses, ver.

promised land,

w.

7, 35, 38, 44.

If

we

ask why Moses occupies this important place in the speech, the answer is found in ver. 37, which forms the central point of the description of Moses, and divides it into two parts (a verse in which Clemen and Hilgenfeld can only see an interpolation of a redactor, and in which Weiss finds something suspicious, see Zockler's note, in loco). In the first part, 17-36, we are told how Moses by divine and miraculous guidance grows up

As Moses in 37 (Deut. xviii. 15). vain communicated a spiritual law and a corresponding worship to a people whose heart turned after idols and the service of a temple, so the Messiah must also experience that the carnal mind of the people would oppose His revelation of the divine will in relation to a rightful service. Thus the whole speech becomes a proof of the Messiahship of Jesus as against those who appealed to the authority of Moses, and saw in Jesus a twofold cause of offence: (1) that He was rejected by His people and crucified (2) that He had treated with impiety that which they held most sacred the law and the temple. In all this Spitta sees no direct answer to the false witnesses but the speech, he maintains, is much rather an answer to the two causes of offence which must
ver.
;

2Gb

nPAEEis AnorroAQN
EKpate $wr\ \ieyd\r\, 1 Kupic,
ical
fit)

VII. 60.

ottJctyjs

auTois
f\v

tx)v

au-apTiaf raur-qy.
ttj

touto ei-nw

eicoifAY)8r].

SauXos 8e

owcuSokw^

di-aipe'crei

auTou.
D, Vulg., Gig. (not Flcr.) add Xtytov, so Blass in {J, and Hilg. after Kpo?tv where the words are given.
prob. assim. to

more usual Xeywv

2

koi|ati0t), Par.,

Wern., Vulg. add

in

Domino, but not Blass.

the Nazarene were indeed the Christ thus foretold, what wonder that He should reveal a commandment unto life, and a worship of the Father in spirit and in truth ? Nor must it be forgotten that if Stephen was interrupted before his speech was concluded, he may well have intended to drive home more closely the manifest fulfilment in Christ of the deliverance dimly foreshadowed in the work of Moses and in the freedom from Egyptian bondage. This was the true parallel between Moses and the Messiah on which the Rabbis were wont Thus the Messiah, in comto dwell. parison with Moses, was the second, but in comparison with all others the great, deliverer ; as Moses led Israel out of Egypt, so would the Messiah accomplish the final deliverance, and restore Israel to their own land (Weber, yildiscke TheoIt is to be logie, pp. 359, 364 (1897)). observed that Spitta warmly supports the historical character of the speech, which he ascribes without interpolations to his source A, although in w. 55-60 he refers

have been discussed in every synagogue, and which the infant Church must have been obliged to face from the first, especially as it took its stand upon the proof Stephen in that Jesus was the Christ. his disputations, vi. 9, must have often faced opponents who thus sought to invalidate the Messianic claims of Jesus; what more natural than that he should now repeat before the whole assembly the proofs which he had before given in the synagogue, where no one could resist the spirit and the wisdom with which he spake ? In this way Spitta maintains that the charges in w. 52, 53 occupy
the Jews had rejected successors the Messiah, finally they rejected whom the prophets had foretold (ApostelWhatever stricgeschichte, p. 105 ff.). tures we may be inclined to pass upon Spitta (see, e.g., Wendt in new edition, 1899, pp. 150, 151), it is not unlikely that he has at all events grasped what others have failed to see, viz., that in the nature of the case, Stephen in his airoXoyia, or counter-accusation whichever could not have been unmindful it was of the Prophet like unto Moses, whom Moses had foretold: his dying prayer revealed the Name, not uttered in the speech, which was enshrined in his inmost heart Jesus was the Christ He came ov Ka/raXvaai dXXa irXT]pu<rai, whether that fulfilment was made by a In spiritual temple or a spiritual law. thus keeping the thought of Jesus of Nazareth prominent throughout the speech, whilst not actually uttering His Name, in thus comparing Moses and Stephen was answering the Christ, " This charges made against him.
their proper place

the prophets

Moses and his

made

(so it was said in the charge against Stephen) "would destroy this place and change the customs," etc. the prophet Moses had given the people living oracles, not a law which should stifle the spirit in the letter the prophet Isaiah had spoken of a presence of God far transcending that which filled any earthly temple and if these prophets had pointed on to the Messiah, and if

Nazarene "

His criticism insertions " to B. as against the tendency critics, especially Overbeck, is well worth consulting (pp. 1 10-123), an d he quotes with approval the judgment of Gfrorer " I consider this speech unreservedly as the oldest monuSo too ment of Gospel history". Clemen, pp. 97, 288, allows that the speech is essentially derived, with the exception of ver. 37, as also the whole chapter with the exception of ver. 60, from an old written source, H.H., Historia Hellenistarum ; and amongst more recent holds that whilst writers, McGiffert many maintain that the author of the Acts composed the speech and put it into the mouth of Stephen, its contents are against such a supposition, and that Luke undoubtedly got the substance of the discourse from an early source, and

some "

reproduced it with approximate accuracy So Weiss refers the (p. 89 and note). speech to his Jewish-Christian source, and refuses to admit that with its profound knowledge of the O.T. it could have been composed by the author of


VIII.
i.

"
;:

nPASEIS AnOSTOAQN
1.

207
ttji'

VIII.
ckkXtjcti'cii/

'EyeVcTO 8c eV eKCikt]

-rfj

Tjp.epa Siwyfios pt'yas eirl

TTjf eV 'lepoaoXi/fiois

irdrrcs tc 8i<nrdpT]<ya'

Kara

-ras

the book.
also

Holtzmann and the speech into two

of Feine (so Jiingst) to split up distinct parts is based upon the idea that in one part an answer is made to the charge that

The attempt

dvaipc'cd, see Friedrich, Das Lucasevangelium, p. 22) both verb and noun were frequent in medical language (Hobart, Zahn), see below on ix. 29, but the noun in LXX, Num. xi. 15, Judith

word

Stephen had spoken against God, and that the other part contains an answer to the charge that he had spoken against the temple. The first part is contained in vii. an<i tne 2-21, 29-34, 44"5> second part in vii. 22-28, 35-43, 51-53The latter sections are taken from Feine's Jerusalem source they are then added to those which belong to a new source, and finally combined by the canonical Luke. Hilgenfeld may well ask how it is possible to break up in this manner the narrative part of the speech relating to Moses, so as to regard w. 22-28 as a section alien from what precedes and what follows ! (see especially Hilgenfeld's criticism on Feine, Zeitschriftfur wissenschaft. Theol., p. 396 (1895) and Knabenbauer, p. 120) on the truthful record of the speech see Lightfoot's striking " Acts," B.D. 2 i., p. 33. Whatremarks ever may be said as to the various difficulties which the speech contains, two things are apparent (1) that these difficulties do not touch the main drift of the argument; (2) that the fact of their presence, where their removal was easy, bears witness to the accuracy of the
;
;

xv.

4,

Mace.
:

v.

13,

and

in classical
5.

Greek, e.g., Xen., Hell., vi., 3, eyVTo S another characteristic

for;

mula
here
that

in St.

Luke, Friedrich,
a

. 5., p. 13

introduces

new

section

of the

history.

iv Ikcivtj tj} -qpepq.:

R.V. "on

day" (A.V. "at that time"), cf. ii. the persecution broke out at once, "on that very day" (so Wendt, Rendall, Hort, Hackett, Felten, Zockler, Holtzmann), the signal for it being given by the tumultuous stoning of the first martyr (but see on the other hand Alford, in loco). Weiss draws attention to the emphatic position of eiceivT) before rfj
41
;

qp,e'pq..eiri

ttjv

iicicXTjcriav

ttjv ev

"I,

report.

Chapter
k.tA.,

VIII.

Ver.

1.

lavXos Se

R.V. joins these words to the conclusion of the previous chapter, and thus brings them into a close and fitting connection with vii. 58. So too Wendt,
Blass,

Nosgen, Zockler.

fjv

o-vvevSokwv

for this characteristic

Lucan use of the

hitherto as, e.g., v. 11, the Church has been thought of as one, because limited in fact to the one city Jerusalem, but here we have a hint that soon there would be new Ecclesiae in the one Ecclesia, as it spread throughout the Holy Land (Hort, Ecclesia, pp. 53-56, 227, and Ramsay, St. Paul, etc., pp. irovrts tc: "ridiculum 41, 127, 377). est hoc mathematica ratione accipere (Blass) it is evident from ver. 3 that there were some left for Saul to persecute. In ix. 26 we have mention of a company of disciples in Jerusalem, but there is no reason to suppose (Schneckenburger, Zeller, Overbeck) that Luke has made a mistake in the passage before us, for there is nothing in the text against the supposition that some at least of those who had fled returned again later.

imperfect of the substantive verb with a participle, see chap. i. 10. The formula here indicates the lasting and enduring "consent". The verb nature of Saul's eruvfvSoKEu is peculiar to St. Luke and St. Paul, and is used by the former in his Gospel as well as in Acts, cf. Luke xi. 48, Acts xxii. 20 (by St. Paul himself with reference to his share in the murder of St. Stephen), Rom. i. 32, 1 Cor. vii. 12, 13. The word is also found

SiEcrirdpTjo-av

only in St. Luke in N.T., here and in ver. 4, and in xi. 19. This use of the word is quite classical,
:

and frequent
remarks

in

LXX,

e.g.,

Gen.

ix. ig,

Mace. i. 57 (iv. 28), 2 Mace. xi. 24, 35. signifying entire approval ; it is also twice used by St. Clement, Cor., xxxv.,
in 1

6; xliv., 3: "consent" does not express the force of the word " was approving of his death " (Rendall). avaip<rci used only here in N.T. (on St. Luke's favourite

Lev. xxvi. 33, 1 Mace. xi. 47. Feine that even Holtzmann allows that the spread of Christianity throughout Judaea and Samaria may be regarded as historical. here rendered x"P a s "regions": Blass takes the word as almost = Kiop.as, and see also Plummer on Luke xxi. 21, Iv rais x<^p ai s " in the country," R.V. The word is characteristic of St. Luke, being used in his Gospel nine times, and in Acts eight it is used thrice by St. Matthew and by St. John, four times by St. Mark, but elsewhere in N.T. only once, James v. 4.


208

nPAHET2 AnOSTOAQN
X<ipas
Trjs

VIIT.

'louoouas
8c

Kai

Zau-apcias,

ttXt)^

tow

dTroaroXuf. 1

2.

o-uccKO/xiaai'

to^

2r4$a.vov

aVSpcs

euXa0i5,

Kal

e-rroirjo-ai'To

Iap.apLa? ABCHP, so W.H. alt. App., p. 160, Blass, Weiss, Hilg. Zafiapias fc$DE, so Tisch., W.H., see Winer-Schmiedel, p. 45. After Sia>Yp.o? D, Flor., Sah. kou 9Xu|/is, assim. to Matt. xiii. 21, 2 Thess. i. 4, so Hilg. The same addition occurs in Western text in xiii. 50. After airoo-ToXcov D 1 Flor., Gig., Prov., Sah., Aug. add 01 tp.ei.vav ev Up., retained by Blass in p, so Belser, Beitrdge, p. 49, and Hilg.
1
; ,

found frequently in LXX and in ttjs 'lovocuas Kal 1a3 Mace. uapeias thus the historian makes another step in the fulfilment of the Lord's command, i. 8, and see also Ramsay, St. Paul, St. Cluysostom remarks on etc., p. 41.
It
1, is

2,

oiKovofiCas 6 Sico-ypos 'fjv, since the persecution became the means of spreading the Gospel, and thus early the blood of the martyrs became the seed of the

Church.

itXtjv to>v

a,iro<rr6Xci>v

irXijv:

characteristic of St. Luke, sometimes as an adverb, sometimes as a preposition with genitive as here and in xv. 28,
xxvii. 22
;

elsewhere

it is

only found once

as a preposition with genitive, in Mark xii. 32, although very frequent in LXX. The word occurs at least thirteen times in the Gospel, four times in Acts, in St. Matthew five times, in St. Mark once, and in John viii. 10 see Friedrich, Das
;

preaching for the time specified not to Jerusalem, but to Israel. Zap.apc(as our Lord had recognised the barrier between the Samaritan and the Jew, Matt. x. 5 but now in obedience to His command (i. 8) both Samaritan and Jew were admitted to the Church, for although the Apostles had not originated this preaching they very plainly endorsed it, ver. 14 ff. (cf. Hort, Judaistic Christianity, Possibly the very fact that Philip p. 54). and others were flying from the persecution of the Jewish hierarchy would have secured their welcome in the Samaritan towns. Ver. 2. Spitta connects ver. 2 with xi. 19-21, and all the intermediate section, viii. 5-xi. 19 forms part of his source

Lucasevangeliutn,pp. 16, gi. This mention of the Apostles seems unlikely to Schneckenburger. Schleiermacher, and
others, but, as Wendt points out, it is quite consistent with the greater steadfastness of men who felt themselves to be irpwTOYCDvicrTai, as GZcumenius calls them, in that which concerned their Lord. Their position too may well have

been more secure than that of the Hellenists, who were identified with Stephen, as they were held in favour by the people, v. 13, and as regular attendants at the temple services would not have been exposed to the same charges as those directed against the proto-martyr. There was, too, a tradition (very old and well attested according to Harnack, Chroni., 243) to the effect that the Apostles were commanded by Christ not to depart from Jerusalem for twelve years, so f that none should say that he had not heard the message, Euseb., H. ., v., 18, 14; nor is there anything inconsistent with this tradition in the visit of St. Peter and St. John to Samaria, since this and other journeys are simply missionary excursions, from which the Apostles always returned to Jerusalem (Harnack). The passage in Clem. Alex., Strom., ri., 5, 43, limited the Apostles'

Clemen, who joins his to xi. 19 but on the other Hiigenfeld, Zeitschrift fur wissenschaft. Theol., p. 501 (1895), and Jiingst, Apostelgeschichte, p. 79). According to Spitta the whole narrative of Philip's ministry in viii. ought not to be connected so closely with the death ot Stephen, but should fall after ix. 31. The only reason for its earlier insertion is the desire to connect the second deacon with the first (but Hiigenfeld, u. s., pp. 413, 414 (1895), as against both Spitta and Clemen, regards the account of Philip and that of Stephen as inseparable). Spitta strongly maintains that Philip the Apostle, and not the deacon,
(so also Sorof,
1

H.H., viii. hand see

ologic,

meant and if this be so, he would no doubt help us to answer the objection that in viii. 14-17, and indeed in the whole section 9-24 we have an addition of the sub- Apostolic age inserted to show that the Apostles alone could bestow the Holy Spirit. But it cannot be said that Spitta's attempt at the identification
is
;

of Philip in

viii.

with the Apostle

;

is in

any
416

way convincing, see, .g\,Z6ckler, Apostelgeschichte, p. 212

Hiigenfeld, u.

s.,

p.

Feine's (note), and Jiingst, u. s., p. 81. objection to viii. 14-17 leads him, whilst he admits that the meeting with Simon Magus is historical, to regard the conversion of the sorcerer as doubtful, because the whole passage presupposes

TTPAHEIS ATT02T0AQN
KOTre-roy fieyav iir'

209
eKKX-nrnav',

auTw.

3.

ZaOXos 6 eXup-cuyero
crupui'

r'qv

Kara tous oucous

elo-rropeuou.ei'os,

avSpas kcu yucalicas

(w. 18-24) that the laying on of the Apostles' hands bestowed the Spirit so Clemen refers the whole representation in its present form of the communication of the Spirit, not through Baptism, but through the laying on of the Apostles' hands, to his Redactor Antijudaicus (cf. xix. 6), and to the same hand he attributes the irXt)v tuv diro<n*6X<i>v, ver. 1, and cf. ver. 25, introduced for the purpose of showing that the Apostles Peter and John sanctioned the Samaritan mission from the central home of the Christian Church. <rvvcK<p.i<rav in its primary sense the verb means to carry or bring together, of harvest to gather in, to house it ; so also in LXX, Job v. 26 ; in a secondary sense, to help in burying so Soph., Ajax, 1048 Plut., Sull., 38. The meaning is not " carried to his burial," as in A.V., but rather as R.V., " buried," for, although the Greek is properly "joined in carrying," the word includes the whole ceremony of burial it is used only here in the N.T., and in only in /. c. cvXa^eis only found

chiefly at all events of O.T.

piety. In 45 it is used of Simeon, in Acts ii. 5 of the Jews who came up to worship at the feasts in Jerusalem, and in xxii. 12, although Ananias was a Christian, yet the qualifying words eiX. tcc/rd tov vop.ov point again to a devout observance of the Jewish law. Trench, N. T. Synonyms, i., pp. 38, 198 ff. Westcott, Hebrews, on v. 7 Grimm-Thayer, sub v., and sub v. SeiXCa. avSpes vX. much discussion has arisen as to whether they were Jews or Christians. They may have been Christians who like the Apostles themselves were still Jews, attending the temple services and hours of prayer, some of whom were doubtless left in the city. But these would have been described more probably as dSeX<f>o or p,a0T)Ta( (so Felten, Page, Hackett). Or they may have been

Luke

ii.

LXX
in

devout Jews like Nicodemus, or Joseph of Arimathea, who would show their respect for Stephen, as Nicodemus and Joseph for Jesus (so Holtzmann, Zockler). Wetstein (so too Renan and Blass)
explains of Gentile proselytes, men like Cornelius, who rendered the last offices to Stephen out of natural respect for the dead, and who stood outside the jurisdiction of the Sanhedrim, so that the funeral rites need not have been performed in secret. But St. Luke as a rule uses other words to denote Gentile proselytes, and the Sanhedrim would probably not have interfered with the burial, not only on account of the known Jewish care for the dead, but also because devout Jews would not have been obnoxious in their eyes to the charges brought against Stephen, vi. 14 (so Nosgen). The word might therefore include both devout Jews and Jewish Christians who joined together in burying Stephen. koitctov peyav, from koittw, kotttojacli., cf. planctus from plango, to beat the breast or head in lamentation. Not used elsewhere in N.T., but frequent in

St.

Luke

in

N.T., and used by him

in

four times,

once

Luke

ii.

25,

and

in

Acts ii. 5, xxii. 12 (evaepvjs, T.R.). The primary thought underlying the word is that of one who handles carefully and cautiously, and so it bears the meaning of cautious, circumspect. Although cvXdPia and vXafi$t<r0cu are both used in the sense of caution and reverence towards the gods in classical Greek, the adjective is never expressly so used. But Plato connects it closely with Sbccuos (cf. Luke ii. 25), Polit. 311 A and 311 B (so evcre(3ws and cvXajius are used together by Demosthenes). In the LXX all three words are found to express reverent fear of, or piety towards, God
;

EvXa^io-0ai, frequently, cvXdfScia in Prov. xxviii. 14, where <tkXt)pos ttjv KapSCav in the second part of the verse seems to point to the religious character of the cvXap*., whilst cvXa^s is found in

LXX

Micah

vii.

2 as a rendering of

T^Dn A
C (

cf.,

Psalms of Solomon, p. 36, Ryle and also Ecclus. xi. James' edition) cf. 17 (but see for both passages, Hatch and Redpath) in Lev. xv. 31 we find the word evXafJcis iroiijaeTe tovs ulcus
;

10, 1 Mace. ii. 70, iv. 39, ix. 20, xiii. 26, for the same allocation as here, and for TroiTJaat tcoircnSv, Jer".
e.g.,

Gen.

1.

26, Mic. i. 8, and cf. also Zech. xii. In classical Greek icou.p.6s is found, but see Plut., Fab., 17, and Kennedy,
vi.

10.

'I.

diri

twv

aicaOapcriuy
is

avrwv,

*^^

hi.
/.

The adverb evXapis

St.

found once,

i'iacc. vi. 11.

VOL.

II.

Luke uses the word 14

Sources of N. T. Greek, p. 74, for reference to the comic poet Eupolis (cf. also Blass), and Grimm-Thayer, sub v. For the Jewish customs of mourning cf. Matt. ix. 23, Hamburger, Real-Encyclo-


2IO
irapeSiSou

nPAHEIS ATI02T0AQN
els
<puXaKvji'.

ViIT.

4.

01

ficv

ouv

SiaairapefTes

oitj\6c

eoaYYeXi^ojiefot tov \6yov. 1

1 8iT)X0ov for this word Gig., Par., Wern. seem to have read ciropcvov-ro, ibant. After Xoyov Par., Wern. and other Latin authorities add " circa (per) civitates et castella Judaeae," Kara Tas iroXeis Kat Kcouas ttjs '> Blass in {$, evidently for the sake of clearness, as also in previous cirop., cf. Wendt. After Xo-yov E, Vulg., Par 2 Wern. add tov 8ov, again addition apparently for clearness (if not omission). Blass rejects in p where 6 X<J-yos is used in Acts in this sense we almost always have this addition or tou Kvpiov.
;

pddie des jfudentums, i., 7, 996, " Trauer " Edersheim, jfesus the Messiah, i., p. 616, and Sketches of Jewish Social Life, p. 172 ff. If the mourners included Jews as well as Jewish Christians, it may well have been that the lamentation was not only a token of sorrow and respect, but also in the nature of a protest on the part of the more moderate section of the Pharisees (see also Trench's remarks, According to the tradition u. s., p. 198). accepted by St. Augustine, it is said that both Gamaliel and Nicodemus took part in the burial of Stephen, and were afterwards laid in the same grave (Felten,
;

In any case the words, as also those which follow, show the thoroughness and
relentlessness of Saul's persecuting zeal. <n5pv haling, i.e., hauling, dragging (schlappend), cf. James ii. 6. The word is used by St. Luke three times in Acts (only twice elsewhere in N.T.), and he alone uses tcaTao-upw, Luke xii. 58, in the same sense as the single verb (where St. Matthew has irapaSu). For its employment in the Comic Poets see Kennedy, Sources of N. T. Greek, p. 76, and also Arrian, Epict., i. 29, 22, and other in-

Apostelgeschichte, p. 167, and Plumptre

in loco).

Ver. 3. IXvp.a(vETo: deponent verb, used in classical Greek of personal outrage (XtiuT|), of scourging and torturing, of outraging the dead, of the ruin and devastation caused by an army (Wetstein). In the LXX it is found several
times,
cf.

especially Ps. lxxix. (lxxx.) 13,

of a wild boar ravaging a vineyard, and As the word cf. also Ecclus. xxviii. 23. is used only by St. Luke it is possible that it may have been suggested by its frequent employment in medical language, where it is employed not only of injury by wrong treatment, but also of the ravages of disease, Hobart, Medical Language, pp. 111, 212. R.V. renders "laid waste," A.V. (so Tyndale) " made havoc of," but the revisers have rendered iropdew by the latter, cf. Acts ix. 21, Gal. i. 3. St. Paul's description of himself as v^purttjs, 1 Tim. i. 13, may well refer to the infliction of personal insults and injuries, as expressed here by Xvu.aCvop.ai {cf. Paley, Hora Paulina, xi., 5). tt|v kicXTjo-iav, i.e., the Church just mentioned Saul's further persecution, at Jerusalem

stances in Wetstein cf. LXX, 2 Sam. xvii. 13, 4 Mace. vi. 1, ecriipav eiri to yuvaiicas refJao-avioTTJpia tov 'EX. peated also in ix. 2, and xxii. 4, as indicating the relentless nature of the Some of the devout and persecution. ministering women may well have been included, Luke viii. 2, 3, Acts i. 14. Ver. 4. ol p.6v ovv marking a general statement, Se in following verse, introducing a particulai instance (so Rendall, Appendix on u.ev oxiv, Acts, p. 162, and the word is SifjXflov see also p. 64). constantly used of missionary journeys in Acts, cf. v. 40, xi. 19, ix. 32 (Luke
;

ix. 6), cf. xiii. 6,

it

note.

eviayyeXif

<5u.evoi

a suggestive fact that this word is only used once in the other Gospels (Matt. xi. 5 by our Lord), but no less than ten times in .St. Luke's Gospel, fifteen in Acts, and chiefly elsewhere " a missionary truly by St. Paul word," see ver. 12. Simcox, Language of the N. T., p. 79, speaks of its introduction into the N.T. with " such a novel force as to be felt like a new word ". It is used several times in LXX, and is also found in Psalms of Solomon,
is
;

xi., 2 (cf. Isa. xl. 9, Hi. 7,

and Nah.

i.

15).

even to Damascus, probably came

(Hort, Ecclesia, p. 53). icai-a toiis oitcovs clairop. the expression may denote " entering into every house," R. and A.V., or perhaps, more specifically, the houses known as places of Christian assembly, the ttcicATjcriai xclt' oIkov, see on ii. 46.
:

later

construction see Simcox, u. s., p. 79, and Vogel, p. 24. Ver. 5. CXiiriros Se the Evangelist, cf. xxi. 8, and note on vi. 5.els ir<SXiv: if we insert the article (see above on critical notes), the expression means " the city of Samaria," i.e., the capital Weiss, Wer/it, district (so of the
its
:

On


475.

'

riPAEEIS AII02TOAQN
<WAinnOI
Se KOTeXdwj' els ttoXi^ ttjs lapapeias, 1 iKr\pu<ra*
6. irpoo-eixoV te f 01 5)(Xoi tois Xeyop-eVois

211

aurois

toi' X^.cttoi'.

otto
toL

tou 4uXnnrou 6u,o0uua8oV, eV tw

<rr](j.ela

dicoueie
tu>v

aoToils

Kal

pXe'iren'

eitoiei.

3
"J.

iroXXif yap

exorrwe irvEuuaTa aKadapTa

j3o<Lrra pEydXt] 4>wefj E^rjpxcTO

1

iroXXol 8e Tvapa\EXup,eVot Kal x^Xol

in civitate,"

ets Z. tt]v iroXiv Par.

;

("

Samaria

Blass in lajxapeias ABHP, so Blass ; -ta$ (See on the reading Winer-Schmiedel, p. 266.)
2

DE,

again for clearness (Wendt)), so so Tisch., W.H., see on ver. 1.

2 Chrys. ; but 8c 61, e, Vulg., Sah., Boh., Syr. Hard., R.V., Blass, Wendt, Weiss. In D this verse begins us S tjkovov wav (omnis turbce, d), but Blass rejects irav(Ts) 01 oxXoi irpoaeixov tois Xey. Hilg. retains. Weiss, Codex D, p. 68, expresses surprise at this rejection by Blass! as the reading is not more superfluous than countless additions in D the words already lay in the following ev tw aicoveiv av-rovs. Chase refers to Syriac with considerable probability.

irpo<rei X ov re

EHP,

^ABCD

so Tisch.,

W.H.,

iroXXoi

HP, Boh., Arm., Chrys. (D 1 irapa iroXXois, D 2 airo iroXXoi, a tnultis, d) fc$ABCD 2 E 18, 36, 40, 61, Vulg., Sah. Syr., Aeth., so Tisch., W.H., R.V.,' Blass, Wendt, Weiss, Hilg. Blass inserts a after aicaOapra, so Hilg., " bene " Blass (see below and Wendt, note, p. 172, eighth edition).
3

iroXXwv

Zockler, see Blass, in loco), or Sebaste, so called by Herod the Great in honour of Augustus, XePeurrtj (Jos., Ant., xv., 7, 3 8, 5 Strabo, xvi., p. 860), see Schurer, jewish People, div. ii., vol. 1, p. 123 ff., E.T., and O. Holtzmann, Neutest. Zeitlicijpvcr<rcv geschichte, p. 93. the rebetween this verb visers distinguish and evavyeX. in ver. 4, the latter being rendered " preaching," or more fully, preaching the glad tidings, and the former "proclaimed" (see also Page's note on the word, p. 131), but it is doubtful if we can retain this full force of the word always, e.g., Luke iv. 44,
; ;

clause of the verse.

Blass conjectures

that should be read before J3ouvTa, which thus enables him, while retaining

I|ijpxovto, to make iroXXoC in each clause of the verse the subject of iOcpair. One of the most striking phenomena in the demonised was that they lost at least temporarily their own self-consciousness,

and became identified with the demon or demons, and this may account for St.
of writing, as if he also the two in thought, Edersheim, Jesus the Messiah, i., 479, 647, ff. As a physician St. Luke must have often come into contact with those who had unclean spirits, and he would naturally have studied closely the nature of their disease. It is also to be noted that iroXXoC with the genitive, tuv xovt<ov (not iroXXol x 0VT )i shows that not all the possessed were healed, and if so, it is an indication of the truthfulness of the narrative. Moreover, St. Luke not only shows himself acquainted with the characteristics of demoniacal possession, cf. his description in Luke viii. 27, ix. 38, 39, but he constantly, as in the passage before us, distinguishes it from disease itself, and that more frequently than the other Evangelists. Hobart draws special attention to Luke vi. 17,
identified
viii. 4, xiii.

Luke's

way

where R.V. translates KTjpvaorwv, "preaching

city
".

airois, i.e., the people in the mentioned, see Blass, Grammatik,

p. 162,

and
6.

cf. xvi. 10, xx. 2.

Ver.
i.

irpoceixov

Tots

Xe-y.,

cf. xvi. 14, 1

Tim.

i.

4, Tit.

i.

14, 2 Pet.

g, see note on v. 35, used in classical Greek sometimes with vovv, and sometimes without as here frequent in LXX, cf. with this passage, Wisdom viii. 12, 1 Mace. vii. 12. 6p.o0vp.a8ov, see above
;

on

i.

14.
:

Ver. 7. iroXXuv yap k.t.X. if we accept reading in R.V. (see critical notes above), we must suppose that St. Luke passes in thought from the possessed to the unclean spirits by which they were possessed, and so introduces the verb * 11PX OVTO ( as if the unclean spirits were themselves the subject), whereas we should have expected that 49cpaircv6ir|o-av would have followed after the first iroXXol. as after the second, in the second

32, which in the other Gospels,

have no parallels and Acts xix. 12.

iv.

To which we may add Luke

v.

40, Acts

16 (Wendt) ; see further on xix. 12. |3owvTa, cf. Mark i. 26, Luke iv. 33.

irapaXcXvucvoi St. Luke alone of the Evangelists uses the participle of irapa:

212

nPASEIS AT702TOAQN
^8paTTu0t]O'a'.
1

VIII.

8. ral

ly^CTo x a P-

fAcydXir]
"*

tt)

TroXei

KiVt].

9. 'Ak^ip hi tis ovofjiaTi IifiWK Trpoinnjpxcy

1

iv rrj ttoXci |iayeu<i>i/ Kal

8poTTv9T]o-av
(3

reads cOepaircvov-ro, so Hilg., perhaps assim. to c^p^ovto,

Blass in

rejects.

2 Vulgclem., Syr. Hard., Arm., Chrys. ttoXXt) X apa J^ABC xapa p.7a\if| 47, 61, so Tisch., W.H., R.V., Weiss, Wendt; x a P a T p-evaX^ ryevsro, so Gig., Blass in p, and Hilg. x a P a often joined with pty. elsewhere in Par., Syr. Pesh., N.T. ; cf. Luke ii. 10, xxiv. 52, Acts xv. 3.
;

DEHP,

on ver. 1. p.cyav, "delevi," so Blass on the authority of some codices of Iren. see comment, below.
Xveiv, instead of irapaXvuicis, the more popular word and here again his usage is exactly what we should expect from a medical man acquainted with technical terms (Hobart, Zahn, Salmon), cf. ix. 33 and Luke v. 18, 24 (irapaXvTiic$, W.H. margin). Dr. Plummer, St. Luke, Introd., lxv., points out that Aristotle, a physician's son, has also this use of irapaXcXvplvos (Eth. Nic, i., 13, 15), but he adds that its use in St. Luke may have come from the
;

3 reads irpovirapxov irpovirrjpxev . e^itrruv, lajxapcias, see Iren. also read irpovrrapxwv, so Hilg.

e|i<TTavev

Par., Vulg.,

Simon Magus of the Clementine Homilies

is is

none other than the Apostle Paul.

sufficient to refer for

It

an exposition of

the absurdity of this identification to Dr. Salmon " Clementine Literature " (Diet,
Biog., iii., pp. 575, 576 see also Ritschl's note, Die Entstehung der altkatholischen Kirche, p. 228 (second edition)). This ingenuity outdid itself in asking us to see in Simon's request to buy the power of conferring the Holy Ghost a travesty of the rejection of Paul's apostolic claims by the older Apostles, in spite of the gift of money which he had collected for the poor Saints in Jerusalem (Overbeck). No wonder that Spitta should describe such an explanation as " a perfect absurdity " (Apostelgeschichte, p. 149). Before we can believe that the author of the Acts would make any use of the pseudo-Clementine literature in his account of Simon, we must account for the extraordinary fact that an author who so prominently represents his hero as triumphing over the powers of magic, xiii. 6-12, xix. 11-19, should have recourse to a tradition in

of Christ.

LXX,
the
(cf.

as in Heb.
in

xii. 12,

where we have

word

a quotation from Isa. xxxv. 3 It may be also Ecclesiast. xxv. 23).

added that the participle is also found in 3 Mace. ii. 22, ical tois p.^Xc<ri irapaXeXvfie'vov, and cf. i Mace. ix. 15, where it is But the said of Alcimus, Kal irapcXvftr). most remarkable feature in St. Luke's employment of the word is surely this, that in parallel passages in which St. Matthew and St. Mark have -nrapaXvTiK^s he has
TrapaXeXvplvos,
2,
cf.

Mark

ii.

in

Luke v. 18, Matt. ix. Luke v. 24 this same

distinction is also found in the Revisers' text (but see W.H. above), when this verse is compared with Matt. ix. 6 and

Mark

ii.

10.

Ver.

8.

This

whole narrative, by St. Luke from the information of

Philip himself,
cf.

and indeed the may have been derived

detail,
St.

xxi.

from St. Paul as he Samaria, xv. 3. Ver. 9. Ztpwv very few of the most advanced critics now dismiss Simon as an unhistorical character, or deny that the account before us contains at least some historical data ; see McGiffert's Hilgenfeld note, Apostolic Age, p. 100. and Lipsius may be reckoned amongst those who once refused to admit that Simon Magus was an historical person:

xxiv. 27, or travelled through

8,

which this same hero is identified with a magician (see Spitta, u. s., p. 151 Salmon, " The Simon of Modern Criticism," Diet, of Christian Biog., iv., p. 687 Zockler, Apostelgeschichte, p. 212, In Acts and Wendt's note, p. 201).
;

xxi. 8

age, but opinion.

afterwards retracted their it still remains almost unaccountable that so many critics should have more or less endorsed, or developed, the theory first advocated by Baur that the

who

But

we read that St. Luke spent several days in the house of Philip the Evangelist, and if we bear in mind that this same Philip is so prominent in chap, viii., there is nothing impossible in the belief that St. Luke should have received his narrative from St. Philip's lips, and included it in his history as an early and remarkable instance of the triumph of the Gospel we need not search for any more occult reason on the part of the historian (see Salmon, Simon then is an hism. s., p. 688). torical personage, and it is not too much to say that to all the stories which have gathered round his name the narrative of

213

io.

TIPAHEIS AI102T0AQN
Tt]S

e|icnw to Zdvos
10.

Zafiapetas,
x

\iyw

tlvai Tifa

eauToc fiiyav

irpoacixof irdrres

dir6 p.icpou

eus p.yd\ou, XeyorreSs Outos

edd.

iravTes

fc^ABCDE
;

Aethpp,

Iren.

61, Vulg., many other verss., Chrys., so Blass brackets : "nee opus".

all

om. HP,

Acts always stands in a relation of

ority

two facts mentioned in Acts, that Simon was a magician, and that he came into personal antagonism with St.
but Acts Peter, always recur elsewhere us nothing of the details of Simon's heretical preaching, and it draws the veil entirely over his subsequent history.
tells

the

pri-

Acts, p. 220. (Van Manen, followed by Feine, claims to discover two representations of Simon in Acts one as an

But " the hero of the romance of heresy " comes into prominence under the name
of Simon in Justin Martyr, Apol., i., 26, Irena^us, i., 23 (who speaks of Simon the Samaritan, from whom all heresies had their being), and in the Clementine literature. But there is good reason for thinking that St. Irenaeus, whilst he gives us a fuller account, is still giving us an account dependent on Justin, and there is every reason to believe that the Clementine writers also followed the

in

ordinary magician, viii. 9, n, the other as a supposed incarnation of the deity, ver. 10 so too Jiingst, who refers the words from p,ayvuv to ZapapCa? to his Redactor but on the other hand Hilgenfeld and Spitta see no contradiction, and regard the narrative as a complete whole.) (xaycvuv only here in N.T., not found
;

LXX

(but

cf. fjiayos

in

Dan.

i.

20,

ii.

2),

though used
(xdyos

word

in classical Greek. The was used frequently by

Herodotus of the
in Persia

priests

and wise men

interpreted dreams, and hence the word came to denote any enchanter or wizard, and in a bad sense, a juggler, a quack like y6i)$ (see instances
in Wetstein). Here (cf. xiii. 6) it is used of the evil exercise of magic and sorcery

who

Salmon, u. s., iv., p. 681 ff., and for a summary of the legends which gathered round the name of the Samaritan magician Plumptre's note, in loco, may be consulted. To the vexed ques;

same authority " Simon Magus,"

see

further,

by Simon, who practised the charms and incantations so extensively employed at the time in the East by quacks claiming supernatural powers (Baur, Paulus, i.,
p. 107
;

Neander, Geschichte der Pflan;

tion as to the identification of the Simon of Justin with the Simon of the Acts Dr. Salmon returns a decided negative answer, u. s., p. 683, and certainly the Simon described by Justin seems to note rather the inheritor and teacher of a

zung,

i., 84, 85 (fifth edit.) ; Wendt, Apostelgeschichte, p. 202 Blass, in loco ; Deissmann, Bibelstudien, p. ig, and see

cf.

below on
(I|C<ttt)|*i)

xiii. 6.
;

2gi<rruv,

from

l|ierTda>

Gnostic system already developed than

to have been in his own person the father of Gnosticism. Simon, however, was no uncommon name, e.g., Josephus, Ant., xx., 7, 2, speaks of a Simon of Cyprus, whom there is no valid reason to identify with the Simon of the Acts (although famous critical authorities may be quoted in favour of such an identification). On the mistake made by Justin with reference to the statue on the Tiberine island with the words Setnoni Sanco Deo Fidio inscribed the account of the (cf. marble fragment, apparently the base of a statue, dug up in 1574, marked with a similar inscription, in Lanciani's Pagan and Christian Rome) in referring it to Simon Magus, Apol., i., 26, 56, Tertullian, Apol., c. xiii., and Irenaeus, i., 23, whilst in reality it referred to a Sabine god, Semo Sancus, the Sabine Hercules, see further, Salmon, u. s., p. 682, Rendall,

so l|urrdva>v, W. H. from $i<rrdv<i> (hellenistic), see Blass, Grammatik, pp. 48, 49, transitive in present, future, first aorist active, cf. Luke xxiv. 22 so ^(EoraKtvai, ver. n, perfect active, hellenistic form, also transitive see Blass, w. s. (also Winer-Schmiedel, p.

and Grimm-Thayer, sub v.) (in 3 Mace. i. 25 igun-dvciv also occurs).

118,
l<rrap,ai, intransitive, ver. 13, Blass, u. s., the revisers have consistently p. 49

rendered the verb by the same English word in the three verses 9, n, 13, thus giving point and force to the narrative,
see on ver. 13. \4yuv k.t.X., cf. v. 36 Blass, Grammatik, p. 174, regards piyav as an interpolation, and it is not found in the similar phrase in v. 36 (so too

Winer-Schmiedel,

p. 243), cf. Gal.

iii.,

ii.

6,

and

vi.

3,
It

and the use of the Latin

aliquis, Cicero, Att.,

3, etc. up for

may be

that

a Messiah 228, Die Entstehung der altkatholischen Kirche, second edition), or a Prophet, Jos.,

15, so too vii. set himselt (see Ritschl's note, p.

Simon

2I 4
itrriv
r\

IIPAHEIS AIIOSTOAQN
oucaius tou eou
r\

VIII.

ficydXt]. 1
2

II.

Trpoo-eixov Se auTw, Sia

cujtous.

to licarw xp6 v(? Tals ixayeLais

e^coTaiteVai

12. Ot 8c

1 Chrys. yj KaXoviievrj jieyaXij J^ABCDE, i\ iieyaXi) HLP, Sah., Syr. Pesh., AethPP-, Vulg., Boh., Syr. Hard., Arm., Aethr., Irint., Orig., so Tisch., W.H., R.V., Blass, Weiss, Hilg.
;

^ayeiais BLP, so
(see

Blass, Weiss, Hilg.; fiayiats

p. 44).

^ACDEH,

so Tisch.,

W.H.

Winer-Schmiedel,
xviii., 4, 1,

Ant.,

but ver. 14 points to a

and it is likely enough that the people would repeat what Simon had His later followers told them of himself. went further and made him say, " Ego sum sermo Dei, ego sum speciosus, ego paraclitus, ego omnipotens, ego omnia Dei " Jerome, Commentar. in Matt., c.
definite title,
xx., 24

the revised text might fairly mean that amongst the " powers " of God (cf. the N.T. use of the word Swdfieis in Rom. viii. 38, 1 Peter iii. 22, and cf. Book of

Enoch lxi. 10) Simon was emphatically the one which is called gTeat, i.e., the one prominently great or divine. The same title was assigned to him in later
accounts, cf. Irenseus, i., 23 (Clem. Horn., 22 Clem. Recog., i., 72 ii., 7 Tertullian, DePrascr., xlvi. Origen, c. Celsum, But whatever the claims made by v.). himself, or attributed to him by his Simon followers, we need not read them into the words before us. The expression might mean nothing more than that Simon called himself a great (or revealing) angel of God, since by the Samaritans the angels were regarded as Svvdueis, powers of God (cf. Edersheim, jfesus the Messiah, i., 402, note 4, and De Wette, Apostelgeschichte, p. 122, fourth edition). Such an explanation is far more probable than the attribution to the Samaritans of later Gnostic and philosophical beliefs, while it is a complete answer to Overbeck, who argues that as the patristic literature about Simon presupposes the emanation theories of the Gnostics so the expression in the verse before us must be explained in the same way, and that thus we have a direct proof that the narrative is influenced by the Simon legend. may however readily admit that Simon's teaching may have been a starting-point for the later Gnostic developments, and so far from ver. 10 demanding a Gnostic system as a background, we may rather see in it a glimpse of the genesis of the beliefs which afterwards figure so prominently in the Gnostic schools (Nosgen, Apostelgeschichte, in loco, and p. 186, and see McGiffert, Apostolic Age, p. 99, and " Gnosticism," Diet, of Christ. Biog., ii., 680). On the close connection between the Samaritans and Egypt and the widespread study of sorcery amongst the Egyptian Samaritans see Deissmann, Bibelstudien, pp. 18, 19. In Hadrian's letter to Servianus we find the Samaritans in Egypt described, like the Jews and Christians there, as all astrologers, soothii.,
;

(Neander, Geschichte der Pflanlavrov contrast 1., 85, note). Philip's attitude; he preached Christ, not himself (cf. Rev. ii. 20). Ver. 10. T) Svvafiis rov eov r\ lAcydXi] in R.V. the power of God which is called (caXoviMVij) Great, see above, critical T.R. may have omitted the word notes. because it appeared unsuitable to the context but it could not have been used in a depreciatory sense by the Samaritans, as if to intimate that the person claimed was the so-called " Great," since they On the other also gave heed to Simon. hand it has been argued that the title " Great" is meaningless in this relation, for every divine power might be described
zung,
cf.

by the same epithet (so Wendt, in loco, and Blass " mirum maxime t| ko.X. quasi Swains . fAtKpd quoque esse possit ". This difficulty leads Blass in his notes to introduce the solution proposed by Klostermann, Probleme im Aposteltexte, pp. 15-20 (1883), and approved by Wendt, Zockler, Spitta, and recently by Zahn, Einleitung in das N. T., ii. 420 see also Salmon's remarks in Hermathena, tad.,
:

We

p. 232), viz., that p.eyaX.ri is

not a trans-

lation of the attribute " great "

^"V

but

rather a transcription of the Samaritan

word

v^yQ
(cf.

or

^7J72 meaning

qui

revelat

Hebrew PHil,
to reveal).

Chaldean
explana-

H7il N*?3,

The

tion would then be that in contrast to the hidden essence of the Godhead, Simon was known as its revealing power. Nestle however (see Knabenbauer in loco) objects on the ground that icaXov|AcvT) is But not read at all in many MSS. apart from Klostermann's explanation


II

; :

14.

IIPAEEI2 AII02T0AQN

215-

ETTioreuCToc tw iXiinrw uaYY c XiopeV<i> Ta 1 irepl rr\s paoaXeias tou ou Kal tou oVopaTOS tou 'Itjo-ou Xpiorou, ePairri^orro aVopeg tc

Kal yufaiKes.
r\v

13- 6 8e Ziu.uy Kal auTC-s eirurreuo-e, Kal PairTio-flcls

<J>iXiinra>

irpoaKapTcpaic tw

Oewpue tc

o-rjpcla

Kal

ouedpeis

peydXas yivopivas, e^ioraTo.

dTTOoroXoi, oti Se'ScKTai
1

14. 'AKouaares 8e 01 iv 'lepoaoXupotg

dirconreiXai'

f\

lapdpeia toc Xoyoi' tou cou,

Ta omit W.H., R.V., Blass, Weiss.

" etiam mulieres quae a superstitionibus abstrahuntur," Wetstein, cf.
iv. 35 Ver. 13.
ff.

sayers and quacks (Schiirer, Jewish People, div. ii., vol. ii., p. 230 E.T.). : no

difficilius

doubt an exaggeration, as Deissmann says, but still a proof that amongst these Egyptian Samaritans magic and its kindred arts were widely known. In a note on p. 19 Deissmann gives an interesting parallel to Acts viii. 10, l-iriKaXovpai are ttjv \ktyio-rr\v 8vvap.1v ttjv ev T&> oipavai (aXXoi ttjv ev Tfj dpKT<i>) vtto KvpLov Oeov TeTayaevTiv (Pop. Par. Bibl. not., 1275 ff Wessely, i., 76) (and he also compares Gospel of Peter, ver.
.

John

Kal aviTos: characteristic of St. Luke, see Friedrich, Das Lucasevangelium, p. 37. Pairrurdcls ipairrl<r6r\ dXX' ovk e<{><TUr0T) (St. Cyril). t|v irpoo-KapTEpwv on rjv with a participle as characteristic of St. Luke see on i. 10,

and Friedrich, u. s., p. 12 on irpoo-KapT. see on i. 14. Here with dative of the person (cf. x. 7) the whole expression shows how assiduously Simon attached
; ;

The expression 19, t| Swauis pov (2)). according to him will thus have passed from its use amongst the Samaritans into the Zauber -litter atur of Egypt. LKavw ypdvu Ver. 11. dative for accusative, cf. xiii. 20, and perhaps Luke viii. 29, Rom. xvi. 25 the usage is not classical, Blass, Grammatik, p. 118, but see also Winer-Moulton, xxxi. 9 a. St. Luke alone uses licavos with xp v s> both in his Gospel and in Acts (Vogel, Klostermann). payetais only here in N.T., not found in LXX or Apocryphal but used in Theophrastus and books, Plutarch, also in Josephus. It is found in a striking passage in St. Ignatius
:

himself to Philip.

ficcopwv

the faith of

Simon rested on the outward miracles and signs, a faith which ended in amazement, e^to-raro but it was no permanent abiding faith, just as the amazement which he had himself inspired in others gave way before a higher and more convincing belief. The expression

Svvdpcis urydXas may have been purposely chosen hitherto men had seen in Simon, and he himself had claimed to be, v) 8w. i\ prydXi) (Weiss). 4|icrTaTo: " Simon qui alios obstupefaciebat, jam ipse obstupescit," Wetstein. eurTapai.,
;

intransitive,

Blass,

Grammatik,

p.

49.

(Ephes., xix., 3) in reference to the shining forth of the star at the Incarnation, o0cv IAveto iracra fxayeCa. Kat iras Setrpo's, and it is also mentioned, Didache, v., 1,

Irenasus speaks of him as one who pretended faith, i. 23 (so too St. Cyril, St. Chrysostom, St. Jerome, St. Ambrose) he may have believed in the Messianic dignity of Christ, and in His Death and

Resurrection, constrained by the miracles in attestation of read ov fA-aycvcreis ov tfxxppaKcvccis. e- his preaching, but it was a belief about o-TaKvai, see above on ver. g. the facts, and not a belief in Him whom Ver. 12. evayyeX. irepl only here the facts made known, a belief in the with ircpt, cf. Rom. i. 3 (Jos., Ant., xv., power of the new faith, but not an Amongst the Samaritans Philip acceptance of its holiness, ver. 18 (see 7, 2). would have found a soil already prepared further, Rendall's note in loco, and on for his teaching, cf. John iv. 25, and a the Baptism of Simon, " Baptism," In doctrine of the Messiah, in whom the Hastings' B.D.). Samaritans saw not only a political but Ver. 14. i\ lap. here the district a religious renewer, and one in whom Weiss traces the revising hand of St. the promise of Deut. xviii. 15 would be Luke (but see on the other hand Wendt, fulfilled (Edersheim, Jesus the Messiah, in loco). There is nothing surprising in i., 402, 403 Westcott, Introduction to the the fact that the p r eaching of the Gospel Study of the Gospels, pp. 162, 163). in the town should be regarded by the ovSpes TC Kal -yvvaiKes, cf. v. 14: Apostles at Jerusalem as a proof that the
" the

amongst the

way

things comprised under of death," and so in ii. 1 we

which Philip wrought

VIII.

2l6
irpos

DPAHEI2 AnOSTOAQN
auTOus Tor

n^Tpoy

kcu

'\(i>dvvr\v

15.

oith'Cs

Karapdi'Tes
(16. outtui

irpo<rnu|ai'TO irepl ainwv, oira>9 \dj3uai nveup-a

Ayioc
Se

yap

v\v

cxr'

ouoeyl

auTaiK

emireirnuKos,
themselves,

p.oi'oi'

fBePaimap-eVoi

good news had penetrated throughout

the district, or that the people of the town should themselves have spread the

Gospel amongst their countrymen (cf. John iv. 28). SeSeKToi tov Xifyov tov . the phrase is characteristic of St. Luke, as it is used by him, Luke viii. 13, Acts xi. 1, xvii. n, but not by the other Evanit is found once in St. Paul, gelists 1 Thess. i. 6 (cf. ii. 13 and James i. 21). In the mention of John here, as in iii. 4, Weiss can only see the hand of a reviser, since the beloved disciple is mentioned with Peter in a way for which, as Weiss alleges, no reason can be assigned, iii. 4, 11, iv. 13; but nothing was more likely than that Peter and John should be associated together here as previously in the Gospels, see Plumptre's note on Acts iii. 1. Ver. 15. oirives on this form of the

and by the fact that the same verb, ^ireireae, is used in cases where the results which follow plainly show that the reception of the Holy Ghost meant a manifestation of the outward marvellous signs such as marked the day of Pentecost, x. 44, 46, xi. 15
In the case of these Samari(cf. xix. 6). tans no such signs from heaven had followed their baptism, and the Apostles prayed for a conspicuous divine sanction on the reception of the new converts (Wendt, Zockler, Holtzmann, and see also Hort, Ecclesia, pp. 54, 55). But even supposing that the reception of the Holy Ghost could be thus limited, the gift of tongues was no mere magical power, but the direct result of a super natural Presence and of a special grace of that Presence speaking with tongues, prophesyings, and various gifts, 1 Cor. xiv. 1, 14, 37, were no doubt the outward manifestations, but they could not have been manifested apart from that Presence, and they were outward visible signs 01 an inward spiritual grace. In a book so marked by the working of the Holy Spirit that it has received the name of the " Gospel of the Spirit" it is difficult to believe that St. Luke can mean to limit the expression Xap.8avttv here and in the following verse to anything less than a bestowal of that divine indwelling of the spirit which makes the Christian the temple of God, and which St. Paul speaks of in the very same terms as a permanent possession, Gal. iii. 2, Rom. viii. 15 (Gore, Church and the Ministry, St. Paul's language, 1 Cor. xii. p. 258). 30, makes it plain that the advent of the Holy Spirit was not of necessity attested by any peculiar manifestations, nor were these manifestations essential accompaniments of it " Do all speak with " tongues " asks, " Are all prophets
:

relative see Rendall, in loco

ever regards
p.
1

i6g,

cf.
ii.

; Blass howas simply = 01, Grammatik, xii. 10. KaTa{3dvTes> cf. xxiv.

it

(Luke

defends journey to Samaria as against Zeller and Overbeck. irpocr}v|avTo irepi here only with irepl; the verb is characteristic of St. Luke, and he alone has the construction used in this verse, cf. Luke vi. 28, W.H. The exact phrase is found in St. Paul's Epistles four or five times (and once in Hebrews), but often in LXX, and cf.

Wendt 42), xi. 2, xxi. 12, 15. the historical character of this

Baruchi., 11, 13; 2 Mace. i. 6, xv. 14. The laying on of hands, as in vi. 7 and xiii. 3, is here preceded by prayer, see Hooker, Eccles. Pol., v., chap, lxvi., 1-4. oirws \a$o)crL riv-'AYiov the words express the chief and highest object of the Apostles' visit it was not only to ascertain the genuineness of the conversions, or to form a connecting link between the Church of Samaria and that of Jerusalem, although such objects might not have been excluded in dealing with an entirely new and strange state of things the recognition of the Samaritans in a common faith. It has been argued with great force that the expression Holy Spirit is not meant here in its dogmatic Pauline sense Luke only means to include in it the ecstatic gifts of speaking with tongues and prophecy. This view is held to be supported by ISwv in ver. 18, intimating that outward manifestations which meet the eye must have shown

? he See further on ver.

17.
:

Ver.

16.

IwiireirrwKtJs

the verb

is

characteristic of St. Luke, and used by him both in his Gospel and in Acts of the occurrence of extraordinary conditions, e.g., the sudden influence of the Spirit,
cf. cf.

Luke
Rev.

i.

xi.

12, Acts x. 44, xi. 15, xix. 17, 11 (Acts x. 10 cannot be supin
xiii. 1 1

ported,
lar

and

read

jfireo-ev).

Simi1

usage

in

LXX, Exod.
ii.

xv. 16,

Sam.
p.

xxvi. 12, Ps.liv. 4, Judith

28, xi. 11, etc.

Friedrich,

Das Lucasevangelium,

41

15 *8.

IIPAHEIS AII02T0AQN
17. totc eireTiOoof
l

217
toIs
2

uirfjpxoy ets to SVofia too Kupiou Mtjaou.)

Xetpas

ir'

auTous, koi i\d\L^a.vov n^eou-a "AytOK. 18. 0eao-d|i,yos

8c 6 2up.u>v, oti Sid ttjs

cmOeVews twc x^P^^ tu^

p.

dxrocrroXwi' SiSotou

eireTi9ovv, see

Winer-Schmiedel,
Chrys.
;

121

Blass,

Gram.,

p. 48.

8a<ra|Avos

HLP,

iScuv

^ABCDE,
case

so Tisch.,

W.H.,

R.V., Blass, Weiss,

Wendt,

Hilg.

For the word as used by St. Luke in another sense also characteristic of him, see below on xx. 37, and Plummer on xv. 20. On the formula of baptism see above p. 91, and " Baptism," B.D. 2 (iirfjpxov p. 352, and Hastings' B.D. here perhaps = " made a beginning," took the first step (Lumby). Ver. 17. There cannot be any reason to doubt the validity of St. Philip's baptism, and it is therefore evident that the laying on of hands (cf. xix. 6) is here distinct from baptism, and also from the

Cornelius see below on x. " Confirmation," B.D. 2 Weizsacker contrasts this ac640. count in viii., v. 16, which he describes as
of
44, see further
,

i.,

this crude conception of the communication of the Spirit solely by the imposition

appointment to any Church

vi.

office (as in

the bestowal of any special power of healing as in the person of Ananias, ix. 12, 17, although gifts of
6,
xiii.

3),

or

healing might no doubt accompany it. But both here and in xix. 6 (cf. Heb. vi. 2) it follows closely upon baptism, and is performed by Apostles, to whom alone the function belongs, although it is reasonable to suppose that the prophets and teacher's who were associated with them in their Apostolic office, and who could lay on hands in Acts xiii. 1-3, could do so in other cases also for the reception of the Holy Ghost (Gore, Church and the Ministry, p. 258). The question why St. Philip did not himself " lay hands " upon his converts has been variously discussed, but the narrative of Acts supplies the answer, inasmuch as in the only two parallel cases, viz., the verse before us and xix. 6, the higher officers alone exercise this power, and also justifies the usual custom of the

Church in so limiting its exercise (" Confirmation," Diet, of Christian Antiq.

(Smith

&

\ii.,App.;
ch. lxvi.

Cheetham), i., p. 425 B.D. 1 and Hooker, Eccles. Pol., v., 5, and passage cited; Jerome,
;

c. 4, and St. Cyprian, Epis. 73, ad Jubaianum (reference to the passage before us)). Undoubtedly there are cases of baptism, Acts hi. 41, xvi. 15, 33, where no reference is made to the subsequent performance of this rite, but in these cases it must be remembered that the baptiser was an Apostle, and that when this was the case its observance anight fairly be assumed. For the special

Advers. Lucif.,

of the Apostles' hands (Apostolic Age, ii., 254 and 299, E.T.), and which represents baptism as being thus completed, with the account of baptism given us by St. Paul in 1 Cor. i. 14-17. But in the first place we should remember that Acts does not describe baptism as being completed by the laying on of hands the baptism was not invalid, the Samaritan converts became by its administration members of the Church and the laying on of hands was not so much a completion of baptism as an addition to it. And, in the next place, Heb. vi. 2 certainly indicates that this addition must have been known at a very early period (see Westcott, in loco). It may also be borne in mind that 2 Cor. i. 21 is interpreted of confirmation by many of the Fathers (cf. too Westcott's interpretation of 1 John ii. 20, 27), and that St. Paul is writing a letter and not describing a ritual. c\dp(3avov: Dr. Hort, who holds that the reception of the Holy Spirit is here explained as in x. 44 by reference to the manifestation of the gift of tongues, etc., points out that the verb is not eXa|3ov, but imperfect e\du.(3avov, and he therefore renders it " showed a succession of signs of the Spirit " (see also above). But this interpretation need not conflict with the belief in the gift of the Spirit as a permanent possession, and it is well to remember that circTtdeo-av (iiterl%ow) is also imperfect. Both verbs may therefore simply indicate the continuous administration of the laying on of hands by the Apostles,' and the continuous supernatural result (not necessarily external manifestation) which followed upon this action cf. IfiairrltovTo in ver. 12, imperfect, and so
;

in xviii. 8.

seem

Ver. 18. 0ca<rdu.cvo$ : the word would to point on (so ISwv, see critical notes) to some outward manifestation of


218

nPAHEIS AnOSTOAQN
'6 riKcG|xa to "Ayioc,
icnfxol

TT)f c^oucrtai'

veyKCK aoTOis XP^f1011 01 ^ Xc'yttH', 1 9- AoTe TaJnrjv, tea w cac emOto Tas xeipas, \ap.|3dfr}
Trpocrr)
"

ricEUfia "Ayiof.

20.

rierpos oe elite irpos auTeV,

To dpyupioV
eV6u.io-as

ctou

ow

aoi

ir|

els

diroSXeiac,

on

TTjf

Supcdf tou 0ou

Bid

1 D, Gig. Par. read irapaxaXuv kcu Xeycov (cf. ver. 24 where irapaicaXcd is also found in D), so Hilg. combination not infrequent, Matt. viii. 5, Acts ii. 40, xvi. 9, to strengthen the request. After iva D, Par. Const, apost. insert Kayo, eav fc^ABCELP, so Tisch., W.H., Weiss; av 36, Const, apost., Bas., Chrys., Cyr.-Jer. (so Blass
;

DH

in ^,

and

Hilg.).

the inward grace of the Spirit, so Weiss, Wendt, Zockler ; so Felten, although he does not of course limit the reception of the Holy Spirit to such outward The word evidences of His Presence. may further give us an insight into Simon's character and belief the gift of the Spirit was valuable to him in its external manifestation, in so far, that is, as it presented itself to ocular demonstration as a higher power than his own magic Sid ttjs liriO. twv \. r>v diroor., see above on ver. 17, cf. Sid, " the laying on of hands" was the instrument by which the Holy Ghost was given in this instance: "Church," Hastings' B.D., i., 426. irpoo-T|veyKev axiTOis xP'*itiloTa Simon was right in so far as he regarded the gift of the Spirit as an cov<ria to be

part of St. Peter, an expression which would warn Simon that he was on the way to destruction. Rendall considers that the real form of the prayer is not that Simon may perish, but that as he is already on the way to destruction, so the silver may perish which is dragging him down, to the intent that Simon himself may repent and be forgiven so Page, " thy money perish, even as thou art now perishing," cf. CEcumenius, in loco (and to the same effect St. Chrys.) ovic rri TctiTa dpwpe'vov dXXd iraiSevovTos, dv tls ciiroi * to dpyvpiov o*ov o~vv<I>s a-ndXoiTO aoi pe-ra ttjs irpoaipeVews. But see also on the optative of wishing, Burton, N. T. Moods and Tenses, p. 79,
:

where he speaks of Mark

viii.

xi. 14 and Acts 20 as peculiar, being imprecations of

bestowed, but entirely wrong in supposing that such a power could be obtained without an inward disposition of the heart, as anything might be bought for gold in external commerce. So De Wette, Apostelgeschichte, p. 124 (fourth edition), and he adds " This is the fundamental error in Simony,' which is closely connected with unbelief in the power and meaning of the Spirit, and with materialism " (see also Afford in loco). (See further on "Simony," Luckock, Footprints of the Apostles as traced by St. Luke, i., 208.) Probably Simon, after the manner of the time, cf. xix. 19, may already have purchased secrets from other masters of the magical arts, and thought that a similar purchase could now be
:
'

evil,

and cf. also Blass, Grammatik, p. 215. eiTj els dtrwXciav a frequent construction, " go to destruction and remain Felten, Wendt, Page, and there," see

Sira. The cf. ver. 23, els x^ T v noun occurs no less than five times in St. Peter's Second Epistle, cf. also
l

1 Peter i. 7. els dirwX. occurs five times elsewhere, Rom. ix. 22, 1 Tim. vi. 9,

Heb.

x. 39,

Rev.

xvii. 8,
cf. 1

ri,

and

it

is

frequent in
5,

LXX;

Chron.

xxi. 17,

effected.

tvo cJ eov eiri6<j>: "that on Ver. 19. whomsoever I lay my hands," i.e., quite apart from any profession of faith or test of character no words could more plainly show how completely Simon mistook the essential source and meaning of the power which he coveted.
;

Dan. iii. 29, and ii. Theod.,etc; 1 Mace, iii.42, Belandthe Dragon, ver. 29, and several times in Ecclus. ttjv Scopcdv and so, not to be bought, cf. Matt. x. 8, and our Lord's own words in Samaria, John iv. 10, el oti, fjSeis ttjv Scopedv tov eov k.t.X. . cvopuras 810 X' KTaaSai " because thou hast thought to obtain," to acquire, gain possession of, KTao-801, deponent
Isa. xiv. 23, liv. 16,
:

verb, so in classical Greek, not passive as in A. V., see Matt. x. 9, and elsewhere

\fcr. 20.

to dp-yvpidv arov k.t.X.

the

twice in St. Luke's Gospel, xviii. 12, xxi. 19, and three times in Acts, i. 18, viii. 20, xxii. 28, and once in St. Paul, 1 Thess. iv. 4, frequent in and in same

LXX,

words are no curse or imprecation, as is evident from ver. 22, but rather a vehement expression of horror on the

sense as here of acquiring by money. ev6p. it was not a mere error of judgment, but a sinful intention, which
:


1923.
KTaoOai.

IIPAHEIS AII02T0AQN
21. ouk coti
<rou
ctoi p-epis

219

Xpr\\i.dTQ>v

ouot tcX^pos iv tu Xoyw

*

toutu)

yap Kapoia
06V dir6

ouk

lo-rtf

eoGcta cVwiuoi'

tou eou.

22.
i

u.CTaKOTjo-oi'

ttjs
Tj

xaxias

crou Tau-rns,

Kal

oerjfirjTi

tou eou, 2
3

apa d^cO^o-CTai 001

1

Eiripoia Trjs

KapBias aou

23. ci$

yap

xoXV
Blass, Hilg.
(cf.

evwiriov
i.

EHLP;

evavn fc^ABD

15, 36, so Tisch.,

W.H., R.V.,

Luke
2

8,

a rarer word).

(prob. after ver. 21); Kvpiov Vulg., Syr. Pesh., Irint., Blass in Sah., Boh., Syr. Hard., Arm., Const, apost., Bas., so Tisch., W.H., R.V., Weiss, Wendt, so Hilg.

eov

HLP,

^ABCDE, D

3 1 has tjv ( = ev (?)) Yap irncpias x^Tl Kai <rvv8ecru.<{> aSiK., so Blass and Hilg., opw read Oeupu, so Const, apost., Chrys. prob. caused by the difficult eis. "recte" Blass, so in a and {$, and Hilg. but there seems no real reason why opu should not occur here.

DE
;

had come from a heart not right before God, ver. 21 cf. Matt. xv. 19.
;

Ver. ax.
xii. 2, xiv.

ucpls ovSe kXtjpos,

cf.

Deut.

27, 29, xviii. 1, Isa. lvii. 6, and instances in Wetstein, see on i. 17. \6yia tovt([) : both A. and R.V. "in this

matter," i.e., in the power of communicating the Holy Spirit, but Grotius, Neander, Hackett, Blass, Rendall and (fc^'DN), which I hope rather than others refer it to the Gospel, i.e., the word of God which the Apostles preached, venture to assume see also Simcox, and in the blessings of which the Apostles Language of N. T. Greek, pp. 180, 181, had a share. Xoyos is frequently used and compare Winer-Moulton, xii., 4 c, in classical Greek of that de quo agitur and liii. , 8 a; and Viteau, Le Grec du (see instances in Wendt). Grimm, sub N. T., p. 62 (1893). cirivoia: only here v., compares the use of the noun in in N.T. ; cf Jer. xx. 10, Wisdom vi. 16, classical Greek, like p'qua, the thing etc., 2 Mace. xii. 45, 4 Mace. xvii. 2, and spoken of, the subject or matter of the often in classical Greek. Ver. The pasv els yap 23. X670S, Herod., i., 21, etc. t| yap icapSta generally referred to as v0ia, cf. LXX, Ps. vii. 10, x. 3, sages in . . . xxxv. io, lxxii. 1, lxxvii. 37, etc., where containing somewhat similar phraseology the adjective is used, as often in classical are Deut. xxix. 18, xxxii. 32, Lam. iii. But the word \o\^ is found in Greek, of moral uprightness (cf. evdvTtjs 15. several times, and not always as in LXX, and Psalms of Solomon, ii., 15, the equivalent of the same Hebrew. In cv ti6vTr|Ti KQpSias), so also in Acts Deut. xxix. 18, xxxii. 32, Ps. lxix. 21, xiii. 10, where the word is used by St. Paul on a similar occasion in rebuking Jer. viii. 14, ix. 15, Lam. iii. 19, it is used Elymas only found once in the Epistles, to translate {T^l (tZJi^' Deut. xxxii. where it is again used by St. Peter, 2 32), a poisonous plant of intense bitter;

doubt on forgiveness after sincere repentance, but the doubt is expressed, because Simon so long as he was what he was (see the probable reading of the next verse and the connecting y**p) could not repent, and therefore could not be for" If now I have given, cf. Gen. xviii. 3. found favour in thine eyes," t apa

LXX

x^

LXX

Pet.

ii.

15.

ness and of quick growth (coupled with

Kaiclas
it
:

Ver. 22.

not used elsewhere

by

significantly meets us twice in St. Peter, cf. 1 Pet. ii. 1, 16.

St.

Luke, but
if

wormwood, cf Deut.
19, Jer. ix.
15).
2

xxix. 18,

Lam.

iii

a<j>e9.

we

however,

AS

read above,

Kvptov, the

In Job xvi. 14 (where, read on]v for xM v ) '* s

'

bile, gall meaning will be the Lord Jesus, in used to translate H^^t2 whose name the Apostles had been in xx. 14 of the same book it is the' baptising, ver. 16, and d<t>c0. may also point to the word of the Lord Jesus in equivalent of JT^tt in the sense of

Matt. xii. 31 (so Alford, Plumptre). tl apa, Mark xi. 13 (Acts xvii. 27). R. and A.V. both render " if perhaps," but R.V. " if perhaps shall be forgiven thee " A.V. " if perhaps may be forgiven thee ". St. Peter does not throw
.

the

gall

of vipers,

i.e.,

the poison of

vipers, which the ancients supposed to In Prov. v. 4 and Lam. lie in the gall.
iii.

15

it

is

the rendering

of

("TD^A

220

IIPASEIS

AnOSTOAQN
opw
ere

VIII.

iriKpias Kal auVSeo-u-ow dSiKias

Iiu.a>v ctire, Aei]6Y]T uu-ei? uirep

oWa.

24. diTOKpi9els oe 6
p-rjoeV

ep.ou irpos rot' Kupioy, oirws

eireXOt] iir'

1 epe k elpTJfcaTC.

25. Ol pif ouV Siap.apTupdp.ekOi Kal

XaXrjaatres tok Xoyoi' tou

iToXXds tc Kup.as riav
1

Kupiou, imicrrpetyav

els

'lepooaaXf^p.,

lapapenw

euTjYyeXiaai'TO.

Before 8T)0T)Te D, Gig., Syr. Hard, mg., Const, apost. prefix irapaicaXu cf. For wv D has tovtoiv twv kukuv, and adds p.01 after eipipcaTe, so Hilg. At end of verse D adds os iroXXo. kXqiujv ov SieXipiravev, so Syr. H. mg. without os so Blass in 0, but icou for 09 Hilg. follows D see Belser, Beitrdge, p. 4, who refers to xx. 27, xvii. 13, for SiaXipiravciv, SiaXeiireiv, constr. with participle as here, instances which he regards as beyond doubt Lucan cf. Luke vii. 45, where SioAeiiru, used only by Luke, is found with a similar constr., SiaXipiravu only found elsewhere in Tobit x. 7 (but S al.), but also in Galen, cf. Grimm, sub v., and L. and S. But in spite of the Lucan phraseology it seems difficult to suppose that Luke would himself have struck out the words, unless, indeed, he had gained further information about Simon which led him to conclude that the repentance was not sincere. Such an omission could scarcely be made for the sake of brevity. Weiss, Codex D, p. 68, evidently regards the words as added by a later hand, not as omitted by Luke himself see also Wendt, edit. 1899, p. 177, note.
;

ver. 19, so Hilg.

several verss., Chrys. ; vire<rrpe<frov fr$ABD 15, 61, Vulg., lapaptiTwv ABCDHLP, so R.V., Blass, Weiss, Wendt, Hilg. W.H. (and see App., p. 161), Hilg.; lapapiTuv fc$E, so Tisch., Blass. evTjyyeXiruTjYveXiSovTo fc$ABCD, Vulg., Sah., o-clvto HLP, Boh., Syr. Pesh., Aeth., Chrys. Syr. Hard., Arm., Aug., so Tisch., W.H., R.V., Blass, Weiss, Wendt, Hilg.
-

-uTreo-TptiJ/av

CEHLP,

so Tisch.,

W.H.,

Isa. lviii. 6, where a similar phrase occurs, ; and in the former passage " improbitate iriKp^Tepov xoXrjs. If we take otjvS. a8uc., and explains so Grimm, while the most usual signification of xX'n in quasi vinctus es " the LXX, viz., that of the gall plant (see pointing out that the phrase in Isa. lviii. R.V., margin, in loco, gall, or a gall 6 is used in a different sense from here, explains " vinculum improbitatis, i.e., root), the thought of bitterness would naturally be associated with it (in the quod ab improbitate nectitur ad conOthers again passage which presents the closest paral- stringendos animos ". take the expression to denote a bundle, lel to the verse before us, Deut. xxix. 18, iv xX'n lca wiicpia, iriKpta is a transla- fasciculus (Wetstein) (cf. Hdian., iv., 12, n), Simon being regarded " quasi ex tion of the Hebrew word for wormwood) improbitate concretum," cf. especially ev xoXfi iriicpias might therefore denote the intefnse malignity which filled the Cicero, in Pison., ix., 21 but such a rendering is rejected by Grimm, as no exheart o Simon. (On the word x amples can be adduced of this tropical its sense here, and in Matt, xxvii. 34, see Meyer- Weiss, Matth., p. 546.) The pre- use of the noun, and by Wendt, on the position els is generally taken as = Iv ground that aSiKia is not in the plural, but Rendall suggests but in the singular. Combinations with in this passage dSiKia are characteristic of St. Luke that here, as is sometimes elsewhere, it = s, and he therefore renders " I see cf. Luke xiii. 27, xvi. 8, 9, xviii. 6; cf. the word only occurs once that thou art as gall of bitterness," de- Act i. 18 noting the evil function which Simon elsewhere in the Gospels, John vii. 18 would fulfil in the Church if he continued Friedrich, Das Lucasevangelium, p. 23. the verse is often Ver. 24. Aoi8i|T what he was. Westcott's note on Heb. taken (as by Meyer and others) as a <n5vxii. 15 should also be consulted. R.V. translates " thou further proof of the hollowness of Simon's Seo-(iov aSiKias But belief, and his ignorance of the way of art ... in the bond of iniquity ".

wormwood

we have

'

^m

the passage means that Simon " will become ... a bond of iniquity," R.V. margin, or that he is now as a bond of iniquity (Rendall), the expression denotes, not that Simon is bound, but that he binds others in iniquity. Blass refers to
if

true repentance he will not pray for himself, and he only asks for deliverance from fear of the penalty and not from hatred of the sin (so Bengel). But on

the

other

hand Wendt,

in

criticising

Meyer, objects to

this further

condemna-


24

; ;

26.
26.

ITPAHEIS ATI02T0AQN
Kupi'ou eXdXno-e irpos KXnnroe, Xcyui', 'AvdoTr|9i
(xeo-rjixPpiar, eirl ttjv

221

"Ayy 6 ^S 8e

k<u iropeuou Kara

tion of
text.

6S6v

ttjv KaTa(3aicoucrai'

diro

Simon as not expressed in the So far as the petition for the

Apostles' prayers is concerned, it is of course possible that it may have been prompted by the belief that such prayers would be more efficacious than his own (so Blass, Wendt, see also conclusion of

the story in D) he does not ask them to pray instead of himself but vir^p, on not used by the his behalf. eire'X0fl other Evangelists, but three times in St. Luke's Gospel and four times in Acts, with lirt and accusative both in Gospel (i. 35, cf. xxi. 35) and Acts. Ver. 25. oi uev ovv the \kkv ovv and 8e in ver. 26 may connect the return of the party to Jerusalem and the following instructions to Philip for his journey, and so enable us to gather for a certainty that Philip returned to Jerusalem with the Apostles, and received there his see further directions from the Lord Kendall's Appendix on p.v ovv, Acts, p. 164, but cf. on the other hand, Belser, On the frequent Beitrdge, pp. 51, 52. and characteristic use of |*ev ovv in Luke, vir&rTp\|av if we see above on i. 6, etc. read the imperfect, we have the two verbs the same tense, and the in the verse in sense would be that the Apostles did not return at once to Jerusalem, but started on their return (imperfect), and preached to the Samaritan villages on the way (as the T closely unites Belser also allows) The verb is the two verbs (Weiss). characteristic of St. Luke in his Gospel twenty-one or twenty-two times ; in Acts, eleven or twelve times; in the other Evangelists, only once, Mark xv. 40, and this doubtful only three times in rest of N.T. (Lekebusch, Friedrich). ayveXos on the frequency Ver. ?6. of angelic appearances, another characteristic of St. Luke, see Friedrich, Das Lucasevangelium, pp. 45 and 52 (so Zeller, Acts, ii., 224, E.T.), cf. Luke ii. 9 and Acts xii. 7, Luke i. 38 and Acts x. 7, Luke xxiv. 4 and Acts i. 10, x. 30. There can be no doubt, as Wendt points out, that St. Luke means that the communication was made to Philip by an angel, and that therefore all attempts to explain his words as meaning that Philip felt a sudden inward impulse, or that he had a vision in a dream, are unsatisfactory. dvdo-rqfli, as Wendt remarks, does not support the latter supposition, cf. v. 17, and its frequent use in Acts and in O.T. Se may be taken as above, see below.
;
: : ;

see ver. 25, or as simply marking the return of the narrative from the chief Apostles to the history of Philip. As in vv. 29, 39, irvevua and not ay-yeXos occurs the alteration has been attributed to a reviser, but evan Spitta, Apostelgeschichte, p. 153, can find no reason for this, and sees in the use of irvevp,a and
;

ayyeXos here nothing more strange than

their close collocation Matt. iv. 1, n. koA iropevov, words often dvdo-TT)0i Ka.ro. similarly joined together in LXX.
|Xcnr](j.ppiav

was

to

towards the south, i.e., he proceed "with his face to the

:

south," cf. xxvii. 12 (Page). lirl rfjv 6S6v (not "irpds), on, i.e., along the road (not " unto, " A. V.). R.V. margin renders KaTa uo-. "at noon"; so Rendall, cf. irpos xxii. 6, as we have KaTa not so Nestle, Studien und Kritiken, p. 335 (^92) (see Felten's note, Apostelgeschichte, p. 177 ; but as he points out, the heat of the day at twelve o'clock would not be a likely time for travelling, see also Belser, Beitrdge, p. 52, as against Nestle)c Wendt, edition 1899, p. 177, gives in his adhesion to Nestle's view on the ground that in LXX, cf. Gen. xviii. 1, etc., the word uco"r]uPp. is always so used, and because the time of the day for the meeting was an important factor, whilst there would be no need to mention the direction, when the town was definitely named (see also O. Holtzmann, avTi] Neutest. Zeitgeschichte, p. 88). opinion is still divided as Io-tIv epTjpos to whether the adjective is to be referred Amongst recent to the town or the road. writers, Wendt, edition 1899, p. 178 Zahn, Einleitung in das N. T., ii., 438 (1899) Belser, Rendall, O. Holtzmann, u. s., p. 88, Knabenbauer (so too Edersheim,, Jewish Social Life, p. 79 Conder in

B.D. 2 " Gaza," and Grimm-Thayer) may be added to the large number who see a reference to the route (in Schiirer, Jewish
People, div. ii., vol. i., p. 71, E.T., it is stated that this view is the more proBut, on the other hand, some oJ bable). the older commentators (Calvin, Grotius, etc.) take the former view, and they have recently received a strong supporter in Prof. G. A. Smith, Historical Geog. oj O. Holtzthe Holy Land, pp. 186-188. mann, although referring avrtj to 6809, points out that both Strabo, xvi., 2, 30, and the Anonymous Geographical Fragment (Geogr. Grac. Minores, Hudson, iv., Dr. p. 39) designate Gaza as <fp-r)uo$.

22:
'UpouaaXTjp.
ciropeodT]

TTPAHEIS ATI02T0AQN
cis

VIII.

rdt,av

auTT)
Ai9io<l

<n\v

epr|u.os.

27.

teat

dyaords
l

kcu loou dfr^p

eufouxos ou^dor-ris Kai'SdKiqs rqs

PaaiXio-arjs AlQiotThiv, os
1

Tjt'

em

irdo-r|s rfjs

yd^-qs auTTJs, o \T]\u6eu

ttjs
2

HLP,
2

Chrys.; om.
;

NABC(D)E

61, so Tisch.,

W.H.,

R.V., Blass, Weiss,

os (2) below), Blass suggests orig.
in

Wendt, Hilg.
S$
3

BC D EHLP,

adds Tiros, but Blass rejects in p, Hilg. retains. Syr. Hard., Arm., Chrys., so Weiss (see comment,
1
,

[W.H.]: om. fc^AC'D Vulg., Sah., so Tisch., Blass, Hilg. reading was ovtos, which might easily fall out after avTrjs
reads cmjtov, but Blass rejects, so Hilg. For avTtjs in eis om. in D' of Latin, or unpointed Syriac.

D2

suggested as due from retrans.

.
;

ovros

Gig., Boh.

Smith strengthens these references, not only by Jos., Ant., xiv., 4, 4, and Diodorus Siculus, xix., 80, but by maintaining that the New Gaza mentioned the Anonymous Fragment was on the coast, and that if so, it lay off the road to Egypt, which still passed by the desert Gaza; the latter place need not have been absolutely deserted in Philip's time its site and the vicinity of the great road would soon attract people back, but v it was not unlikely that the name Ept]p.os might still stick to it (see also ver. 36 If we take the adjective as rebelow). ferring to the road, its exact force is still does it refer to one route, doubtful specially lonely, as distinguished from others, or to the ordinary aspect of a route leading through waste places, or to the fact that at the hour mentioned, noon-day (see above), it would be deWendt confesses himself unserted ? able to decide, and perhaps he goes as far as one can expect to go in adding that at least this characterisation of the route so far prepares us for the sequel, in that it explains the fact that the eunuch would read aloud, and that Philip could with him uninterruptedly. converse Hackett and others regard the words before us as a parenthetical remark by St. Luke himself to acquaint the reader with the region of this memorable occurrence, and avTt| is used in a somewhat
in
; ;

on the force of the phrase used characteristically by St. Luke of sudden and as it were providential interpositions, i. 10, x. 17, xii. 7, and see note
p. 179,

the word can be there is no contradiction involved in Deut. xxiii. 1, as he would be simply " a proselyte of the gate" (Hort, Judaistic Christianity, p. The instances sometimes referred 54). to as showing that the exclusion of eunuchs from the congregation ot the Lord was relaxed in the later period of Jewish history can scarcely hold good, since Isa. lvi. 3 refers to the Messianic future in which even the heathen and the eunuchs should share, and in Jer. xxxviii. 7, xxxix. 15 nothing is said which could lead us to describe Ebed Melech, another Ethiopian eunuch, as a Jew in the full sense. On the position and influence of eunuchs in the East, both in ancient and modern times, see " Eunuch,"

on

xvi.

1.

vvovx5
for

taken

literally,

B.D. 2 and Hastings' B.D. St. Luke's mention that he was a eunuch is quite " in accordance with the " universalism of the Acts gradually the barriers of a narrow Judaism were broken down, first
,
;

in the case of the in

Samaritans, and

now

similar explanatory way in 2 Chron. v. 2, LXX, but this does not enable us to decide as to whether the explanation is Hilgenfeld St. Luke's or the angel's. and Schmiedel dismiss the words as an explanatory gloss. The argument sometimes drawn for the late date of Acts by referring epr^xos to the supposed demolition of Gaza in a.d. 66 cannot be maintained, since this destruction so called was evidently very partial, see G. A. Smith, u. s., and so Schiirer, u. s.

Eusebius. the case of the eunuch. H. E., ii., 1, speaks of him as irpcoTos | eOviv, who was converted to Christ, and even as a "proselyte of the gate" he might be so described, for the gulf which lay between a born Gentile and a genuine descendant of Abraham could never be bridged over (Schiirer, Jewish People, Moreover, div. ii., vol. ii., p. 326, E.T.). in the case of the Ethiopian eunuch, descended from the accursed race of Ham, this separation from Israel must have been intensified to the utmost (cf. Amos

No doubt St. Luke may also 7). have desired to instance the way in which thus early the Gospel spread to a land far distant from the place of its
ix.

Ver. 27. koA dvao~rds eiropv8T| immediate and implicit obedience. ica! ISov, see on i. cf. Hort, Ecclesia,

birth (McGiffert, Apostolic Age, p. 100). Svvdo-rrjs: noun in apposition to dvr]p Ale., only used by St. Luke here and in


2-; 2g.

nPAHEIE AriOSTOAQN
28.
?]v

223
KO.Qrn3.evos

-TTpOCTKUfijo-wk' cis 'UpoucraXrju,,

re

u-n-ocrTpe<J>(i)e
irpo<j>-rjrr)i'

icai

eiri

tou appcnros auTou,

ical aveyivftto-Ke

toc

'Haatav. 1

29.

ctire 8e

to riceupa tw iXi-irrra*, flpocreXue Kai koXXtjGtjti tw

appcm

61, Boh., Syr. Hard.; Ho-, tov irpo<}>. tov -n-po4>. Ho-. 13, 69 Vulg., Syr. Pesh., Sah., Arm., Aeth., so Tisch., W.H., R.V. See for this note v. 30
;

EHLP

^ABC

his Gospel,

i.

52,

and once again by

St.

frequent In Paul, 1 Tim. vi. 15. (used of God, Ecclus. xlvi. 5, 2 Mace. xv. 3, 23, etc. so too of Zeus by Soph.),
;

LXX

for

its

meaning here

Latin, aulicus.

KovSaKtjs:

cf.

Gen.

1.

4,

not a per-

sonal name, but said to be a name often given to queens of Ethiopia {cf Pharaoh, and later Ptolemy, in Egypt), Pliny, N. H., vi., 35, 7. In the time of Eusebius, H. E., ii., 1, Ethiopia is said to be still ruled by queens, Strabo, xvii., I., Bion of Soli, Ethiopica (Miiller, 54 Fragm. Hist. Grac, iv., p. 351). According to Brugsch the spelling would be Kanta-ki cf. " Candace," B.D. 2 and "Ethiopia,'' Hastings' B.D. -vaif)s: a Persian word found both in Greek and Latin (cf. Cicero, De Off., ii., 22; Virg., JEn., i., 119 and see Wetstein, in loco). In LXX, Ezra vi. 1 (Esth. iv. 7), treasures;
;
:

v. 17, vii. 20, treasury ; vii. 21, treasurers ; cf. also Isa. xxxix. 2, and Yao<j>v\diciov

in

LXX, and

in

N.T., Luke

xxi. 1,

Mark

" Observat 41 (2), 43, John viii. 20. Lucas, et locum, ubi praefectus Gaza? Philippo factus est obviam, Gazam fuisse vocatum " Wetstein see also on the nomen et omen Felten and Plumptre, and compare on the word Jerome, 11. If the second 8s is Epist., cviii. retained (R.V.) it emphasises the fact that the eunuch was already a proselyte Weiss). irpoo-Kwiio- wv: proves not that (he was a Jew, but that he was not a heathen (Hackett). The proselytes, as well as foreign Jews, came to Jerusalem cannot say whether he to worship.
xii.
;
,

We

had gone up to one of the feasts; St. Chrysostom places it to his credit that he had gone up at an unusual time.
Ver. 28. appo/ros: the chariot was regarded as a mark of high rank very frequent word in LXX, but in N.T. only here, and in Rev. ix. g, cf. xviii. 13. " Chariot," Hastings' B.D., properly in classics a war-chariot, but here for appdp.a|a, a covered chariot (Blass), Herod.,
:

reading from the LXX, and the widespread knowledge of this translation in Egypt would make it probable a priori (Wendt), cf. Professor Margoliouth, " Ethiopian Eunuch," Hastings' B.D. It may be that the eunuch had bought the roll in Jerusalem " a pearl of great price," and that he was reading it for the first time ver. 34 is not quite consistent with the supposition that he had heard in Jerusalem rumours of the Apostles' preaching, and of their reference of the prophecies to Jesus of Nazareth Philip is represented as preaching to him Jesus, " The and that too as good news. eunuch came to worship great was also his studiousness observe again his piety, but though he did not understand he read, and after reading, examines," Chrys., Horn., xix., and Jerome, Epist., liii., 5. See also Corn, a Lapide, in loco, on the diligence and devotion of the eunuch. Ver. 29. to irvevpa elirev nothing inconsistent with the previous statement that an angel had spoken to him, as Weiss supposes by referring the angel visit to a reviser. There was no reason why the angel should accompany Philip, or reappear to him, whilst the inward guidance of the Spirit would be always present, as our Lord had promised. Ko\Xt]6T]Ti, cf. v. 13, in Acts five times, and in each case of joining or attaching oneself closely to a person, of social or religious communion with a person, twice in Luke's Gospel, cf. xv. 15 for its sense here, and elsewhere only once in the Evangelists, Matt. xix. 5, and that in a quotation, Gen. ii. 24, cf. its use three times in St. Paul, Rom. xii. 9, 1 Cor. vi. 16, 17. In classical Greek similar usage, and cf. LXX, Ruth ii. 8, Ecclus. ii. 3,
;
:

xix. 2,

Mace.

iii.

2, vi.

21, etc.

Hebrew

p^T

see Wetstein on x. 28.

vii.,

evidently aloud, according to Eastern usage there is no need to suppose that some slave was reading to him (Olshausen, Nosgen, Blass). As the following citation proves, he was
41.
:

avE-yivuo-KEV

irpoo-Spapwv h\: rightly Ver. 30. taken to indicate the eagerness with which Philip obeyed. 'Apd ye the ye strengthens the apo, dost thou really understand ? num igitur ? dpa without ye is only found elsewhere in Luke xviii. S, and in Gal. ii. 17 (W.H., and also Lightfoot, Galatians, I.e.), see Blass, in

;: ;

224toutco.

nPAHEii:

AnorroAQN
iXnnros ^Koucref auToG
*Apd ye
yiycoo-Keis
p,Y)

VIIL
dyayifwericoi'Tos

30. irpocrSpafAwf 8e 6

tok

npo<\>r)Tt]\>

'Ho-ataf, ical elirec,

d dkayieojcrKeis
oStjytJot]
*

31. 6 8e

elirc,

riws

yap de

Soi'aifiTjv,

iav

ns

p.e
p

iraped\e(re T

toi' <}>\nr7iw

avafiavra KaGiaai
tjk

aw

auTto.

32.

8e
eirc

irepioxT| tt)s ypa<|>r]S

axpayrjy tjx^I

Kai

^
3

dyeyivcoaxef,

auTT},

" cQs TrpojSaToe

2 auToy d<J>cokos, dp.vos ivavrlov toG Keipoy-ros

outws ouk deoiyei to

Kpicris

ot6u,o, auToG.

33. iv

rrj

Taireu'wcrei auToG
;

r\

auToG

T|p9rj,

Trjf

8e yet'cav auToG tis S]YY)o-6tcu

on

aiperai.

oi\yr\o"Q

AB'HLP,

Chrys., so Blass, Weiss; oStjytjo-ci

^B CE
x

13, so Tisch.,

W.H.,

R.V.,

Wendt, Hilg.

2 KCipovTos BP, Orig., so Lach., W.H. text, Blass, Weiss; Kcipavros But as Wendt points out, readings vary as Chrys., so Tisch., W.H. marg., Hilg.

NACEHL,

in

LXX.
3
. .
;

Blass brackets in p may have t)p0T] D, Par., Iren. omit. . tv tt) Tairei. been a " Western non-interpolation," or the omission may have been for shortness, avrov CEHLP, Syrr. (P. and H.), several verss., Chrys.; om. NAB, Vulg., Irint., so
Tisch.,

W.H.,

R.V., Blass, so

LXX.
edv with future indicative. The word used here (" insignis modestia eunuchi," Calvin) is used also by our Lord Himself for the Holy Spirit's leading and guidance, John xvi. 13, and also in the LXX, as in the Psalms, of divine guidance.
:

In LXX loco, and Grammatik, p. 254. very rare, see Hatch and Redpath, sub v., and Viteau, he Grec du N. T., p. 22 for paronomasia, 71V. d dv<ry. (1893). see Blass, Gram., p. 292, where other

instances in

N.T. are given, and also

Wetstein, in loco. Julian's well-known saying with reference to the Christian

writings,

irapcKaXco-ev

"he

besought,'"

R.V*

and the famous retort, are quoted by Alford, Plumptre, Page, Meyer-

Wendt,

in loco.
;

" elegans particula hoc -yap sensu quid quaeris?" implies, Why do you ask ? for how should I be able ? {cf. Matt, xxvii. 23, Mark xv. 14, Luke xxiii. see Simcox, Language of N. T. 22) Greek, p. 172 Grimm-Thayer, sub v., I. dv Sweup/qv optative with av occurs only in Luke, both in his Gospel and Acts, expressing what would happen on the fulfilment of some supposed condition see, for a full list of passages, Burton, N. T. Moods and Tenses, p. 80 Simcox, u. s., p. 112: twice in direct questions, here and in xvii. 18, but only in this passage is the condition expressed, cf. also Viteau, Le Grec du N. T., pp. 33 and 66 (1893). 68t]yt)o-t), see critical if notes, and Blass, Grammatik, p. 210 we read future indicative it will be an instance of a future supposition thus expressed with more probability, Burton,

Ver. 31.

("desired" A.V.), the word is rightly taken to denote both the humility and the earnestness of the eunuch (Bengel) a verb frequent both in St. Luke and St. Paul, six or seven times in Gospel, twenty-two or twenty-three times in Acts. T: note the closing connecting particle, showing the necessary result of the question (Weiss). Ver. 32. irepiox'Jl ttjs YpatjSrjs " the contents of the passage of Scripture " i.e.,

the one particular passage, Isa. liii. 7, 8 (so Meyer- Wendt, Holtzmann, Hackett), irepicxei ev cf. i. 16, and 1 Pet. ii. 6
:

ttj Ypacf>fl

and

toujttjs in ver. 35

below
a
xiii.,

7repiox] has been section, as in Cicero, Epist.

taken

to

mean
Att.,

ad

25 (so in Codex A, before the Gospel of St. Mark, its irepiox<-t> i.e., sectiones, are prefixed), but in CicerO also MeyerWendt take the word to mean the contents of a passage, cf. notes, edit. 1888 and 1899; see also Felten and Plumptre, in loco. St. Chrysostom apparently takes ypa<j>TJ here as = at ypa^ai, " totum corpus
sacrae," see Blass, in loco, the plural would be used as always see above references and LightThe fact that the foot on Gal., hi., 22. eunuch was reading Isaiah is mentioned by St. Chrysostom as another indication

m.

s.,

pp.

104,

105,

109,

and see

also

scripturae

Simcox, note on the passage, tt. s., p. 112. Burton compares Luke xix. 40 (W.H.), see also Viteau, u. s., pp. 4, in, 226, whilst Blass maintains that there is no one certain example of this usage of

but

if so,
;

335cLtto

TIPAHEIS

AnOSTOAQN
&"iroi<pipis

225
u>'ou)(09
;

rf]s

Y^
irepi

"H

w *l

a "Tou.

34-

Se

tXi'irrrw clue, Aeop.ai <rou, irepl ti^os 6 Trpo<(>TiTtjs Xyei touto

irepi

pauroo,

fj

eTcpou th'OS

35- a^ot^as 8e 6 3>iXiTnro$ to aTop.a

auTou, Kai dp^dp.et'os Atto ttjs yP a<l>TS Taurus, euTiyycXicaTO aurw

of character, since he had in hand the prophet who is more sublime than all others, Horn., xix. Ver. 33. Iv ffl Taireivworei k.t.X., cf. Isa. liii. 7, 8, " in his humiliation his judgment was taken away" (LXX), so A. and R.V., generally taken to mean by his humbling himself his

judgment was cancelled, cf. Phil. ii. 6, 7, so Wendt in seventh and eighth editions cf. Grimm-Thayer, sub v., Kpi'tris, the punishment appointed for him was taken away, i.e., ended, and so sub v., aipw = to cause to cease, Col. ii. 14. But the words "in his humiliation" etc., may also fairly mean that in the violence and injustice done to him his judgment, i.e., the fair trial due to him, was withheld, and thus they conform more closely to the Hebrew " by oppression and by (unjust) judgment he was taken away," sc Hitzig, Ewald, Cheyne and R.V. So to the same effect Delitzsch takes the words to mean that hostile oppression and judicial persecution befel him, and out of them he was removed by death (cf. R.V. margin). (The words have been taken to mean that by oppression and judgment he was hurried off and punished, raptus est ad supplicium.) tt|v (8k) yevedv ovtov tis SiTjyi]" his generation who trcTai ; (LXX), shall declare ? " R.V., the words may
:

Fathers (cf. Bede and Wordsworth) to the eternal generation of the Son, and the mystery of His Incarnation, do not seem to find support in the Hebrew or in the Greek rendering. On the oldest Jewish interpretations of Isaiah liii., see Dalman's Der leidende und der sterbende Messias, pp. 21-23, 2 7"35i 89, 91 and see also in connection with the passage before us, Athanasius, Four Discourses against the Arians, i., 13, 54, and Dr. Robertson's note; see also above on St. Peter's Discourses in chap, hi., and
;

below on
"
is

xxvi. 23.
i.e.,

aipcTat. diro ttjs yijs

taken,"

with violence (here

use of aipu,

Hebrew
xxii.

^jj
xxi.

cf.

LXX, Acts

22,

36,

Matt. xxiv. 39, Luke

xxiii. 18,

John

xix. 15.

above iii. 12, v. 8. has been sometimes supposed that the eunuch was acquainted with the tradition that Isaiah had been sawn asunder by Manasseh Felten, see Wetstein on
Ver. 34.
airoK., see
It

37. Ver. 35. dvoi|as t& tt. cuitov : the phrase is used to introduce some weighty

Heb.

xi.

and important utterance, cf. x. 34, 14, and Luke i. 64, so too Matt.
2

xviii.

v.

2,

"
of

declare the wickedgeneration in which he lived ? " (see Grimm-Thayer, sub v., yeved) their wickedness, i.e., in their treatment of him so De Wette (and
shall

mean
ness

who

Cor. vi. 11, also frequent in LXX; " aperire os in Scriptura est ordiri Iongum sermonem de re gravi et seria. Significat ergo Lucas coepisse Philippum pleno ore disserere de Christo," Calvin,
cf.

the

Hebrew phrase VQ-.TIN

nil 3
i.

in various senses.

and to the same Rendall, cf. our Lord's own words, Matt. xii. 39-42, etc. In Meyer- Wendt (seventh and eighth edition) the words are taken to mean " who can fitly declare the number of those who share his life ? " i.e., his posterity, his dfsciples, so Felten (but see on the other hand, Delitzsch, in loco). The Hebrew seems to mean, as in R.V. text, " and as for his generation who among them considered that he was cut off out of the land of the living ? for the transgression of my people " etc. see Cheyne, in loco ; Briggs, Messianic Prophecy, p. 358, and Delitzsch, Jesaia, pp. 523, 524, fourth edition (see also Page's note, and Wendt, edition i8gg). The references by the

Meyer

in early editions),

22, cf. on ver. 3

dp|dp,evos, see on Luke xxiv. 27. Tavrqs, see above

effect,

Lumby,

evti7Y*Xi<roTo used with an accusative both of the person addressed, as in w. 25. 40, and of the message delivered, cf. Luke viii. 1, Acts

are

12, etc., but when the two combined the person is always expressed by the dative, cf. Luke i. 19, ii. 10 (Acts xvii. 18), Simcox, Language of the N. T., p. 79. From the sequel it i^
v. 42, viii. 4,

evident that Philip not only preached the glad tidings of the fulfilment of the prophecies in Jesus as the ideal and divine Sufferer, but that he also pointed out to the eunuch the door of admission into the Church of Jesus cf.
;

Jerome, Epist.,
Ver. 36.

liii.,

5.
:

tSov v8o>p " mlus fides, foris aqua praesto erat" Bengel. According

VOL.

II.

I 5


nPAHEIE AnOSTOAQN
toc Mtjo-ouV. 36.
<*>s

226

VIII

Se eTropeuorro Kcrrd
loot)

tt|'

6S0V,

r\\Qov

em

ti

uowp
37.
1

Kai

4)T]<rn'

6 euroG)(os

uSa>p

ti KOjXuei p.e PaTTTio-fl-qfai

ctire Be 6

4>iXnnros, Ei moreucis e| oXtjs ttjs KapSias, IlecrTif.

eiirc,

diroKpiOels Se

flioreuw

tw

vlov tou

0eou el^ai t6c

>

lirjaou'

XpiaTOf

38. Kal cKeXeoae

crrTJi'ai

to dpp.a

ica!

Kar4fii)(Ta,v dp4>6*

Tepoi eis to uowp, o tc

iXnnros kcu

6 euyo&xos

Kal e|3dTrn.o '

,

1 The whole verse as it stands in T.R. is read in one form or another, with varying variations, also in Patristic quotations, by E (D is wanting from viii. 29b x. 14), 15, and other good cursives, Gig., Par., Wern., Vulg. (clem. + am." demid. R.V. marg., and by Hilg. om. by tol.), Arm., Syr. Hard, mg., Iren., Cypr., 13, 61, Vulg. (am.* fu.), Syr. Pesh. Hard, text, Sah., Boh., Aeth.,

^ABCHLP

by

Chrys., so Tisch., W.H., Weiss, Wendt, R.V. text. The verse is strongly defended Belser, Beitrdge, p. 50, as originally Lucan, but omitted by Luke for brevity as but on the other hand Wendt, edit. 1899, p. 180, note, justly in many other cases points out that it is difficult to see any reason for its omission, whilst it is easily conceivable that the words would have been inserted perhaps originally as a marginal note, since otherwise the belief of the eunuch is nowhere expressly stated in the text But they were evidently known as early as cf. Rom. x. 9 (but cf. ii. 41, xvi. 33). Irenaeus, Adv. Har., iii., 12, as also to Oecumenius and Theophylact, and they may well have expressed what actually happened, as the question in ver. 36 evidently required an answer. Augustine did not question its genuineness, although he refused to shorten the profession at Baptism on account of it, De Fide et Operibus, ix. (see W.H., App., p. 93; Felten, crit. notes, p. 177; Speaker's Comtn., in loco).

to

Jerome

(Epist.,

ciii.)

and Eusebius

Ver. 38.

els

to v8o>p

even

if

the

(wepi xoTTttv), the site of the baptism was placed at Bethsura (Bethzur, Josh. xv.

words are rendered "unto the water"

(Plumptre), the context dvefSijo-av 4k indicates that the baptism was by immersion, and there can be no doubt that this was the custom in the early Church. St. Paul's symbolic language in Rom. vi. 4,
Col. ii. 12, certainly seems to presuppose that such was the case, as also such

Chron. xi. 17, Neh. iii. 16, etc.), about twenty miles from Jerusalem, and two from Hebron. Robinson (Biblical
28, 2

Researches,
is

749) thinks that the place to be found on the road between Eleutheropolis (Beit-Jibrin) and Gaza, whilst Professor G. A. Smith (see above on ver. 26) considers that the fact
ii.,

more probably

was found immediately after Azotus suggests that the meeting and baptism took place, not where tradition has placed them, among the hills of Judaea, but on the Philistine plain (Hist. Geog. of the Holy Land, pp. 186, 240). But as he finds it impossible to apply the epithet " desert " to any route from Jerusalem to Gaza, whether that by BeitJibrin, or the longer one by Hebron, he
that Philip
at

does not hesitate to apply the epithet to Gaza itself, and as the meeting (according to his view) took place in its neighbourhood, the town would naturally be mentioned. Gaza and Azotus, ver. 40, are the only two Philistine towns named in the N. T. ri kwXvci p.* poirTio-0rjvai ; " mark the eager desire, mark the exact knowledge see again his modesty, he does not say Baptise me, neither does he hold his peace, but he utters somewhat betwixt strong desire
. . .

types as the Flood, the passage of the Red Sea, the dipping of Naaman in JorBut the Didache is fairly quoted dan. to show that at an early period immersion could not have been regarded as essential, cf. vii. 3. See also " Teaching of the Apostles," iv., 807, in Diet, of Christ. Biog. (Smith & Wace), "Apostellehre" in Real-Encyclopddie fur protestant. Theol. und Kirche (Hauck), 2 " Mutavit p. 712 ; " Baptism " in B.D. . jEthiops pellem suam" is the comment of Bede, " id est sorde peccatorum abluta, de lavacro Jesu dealbatus ascendit."

and reverent fear" Chrys., Horn.,

xix.

Ver. 39. rivcvpa K. Tjpirao-t although the expression is simply flvcvpa K. the reference is evidently to the same divine power as in ver. 29, and cannot be explained as meaning an inward impulse of the Evangelist, or as denoting a hurricane or storm of wind (as even Nosgen and Stier supposed). The article is omitted before rivcvpa K. in Luke iv. 18, so also in LXX, Isa. lxi. 1, and we
:

3639auTor.v
39. ot 8c
1

nPAHEIS AnOSTOAQN
a.vif&i)<Tav

227
rjp-rrao-e

ek tou uScito?, rifeufia Kupi'ou

tow iXiinroi'

Kal ouk elSev auToy oukcti cuvouxos, eiropcucTo yap

1 instead of this A 2 Par., Wern., Syr. H. mg., Jer., Aug. (Ivevua K. i)pira<rc tov ; read irvevpa ayiov eireircaev irt tov ewovxov, ayycXos 8e K. T)pirao*ev tov <t>. Wendt regards as interpolation partly according to ver. 26 and partly according to ver. 44. Hilg. retains and Belser, p. 51, defends as Lucan. It is fitting that in Scripture the Hoi)' Ghost is not represented as given after Philip's Baptism, because his work was but in the case before us no Apostle to be completed by the advent of Peter and John was present, and so the Holy Spirit came down miraculously after Philip had baptised the eunuch. So, too, Hilgenfeld leans towards the reading /. c, and regards it as just possible that the ordinary text is a set-off against the contradiction involved with viii. 15-18, in accordance with which the Holy Spirit was only bestowed through the Blass rejects, and follows T.R. (see below). laying on of the hands of the Apostles. After iXiirirov Par., Syr. H. mg. (no other authorities) add " ab eo" so Hilg., and so Blass in p, air* avTov, which seems somewhat strange in the case of the latter
, ;

writer.

cannot therefore conclude anything from its omission here, tjpirao-e, abripuit, the disappearance, as the context shows, was regarded as supernatural, cf. LXX, 1 Kings xviii. 12, 2 Kings ii. 16 (Ezek. iii.
14,

said of

Enoch

-qpira-yY).

Both

in classical

Hebrew only JTV^)- Thus Hilgen.

only a likeness here O.T. passages quoted, but that

feld recognises not

to the

a miraculous transference of Philip to another place is implied. No doubt, as Hilgenfeld points out, irvcvua may mean wind, John iii. 8, but this by no means justifies exclusion of all reference here to the Holy Spirit. No doubt we may see with Blass alikeness in the language of the narrative to the O.T. passages just cited, and St. Luke's informants may have been the daughters of Philip, who were themselves -rrpocf^TiSes (see Blass, in loco) but there is no reason why he should not have heard the narrative from St. Philip himself, and the rendering irvcvua by
;

the word implies forcible or sudden seizure (John vi. 15). Kal ovk eXSev . . . ciropcuETo -yap k.t.X. If these two clauses are closely connected as by R.V., they do not simply state that the eunuch went on his own way (Rendall), (in contrast with Philip who went his way), rejoicing in the good news which he had heard, and in the baptism which he had received and R.V. punctuation surely need not prevent the disappearance of Philip from being viewed as mysterious, even if the words Kal ovk clSov avTov ovkti do not imply this. Moreover avTov may rather emphasise the fact that the eunuch went
in the

Greek and

LXX

his

way, which he would not have done had he seen Philip, but would perhaps have followed him who had thus enlightened his path (so Weiss, in loco, readingat>TovTT]v 686V avTov emphatic see also St. Chrysostom's comment in loco). ai P 0>v: "the fruit of the Spirit is joy," Gal. v. 22 (the word at the end of a clause is characteristic of Luke Luke xv. 5, xix. 6, see Vogel, p. 45). Eusebius describes the eunuch, to whom he gives the name of Indich, as the first preacher to his countrymen of the tidings of great joy, and on the possible reception in the earliest Christian times of the Gospel message in the island of Meroe at least, see "Ethiopian Church," Diet, of Christ. Biog., ii., 234 (Smith & Wace). In the conversion of the Ethiopian eunuch men have seen the first fulfilment of the ancient prophecy, Ps. lxviii. 31 (Luckock, Footprints of the Apostles as traced by St Luke, i., 219, and C. and H.,

ventus is not satisfactory, although Blass fully recognises that Philip departed by the same divine impulse as that by which he had come. Holtzmann endorses the reference to the O.T. passages above, but specially draws attention to the parallel which he supposes in Bel and the

Dragon, ver. 34 ff. But this passage should be contrasted rather than compared with the simple narrative of the text, so free from any fantastic embellishment, while plainly implying a supernatural element cf. for the verb apiragu, 1 Thess. iv. 17, 2 Cor. xii. 2, 4 (a reference to which as explaining Philip's withdrawal is not to the point, since the narrative cannot imply that Philip was cktos tov crup.aT09), Rev. xii. 5, used of a snatching or taking up due to divine agency, cf. Wisdom iv. 11, where it is
:

p. 66).

Ver. 40.

evpe'flTj

tl% "A.:

constructio
at,

pragnans

was borne

to

and found

; :

228
TTjk

nPASEIS AnOSTOAQN
68oy auTOo \aipmv.

VIII. 40.

40. iXiinros 8e

eupe'Oiq

eis

"A^wtov
eX0.i'

kcu
atirrov

oiepxp-efos cui1YY c ^i TO T ^ s wtSXeis irdaos, Iws tou

els Kcucrripeiav.
1

Koio-apeiav
(see

BCHLP,

so Blass, Weiss, Hilg.

W.H.
cf.

W.H., App.,
;

p. 160,

Kaurapiav and Winer-Schmiedel, p. 45).

;
:

fr>$AE 6i,

so

sch.,

ev,

or, as cU means more than xxi. 13 implying that he had come into the
;

and was staying there, cf. Esth. i. 5 marg. Hebrew "found," A.V., ctiptancu,
city

times in Acts) its full name was Kaicrapeia Zcf3a<m], so named by Herod the Great in honour of Augustus (Jos.,
Ant., xvi., 5, 1) sometimes also -rrapdXios or r[ lirl OaXaTTfl (Jos., B. J., iii., also called it was g, 1; vii., 1, 3); " Straton's Tower " (cf. K. r\ iTpdrtovos, Apost. Const., vi., 12), although it was virtually a fresh site. Schurer derives this latter name from Straton, the name of one or more of the last kings of Sidon, who towards the end of the Persian period were probably in possession of the strip of coast upon which the tower was built (Schurer, u. s., div. ii., vol. i., Herod's lavish expenditure p. 84 ff.).
;

N2?2
in

is

very often found in the

1

LXX

similar phrases, e.g.,

Chron. xxix.
xiii. 15, etc.

17, 2

Chron. xxxi.

1, 1

Sam.

imply, however, much more than the fact that Philip was present at Azotus, and Alford sees in it a probable reference to 2 Kings ii. 17 (cf. passages in O.T. above), where the same word is used, cvpcOi). Blass takes it to mean "vento quasi ibi dejectus," but see

The word may

above on

ver.

39

.* AfwroVj

TiltpN

only mentioned here in N.T., but in LXX Ashdod, Josh. xi. 22, xiii. 3, xv. 46, 1 Sam. v. 5, 2 Chron. xxvi. 6, Neh. iv. 7,
xiii.

20, Jer. xx. 20, xlvii. 5,

ii.

Amos

i.

8,

Zech. ix. 6 Azotus in 1 Mace, v. 18, x. 84; Herod., ii., 157: Herod, speaks of the siege of the twenty-nine years under Psammetichus as the longest in history

Zeph.

4,

( = <r8, as in 'npop.di]s, Ahuramazda, An old Philisvme town, Blass, in loco). and one of the five chief cities it might be regarded as the half-way station on the great road between Gaza and Joppa. Schurer holds that the population was Jewish to a considerable extent, as we find that Vespasian was obliged to place a garrison there (Jos., B. J., iv., 3, 2) it is now a mere village of no importance, and still bearing the name Esdud. Schurer, Jewish People, div. ii., vol. i., G. A. Smith, Hist. pp. 62, 67 ff., E.T. Geog. of the Holy Land, pp. 192, 193; Hamburger, Real-Encyclopadie desjudentums,

124, "Ashdod," B.D. 2 "Azotus," and also Col. Conder sub v., Hastings' B.D. 8i6pxop.evos evT|YYX., see above on ver. 4 and also xiii. 6, and cf. Luke ix. 6 for a similar combination of the two verbs. ras irdXeis irdcras from their position between Azotus and Caesarea, Lydda and Joppa may well have been included, cf. ix. 32, 36, in which we may see something of the effects of St. Philip's preaching, " hie
i.,

1,

quoque,

uti

in

praeparavit," Bengel. aapciav (mentioned no less than

auditores

urbe Samariae, Apostolis Kai-

fifteen

it such importance that it came to be called Caput Judaea, Tacitus, Hist., ii., 79, i.e., of the Roman Province, for it never could be called truly Judaean. For its magnificence, see Jos., Ant., xv., 9 It B. J., i., 21, cf. Ant., xvi., 5. was a seaport suited to his taste, Herod wanted, and in Caesarea which he found it " Joppa, Jerusalem's port, was Jewish, national, patriotic Caesarea, Herodian, Roman in obedience, Greek in culture". The buildings were magnificent a temple with its two statues of Augustus and of Rome, a theatre, an amphitheatre but above all, the haven was the chief work of art, Sebastos Limen, so large and important that the name of the city was even dwarfed beside it (see especially Dr. G. A. Smith, u. s., p. 140). Here the Roman procurators had their abode, both before and after Agrippa's reign here, too, was the chief garrison of the troops of the province. The population was chiefly heathen, but with a considerable mixture of Jews, and so both Gentile and Jew had equal rights, while each claimed exclusive powers. In the time of Felix things came to such a pass that bloodshed ensued, and Felix exasperated the Jews by leaving the sole direction of the town in the hands of the heathen party. It was this which in the first place provoked the great rising of the Jews, a.d. 66 (Jos., Ant., xx., 8, 7, 9; B. J., ii., 13, The war broke out, and, 14, 4, 5). 7 according to Josephus, all the Jewish in-

and enlargement gave


IX.

i-

nPAHEIS AnOSTOAQN
1.

229

IX.

'O

AE lauXos

Ti

eprnreW

diretXTJs

Kal fyovou 19 tous

Trap'

fjia0T]Tas

tou Kupiou, npoaeKQun' tw dp^icpei,

ciS AafxaorKOf irpos tcis

2. irJTrjcra.TO

auTou
euprj

emoroXas
tt]s

owaywyds,

oirws edi'

n^as
dydyn
,

6800 SVTas

aVSpas re

kcu

yumiKas, ScScjxeVous

eis

habitants, twenty thousand in number, were massacred in an hour. Here the famous Rabbi Akiba met a martyr's death, here Eusebius of Caesarea and Procopius were born, and hither Origen fled. See Schiirer, u. s.; Hamburger, Real-Encyclopddie des Judentums, ii., 1, 123 G. A.
;

"Caiaphas," B.D. 2
1

artd Hastings'

B.D.

Smith, w. s., pp. 138, 143 ff., B. D. 2 Edersheim, History of the Jewish Nation, pp. 21, 23, 156, 199, 251, 265, etc. Among the Jews Caesarea was called by the same name by which we know it, but sometimes from its fortifications, Migdal Shur, or after its harbour, Migdal Shina, or after both, and once by its ancient name, ' Straton's Tower" (cf. also Strabo, xvi., p. 758), but as the seat of the Roman power, and for its preponderating heathen and population, it was specially hated so it was designated " the daughter of Edom," although the district, so rich and fertile, was still called the land of Edersheim, Jewish Social Life, life ".
; ; ' '

" Saul as a Pharisee makes request of a Sadducee " says Felten. Ver. 2. QTr\tra.To, see on iii. 2, with irapd, in iii. 3, we have the imperfect, but " inest in aoristo quod etiam accepit," Blass on the use of the verb in N.T., see also Blass, Gram., p. 182, and Grimm;

Thayer, sub
xxvi. 12
;

v.

iuoTo\as,
p.

cf.

xxii.

5,

on the jurisdiction of the Sanhedrim, see above on iv. 5 Weber,

;

Judische
;

Theol.,

141

(1897)

O.

Holtzmann, Neutest. Zeitgeschichte, pp. and Schiirer, Jewish People, 174, 175
div.

pp. 24, 72, 202, and Hamburger, u.s. Caesarea is mentioned in the verse before us not because of its political and commercial importance, but because it became the after home of Philip, xxi. 8. But it also might be named here as marking a further and interesting stage in the progress of the Gospel (see also cannot say below on chap. x.). whether at the time of the narrative in chap. x. Philip had already settled and worked in Caesarea. Chapter IX.Ver. 1. 'O 8i lavXos takes up and continues the narrative from viii. 3 ; the resumptive use of 8e. " Sic in summo fervore peccandi !ti ereptus et conversus est " Bengel. only here in N.T., not " breath(jnrv<i)v ing out," A. V., but rather "breathing of," lit., " in " (R.V. simply " breathing "), irov tp/irve'ov wfjs cf. LXX, Josh. x. 40 Ps. xvii. threatening and 15) {cf. murdering were as it were the atmosphere which he breathed, and in and by which he lived, cf. Stobaeus, Flor., 85,

only within ii., vol. i., p. 185, E.T. the limits of Judaea had the Sanhedrim any direct authority, although its orders were regarded as binding over every But the extent to Jewish community. which this obligation prevailed depended on the disposition of the Jewish communities towards the Sanhedrim. Aa" In the history of religion," paancov writes Dr. G. A. Smith, " Damascus was
:

She was the stage of two great crises. the scene of the conversion of the first Apostle of Christianity to the Gentiles she was the first Christian city to be taken by Islam. It was fit that Paul's conversion, with his first sense of a mission to the Gentiles, should not take place till his journey had brought him to Jewish soil." If Damascus was not the oldest, it may at all events be called the most enduring city in the world. According to Josephus, Ant., i., 6, 4, it was founded by Uz, the grandson of Shem, whilst a Moslem tradition makes Eliezer its founder, and Abraham its king (see Here, too, was also Jos., Ant., i., 7, 2). the traditional scene of the murder of Abel (Shakespeare, 1 King Henry VI., i., 3). Damascus was situated some seventy miles from the seaboard (about six or eight days' journey from Jerusalem), to the east of Anti- Lebanon in a great plain, watered by the river Abana with her seven streams, to which the city owes her beauty and her charm. Travellers 19, 68p.TJs !|*irveovTa, L. and S. and Blass, in loco (cf. also Aristoph., Eq., of every age and of every nationality 437, ovtos tJ8t) Kaxias kcu crvicoc^avTias have celebrated the gardens and orchards, irvet, and Winer-Moulton, xxx., 9). tw the running waters and the fountains of apxicpci: probably Joseph Caiaphas, who Damascus, and as the Arab passes from continues thus to persecute the Church, the burning desert to its cooling streams see on iv. 6 (v. 17) he held office until and rich verdure, it is not surprising that 36 a.d., see Zockler's note, in loco, and he hails it as an earthly paradise. From

We


23
'lepouaaXfjp..
Aau-aoritw, Kal

: ;

IX.

IIPAHEIS ATTOSTOAQN
3.

iv 8e
1

tw iropcueaOai, iyivero auToe

Trepir)(rrpa T'ei'

eyyii' ttj

e^au^mis

auToy

<|>a>s

&tt6 tou

oupavou

e|ai4>vrjs

in

fc^B^E

13

e|e<}>VTjs,

so

W.H., but

see xxii.

6.

see

Winer-

Schmiedel,

p. 47.

a commercial point of view Damascus has been called the meeting-place and mart of the nations, and whilst the armies of the ancient world passed through her streets, she was also the great avenue of communication for the wealth of north and south, east and west [cf. the significant passage, Ezek. xxvii. 16, 18, and Amos iii. 12, R.V., from which it seems that the city was known at an early date for her own manufactures, although the passing trade of the caravans would be its chief source of income). For its political position at the period of Acts, see below on ver. 24, and for its history in the O.T., its after struggles, and its present position as still the chief city of Syria, see G. A. HamSmith, Hist. Geog., p. 641 ff. burger, Real-Encyclopddiedes Judentums, and Hastings' i., 220, B.D. 2 ; 2, p. B.D., Conybeare and Howson (smaller
;

ence of Christians was doubtful, but whether Saul would succeed in finding them out (Weiss). ovtcs ttjs 68ov the genitive with clvai or -yryvco-dai, very common in N.T. (as in classical Greek) may be explained as the genitive of the class to which a man belongs, or as the genitive of the property in which any one participates, expessed by the genitive singular of an abstract noun, and also, as here, of a concrete noun, Winer-Moulton, xxx., 5, c. (and Winer-Schmiedel, pp. 269,
: ;

270). " this

"The Way,"
;

R.V.,

all

E.V.,

way," except Wycliff, who has " of

this life," apparently reading vita instead

edition,

p.

67
ii.,

ff.)

Schiirer,
i.,

Jewish

of vice in the Vulgate see Humphry on (In xviii. 25 we have the R.V., in loco. tt|v 68ov tov K. of the instruction given to Apollos, cf. the common metaphorical use of the word in LXX.) In the text (as in xix. 9, xxii. 4, xxiv. 14, 22) the noun is used absolutely, and this use is peculiar to St. Luke {cf 6 \<Jyos, sc, tov
8., x. 44, xiv.

E.T. a-uvaYwY*** cf. v>- 9> as at Jerusalem the number of Jews dwelling in Damascus was so numerous that in a tumult under Nero ten thousand were put to death, Jos., B. J., vii., 8, 7 ii., 20, as at Jerusalem, the Christians of 2 Damascus may not as yet have formally separated from their Jewish brethren cf. the description of Ananias in xxii. but as communication between 12 Damascus and the capital was very frequent, refugees from Jerusalem would
People,
Trpos
div.

vol.

p.

96,

25, etc.,

and to

ovop.a, v.

-ras

41).

The term may have

amongst the Jews who

originated saw in the

way

fled to Damascus, and it to believe that the views advocated by Stephen had in him their sole There is no reason to representative. question with Overbeck the existence in Damascus of a community of believers in the claims of Jesus at this early date but whilst those Christians who de-

no doubt have
is difficult

voutly observed the law would not have aroused hostility hitherto, Saul came armed with a commission against all who called on the name of Christ, and so probably his object was not only to bring back the refugees to Jerusalem, but also to stir up the synagogue at Damascus against their own fellowworshippers who acknowledged that Jesus was the Christ. eav tivos evpr) the phrase does not mean that the exist-

Christians those who adopted a special or mode of life, or a special form of their own national belief, but if so, the Christians would see in it nomen et omen in Christ they had found the Way, the Truth, the Life, John xiv. 6 (so Holtzmann points out the parallel in St. John, and thus accounts for the there is only one way article ttjs 68ov of salvation, viz., Christ). Chrysostom' (so Theophylact) thinks that the believers were probably so called because of their taking the direct way that leads see also Dean to heaven (Horn., xix.) Plumptre's interesting note. The expression seems to point to the early date of Acts. As it is used thus, absolutely, and with no explanation in the context, Hilgenfeld sees in chap. ix. the commencement of a third source C ywaiKas, see (see Introd., p. 29).

Although no doubt the women referred to were Jewesses, yet it is of interest to note the remark of Josephus, B. J., ii., 20, 2, viz., that the women of Damascus were addicted to Their mention the Jewish religion.
above on
viii.

3.

also

indicates the violence of Saul " quod nullum sexus respectum habuit,


354.

nPAHEIS AIIOSTOAQN
ireerwi'
p.e

231

kcu

cm

tt|'
;

yrjc, 1

^kouctc

$(t>\n]v el,

Xcyouo-av auTu>, ZaouX,

2
;

XaouX, ti
1

Siwkcis

elite %4,

Tis

Kupie

6 8c Kupios enrei',

After 7tjv Par. (Flor.) add " cum magna mentis alienatione " p-era (leyaX^s so Blass cf. rendering of ctarraoas in x. 10. Hilg. adds the words km after y^". After Siwkcis E. Syr. Hard. mg. add o-kXtjpov <roi k.t.X., a\t|6<i>s but cf. xxvi. 14 Blass rejects.
;

K<TTci<ra)5,

Kvpios

eiirev

HLP,

Syrr. (P.

and H.), Sah.

ciircv,

R.V., Blass, Weiss; om. K., reading o Se

cui etiam armati hostes in

fr$,

om. ABC, Vulg., so Tisch., W.H., Boh., Arm.

medio

belli

ardore parcere solent " Calvin. Ver. 3. v SJ tu iropevearQai, eyeveTo on the frequency of the infinitive as here, and of lyivero in St. Luke, see Friedrich, Das Lucasevangelium, p. 13, but whilst St. Luke, even more than the other Evangelists, connects his narratives by more or less Hebraistic formula?, so he often tones down the Hebraism by changes of order or other modifications,
cf.

Luke
ix.

i.

8, 9, v.
etc.,

17, vi. 1,
p.

and

3,

see especially
19,

Acts iv. 5, Simcox,

cf.

Paul's Day, walk in procession to this and read the narrative of the Apostle's wonderful conversion, it seems that there is no adequate evidence " It in support of the spot selected. was a true instinct that led the Church to take the Conversion as the day of St. Paul. For other saints and martyrs their day of celebration was their dies natalis, the day on which they entered their real life, their day of martyrdom. But the dies natalis of St. Paul, the day on which his true life began, was the
traditional site,

Writers of the N. T.,

Blass,
:

also

Gram., pp. 232, 234. iyytleiv rj} A. for a recent description of the three roads which lead from Jerusalem to Damascus, see Luckock, Footprints of the Apostles as traced by St. Luke, i., pp.

may well believe that haste and passion would choose the quickest and best frequented route which ran straight to Shechem, and after inclining to the east, by the shores of the lake of Galilee, leads straight to Damascus, with an entrance on the south possibly he may have been stirred to " exceeding madness " by seeing in the Samaritan villages indications of the spread of the faith which it was his purpose to destroy (Plumptre, Expositor, p. 28 (1878)). Ramsay, Expositor, p. 199, note (1898), follows the old tradition as to the locality (following Sir C. Wilson). But, as he points out, this locality fixed
223, 224.
in

We

Saul

his

day of his Conversion," Ramsay, Expositor, p. 28 (1898). cgai<|>vT|s: the word is used by St. Luke twice in his Gospel and twice in the Acts only once elsewhere, Mark xiii. 36. Hobart and Zahn claim it as a medical term, and it was no doubt frequent amongst medical writers, as in Hippocrates and Galen (Hobart,

at Kaukab (so Luckock, also w. s.), some ten or twelve miles from Damascus, was changed in modern times for a site nearer the city (so the Romanist commentator Felten, p. 185, laying stress on iyyieiv) but the spot so chosen seems an impossible one from the fact that it is on the east side of the city, not on the south; see also " Damascus " Hastings' B.D., i., 548. Moreover the tradition for this site (one out of four selected at different times) does not appear to have existed for more than some two hundred years, and although we can well understand the action of the Christians in Damascus, who. on St.
;

Medical Language ofSt. Li,'pp. 19, 20), but the word is also used fcj LXX several times in same sense as here. ircpii]<rTpa\|v only twice in N.T. not found at all in classical Greek, but see 4 Mace, iv. 10. The simple verb occurs in Luke xvii. 24, xxiv. 4. The word is used in St. Paul's own account of the event (xxii. 6), (and irepi.\djju|/av in his second account xxvi. 13) noun in classical Greek of flashing like lightning. In xxii. 6 the time is fixed " about noon," and in xxvi. 13 it is said that the light was " above the brightness of the sun," and shone round about those who journeyed with Paul.
:

But
in

St.

St. Paul, as

Luke states the general fact, and was natural, is more explicit

account. But St. Paul's mention of the time of day, when an Eastern sun was at its brightest, and
his

own

of the exceeding glory of the light, evidently indicates that no natural

implied. koX irccruv liri ttjv yr\v, cfxxii. 7, both expressions show the overwhelming impression made by the sudden bright light. In xxvi. 14 all fall to the ground, but there is no contradiction with ix. 7, see below on verse 7. Lewin, Farrar (so Hackett, and some early interpreters)

phenomenon was
Ver.
4.

: :

232

nPAHEIS AII02TOAQN
'Eyoi eifu'lTjffous
1

IX.

ov

<ri>

Siwiceis 2

ancXvjpok dot Trpos Ken-pd* XaKTi^eie.

p.*

6. rpifuav tc kou 0ajxf3fa>v elire, Kupie, Tt

1

6eXeis ttoitjo-oi

tea!

W.H.,
2

^ABLP, Vulg., Sah., Boh., Syr. Hard, text, Arm., Orig., so Tisch., Blass, Weiss; I. o Na. 25, Par., Flor. (Vulg. demid.), Syr. (Pesh. and Hard.), Aeth., Hil., but cf. xx. 8 Blass rejects; Hilg. retains.
Itjctows

ACE

After Si)Kis Flor., Gig., Par., Wern., Vulg. (fu. demid.), Syr. Hard. mg. read So, too, the same authorities ( - Gig., Wer. + Hil.) read also o-kXtjpov roi I. k.t.X. Blass receives, so too Hilg. o Se Tpe[xwv tc koi Q ap.fi uv iir, Kvpi . . . avrov For all this between Siwk. and avtwr-nrjOi the true reading appears to be aXXa (all Vulg. (am.), Syr. P. and H. text, Sah., Boh., Arm., else omitted), evidence for insertions purely Western inserted under influence of Tisch., Chrys. After dap-fW all these Western authorities except Vulg. add eirt tu xxii. and xxvi. yeyovoTi avTu this is a clear case of assimilation to iii. 10. There seems no Greek authority for the whole insertion ; apparently a retranslation by Erasmus from Latin. the

^ABCEHLP,
; ;

have held that Saul and some at least of his companions were mounted, since Saul was the emissary of the high priest, and the journey would occupy some days. On the other hand Felten (following Corn, a Lapide) holds that the text makes no suggestion of this, and that the expression " they led him by the hand " and the command " rise and enter into the city " are against it but the near neighbourhood of Damascus might easily account for the fact that his companions led Saul by the hand for the remaining distance, which could not have been long, although the immediate proximity of the traditional site cannot be maintained (see above on ver. 3). As the strict Jews, like the Pharisees, seldom used horses, Felten may be right in conjecturing that Saul rode upon an ass or
;

a mule

(p.
:

186, note).
in St. Paul's

rJKovcre

<j>wvt)v

Xe'7ov<rav

own account we

have -rjicov<ra 4>u>vtj? Xeyov<r>)$, xxii. 7, and rJKovo-a <|><i>vt)v \ey., as here, in xxvi. It would seem therefore that the 14. distinction between dxoveiv with (1) accusative, and (2) genitive; (1) to hear and understand, (2) to hear, merely, cannot be pressed (so Alford, in loco, and Simcox, Language of N. T., p. 90, and Weiss on xxii. 7 but see on the other hand Rendall on ix., ver. 7). Thus in the passage before us it has been usual
;

but did not hear definitely, or understand who it was that spoke, piSc'va 8e 0ea>po-DvTsBut (2) on comparing the passages together, it appears that in ix. 4 and 7 a distinction is drawn between the contents of the utterance and the mere sound of the voice, a distinction drawn by the accusative and genitive ; in xxii. 7 the same distinction is really maintained, and by the same cases, since in xxii. 7 Paul, in speaking of himself, says that he heard a voice, i.e., was conscious of a voice speaking to him (genitive, <f><nvt]s), (Simcox, m. s., p. 85), whilst in ver. 9 (accusative 6uvr\v) the contents of the utterance are referred to, cf. ver. 14 in the same chapter in xxvi. 14 the accusative is rightly used for the contents of the utterance which are given there more fully than elsewhere. laovX, ZaovX in each of the three narratives of the Conversion it is significant that the Hebrew form is thus given, and it is also found in the address of Ananias, probably himself a Hebrew, ver. 17, to the new convert. On the emphatic and solemn repetition of the name cf. Gen. xxii. 11, and in the N.T., Luke x. 41, xxii. 31, Matt, xxiii. 37, and on the frequency of this repetition of a name as characteristic of Luke in Gospel and Acts
7,
;

see Friedrich, pp. 75, 76,

cf.

Luke

viii.

24, x. 41, xxii. 31, cf. xxiii. 21

(see also

to explain clkoveiv with tj>u>v^v, ver. 4, as indicating that Saul not only heard but understood the voice, cf. xxii. 14, whilst dicoveiv with (poivijs, ver. 7, has been taken to show that his comrades heard, but did not understand (so Weiss, in loco,
is

and also on xxii. 9). But there no contradiction with xxii. 9, for there it is said of Paul's companions ttjv 8e $wy\v uk 'fjicovorav tov XaXovvros
(r)
:

p.e SicSkcis; cf. vii. 52, and 1 Cor. " Saul's first lesson xv. 9, Gal. i. 13. was the mystical union between Christ and His Church " cf. Matt. x. 40, xxv. No wonder that 40, 45, John x. 16, etc. Felten sees " an ineffable pathos " in the

ti

Deissmann's note Bibelstudien, p. 184, on the introduction of the Hebrew name).

words

Wendt
:

quotes St. Augustine

uoi

they heard the utterance,

ix. 7, xxii.

" caput pro membris clamabat," cf. also " corpus enim mystiCorn, a Lapide

233
nal X<xXt|0^-

68.

nPAEEIS ATT02T0AQN
ical

Kupios irpos auTOf, 'Ai'dcrrnOi

<rTat aoi ti ere Set iroieii'.
1 el<rrr\Ki(xav ivveoi,

tae\9e els
01 8e
tt]S

Trjf ttoXic,

7.

d^Spes

01

crueoSeuoi'Tes

auTW

&kouoctS

fie*'

^^S'
8e

p.r|8eVa 8e OeoapoucTes.

8. ^ye'pflirj 8e 6

lauXos

dir6 Trjs yf]?

dt'ewyp-ekwc 8e TUf 64>0aXu.wj'

auroO,

ouSeVa

efSXeire,

xeipaywyouvTes

aurok

eiCTTjYayoi'

eis

61, Syr. Hard, mg., so Tisch., W.H., Blass, ievveoiL; but eveoi Blass reconstructs the conclusion of ver. 7 and Hilg. see Winer-Schmiedel, p. 55. the first half of ver. 8; Flor. (and partly Gig., Par., Wern.) p.T]8eva 8c Oecup. p,e0' ov eXaXei <|>tj Se irpos avrous eyeipaTe p,e airo tijs ytjs icai eyeipavTtov Se avTov ovSev probably these additions arose partly from the ePX. avewvp.. t. o(})0. x l p a 7 u 7- Te wish to explain the p.T|8eva standing absolutely in ver. 7 (cf. xxii. 9), partly to represent the blindness as coming on Saul at once (and not after he had risen), and thus
;

^ABCEHP

making him need immediate

help.

cum

Christi est

ecclesia,

membra

sunt

him, to

make

the narratives quite con-

fideles ".

Ver. 5. Tis el, Kvpie; the title is here used in reverent and awestruck response to the question of a speaker, in whose

sistent (see Felten, p. 193, Hackett, in loco; B.D. 1 , iv., "Paul" p. 733). Or it is quite possible, as Weiss points out on xxvi. 14, that here the narrative em-

accompanied as it was by the supernatural light, Saul recognised a divine utterance it is therefore more than a mere word of respect, as in xvi. it indicates, as St. Chry30, xxv. 26 sostum noted, a purpose to follow the voice, whether it was that of an angel or of God Himself (Felten), "Jam parat se ad obediendum, qui prius insaniebat ad persequendum," Augustine. 'Eyw ... both pronouns are emphatic, and <rv contrasted 'l^o-oOs, cf. xx. 8, and note. For rest of verse see critical notes. Ver. 6. For this verse see critical notes and also xxii. 10. 'AvdorTrjdi: verb characteristic of St. Luke, see on v. 7. Here, if we compare xxvi. 16 (xiv. 10), it is evidently used in a literal sense. Kal XaXtjOvjo'eTai <rot, see note on xxvi. 15. probably Ver. 7. oi <ruvo8evovres riding in company with him not found in classical Greek, but used in the same sense as here in Plutarch not elsewhere in N. T but see Wisdom vi. 23, and Tobit v. 16 S (AB al.), so according to S 1 in Zech. viii. 21 (ABS 3 al.), cf. also Symm. in Gen. xxxiii. 12. eUnTJiceicrav eweoi. The form Ivveog is incorrect, see critical notes in LXX, cf. Prov. xvii. 28, Isa. lvi. 10, Epist. of Jer. 41 (Symm. in Hos. ix. 7) It is frivolous to find see critical notes. a contradiction here with xxvi. 14. No stress is laid upon eicmfic., which may be used like elvai, and even if there is, it does not preclude a previous falling. have merely to suppose that the sight and sound had affected Saul's companions in a less degree than Saul, and that they rose from the ground before
voice,

the impression made by the hearing of the voice, and in xxvi. 14 the

phasises

immediate result produced by the light, and that the narrator is quite unconscious of any contradiction in his recital (see notes below on xxii., xxvi.). p.t]8e'va Se Oewpovvres there is no contradiction between this statement and xxii. 9, where it is said that they saw the light here it is not denied that they saw a light, but only that they saw no person. Holtzmann apparently forgets this, and says

that whilst in xxix. 9 they see the light,

in ix. 7 they see nothing; but the prois not neuter, but masculine p.Tj8e'va (see critical notes and reading in |3). The inference is that Saul saw Jesus, but although this is not stated in so many words here, it is also to be inferred from
;

noun

the words of Ananias in ver. 17, and xxii. 14, and from St. Paul's own statement in 1 Cor. xv. 8, and ix. 1. St. Chrysostom refers atcovovres |*ev ttjs <j>. to the words of Saul, but this is certainly not natural, for Ttjs <. evidently refers back to rjicovo-a
<J>wvi^v in ver. 4.

see critical notes. eyes, which he had closed mechanically, as he fell overwhelmed with the dazzling brightness of the light, and of the appearance of Jesus, he now opens, but only to find that he saw nothing (oiSev) (see critical note) he had become blind (so Weiss

ovScva

Ver.

8.

aveuyp-eVuv
:

ipXeire

his

We

This blindcf. xxii. n). proof that the vouchsafed to him had been appearances a reality (Felten), see also ver. 18. Xeipa-ywyoiivTes the necessary result of
ness

and Wendt,

was

the clearest


^34
AafiaojcoV.

iipaeeis
9.
icai
i\v

AnorroAQN
Tpeis
fit)

IX
Kal oAk c^aye:'

rju.e'pas

fiXi-iruy,

ou8e emee.
Kal
elite irpds

IO. *H^ Be tis fiaOrjTTjs cV AafiaaKu 6f6p.aTi 'Acacias,

auTov 6 Kupios iv opdfxaTi, 'Avavia.

6 8e ctircf, 'l8ou

his blindness, cf. Judg. xvi. 26 and Tob. xi. 16, but in each case the reading is in N.T. only varied (see H. and R.) in Acts, cf. xxii. 11 (and see xiii. 11); also found in the Apocryphal is it Gospel of Peter, x. (ver. 40 in Harnack's " He who would strike others edition).
;

and adds that

in any case it is suggestive that Paul, Gal. iv. 15, seems, at least in later days, to have had a severe ailment in his eyes (see however on this point ver. 9 above). But the weakness, if it existed, might have been caused by the

was himself struck, and the proud Pharisee became a deeply humbled penitent a guide of the blind " he was himself

to be guided

by others (Felten).
. . .

Ver. 9.

fjv

ut)

pXerrcov

on

rjv

with participle, characteristic, see above Wendt (in seventh on chap. i. 10. edition, not in eighth), and so Felten, distinguish between Alford, Hackett, and ov with c<t>a-yev and firiev, and (jLtj see especially Winer-Moulton, lv., 5. ov p. would have simply meant blind; ut| said (3. is not seeing {not able to see) of one who had been, and might appear to be again, possessed of sight the not eating and not drinking are related simply as matters of fact see the whole section. Blass regards |mj with participle as simply =r ov, so in ver. 7 p/qScva with participle

previous blindness at Damascus, and this suggestion, if it is needed, has at all events more probability than the supposition that the narrative in the text was due to the fact that in after years Saul's eyes were affected (so Weizsacker, Apostolic Age, i., 72). Zeller indeed admits, Acts, i., 289, E.T., that the connection of Saul with Ananias, " irrespective of the visions and miracles,"
!

ovSt'va,

ut alias
efyay.

note).

ovk

(see also Lumby's k.t.X. : there is no

may have been historical, and he falls back upon Schneckenburger's theory that the author of Acts had a special aim in view in introducing a man so avowedly pious in the law (xxii. 12) to introduce Paul to Christianity. But Schneckenburger does not seem to deny the main fact of the meeting between the two men Ueber den Zweck der Apostelgeschichte, ( pp. 168, 169), and St. Paul would scarcely have spoken as he did later (xxii. 12) before a Jewish crowd, in a speech delivered
when
from
the

reason why the words should not be taken literally, in spite of Wendt's objection as against Meyer in loco, as an expression of penitential sorrow and contrition for his perversity (so Weiss and Holtzmann, no less than Felten) : " with

the capital
all

was

full

of pilgrims

and at a time when communication between Damascus and Jerusalem would have exposed him to instant refutation, had his statements with regard to Ananias been
parts,

constant

what fervour must he then have prayed On Saul's for 'more light'" (Felten). blindness and its possibly lasting effects, see Plumptre, in loco, Felten, p. 196, and on the other hand Lightfoot on Gal. vi. 11, and Ramsay, St. Paul the Traveller,
etc.,

pp. 38, 39. Ver. 10. 'Avavtas: nomen et omen, " Jehovah is gracious " (cf. xxii. 12). No doubt a Jewish Christian (he is supposed by some, as by St. Augustine, to have been the presbyter to whose care the Church at Damascus was committed). For more details and traditions concerning him, see Dr. James, " Ananias," Hastings' B.D., and Felten, in loco. The objections raised against the historical character of the meeting between Ananias and Saul, by Baur, Zeller, Overbeck, are considered by Wendt as quite insufficient. Weizsacker regards the narrative of the blindness and its cure by Ananias as transparently symbolical,

It is evident that the supernatural element in the narrative is what really lay at the root of Zeller's objections. 6 Kvpios, i.e., Jesus, as is evident from a comparison of w. 13, 14, 17. Iv opdcritical objections have been raised p,a.Ti by Baur and others against the double vision narrated here of Saul and Ananias, as against the double vision of Cornelius and St. Peter in x. 3 and xi., but see Lumby's note, in loco, and reference to Conybeare and Howson, quoted also by Felten. The idea of the older rationalists that Saul and Ananias had previously been friends, and that thus the coincidence of their visions may be accounted as for, is justly regarded by Wendt The vision, as narentirely arbitrary. rated by Luke, is evidently regarded as

incorrect.

something objective,

cf.
:

w.

10, 13.

Ver. 11. dvao-Tos the word as has been previously remarked is characteristic of Luke (cf. its use in O.T.) f< and does

12.

TIPAEEI2 AriOSTOAQN
II. 6 Be Kupios irpos auToV, 'kva.<rra%
TTjk'
1

ns
cirl

eyw, Kupie.
-ri]v

iropeufitjTi

pup.T]f

KaXoupenfje EuOeiav,
ISou

Kai

t,T)Ti)<rov

cV

oiKia 'louSa

laOXov oyopan, 2 Tapae'a.

yap

-irpoo-euxeTcu, I2. 8 xal etSef iv

>

opapan deSpa dfopari

1

'Ayayiay eiaeXOoira Kai iiriQivja auTw e a x ^P

Avao-Tos
(cf. x.

^ACEHLP,
13, 20)
;

Hilg.
2

Vulg. (am. demid. tol.), so Tisch., W.H. marg., Weiss, but avao-ra in B and most verss., so Lach., W.H. text, Wendt.

Before Tap<rca Flor. and Par. have yevti, not an unusual word with adjectives

of nationality.

Blass in 0, following Flor., omits the whole verse, Hilg. brackets but there seems for its insertion if not genuine, as it is not influenced by any parallel passage Wendt (edit. 1899) (cf. long discussion in Corssen, Der Cyprianische Text, p. 21 ff.). decides for its retention, but another and a further question arises as to the original reading if the verse is retained, ev opapan om. 61, Vulg., Sah., Boh., Aeth. The words may be an explanatory gloss. In BC 163, so so Tisch. R.V., Wendt. Blass [W.H.] Weiss cv opau. follow avSpa. Instead of x l P a the plural xeipas is found in ^ABCE, Vulg., Boh., Arm., so W.H., R.V., Weiss, Wendt, but the art. Tas is doubtful, probably to be omitted (Wendt) with fc>$*AC 61, so Tisch., Weiss but retained by N<=BE, R.V. [W.H.].
3
;

no reason

^A

not in the least support the idea that the vision was a dream of the night, cf. viii. 26. pvp.Tj, eirl tt|v pvp.t)v t. k. Eii6ciav

art.

As

a celebrated university town

it

In Luke xiv. 21 Matt. vi. 2. it seems to be used in contrast to irXaTia, but in LXX at least in one passage it is used as its equivalent, Isa. xv. 3, cf.
cf. xii. 10,

R. V., " broad places,'

also in Ecclus.
ix.

^JT^.

It is

found

7 (perhaps twice) and in Tobit xiii. 18, where in the previous ver., 17, we have irXareiai, although it is very doubtful whether we can press a contrast here, and pvp-tj, ver. 18, might perhaps be taken as meaning a cityquarter, Latin vicus, see Speaker's Commentary, in loco. On the stages in the history of the word, and its occurrence in Attic Greek, e.g., in the comic writers Antiphanes (380 B.C.) and Philippides (323 B.C.), see Kennedy, Sources of N. T. Greek, pp. 15, 16 ; Rutherford, New Pkrynichus, p. 488. Ev6etav the street called Straight " may be traced from the eastern to the western gate, and it still bears the name, Derb el-Mustakim, Schneller, Apostelfahrten, pp. 254, The 255, "Damascus," Hastings' B.D. " house of Judas," also that of Ananias, are still pointed out, but considerable uncertainty attaches to the attempts at identification, see " Damascus," u. s., also

have ranked amongst its students not only St. Paul but his companion St. Luke, attracted it may be by the renown of its medical school and if this be so, the acquaintance of the two men may date from their student days. To Tarsus, moreover, and to a country where Stoicism was cradled, St. Paul may have been indebted for his evident familiarity with the ideas and tenets o f the Stoic philosophy. From Cyprus came Zeno and Persaeus, from Soli, Chrysippus and Aratus, whilst Anazarba
;

may

in Cilicia was the birthplace of the physician Dioscorides, contemporary of St. Luke as of St. Paul. It is indeed

possible to enumerate at least six Stoic teachers whose home was Tarsus. See

notes on St. Paul at Athens and at Ephesus, and see J. Lightfoot, Hor. Hcb., on Acts vi. g Curtius, Gesammelte Abhandlungen, ii., p. 538 ff. Zahn, Einleitung i., pp. 37, 50; Lightfoot, Philippians, p. 303 ff. Salmon, Introd.
;
;

p. 317.

ISov yap irpo<rcvx CTai

Iv

" oran-

Jesus" Bengel; present tense, continuous prayer, 1 Thess. v. 17.

tes videt

dvSpa
nias.

Ver. 12.
'A.

opdpan, see
:

critical notes.

ovop..

the

words would
'

Felten, in loco. Tapaea Tarsus was the capital of the Roman Province of Cilicia. Curtius has called it the Athens
:

certainly indicate, as Wendt points out (seventh edition, not eighth), that Saul

was previously unacquainted with AnaJesus communicates the contents of the vision, and speaks as it were from the standpoint of Saul (see Felten's note, p. 190). ciriOevTa k.t.X., see above

of Asia Minor, and Strabo emphasises its celebrity for the production of men famous in all branches of science and

on

viii.

17.


236
o-n-cos

AnOSTOAQN
dKTjKoa
l

I7PA3EI2
dvapXe'ij/T].

IX
dird

13.

6 'Avai'ias, Ku'pie, dTTCKpiGir) oe

<hroiT]o-e

ttoXXwc trepl tou dyopos toutou, oVa Kaicd

eV

tois dyiois <too

'icpoucraX^p.-

14.

Kai w8e exei e|ouo-iav irapd twi/ dpxicpeW,

crou.
p-01

Stjctcu

irdcTas tous emKaXouu-eVouj to ovojid

15. EItte oe irpos

auToi' 6 Ku'ptos,

riop6uou, oti axeuos eKXoyfjs

eorir outos, tou

j3acrrdo-ai to 5Vou.d p.ou

eVwmov 2 eOcwf

ko.1

Pao-iXeW, ulwf T 'lapai^X.

Wendt,

aKTjKoa HLP, Chrys. Hilg.

1

nKovera

^ABCE,

so Tisch.,

W.H.,

R.V., Blass, Weiss,

2 evwv, but art. twv prefixed in BC*, so Lach., R.V. (W.H.), Weiss, but twv apparently does not suit the context. /probably
!

Wendt

to

Ananias naturally hesitates go to a man who had undoubtedly inflicted harm upon the Christians, and had come to Damascus with the same But there is nothing inconsistent intent. in the fact that Ananias should not be
Ver. 13.

Paul's

own language
w8e hie
et

before

Agrippa,

xxvi. 10.

tovs eiriK. to 6vou.d coti note

Ver. 15.
;

Ver. 14.

hue (Blass), ver. 21the re,

acquainted with Saul personally, whilst he knew of his persecuting zeal. tois used here for the first time dyiois o-o-u
:

peated pronoun and compare 1 Cor. i. 2s where eiriic. is closely joined with ayioi. and on the whole phrase see above ii. 21
o-kcvos tKXoYTJSj

as a

name

41, xxvi. 10.

for the Christians ; cf. vv. 32, Every Israelite was dyios

own language in Gal. i. 15, genitive quality common Hebraistic mode

expression
xviii. 6,
(cf.
viii.

23)
;

=
cf.

Paul's of of ckXcktov, see

cf. St.

by the mere

fact of his membership in the holy Ecclesia of Israel, and Ananias, himself a Jew, does not hesitate to em-

Blass, Gram.,
etc.

p.

96

Luke

xvi.

8,

ploy the same term of the members of the Christian Ecclesia (see Hort, Ecclesia, pp. 56, 57, and Grimm, sub v., Its use has therefore a deep signi2). " Christus habet sanctos, ut ficance ergo est Deus," says Bengel. suos The force of the words can be more fully appreciated in connection with the significance of the phrase in ver. 14, tois Iitik. to 6vou.dcrov. In xxvi. 10 it is noticeable that the word occurs on St. Paul's own lips as he stood before Agrippa " in the bitterness of his self-accusation for his acts of persecution, probably in intentional repetition of Ananias's language respecting those same acts of his. It was a phrase
:
:

For o-kcvos similarly used see Jer. xxii. 28, Hosea vii'\ 8, and Schottgen, Horce Hebraica, in loco ; and in N.T. Rom. ix. 22, 23, 1 Thess. iv. 4. Grimm and Blass both compare o-k. de homine in Polyb., xiii., 5, 7; xv., 25, 1. Vas electionis ; the words are written over what is said ..o be St. Paul's tomb in the church dedicated to him near the city of Rome. tov (3ao-Tao-ai, genitive of

purpose
the

verb as used here con;

tinues

mean simply
xviii. 14,

o-kcvos to bear, to carry, or denote to bear as a burden cf. 2

;

metaphor of

it

may may

Kings

Ecclus.

vi.

25

cf.

Luke

Acts xv. 10, Rom. xv. 1, etc. Iflvwv Kal SacriXeW !8v., placed first because Saul's special mission is thus indicated.

xiv. 27,

that

was

likely to

burn

itself

memory on

that occasion."

And

into his so we

before

find St. Paul addressing at least six of his Epistles to those who were " called to be Saints," indicating that every Christian If Chrisas such had this high calling. tians individually had realised it, the

prophetic vision of the Psalms of Solomon (xvii. 36) would have been fulfilled in the oti irdvTcs early Church of Christ dyioi, Kai Pao-iXevs avTwv Xpurros Kvpios (see Ryle and James' edition, 141). Iv Mep. belongs to iroiT]cre, p. and so points back to viii. 3, and to Saul as the soul of the persecution which broke out in Jerusalem, cf.
:

Tim. i. 16 also the governors of Cyprus, Achaia, Judaea. vlwv tc M., see critical notes above, again the closely connecting re, three nouns being comprehended all under the one article tv the Apostle's work was to include, not to exclude, his brethren according to the flesh, whilst mission to the Gentiles is always emphasised cf. xxii. 15 and 21, xxvi. 17
f3ao-iX., cf. xxvi. 12, 2
;

cf.

Rom.
Ver.

i.

13,
ry*i>

14.

16.

^dp

he

vessel

unto

me, and

is a chosen therefore viroS.

Wendt disagrees with Meyer, who finds the showing in the experiences of the
sufferings (so Hackett and Felten),

and


13196. eyoj

nPAHEIS ATTOZTOAQN

; ,

2 37

ydp

uiroSei^o)

auTw, oaa Seu auTov uirep tou OkojxaTos fxou

7ra0ic.

17. 1 'ATTTJXGe 8e 'Akokios Kal eurfjXOek' els ttjk oiKiaf, Kal eiuflels
eir'

aurof Tag xe ^P a $ "ire, ZaouX dSeX^e, 6 Kupi.09 d-irc'oTaXKe ue,

6<J>0ei's croi

ItjaoGs 6

iv

ttj

68w

t]

Tjpxou, oirwg dyaPXeAj/Tjs Kal ttXtjctQtjs

aTre'ireo-oi'
2

nfeup,aTos 'Ayiou.

18. Kal
<

euSewg

diro

-roil'

6<(>0aXp.wv'

auTou

omtcI

XemSes, dfe|3Xe T T
e'

irapaxp'np.ci,

Kal dt'aordg e|3aTrria87j,

Kal Xa/3w^ rpo$i)v iviayjiatvP

19. 'EyeVero Se 6 ZauXos ucrd rStv iv

1 Blass, following Flor., reconstructs (bo very simil. Hilg.) tot* cyepOeis (as if the vision came in sleep; cf. Corssen, G. G. A., p. 43.7 (1896), who thinks that the expression is an interpolation and compares p text in xvi. 9 ff., p. 436, u. s.) Av. oinrjXOev Kai eiar. eis ttjv oik. so again Flor. has eireOijice av-rtj) tt|v \tipo. ev td ovotx.
;

I.

X. Xeywv.

2 irapaxpr)p.a om. ^ABCHP, Vulg., Boh., Syr. Pesh., Arm., so Tisch., a R.V., Weiss, Wendt. 40, Boh. read 8c instead of t.

^C

W.H.,

Weiss, Hilg. vio-xv8tj BC*, so W.H., Wendt 6 ZavXos om. fc^ABCE 13, 61, Vulg., many vers., so Tisch., W.H., R.V. beginning, perhaps, of a Church lectionary. Flor. reads " dies autem plurimos et in civitate. D cum discentibus transegit," perhaps some influence of xvi. 12, xiv. 28, xxv. Blass suspects Aap.ao-K<p and brackets in (3. Blass places St. Paul's visit to 14. Arabia before this period, a visit which St. Luke omits.
evio*xvo-v, so Tisch., Blass,
;

(probably).

refers the

word with De Wette, Over-

beck, to a revelation or to some directing counsel of Christ, cf. xiti. 2, xvi. 6, 9, xx. 20, so too Blass cf. 2 Cor. xi. 25-28. Either interpretation seems better than that of Weiss, who refers the ydp back to iropevov, as if Christ were assuring Ananias that Saul would not inflict suffering upon others, but J will 6how him how much he (ovtoV, with emphasis) must suffer, etc., cf. also Bengel's comment. Ver. 17. not irt6ls eV d. tos x* as bestowing the Holy Ghost (for see context), but as recovering from his blindness, cf. Mark xvi. 18. 2aov\, see on ver. 4, perhaps too the word used by Jesus would reassure Saul. d8e\<t>c*: as a Christian brother, and not merely as a brother in nationality, ii. 29, xxii. 1, xxviii. 17 for the word see further, Kennedy, p. 95, and see on i. 15. 6 K. . . . 'Itjotovs the words must have further reassured Saul the title by which he had himself addressed Jesus its more
:

substance had formed over the eyes, probably as the result of the dazzling brightness which had struck upon them, cf. Tobit iii. 17, xi. 13, and ii. 10 (cf. vi. 8), XcvKwpaTa = white films (see H. and R., sub v., XcvKcopa). St. Chrysostom's comment is also to be noted Kal tva p/rj
:

4>avTao-av tis elvai ttjv trr\p<iKriv Sia tovto at XeirCScs. Here, as elsewhere, we may see traces of St. Luke's accuracy as a physician. Both diro7riirtciv and Xeiris are used only by St Luke
vou,iox)

in in

before us),

than justified. Ver. 18. xal cvOcws

the immediate result of the laying on of hands the recovery of sight is given, but the baptism follows for the reception of the Holy Ghost, cf. xxii. 13 if. dircirco-ov . . . wo-el X. the words cannot be taken as merely figurative with Weiss or Zockler, or with Blass as merely indicating the speediness of the cure some scaly
:

as

although found six times does not occur in the sense and both words are found conjoined in medical writers, the former for the falling off of scales from the cuticle and particles from the diseased parts of the body or bones, etc., and Xeiris as the regular medical term for the particles or scaly substances thrown off from the body (see instances in Hobart, p. 39, and Felten, in loco), and cf. also Zahn, Einleitung in das N. T., ii., p. 436 (1899). avao-Tas, see above on viii. 26 the word may here be taken literally (although not necessarily so), as of Saul rising from a sitting or reclining position (so Weiss). no doubt by Ananias ePaiTTto-8T)
(Xeiris,

N.T.

LXX,

there
ver.
if

was no reception without this. Xa^wv

9.

evtaxvo-ev:

into the
Tpo<J>T)v>

Church

here

see on used intran-

sitively (1

Mace. vii. 25, 3 Mace. ii. 32), we adopt reading of T.R. which is


238
AafiacrKw

TIPAHEIS AIIOSTOAQN
fiaOrjTcii' rjp.e'pas

IX.

Tivd

20. 1 Kat euOe'ws iv tcu$ cru'aYWY a iS

2
1
.

2 iKr\pu(Tcre to^ Xpioroe,

on outos

eorif o ulos tou eou.

e^uTTairo

8c irdeTCs ol aKOuorrcs kcw IXcvoi', Ou)( outo?

'icpouo-aXrju. tous tTrucaXouu-evous

cone
ko.1

6 Trop0T]o-as iv

to oVou-a touto,

wSc

els

touto

eXrjXuOei

SeSep^eous auTous ^Y^YTl t T0 S dpxiepcis > 2 2 lauXos Se uaXXof eceSuyau-ouTO, Kat auviy^uve 8 tous 'louocuous tous
Iva.

KaToiKoGiras iv Aajj-aaKw.
1

auu.f3ij3d(i>y oti

outos earir 6 Xpioros.

I., c/". xiii.

Flor., Par.,

Wern. read

teat ci<re\0(i>v is

Tas o-uvaYwyas tuv

5, xiv. i,

xix. 8,

of the Jews" usually implies contrast between Jews and Gentiles, which is hardly the case here, but the writer might wish to emphasise the boldness of Saul: Flor., Iren. read p.cra iracrrjs irapprjo-ias, so Hilg. o XpurTos after etrri 68, Flor., Irenlat. (Irengk. after 0cov), retained by Blass
so Hilg.

The phrase "synagogue

and by
2

Hilg., perhaps

from

ver.
;

22

(cf.

John

xx. 31).

61, Iren., Vulg., so Tisch., W.H., R.V., Blass, Weiss, Wendt; Hilg. has tov Kvpiov Itjo-ovv with Flor. ovtos in ver. 22 seems to demand a preceding Itjo-ovv.

XpioTov

HLP,

Chrys.

lr)o-ovv

^ABCE

3 3 HLP, so Blass; o-vvxvve ^B*C, Tisch., W.H., App., p. 172, and o~uvxwe see also Winer-Schmiedel, p. in; Hilg. has a-vvextev- tovs IovS., but tous om. by ^*B, so W.H., R.V., Weiss, Wendt, Blass. At end of verse Flor., Gig., Par. add eis ov ev8oKt|o-ev o 6eos retained by Blass and Hilg.

AB

have the" verb, retained by Weiss. in the N.T. peculiar to St. Luke, used in the transitive sense {cf. Luke xxii. 43 and 44, W. H., App., 67, and Plummer, in loco), and in this sense its use outside is confined to Hippocrates and the

We

Blass draws attention to the coincidence between this passage and the use of the word in Gal., and adds: "ut a Paulo hoc ipsum verbum scriptorem accepisse

LXX

St.

Luke, Hobart,
Ecclus.
1.

40,

Solomon,

4) xvi. 12.

which

Wendt
(see in

80 (cf. 2 Sam. xxii. but cf. Psalms of The reading here to apparently inclines is
p.
;

Ivio-xvdtj

critical

notes),

as

this

would be
sitive

accordance with the tranuse of the verb in Luke xxii. 43,

T|(ipas tivcis
:

and other instances.

Ver. 19.

used here ap-

parently, as in x. 48, xvi. 12, xxiv. 24, etc., of a short period; see note on ver. 23, and cf. critical notes, Blass in P, and see ver. 23. Ver. 20. Iv tcis o*uva-y<i>Y a ^s publicly in the Jewish Assemblies: ovk tjo-xi3veTo 6 ulos tov 0eov only here in (Chrys.). Acts. As the preaching was in the synagogue the term would be used in its

Wendt (1899) dismisses the dicas". point of connection in the use of the word by the two authors Luke and Paul He bases his objection, as accidental. p. 35, upon the view that St. Paul's Epistles and Acts are independent of each other but this would not prevent St. Luke from receiving the narrative of the events at Damascus from the lips of Paul himself. rovs citik., see above on ver. Xi)Xv0ci, pluperfect " inest indicatio 14. voluntatis mulctae," Blass, cf. also Burton, N. T. Moods and Tenses, p. 44, and On the jurisdicBlass, Gramm., p. 197. tion of the Sanhedrim and their commissions to their officers see iv. 5, and Lewin, St. Paul, i., 52 (smaller edition). For tva followed by the conjunctive after a past tense in preference to the optative cf. v. 26, xxv. 26, in Winer-Moulton, xli.
;

Messianic sense (cf. John i. 49), according to the early Messianic interpretation of Psalm ii. 7 cf. xiii. 33 and St. Paul's reference to the Psalm in another address For to Jews, in the Pisidian Antioch. the use of the term as applied to the Messiah by the Jews see further Book of Enoch, cv., 2, and Dr. Charles' note. Ver. 21. irop0TJo-as same word used by St. Paul of himself in Gal. i. 13, 23 nowhere else in N.T., but see 4 Mace. used often in classical Greek. iv. 23, xi. 4
;
:

b. 1 a.

only used IveSvvajAovTO Ver. 22. here by St. Luke, and elsewhere only by
:

St.

Paul

(five or six times),

and always
;
;

of religious and spiritual strength used twice with also three times in the reference to the power of the Spirit, Judg. in Psalm li. 7, vi. 34, 1 Chron. xii. 18 perhaps the simple verb Swa^oi. arvveXv: "confounded," so A. and R.V., or rather, " continued to confound," imperfect active, cf. ii. 6, "were con-

LXX
;


so

^39

24.

TIPAEEIS AII02T0AQN
& eiTXTjpourro

23.

o>s

iqp.epa,i

iKayai, o-uyePouXeucram) 01 'louoaioi

tu>

aeeXeiy auTOf

24. ey^wa^n] 8c

ZauXw ^

em|3oiiXY] auTuic.

irapc-

founded," passive, see also xix. 32, xxi. 31 (critical notes above): from truvxvvvw (avvx^Vio), nowhere used except in Acts, as above (see Moulton and Geden). not found in classical Greek irvvx-uvvia nor in LXX, a later form of <rvyx* w > a-w\it T. W. H. (cf. icxwvop.ou from eicxew, three times in Acts, also two or three times in Luke's Gospel in Matthew twice, in Mark once, also Rom. v. 5, Jude ; not found in LXX, but seeTheod., ver. in Acts, xxi. 2 Sam. xiv. 14) 27. <rvve\eov from <ruvx (but see in loco), Moulton and Geden. According to the best MS., Tisch., W.H., read the double v, but elsewhere we have only one v, WinerSchmiedel, p. 132, Blass, Gram,, p. 41. only used by St. Luke and crv(A8i|}awv St. Paul, cf. xvi. 10, xix. 33, see especially for this last passage, Grimm-Thayer, sub In the the v., cf. 1 Cor. ii. 16. word is used in the sense of teaching,
:

19, compares ver. 43, xvm. 18, xxvu. 7, and decides that the phrase cannot denote time measured by years (so Blass).

LXX

instructing,
Isa.
xl.

Exod.
etc.,

iv.

12,

15, xviii.

16,

13,

Biblical (in
(2)

usage is purely Attic Greek rather irpoo-0.

this
(1)
lit.,

in this sense):

to bring together;

then like <rup.pdXXii, to put together, to compare, to examine closely (3) so to thus here the word deduce, to prove may well imply that Saul compared Messianic passages of the O.T. with the events of the life of Jesus of Nazareth, and hence deduced the proof that He
;
;

reason for St. Luke's indefiniteness perhaps be that St. Paul's visit to Arabia was not within the scope and purpose of his narrative or Belser, Beitrage (p. 55), and others may be right in maintaining that the visit may lie between w. 22 and 23, and that, as such intervals are not wanting in Luke's Gospel, it is not strange that they should occur in Acts, but that it does not at all follow that the historian was unacquainted with St. Luke's Arabian journey, as Wendt maintains: "sed aliquid omittere non est idem atque illud negare " Knabenbauer, in loco. But if we take the expression, ver. 19, certain days to indicate the first visit to Damascus, and the expression, ver. 23, many days to indicate a second visit, the visit to Arabia, Gal. i. 19, may lie between these two (Knabenbauer), and if we accept the reading Mtjotovv in ver. 20, it may be that Saul first preached that Jesus was the Son of God, and then after his first retirement in Arabia he was prepared to prove on his return to

may

Damascus

that

He was

also the Christ,

ver. 22 (see Mr. Barnard's article, Expositor, April, 1899). " plot " ; N.T. Ver. 24. eirip\>v\t| only used in Acts ; in three other passages,
:

was the
xvii. 3.

irapai-idepevos in 81800**a>v <al epp,T)vevb>v out of the Scriptures

cf.

Christ,

xx. 3,

ig,

xxiii.

30.

It

is

used
ii.

in

the
(for

So Theophylact explains

same sense

in

LXX,

Esth.

22

which the Jews themselves knew. Ver. 23. T|p,e'pas licavas whether the period thus described was meant to cover
:

the definite period in Gal. i. 16, i.e., as including St. Paul's visit to Arabia, it is difficult to decide. Lightfoot holds that Ikolvos in St. Luke's language is connected rather with largeness than with smallness, Luke vii. 12, Acts xx. 37, and
that the
St.

Hebrew phrase CPQI which

is

copying admits of almost any extension of time (Galatians, p. 89, note). Paley, Horce Paulines, v., 2, pointed out in the Hebrew of 1 Kings ii. 38, 39, an instance of the use of the phrase " many days " = a period of three years (so
Lev.in, Felten). It is therefore possible that St. Luke might employ an indefinite, vague expression, an expression which at all events is characteristic of him. On the other hand, Wendt (1899), whilst seeing here a longer period than in ver.

Luke

other instances of the word see H. and R.), and frequently in classical Greek. follow R.V., see irape-n-jpo-uv if we critical notes, we have the middle for the active, cf. Luke xiv. 1, vi. 7, Gal. There is no contradiction iniv. 10. volved with 2 Cor. xi. 32. The ethnarch acted as the instrument of the Jews, at their instigation, or they acted by his permission, or possibly as the Jews were the actual originators of the persecution of Saul, St. Luke for brevity speaks of them as carrying it out, cf. ii. 23, xxviii. See to this effect, Blass, Zockler, 27. re if we add koi R.V., Felten, Wendt. see critical notes, the two words t ku' signify that they not only laid wait for him, but also watched the city gates day and night, to secure the success of their " and they watched the gates design In 2 Cor. xi. 32, according also," R.V. to Paul's own statement, the ethnarch under Aretas the king guarded the walls But this seems to prevent his escape.
:


IIPAHEIS AriOSTOAQN
TqpOVV
*

240

T TOtS TToXaS

TJflc'paS

T Kal yUKTOg, OTTWS aUTOC

dl'eVwffi.l'-

25. Xa/3<5kTe9 St

auTW
;

01 fiaBy\Tai'2 vukt6%, KaSrJKac 81a tou tcixous,

iraptTtipovv HLP, Chrys. irapeTfjpovvTo fc^ABCEFa 6i Vulg., Or., so Tisch., Instead of re, R.V., Blass, Weiss, Wendt, Hilg. 61, Vulg., Or., Tisch., W.H., R.V., Blass, Weiss, Hilg. read Sc Kai Alford supposes that to in irapcnjpovvTo became mistaken for re, and then Sc tcai was struck out, no other
1
t

W.H.,

^ABCEFa

copula being wanted.

2 01 p.aOTjTai, after these words fc^ABCFa 61, Vulg. (am. fu. demid. tol.), Or. read avrov, so Tisch., W.H., R.V., Weiss, Wendt, Zockler, Holtzmann perhaps but in omitted because in w. 19 and 26 p.a8T)Tai is used absolutely. o-rrupiSi tr<fvp., so W.H. (but not Weiss, who follows AB, etc.), although with air. as alternative, App., pp. 155, 156, and Winer- Schmiedel, pp. 59, 60 see also Deissmann,
;

^C

Bibelstudien, p. 157,
strange,

and Neue Bibelstudien,

p. 13.

as Damascus was part of the province of Syria. The difficulty is met by a large number of modern writers by the assumption that Caligula, whose reign began in 37 a.d., gave

favours an earlier chronology, and dates Paul's conversion in 3r or 32 a.d., contends that the flight from Damascus may have occurred as well in the year 35, i.e., in the reign of Tiberius, as in 38, Damascus to Aretas, to whose prede- when no change had taken place in the cessors it had belonged (Jos., Ant., xiii., status of Damascus the city was subject On the accession of Caligula a to Rome, but Aretas may have had con5, 2). trol over it, just as Herod had control great change of policy occurred Antipas, the old foe of Aretas, who was indignant over Jerusalem. There is at all events no ground for supposing that the term with him for the divorce of his daughter, was shortly after deposed, and his king- ethnarch denotes that Aretas was only dom was added to that of Herod Agrippa, head of the Arabian colony in Damascus who had already received from the em- (so O. Holtzmann, following Keim, peror the tetrarchy of Philip and Lysanias Nosgen, etc.), or that he was only a But this latter chance visitor who exercised his authority (Jos., Ant., xviii., 6, 10). any grant was one of the first acts of Caligula's to the detriment of Paul (Anger) such suggestion utterly fails to account reign, and there is nothing improbable in the supposition that the new ruler should for the fact that he is represented as guarding Damascus. It has been sugalso bestow some gift of territory on the great foe of the Herodian house, who gested that the wife of Aretas may well apparently reigned until 40 a.d. Added have been a proselyte, but the fact that the Jews of Damascus were both numerto this there is the fact that we have no coins of Damascus with the imperial ous and powerful is quite sufficient to In 62-63 explain the attitude of the governor, Jos., superscription from 34-62 a.d. " the image of Nero begins, but there are B. J., ii., 20, 2 vii., 8, 7. See " Aretas no coins marked with that of Caligula or in Hastings' B.D., and B.D. 2 McGiffert, Claudius. The latter emperor died in Apostolic Age, pp. 164, 165 G. A. Smith, 54 a.d., and in a few years Damascus Hist. Geog., pp. 619, 620; O. Holtzmann, must have passed again into Roman Neutest. Zeitgeschichte, p. 97 Schiirer, hands, if the above theory is correct. Jewish People, div. i., vol. ii., p. 356, and Certainly this theory is more feasible div. ii., vol. i., p. 98, E.T. Real-Encyclothan that which supposes that Aretas padie fur protestant. Theol. (Hauck), i., had actually seized Damascus himself in pp. 795-797, by P. Ewald. See further 37 a.d., when upon the death of Tiberius on the title cOvapxt)? Schiirer, Studieti und (who had supported Antipas), Vitellius, Kritiken, 1899 (i),which he explains by the the governor of Syria, had withdrawn conditions of the Nabatean kingdom, in his troops and the expedition which the which tribes not cities were concerned emperor had despatched against Aretas. the head of such a tribe being actually But whether this forcible taking posses- so called in more than one inscription. sion of the city is placed before, during, Ver. 25. 01 p.a0i)Tai if we add ovtov, or after the expedition of Vitellius, we see critical notes, the words would apshould expect that it would have met with parently refer to Jews converted by Saul, energetic punishment at the hands of the so Chrysostom " but his disciples " R.V. governor of Syria, but of this there is no Alford, who reads avTov, supposes that ntion or trace (P. Ewald). McGiffert, we have here an unusual government r>

who

Roman

?5-

27.

nPA^Eis AnorroAQN
26. napayet'ofAecos Se 6 lauXos els 'lepoopafiirjTcus]'

241

XaXdo-arrcs eV orrupioi.
cra\T)ji,,

eireipaTO
p.T]

KoXXdo-0cu tois

Kal Trdyres e4>oj3ouiTO

auroV,

iTioreuoi'Tes

on

earl
'"'P

p,a0T]TiQS

27.

BapfdfJas

Be*

TriXaP6fXfOS auTOf, T]Y a Y e

? tous

dirooToXous, Kal SiTjy^oraTo

icai

auTois

iruis

eV

ttj

68w elBe Toy Kupiov,

on

IXdXtjo-e^ auTw, Kal

but fc^ABC 61, 81 read cirtipaj^ev, so Tisch., W.H., R.V., Weiss, e-rreipai-o VVendt (against Meyer) latter verb much more common in N.T., but elsewhere is used in a different sense from this passage, and so eireiparo introduced. Hilg. has
1
;

this latter

verb here.

the genitive by XafJovres, and compares Luke viii. 54 and classical instances., see " through the in Ioco.Zlo. tov tcixovs wall," R.V., cf. 2 Cor. xi. 33, where we read 810. (JvpiSos . . . Sia tow Tenons. perhaps a window in the external face of the wall opening into the house on the inside, rather than simply a window of a house overhanging the wall cf. Josh. ii. 16, 1 Sam. xix. 12. Blass takes it of a window made " in ipso muro scil. ad tormenta mittenda," but there is no need for this explantion see Hackett's note on his own observations at Damascus of two or three windows built in the wall as above. xa Xdo-avTs Iv o-trupiSi: "lowering him," R.V., not expressed in A.V. ; on spelling of In 2 Cor. o-irvp. see critical note. Paul uses the word o-apYavrj, xi. 33 wickerwork, <rirvp. a basket a basket of larger than the ko<{hvos, the small handbasket of the Jew, yuv., iii., 14 vi., 541, probably a provision basket of considerable size, used as by the Paeonians for a-apyavr] too is fishing, Herod., v., 16. used of a fish basket by Timokles, At)6., i., Hastings' see further, " Basket," B.D., and Plummer on Luke ix. 17. Neither word is met with in the or Apocrypha. For the naturalness of the incident according to the present customs of the country see Hackett, in loco. The traditional spot of its occurrence is still shown, but we can only say of it as of the " house of Judas," see above on ver. ii. Wendt, p. 35 (1899), thinks that here we have a coincidence with the
:

LXX

a stay which Weiss holds was unknown to the author of Acts, see his note on irapoy is found four times in ver. 19. Acts with els, c. ace. loci, elsewhere only in Matt. ii. 1 (cf. John viii. 2). exeipaTo the verb ireipdop.ai only found once in N.T., viz., xxvi. 21, and the true reading here is kireipa^e, which is used in a similar sense in xvi. 7, xxiv. 6, only in the active in this sense = Attic impijiai, according to Blass, in loco, and Gram., 56, 221; ' he assayed," R.V. = to essay, attempt, try, Deut. iv. 34, 2 Mace. ii. 23. KoXXao-dai, cf. v. 13, x. 28, and also Matt. xix. 5, Luke xv. 5, 1 Cor. vi. 16 evidently means that he sought to ioin himself to them intimately. icai irdvres <j>o|3. avroV ical "and," R.V., not " but," A.V. it is not adversative, but simply introduces the unfavourable result of Saul's endeavour. This does not necessarily require that the conversion should have been recent, as Weiss maintains. If three years had elapsed, Gal. i. 16, during a portion of which at all events Saul had been in retirement, the Christians in Jerusalem might very naturally still feel apprehensive when their former persecutor was thus for the first time since his conversion actually present amongst them, and the memory of his former fierce hatred could not have

been effaced. If it seems unlikely that this should have been their attitude had
they
at

known

of Saul's profession of faith

account in 2 Cor., which cannot be accounted for except by the acquaintance of the author of Acts with the Epistle.
Ver.
26.

Damascus, there are critics who would have expressed great surprise if the Apostle had been received with open arms, and without any credentials " cre do si contrarium exstaret, hoc rursus
:

irapayevop-cvos
;

on

its

mirarentur " (Blass). Ver. 27. Bapvdf3as>

cf.

iv.

36.

Saul

frequency in St. Luke's Gospel and Acts see v. 21 apparently presupposes that Saul betook himself immediately to Jerusalem, so that the stay in Arabia cannot be inserted here (Weiss, in loco),

and Barnabas may have been previously

acquainted, see J. Lightfoot, Hor. Hcb., and note on iv. 36. St. Chrysostom, Horn., xxi. (so Theophylact and Oecumenius), sees here a proof of the kindly
i

VOL.

II.

24-2

IIPAEEIS

AnOSTOAQN
tw
6Vou.a.Ti

IX.

ttws iv AafiaorKW eTrapprjcrtdcraTO iv

r\v
jact'

tou

'It)o"ou.

28. Kat

auTtH' etcnropeuojj.ck'os
1

nal eidropeuofievos

iv

'lepouaaX^p.

icai

irappTjaia^ofieyos

iv

tu oroptan tou Kupiou

Mtjctou,

29. eXdXei T6

icv

I.

icai

Weiss,

Wendt

ir.buteis I. irapptja. ^ABCELP 61, so Tisch., W.H., R.V., Blass, Blass takes eis = ev ut alias. eis perhaps not understood.
;

nature of Barnabas, so truly called " Son of Consolation ". For an apprenotice of the goodness and ciative generosity of Barnabas, from a very different standpoint, see Renan, Apostles, eiriA., cf. xxiii. 19; so as p. 191 E.T. on the force of this charto disarm fear acteristic word of St. Luke see Ramsay, St. Paul, p. 245, Friedrich, p. 27, and below xvii. 19 ; generally constructed with genitive, but here avTov is probably

governed by TJYerye cf. xvi. 19, and xviii. 17, where also the accusative is found in
;

the preaching of the other Apostles and of the Church, cf. xxviii. 31 (of Paul). Verb only used by Luke and Paul, and always of speaking boldly the truths ot the Gospel ; so seven times in Acts, and also in 1 Thess. ii. 2, Ephes. vi. 20. Ver. 28. ^v . . . elo-ir. for characteristic construction see i. 10, etc. Hebraistic forels Kal eieir., cf. i. 21. mula to express the daily confidential intercourse with the Apostles ; cf. 1 Sam. Mace. xviii. 13, 2 Chron. xxiii. 7 (1
:

cases of a finite transitive verb following the participle, liriX. Blass, Gram.,
p.

100, note 2, refers ariTov

to

JY

aY

>

and

understands

avTov

with

emX.

irpos tovs dirocrToXov9> cf. Gal. i. 19 there is no contradiction, although St. Paul's own narrative confines Saul's introduction to Peter and James " though most of the Apostles were absent, yet
:

somewhat 25, for 14, 49, xv. similar expressions, but see H. and R.). if we read els, see critical note. iv Weiss connects closely with eicir. and takes it to signify that Saul was not onlv associated with the Apostles privately, but openly in the town, so Wendt and Holtzmann, privatim and publice. Page
xiii.
:

the two real leaders were present " (Ramsay), and this was the point which St. Luke would emphasise. Wendt (1899) rejects the narrative of Acts as indistinct when compared with Gal. i., but see Lightfoot, Galatians, p. 91, and Drummend. Galatians, p. 67 see below on ver. 30 also. SitiYqo-aTo, exposuit, i.e., Barnabas (but Beza and Meyer make Saul the subject, although unlikely from construction and context); verb twice in Luke's Gospel, viii. 39, ix. 10, and three times in Acts, viii. 33 (quotation), xii.

connects rjv els together, and thinks els probably due to the intervention of the verbs expressing motion. Zockler compares xxvi. 20, and takes els as referring
to Jerusalem and its see critical notes).

neighbourhood (but
9.

Ver. 29.

o~uvei]Tei, cf. vi.

rrpbs

tovs 'EXXtjv., of

whom

Saul

himself

17
ix.

cf.

Heb. xi. 32, and Mark v. and nowhere else in N.T.

;

16,
fre-

quent in

LXX

to recount, narrate, dev.

25, viii. 2, x. 15, xi. 5, and several times in Ecclesiasticus. Similarly used in classical Greek ; Grimm compares figurative use of German durchirws eI8e K. : while it is not said fiikren.
clare, cf. 1

Mace.

any part of the three accounts of the Conversion that Saul saw Jesus, it is distinctly asserted here in a statement which Barnabas may well have received fromSaul himself, and also in the two expressions of Ananias, cf. ver. 17, xxii. 14 cf. also the Apostle's own words, 1 Cor.
in
;

ix.

1,

xv.

8.

I'TrapptjoridwraTo,

cf.

the

Saul's see critical notes. short one (Gal. i. 18), and although we must not limit his opportunities of disputation to the two Sabbaths with Blass (note the two imperfects), yet it is evident that the Hellenists were at once enraged against the deserter from their ranks. There is no contradiction with xxii. 17, as Zeller and Overbeck maintained it is rather a mark of truth that Luke gives the outward impulse, and Paul the inner ground (Hackett, Lightfoot, Lumby) but see on the other hand Ramsay, St. Paul, p. 62, against the identification of xxii. 17 with Paul's first visit according to Ramsay, xxii. 17, 18 refer to the close of the Apostle's second visit. Wendt (1899) still identifies xxii. 18 with the passage before us, ix. 29; in seventh edition he speaks more fully of the fulfilment of the negative prophecy in xxii. 18, by the lirexipovv positive fact here narrated.
;

was one visit was a

verb with the expression p,eTa irapprjo-ias Xa\etv, see above on iv. 13, and of

only used by St. Luke; St. Luke i. 1, Acts xix. 13 it is used in same sense in
;

 a
;

28 30.

TIPAHEI2
1

AnOSTOAQN
'

243

kou owe^TCi irpos tous 'EXXt] fiords

01 8c iixeyeipovv ciutok deeXeiK.

'

30. tiriyvovres Se 01 d8eX<pol KaTt]Y a Y 0>

1

a uToy els KatadpeiaK, Kal

EXXYjvurras fc^ABCEHLP but A has EXXr|vas, and Vulg. (not am. demid.) has " loquebatur quoque gentibus et disputabat cum Graecis," see Felten's note, in
;

loco.

classical

Greek

and

it
i.

also occurs in
28, 2
3

Esther
29,
5,
vii.

ix.

25, 1 Esd.

19, ix. 2, etc.,

it

and

Mace. ii. Mace. vii.

occurs as here with dvcXcXv and for other instances The word Hatch and Redpath. cf. was frequently employed in medical language, sometimes in its literal sense " to apply the hand to," but generally as in N.T. Both Hippocrates and Galen use the verb as St. Luke does, with ypd<j>eiv Hobart, pp. 87 ireix"P Tl<rav YP "t,6lV and 210, points out that Galen also employs the verb with dveXetv, as

where

(see also below),

<

here.

It

is

true that the

word

is

also

used in the same sense by Josephus, c. Apion, ii., with <rvyypa^tiv, but the medical use of the term is so striking in Hippocrates that its use here is noted by J. Weiss, Evangelium des Lukas, p. i., as a probable reminiscence by the writer, and still more positively so by Zahn, Einleitung in das N. T., ii., p. 384 (1899).
Ver. 30.

face to face as brethren (Plumptre). |air<rriXav the word might mean by sea or by land, but the former is supported amongst recent commentators by Blass, so too Page {cf. Lightfoot on Gal. i. 21, p. 85), Knabenbauer, p. 174. But if so, there is no contradiction with Gal. i. 21, where Paul speaks of coming into the regions of Syria and Cilicia, as if he went to the latter through the former. The expressions in Galatians have sometimes been explained on the supposition that the two countries, Syria and Cilicia, are named there as elsewhere in that order, Acts xv. 23, 41, as a kind of general geographical expression (Felten), the most
:

important country being mentioned

first,

ImyvovTes

the preposition

signify here as elsewhere accurate and certain knowledge or information favourite word with St. Luke, in the Gospel seven times, in Acts thirteen times it was also a favourite word with St. Paul, cf, e.g., 1 Cor. xiii. 12, 2 Cor. vi. 9 ; frequent in LXX, or it may simply mean to find out, to ascertain (Grimm) see Blass in loco on its force in LXX.

may

so Lightfoot, Nosgen, Conybeare and Howson ; or that as Paul would remain at Syrian ports on the way to Cilicia, he might fairly speak as he does, or that he went first to Tarsus, and thence made missionary excursions into Syria. If neither of these or similar explanations are satisfactory, we can scarcely conclude with Blass that Gal. i. 21 is accounted for " inverso per incuriarn ordine ". Ramsay

the expression seems 5. oi a8e\4>ol expressly used to imply that the disciples at Jerusalem recognised Saul as a brother. Wendt (1899) rejects all the narrative in Acts as unhistorical, and compares with the statement here Gal. i. 22 but there mention is only made of the " Churches of Judasa," whilst the inference that Paul could scarcely fail to have been known to the members of the Church in Jerusalem seems quite justifiable, Lightfoot, Galatians, p. 86. Ka/rifyaYov, i.e., brought him down to the sea coast, ad mare deduxerunt, word used only by Luke and Paul but by St. Luke only as a nautical expression, cf. xxvii. 3, xxviii. 12 (xxi. 3), and Luke v. 11 ; so in classical writers. els K. as in viii. 40 (not Caesarea Philippi which is always so called) if he found Philip there (xxi. 8), the friend and the accuser of the proto-martyr would meet
:

has lately argued with much force that here as elsewhere Paul thinks and speaks of the Roman divisions of the empire {cf. Zahn, Einleitung in das N. T., i., p. 124 (1897)), and that here the two great
divisions, Syria and Cilicia, of the Roman province are spoken of; and he accordingly reads, with the original text of ^, to KXificrra. ttjs 1. Kal K., the article

used once, and thus embracing the two parts of the one province (sometimes three parts are enumerated, Phoenicia being distinguished from Syria). There is apparently no example of the expression Prov. Syria et Cilicia, but Ramsay points to the analogy of Bithynia-Pontus; see Expositor, p. 29
ff.,

1898,

and

"Cilicia" and "Bithynia" (Ramsay) in Hastings' B.D. Ramsay therefore concludes that Gal. i. 21 simply implies that Paul spent the following period of his life in various parts of the province SyriaCilicia. Top<rov, see above, ver. on the years of quiet work at Tarsus and in its neighbourhood, see Ramsay, St. Paul,

pp. 46, 47,

and below on

xi.

25.


riPAEEIS
^|aTT^<TTiXai'
ttjs 'louSaias

244

AnOSTOAQN
31. At pkv oSV 6KK\r)criat
elpi^nrjf,
tjj
*

IX.

auTOK

is Tapo-oV.
2

Ka0' oXy]s

Kal TaXiXaias

Kal Iap.apeias etj(Ok too Kupioo, Kal

oiko8o|aou-

fxevai

Kal iropeuoucfai tw

<f>6|3u)

irapaicXTJo-ei

too

'Ayioo riceouaTos eTrXi(]uVorro.

ai KKXY]<riai

but sing.

i\

10 Tisch.,

W.H.,

R.V., Blass,

ckkXtj. fc^ABC, Vulg., Syr. Pesh., Sah., Boh., Arm., Aeth., Wendt, Weiss, Hilg. ; see Ramsay, Si. Paw/, p. 128.

2 kcli ra\iXaias, Blass brackets in (3 because om. by Chrys., Cassiod., perhaps because nothing has been said of the Church in Galilee, but it obviously must have existed there, though never actually mentioned in Acts (see Plumptre's note, in loco), see also below.

if we read the ai lKK\if)<rtai IkkX. with the great MS. the word shows us that the Church, though manifestly assuming a wider range, is still one Hort, Ecclesia, p. 55, thinks that here the term in the singular corresponds by the three modern representative districts named, viz., Judasa, Galilee, Samaria, to the ancient Ecclesia, which had its home in the whole land of Israel but however this may be, the term is used here markedly of the unified Church, and in accordance with St. Paul's own see especially later usage of the word

Ver. 31.

their source

(see

Page, in

loco).

For

singular

r\

the metaphorical use of the word in the O.T. of good fortune and prosperity, cf.
Ps. xxvii. (xxviii.) 5, Jer. xii. 16, xl. (xxxiii.) 7, xxxviii. (xxxi.) 4, xlix. (xlii.)

LXX,

St. Paul, pp. 126, 127, and also Ka9* oXtjs : the genitive in this p. 124. sense is peculiar to St. Luke, and always

Ramsay,

Luke iv. 14, with the adjective SXos xxiii. 5, Acts ix. 42, x. 37, the phrase, although not the best classically, seeming 1895.) to " sound right," because k*86\ov, only senschaft. Theol., pp. 481, 482 may refer to the inward spiritual oIkoS. in Acts iv. 18 in N.T., had come into common use since Aristotle (Simcox, growth, itXt)8. to the outward growth a growth attributed not Language of the N. T., p. 148 Vogel, in numbers ovv connects with the preceding to human agency but to the power p. 45). Wendt, of the Holy Ghost. irapaKX-qcris only narrative so Bengel, Weiss, the Church had rest be- here in Acts of the Holy Ghost. Blass, Zockler Hort renders " and walking by the persecutors had become concause the verted but see also Rendall, Appendix, fear of the Lord and by the invocaon uev ovv, p. 164, and Hackett, Felten. tion [irapaK.] of the Holy Spirit [prob" being edified," ably invoking His guidance as Paraclete oUoSouovucvai R.V. (see critical notes) (not " and were to the Ecclesia] was multiplied " (Ecclesia, as an accompaniment of p. 55), and it is not strange that the edified," A.V.) the peace from persecutors. The term may working of the napaicXi]Tos should be so described while others connect the word refer primarily to the organisation of the Church as a visible institution, but would with the divine counsel or exhortation of the prophets in opening hearts and also indicate the spiritual edification others again attach irapaK. to which is so often expressed by the word minds IttXtjO. as expressing increase of spiritual in St. Paul's Epistles, where both the verb and its cognate noun are so fre- strength and comfort (see Blass, Rendall, quent cf. xx. 32, and note. The fact Felten, and cf. Col. i. 11, 1 Pet. i. 2). On the verb and its frequency in Acts see p. 73. that the verb is employed only once in Vv. 32-35. Healing ofAeneas. Ver. 32. the Gospels, Matt. xvi. 18, of the Church, on the formula as here in a non-literal sense, as com- Ive'veTo 8^ n. Stepxpared with its constant use by St. Paul and its frequency in Luke see Friedrich, We have as above, is a striking indication of the p. 13, and above on p. 124. early date of the Synoptic Gospels or here a note of what may fairly be
;
; :

(Hilgenfeld refers the whole section 32-42 to the same source A from which his " author to Theophilus " derived the founding, and the first incidents in the history, of the early Church, i. 15-iv. " 42, although the " author to Theophilus may have added the words Kal t% irapaK. lirXi(]9vvovTo. . . . But if we desire a good illustration of the labyrinth (as Hilgenfeld calls it) through which we have to tread, if we would see our way to any coherent meaning in ix. 31-xii. 25, it is sufficient to note the analysis of the sources of the modern critics given us by Hilgenfeld himself, Zeitschrift fur wis10.
ix.


TIPAEEI2
'ETENETO
tous
Tica

3133
32.
irpos

AnOSTOAQN
$3.

245

8e riTpoi' Siepxofievoc Sid irdrrui', 1 KareXOeiy koi

dyious

tous

KaroiKoueTas AuSSae.
6ydu.aTi,
c|
cTciy

eupe 8e

eitei

dVOpanrcV
1

Alviav

oktw

KaTaxeipe^oy

eirl

accepted by Blass

Sia TravTcov, instead of this Par. and Wern. read " per omnes civitates et regiones," no doubt to explain Sia itovto>v, which is difficult, see below.
;

taken as a specimen of many similar missionary journeys, or rather journeys of progress and inspection, mentioned here perhaps more in detail because of the development which followed upon it, New congregations had cf. with chap. x. been formed, and just as Peter and John had gone down to Samaria to the Christians converted by Philip, so it became necessary that the congregations which

had grown up

in

many towns

(viii. 14,

25,

40) should be visited and kept in touch with the centre at Jerusalem (see Ramsay, St. Paul, pp. 41, 42 Felten and Plumptre, in loco). Siepx* 81a irdvTwv, see note

on xiii. 6, and Luke ix. 6, xi.

probably

for

24.

icaTeXOeiv,
cf.

the

construction
i.e.,

Luke

iv.

from Jerusalem, 31 devenire, cf.

viii.

5,

Plummer's

note on Luke iv. 31. On the frequent use of Sie'pxofAcu and Ka.TpxofJ.ai. in Luke, see Friedrich, p. 7. 8 id irdvTwv, sc, dviW, so Meyer-Wendt, Weiss, Bengel, Alford, Hackett, De Wette, Holtzmann cf. for similar construction 2 Cor. i. 16, and cf. Acts xx. 25, Rom. xv. 28, or it may mean " through all parts," R.V., so Belser, Beitrdge, p. 58 (see critical notes). Hort seems to take it of the whole land (Ecclesia, p. 56). dyiovs,

the connection of St. George of England with Lydda) Schurei, Jewish People, div. ii., vol. i., p. 159, E.T. As the place lay on the route from Azotus to Caesarea the planting or at any rate the strengthening of its Christianity may be referred to Philip the Evangelist, viii. 40. But on the other hand the close proximity to Jerusalem, within an easy day's journey, may induce us to believe that Lydda had its congregation of " saints " almost from the first, Edersheim, Jewish Social Life, p. 75. On the curious Talmudical notices with reference to our Lord and the Virgin Mother, e.g., that He was condemned at Lydda, see Edersheim, u. s., p. 76. Such passages perhaps indicate a close connection between Lydda and the founding of Christianity. Ver. 33. Atveav the name in this form is found in Thuc, Xen., Pindar, and is not to be identified with that of the Trojan Alveias, although in a fragment of Sophocles we have for the sake of the verse Aive'as instead of Alveias see
;
:

Wendt, seventh

edition, and Wetstein, in loco. The name is also used of a Jew, Jos., Ant., xiv., 10, 22. Probably a Hellenistic

Jew; but although he

is

not expressly

see on ver.

13.

AvSSav,
in the

Hebrew "J7>
;

(as in the case of Tabitha), yet as Peter visited him, and he knew the name of Jesus Christ, he may

named a

disciple

Lod, perpetuated

modern Ludd on

the word see critical notes, cf. 1 Chron. viii. 2, Ezraii. 23,Neh. vii.37,xi. 35,1 Macc.xi. 34 "a village not less than a city " Jos., Ant., xx., 6, 2 three hours from Joppa in the plain of Sharon its frontier position often involved it in battle, and rendered it a subject of treaty between Jews and Syrians, and Jews and Romans. At this period not only Jerusalem but Joppa and Lydda were centres of Jewish national feeling, and were singled out by Cestius Gallus as the centres of the national revolt. On its importance as a place of refuge and a seat of learning after the destruction of Jerusalem, see Hamburger, Real-Encyclopddie des Judentums, i., 5,
; ; :

(so Blass) the Peter went to the "saints" but see Alford's note, and so too Hilgenfeld. 1| ei-iov 6kt<o: characteristic of Luke as a medical man in the cases of disease which he alone mentions, St. Luke frequently gives their duration, e.g., xiii. 11, Acts iii. 2, iv. 22, xiv. 8, see Hobart, p. 40, Zahn, Einleitung in das N. T., ii., p. 427. Kpappdru), see above on v. 15, and spelling. irapaX.e\vfxevos> see above on viii. 7, and cf. also Zahn, Einleitung in das N. T.,
;

have become a Christian

imply this
;

fact that

may

ii.,

p.

436 (1899).
;

Edersheim, History of the Jewish p. 721 People, pp. 155, 215, 479, 512, and also Jewish Social Life, pp. 75-78 G. A. Smith, Hist. Geog. of the Holy Land, pp. 141, 160 (and his interesting remarks on
; ;

Ver. 34. laraio-e'l.: perhaps a paronomasia, iv. 30 (see Page, in loco) present tense, indicating that the healing was immediately effected, Burton, N. T. Moods and Tenses, p. 9 Blass, Gram., verb much more frequent in St. p. 183 Luke than in the other N.T. writers; in Gospel eleven times, in Acts three times,
; ;

: ;

246

IIPAEEI2 AI102T0AQN
KpaPPaTco, os
TJf

IX.

irapaXcXufxeVos6 Xpioros
'

34. Kal elirev aoTw 6 rieTpos,

dwdornfli Kai orpwo-oe aeauTw.
KaToitcouvres

Atwt'a, IcLtcu ere 'incrous

icai

u0O)s

dvcaTTj

35.

Kal elhov auToy Ttdvres 01

oiTiwes 7re'aTpei|/ay

AuoSaf Kal rbv Idpiava, 1

36. *Ee
u-ivt]

em

tow Kupioc.
tj

'loTrirn oe tis r\v

'

ua0T)Tpia dwouaTi Ta^iQd, 2

Sipp.T]Wuo-

X^yeTat AopKas

auTTj tjc -irXrjpTjs

dyaOwc epywv Kal tXcnjioamw

;

W.H., Blass, Weiss, AvSSa see WinerGram., pp. 25, 31 (so for ver. 25). lapwva fc$ABCE, so Blass, Gram., p. 31. Tisch., W.H., Weiss, Blass, Hilg., but with varying accent has lappwva. 2 Ta0i0a; but BC TafScida, so W.H., Weiss, but in W.H., alt., see App., p.
1

AvSSav

but in fc$AB, so Tisch.,

Schmiedel,

p. 93, Blass,

162.

and one quotation in St. Matthew three times, and same quotation in St. John in St. Mark twice, and same quotation only once in Epistles three times, but
;

LXX

Hor. Heb.

article in Isa. 33, 9," J. Lightfoot. There is no ground for sup-

perhaps only figuratively; so in Deut. xxx. 3, of the diseases of the soul. The term is used by St. Luke in a passage where a similar statement is made by St. Matthew and St. Mark, in which they

employ another verb, less precise, o-wgeiv, Siao-cSgciv, and not so strictly medical, cf.
Matt. xiv. 36, Mark vi. 56, Luke vi. 19, Hobart, p. 9. ?a<ris the cognate noun, only in St. Luke, Luke xiii. 32, Acts iv. 32, and see further also Hobart, pp. 23, Both noun and verb are also fre24.
:

posing that it meant a village in the neighbourhood, as no place bearing the name Saron can be satisfactorily cited, but cf. Nosgen, in loco ; see G. A. Smith, Hist. Geog. of the Holy Land, pp. 52, Edersheim, Jewish Social 147, 148 Hamburger, Real-EncycloLife, p. 74 padie des Judentums, i., 6, p. 897. the expression may be taken to irdvTcs mean that a general conversion of the Rendall renders inhabitants followed. " and all that dwelt, etc., who had turned to the Lord, saw Him," i.e., attested the
; ; :

reality of the miracle, Acts, pp. 72

and

quent

LXX, and cf. Plummer on 232. But it might fairly be urged that Luke v. 19, who points out that IcurOai many would see the man besides those who had become Christians. It helps us in its active significance is peculiar to to understand the passage if we remember St. Luke, except in the quotations from
in

LXX

figurative),

with Nosgen (so Bengel) that the expression lirl rbv K. applies not to God the o-tavru, cf. xxii. 12, where, as here, the Father, but to Jesus Christ, so that we context must be supplied. The aorist learn that a conversion of the Jewish population at Lydda to the claims of denotes performance without delay now and at once make thy bed for Jesus as the Messiah was the result of thyself an act which hitherto others the miracle (see also Hackett's useful have done for thee. Kal ev9, avi<rri\ note). On the use of oitivss see Alford's corresponds to dvdo-TYjOi and indicates note on vii. 53, quoted by Page (WinerSchmiedel, p. 235). For the phrase Ittio-. the completeness of the healing. Ver. 35. rbv Zdpuva, on accentuation 6-irl rbv K. cf. xiv. 15. " at Lydda and in Vv. 36-43. Tabitha raised from the see critical notes In Sharon, because it dead. Ver. 36. Mowiro, on the spelling, Sharon," R.V. was not a town as Lydda, but rather a Winer-Schmiedel, p. 56 and below on paOi^Tpia: only here in N.T. ver. 43. level tract, the maritime plain between Carmel and Joppa, so called in Hebrew the word occurs in the Apocryphal Gospel (with article), meaning "the Level"; in of Peter : Mary Magdalene is described as Greek, the Forest, 8pvp,os, LXX, because p.. tov Kvptov it is also used by Diod., it was once covered by a great oak ii., 52 Diog. Laert., iv., 2 viii., 2. The form p.a0t]Tpis is found in Philo. Ta|3i0d, forest; full of quiet but rich beauty; Chron. xxvii. 29, Isa. xxxiii. 9, see critical notes. 1 cf. N,TVQt2, Aramaic,
(Matt.
xiii.

15,

and

in

John xii. 40, both John iv. 47. trrpwo-ov

xxxv.
for

2,

xxxvii.

24, lxv.

10, celebrated

"The Cant. ii. 1. masculine article doth show that it is not named of a city, and so doth the
its

pasturage,

= "O^ Hebrew
(2)

(1)

splendour, beauty

Greek Aopxds, specially prized by


3439wf
eirotei

: :

TIPAHEIS AlIOSTOAfiN
37. iyivero 8e iv tcus tjpc'pais eiceirais aaOevr\aaa-av Xooaai'Tes 8e aorrp' e9r)Kar iv u-irepcuu.
x

247

auTT)y diToOarcii'

38. eyyus

8e ooarjs AuSStjs
ec
aorrj,
2

rjj

'loTnrn, 01 paSrjTcu aKouo-afTes

on

rieTpos earlr
pn.

airearTetXav

8uo dy&pas irpos

oiutov,

TrapaicaXourres

oKi/TJcrat

8ieX0eTf ews

auiw.

39. deaords 8e rieTpos

o-u^rj\8ek'

ai'Tois

"

ov irapayeyouevoK drf^yayoi' eis to uirepwoy,

X'HP
011

teal irapecrnficra^

auTw irdaai at
1

icXaiouo-ai

Kal

eiriSeiKi'upci/at

xiTWfas kcu
35,

Av88i)s

but Tisch.,

Blass,

W.H.

-as,

see

on

ver.

and W.H., App.,

p. 163.
2

8vo avSpas

NABCE om HLP,
! -

61, 8i, Vulg., Sah., Boh., so Tisch.,

W.H.,

Chrys. oKvijaai but okvticttis SiAB^E 40 R.V., Blass, Weiss, Wendt, Hilg.
;

the Orientals for its elegance, Cant. ii. so called from the large bright The eyes of the animal (SepKopai). name was found as a feminine name amongst both Greek and Jews, see instances in Wetstein (e.g., Jos., B. J., iv.,
g,

3, 5),

Plumptre, Wendt, seventh edition,

Outside Jerusalem three days might elapse between the death and burial, but in Jerusalem no corpse lay over night, see Hamburger, u. s., p. 161 in the case of Ananias and Sapphira we may note the accuracy of this distinction. eQi\Kav burial did not take place until the danger
;

of an apparent death was considered past in uncertain cases a delay as above equivalent (found several times in LXX) might be allowed, or for other special may not have been actually borne by reasons, and children were forbidden Tabitha as a name, for St. Luke may to hasten the burial of their parents, only mean to interpret the Aramaic word Hamburger, u. s., p. 161 and further for burial and mourning customs, Edersheim, for his Gentile readers but she may have Like Jewish Social Life, p. 168, and History been known by both names. /Eneas, she may have been an Hellenist. of the Jewish Nation, p. 311. ev vireptow There is nothing to indicate that she the body was usually laid in an upper should be called a deaconess, nor can chamber when burial was delayed; see .we tell from the narrative what was the Hackett's note and also on ver. 39, and Alford on the article. state of this true Sister of Charity, whether she was a widow, whether marVer. 38. AvSStjs, on the form see ried or unmarried (Weiss) see further, above on ver. 35 nine miles from Joppa. " Dorcas," Hastings' B.D., and EderTrapaKaXovvTEs the only passage in sheim, Jewish Social Life, p. 78. On which the oratio recta follows if we read the phrase here see Winer-Schmiedel, p. p-tj dKvfjerrjs, see critical notes this also l\i]pocruvlv in singular, iii. 2 232. in best represents the urgency of the mesplural x. 2, as here *' species post genus sage (cf. John xi. 3), as in R.V. prj 6kv. ut, 41," Blass, but by the former term "fides non tollit civilitatem verborum," also dya0. epYv works of charity may Bengel. Verb only here in N.T., cf. be more especially intended see Weber, LXX, Num. xxii. 16, of Balak to Balaam, J'udischc Theol., p. 284 (1897) a phrase almost identically similar. cf. EcSieXclus. xx. 16, to d-yadd pov (and xviii. 8eiv, cf. Luke ii. 15, and ver. 32 above, " Dorcas " and " Alms- and below xi. 19. Like other com15 Tobit xii. 13) giving," Hastings' B.D. fiv, see on pounds of tfpxoficu very frequent in Luke, i. 1. as compared with other writers (Friedon the frequency rich, p. 7). cos auTuiv Ver. 37. iyiv. 81 use of ews of the formula in Luke see above p. locally, common in St. Luke (Friedrich,< and Plummer, St. Luke, p. 45, on p. 20) l<09 with genitive of the person 124, dcr0evr,o-acrav the use of eyeveTO. as here, cf. Luke iv. 42, 1 Mace. iii. aorist, marking the time when she 26 not so used in classical writers fell sick (Weiss). XovoravTts after the (Plummer). manner of the Jews as well as of Ver. 39. It is not said that they sent the Greeks, cf. instances in Wetstein for St. Peter to work a miracle, but his and Hamburger, Real-Encyclopddie des near presence at Lydda would naturally jfudentums, i., 2, 162, " Beerdigung ". make them turn to him in a time of sorrow. sub
v.,
; ;
;

and more recently Deissmann, Neue Bibelstudien, p. 17. This Greek

: ; :

248
iuAna 1
to

nPAEEIS AnOSTOAQN
5<ra ciroiei \it

IX.

aurwK ouaa
yorara

r^

Aopicds.

40. eK^aXuH' Sc
ical eirrrp^<j>as

!<i>

n-dcTas o
crwp.a,

n^Tpos, GeiS
elite,

to,

Trpoo-t)ua.TO
r\

irpos

Ta|3i0d, 2 avd<rrr\6i.

8c r]foi|e tous 6<j>9aXp.ous

1 Belser After ifjiana Par., Ps.-Aug. add 8i*)yovvto o.vt<i>, accepted by Blass. supports, pp. 58, 59, as being clearer, and showing that the widows not only pointed to the garments with them in proof of the charity of Dorcas, but also showed how much good work she had down besides.

After ava.o-rj\6i Syr. Hard., Sah., Gig., Par., Cypr., Ps.-Aug., Cassiod. add " in Cypr. and Cassiod. omit " domini nostri ". nostri Jesu Christi ". Belser, u. s., thinks that the words Blass accepts this latter form, Hilg. the former. might easily be omitted on revision by an author who was not afraid of any ob2

nomine domini

scurity arising after ver. 34

irapfc f v6(ivov a characteristic Lucan expression (Weiss), see above v. 21. to virep. here the article would naturally be used on referring to the chamber, cf ver. 37, in which the body lay. oi they may have been the poor of X-rjpai
:

are allowed to be present at the miracle. Weiss points out the reminiscence of

Mark
if St.

v. 40, but this we might expect Mark's Gospel comes to us through

St.

Peter.

St. St.

action

of

the Church, vi. 1, whom Dorcas had befriended, or those who had been associated with her in good works (see also In conPlumptre's suggestive note). nection with St. Luke's marked sympathy with women, we may note that the word X-qpa is used by him no less than nine times in his Gospel, three in Acts.
icXaiovo-ai, cf.

entirely free at display. 0is*tol y6vara, see note on vii. 60, " hoc Dominus ipse non St. Peter had been fecerat " Blass.

Chrysostom marks the as showing how he was from any attempt

Peter

Luke
(ver.

burger, u.

s.

here in middle to the garments which they were themselves wearing (so Blass,

vii. 13, viii. 52, HameiriSeiK. : only 37). voice, perhaps as pointing

Wendt,

Felten,

Grimm-Thayer), which Dorcas had given " coats >" close-fitting iT " va * them. undergarments; the word was used in classical Greek of men and women, more

present on each of the three occasions recorded in the Gospels when his Master had raised the dead, but he does not venture at once to speak the word of power, but like Elijah or Elisha kneels down in prayer (see Rendall's note). T. dvao-TjjBu, cf. Mark v. 41. Here again we note the close agreement with the words to the St. Mark's narrative damsel are not given at all by St.

Matthew
Greek,

ix.

25,

and by

St.

Luke

in

perhaps like a dressing-gown or cassock " Coat," " Dress," Hastings' B.D. tp.d5<ra Tia, the long flowing outer robes. " all which," i.e., so many (Blass, Page, Hackett, Knabenbauer) see reading in eiroiei: imP (Blass), critical notes. perfect as denoting her customary mode

not in Aramaic as by Mark. On the absurdity of identifying the TafJiOd here with the TaXifld of Mark v. 41 see Nosgen and Zockler, in loco. It may suffice to note with Lumby that in each case an interpretation of aveicd0io-e the word used is given. not found in LXX, and used only by St. Luke in this passage and in his Gospel,
viii.

54,

of action. Ver. 40.

EKpaXwv 8e ew irdvras nothing could be more natural than this

action of St. Peter as a reminiscence of his Master's action, when He was about to perform a similar miracle, cf. Matt. ix. 25, Mark v. 40 {cf. 2 Kings iv. 33, and w. 4, 5 in same chapter), but in Luke viii. 54 it is noteworthy that the
similar

words are omitted by

is

W.H. and

15 (but B has cicdOurcv, which W.H. reads only in margin), in both cases of a person restored to life and sitting up. In this intransitive sense it is almost entirely confined to medical writers, to It describe patients sitting up in bed. occurs in Plato, Phado, 60 B, but in the middle voice, and with the words iiri t?|v kXivtjv expressed in Xen., Cvr., v., 7, it is also'used, but in a different sense (to sit
vii.
:

the revisers, see above. the multitude 6 oxXos

In St. Matthew put out, but in St. Mark (and St. Luke), whilst all are described as put out (the same verb), Peter, James and John, with the parents.

again), c/. Hobart.pp. 11,40, 41, who also notices that the circumstantial details of the gradual recovery of Tabitha are quite in the style of medical description. to srujia, Luke xvii. 37, the word is quite

down

IIPABEI2

o 4 3

AnOSTOAQN
41. Sous 8e
au-rij

249
x e ^P a
>

auTYJ5

Kdi iSouo-a to^

rieTpo*', dfcicdOure.

dfe'crTY|<7e

ai-rf\v (pwinrjcras 8e tous dytous Kal Tas x^pas, Trap earn] ere f

aoTT]v '{jaaav.

42. ykwcrroi' Se
eirl

eyeVeTO

Ka6*

SXyjs

ttjs

'loTnnrjs,

43.

Kal iroXXol emoTcucrai'

p.eii'at

iw

Kupiof

eyeVeTO 8e
j3upcri.

i^u-epas

tKaf&s
1

aurov

eV 'loTnrrj

irapd tiki Iipwct

ttjs loiririrjs,
1
,

on spelling see Winer-Schmiedel,

p. 56.

Art.

om. by W.H.

after

BC

but retained here by*Weiss.

;

2 avTov om. fc^B, so Tisch., W.H. (Weiss) but none possessing such strong support.

and there are various other readings

cf.

classical for a dead body, so too in Deut. xxi. 23, 1 Kings xiii. 24, 1

LXX,
Mace,

Everything, as xi. 4, 2 Mace. ix. 29. Wendt admits (1888), points to the fact that no apparent death, or a raising by natural means, is thought of by the

Holtzmann and Pfleiderer can narrator. only find a parallel here with xx. 9-12, but none can read the two narratives without seeing their independence, except in the main fact that both narrate

that St. Peter was already in a stateof mind fit him for the further revelation of the next chapter, and for the instructions to go and baptise the Gentile Cornelius. On the detestation in which this trade was held by the Jews, see Wetstein, in loco ; Edersheim, Jewish Social Life,

which would

similar miracle.

rjvoi|e toiis 646.

to

nothing corresponding in the details given by the Gospel narratives, as

this there is

Blass points out. Ver. 41. Sovs 8 aviT'jj x* here for help to her to rise, after she had been restored to life, but in the Gospels Christ takes the damsel by the hand before she is re:

158; cf. Mishna, Khethuboth,v\i., 10. does not in any way militate against the historical character of the narrative, as Overbeck maintains, to admit that the description is meant to introduce the " universalism " of the following incident. Both Chrysostom and Theophylact (so too Erasmus) dwell upon this incident in St. Peter's life as illustrating his unassuming conduct. '\6inry\, see
p. It

on

ver. 36.

Heb.

*\*D^,

" beauty," Jaffa;

stored,

Mark

v. 41,

Luke

viii.

54.

Thus,

while retaining a close resemblance, as we might surely expect, to our Lord's action in St. Mark's narrative, there is yet sufficient independence of detail to show that one description is not a slavish imitation of the other. tos X'Hpis'- Rendall sees in the words reference to an organised body, 1 Tim. v. 11-16, engaged in the service of the Church, but the context only points to the widows who had been previously mentioned, species post gemis, as in ver. 36 (Blass). Ver. 42. icafl' SXtjs, see above on ver. 31. Ver. 43. iyevtTo 8J, see on ver. 37, Plummer, St. Luke, p. 45, on the use of iyevero. The phrase also marks (as often in Luke) a transition to the following narrative (Nosgen). -fifiepas licavas, see on viii. 11, andxxvii. 7. Kennedy speaks of the adjective as used in the vernacular sense of "long," "many," Aristoph., Pax., 354. f3vp<rei, in classics pvpcroSeit is difficult to suppose that the |/tjs common estimate of the work of a tanner amongst the Jews as unclean, on account *of their constant contact with dead animals, has here no significance. At least the mention of the trade seems to show

see for references Josh. xix. 46, 2 Chron. ii. 16, Jonah i. 3, Ezra iii. 7 ; the port of Jerusalem from the days of Solomon (from which it was distant some thirtyfive miles), situated on a hill so high that people affirmed, as Strabo mentions, that the capital was visible from its summit. It was comparatively (Schurer) the best harbour on the coast of Palestine (although Josephus, B. J., iii., 9, correctly describes it as dangerous), and in this lay its chief importance. The Maccabees were well aware of this, and it is of Simon that the historian writes " With all his glory he took Joppa for an haven, and made an entrance to the isles of the sea " 1 Mace. xiv. 5 (about 144 B.C.). The Judaising of the city was the natural
:

result of the

Maccabean occupation,

al-

though the Syrians twice retook Joppa, and twice Hyrcanus regained it for the Jews. Taken by Pompey B.C. 63, restored to the Jews by Cassar 47, Jos., Ant., xiv., 4, 4; B. J., i., 7, 7, and Ant., xiv., 10, 6, and at length added to
the kingdom of Herod the Great, Ant.,
xv., 7, 3
;

B. J.,

i.,

20, 3,

Joppa remained

Jewish, imbued with all the fanatic patriotism of the mother-city, and in


250
X.
2.

;;

nPAHEIS AIIOSTOAQN
I.

x.

'ANHP 8
Qebv

tis

Tjf
l

iv

Kaicrapeia

ovofian

Kop^Xio?,

CKaTorrdpxKlS ck OTreiprjs

ttjs Ka\ouu.eVr|S 'iraXtKTjs, uctc{3t]$ xa.1

4>oj3oup.cos TOf

aiiv ttcu'tI t<S

oikw auTOu,

ttoiStv

tc eXerjp.oauk'as

oTreipTjs

Chrys.,

{^ACEL, so Tisch., W.H., W.H., alt., App., p. 164.

Blass, Weiss, Hilg.

but tnrcipas in BP,

the fierce revolt of 66 a.d. Joppa still remained alone in her undivided allegiance to Judaism, and against Joppa the first

interest to the subject by his account of a recently discovered inscription at Car-

nuntum

the epitaph of a young Roman

assault of Cestius Gallus

directed. On the Joppa which St. Peter entered, Acts x., and its contrast to the neigh-

was

soldier, a subordinate officer in the second Italic cohort, who died at Carnuntum

bouring Caesarea, see A. Smith, Hist. Geog.,

also Schiirer,
;

viii.

40 and G.
136
ff.
;

p.

see

Jewish People, div. it., vol. Hamburger, Reali., p. 79 ff. E.T. Encyclopadie des Judentums, i., 4, 601 2 B.D. "Joppa". Chapter X. Baptism of Cornelius and his friends. Ver. 1. dvi^p tis on the expression see Ramsay, St. Paul, p.
,

202.

ev K., see viii. 40.

form general and so in later Greek, although xiAiapxos is always retained in N.T., and 4icaT<JvTapxos is also
Ver. 2. in N.T.,
!icaTovTdpx'ls
:

found,
vii.

Matt.

viii.

2,

Acts

xxii.

8 (W.H.), Luke 5, so ira25 (W.H.)

;

Tpidpxi]S>

iroXiTdpxTjSj

eflvapxus,

see

Winer-Schmiedel, p. 82, and note on forms employed in Josephus and LXX W.H., Appendix, p. 163 Blass, Gram., and Grimm- Thayer, sub pp. 28, 68
; ;

Ik o-ireivarious authorities. prjs tjs 'I. : the word <nrelpa here = cohors, although used in the N.T. in a more general way as of the band which arrested Jesus, and so also of Jewish troops in Judith xiv. 11, 2 Mace. viii. 23, Each legion was subdivided xii. 20, 22. into ten cohorts, but besides the legionary cohorts there were auxiliary cohorts, and Josephus mentions that five of these cohorts were stationed at Caesarea at the time of the death of Herod Agrippa, composed to a great extent at all events of the inhabitants of Caesarea and Sebaste, Ant., xix., 9, 2 ; xx., 8, 7. There were in the provinces Italic cohorts composed of volunteer Roman citizens born in Italy, and in answer to the strictures of Schiirer, who contends that there was no Italic cohort in Caesarea at this time, Blass, in loco, asks why one of the five cohorts mentioned by Josephus may not have been composed of Roman citizens who had made their home at Caesarea or Sebaste, a cohort known by the name mentioned. But Ramsay has given great
v.,

for

while engaged on detached service from the Syrian army. He sees reason to infer that there was an Italic cohort stationed in Syria in a.d. 69, and although the new discovery does not prove anything with certainty for the period in Acts x., say 40-44 a.d., yet it becomes in every way probable that at that date, when Cornelius is described as in x. i T an Italic cohort recruited from the east was stationed in the province Syria. But even if it could be shown that no Italic cohort was stationed at Caesarea from a.d. 6-41, or again from 41-44 in the reign of Herod, it by no means follows that a centurion belonging to the cohort may not have been on duty there. He may have been so, even if his cohort was on duty elsewhere, and it would be a bold thing to deny such a possibility when the whole subject of detached service is so obscure Ramsay, Expositor, September, 1896, also Expositor, December, 1896 (Schiirer's reply), and January, 1897 (Ramsay) Schiirer, Jewish People, Ramsay, div. i., vol. ii., p. 53 ff. E.T. Was Christ born at Bethlehem ? pp. 260269 ; O. Holtzmann, Neutest. Zeiigeand Wendt, in loco, schichte, p. 108 the cv<repf|s tcai $. tov 0*ov (1899). adjective is only used here and in ver. 7 (xxii. 12), and once again in 2 Peter ii. 9 in the N.T. In the LXX it is found four times in Isaiah, thrice as an equiva;

lent of

p^TS

xxiv.
cf.

16,

xxvi.

7 (2),
xii. -12,

righteous, upright,

also Prov.

once as an equivalent of

^"72

liberal,

generous, see on viii. 2 above ; frequent in Ecclus. and Mace, see also Trench, N.T. Synonyms, i., p. 196. Taken by itself the word might denote goodness such as might
characterise a Gentile, cf. xvii. 23, and its classical use (like the Latin pietas) ;

but construed with

tainly

cj).

rbv Qt6v

it

cer-

was

to indicate that Cornelius " a God-fearing proselyte " (not to

seems

13iroXXds tw Xow,

nPAEEI2 AnOSTOAQN
Kal Seofxeyos tou 0coo 81a iraKTos
'

251
3.

e!8ey iy

opdjiaTi (^avepis, 1 waci

wpaf

ivv6.rr\v rfjs ^fie'pas,

dyyeXoe tou 3eou

*)o-i

opap.an <av. om. by Iren. Blass brackets, and see Pref. to (J text, p. xviii. add irepi, so fc^ABCE, many min., Syr. (P. and H.), Boh., Irint., Dam., so Tisch., W.H., R.V., Weiss, Wendt, Hilg. Blass omits in (3 evidence for the addition seems conclusive, and ircpi may have dropped out as superfluous after wcrci. vvarr\v fc^ABCEP have tvoTtjv, and Tisch., W.H., Blass, Hilg., see Winer1

Schmiedel,

p. 55.

be identified it would seem with " proseof the gate," although the con(Schurer, Jewish fusion is common In People, div. ii., vol. ii., p. 316 E.T.)). Acts this class of proselyte is always so " they described (or <jt$6\i.tvoi tov .) that fear God," i.e., the God of the Jews, All the cf. x. 22, 35, xiii. 16, 26, etc. incidents of the story seem to point to the fact that Cornelius had come into relations with the synagogue, and had learned the name and the fear of the God of Israel, cf. x. 2, 22, 25, without accepting circumcision, see especially Ramsay, Expositor, p. 200 (1896), where he corrects his former remarks in St. Paul, p. 43 Hamburger, Real-Ency clopadie des jfudentums, " Fremder," i., 3, p. 3S2 Hort,
lytes
;

Ecclesia, p. 58 O. Holtzmann, Neutest. Zeitgeschichte, pp. 184, 185 ; Weizsacker, Apostolic Age, i., 103 E.T. McGiffert, Apostolic Age, p. 101, note, and for a further explanation of the distinction between the <rc(3ou.evoi and the " proselytes
;
;

of the gate " cf. Muirhead Times of Christ (T. & T. Clark), pp. 105, 106. crwjravTi t<o oiku avirov the centurions of the N.T. are always favourably represented, cf. Matt. viii. 5, Luke vii. 9, xxiii. 47, Acts xxvii. 3. oIkos here includes not only the family but the whole household, cf.

does not occur in Acts in any Christian precept, St. Paul applies the word to the collection made from the Christian Churches for his nation at Jerusalem, xxiv. 17, a collection to which he attached so much importance as the true outcome of Christian love and brotherhood, see I.e. How highly almsgiving was estimated amongst the Jews we may see from the passages referred to in Hastings' B.D. and B.D. 2 Uhlhorn's Christian Charity in the Ancient Church, but it should be rep. 52 ff. E.T. membered that both in Ecclus. and Tobit there are passages in which both almsgiving and fasting are also closely connected with prayer, Ecclus. vii. 10, Tob. xii. 8. T6> X., i.e., Israel, as always in Luke, see above on iv. 25. Both this and his continuous prayer to God, ver. 30, characterise him as half a Jew (Weiss). Sid TravT<5s Luke xxiv. 53, and three times in Acts (once in a quotation, ii. 25), but only used once in Matthew and Mark, and not at all by St. John on St. Luke's predilection for irds
;
;

31, xviii. 8, etc. ; Luke 27, x. 5, xix. 9, thus the soldier " who waited on him continually " is also called cvo-c^rjs> 01K09 {cf. iras 6 oXk. SXos 6 oik.), favourite word with St. Luke in the sense
vii. 10, xi. 14, xvi.
i.

of "family" (Lekebusch, Friedrich) as compared with the other Evangelists, but often found in St. Paul {cf. Hebrews), so
also

LXX, Gen.

vii.

1,

xlvii.

12.

St.

Peter uses the word so in xi, 14, and in 1 Peter ii. 18 we have oIks'ttjs. St. Chrysostom well says: "Let us take heed as many of us as neglect those of our own house " {Horn., xxii.). Cf. too Calvin, in loco. iroiwv eXrqp. tu Aa<j>, see note on ix. 36 the word occurs frequently in Ecclus. and Tobit, and its occurrence here and elsewhere in Acts illustrates the Jewish use of the term but although it is true to say that it

compounds see Friedrich, pp. 5, 6. description of the centurion no doubt reminds us of the description of another centurion in Luke vii. 5 (so Weiss), but we are not obliged to conclude that the centurion here is merely pictured after the prototype there ; but the likeness may possibly point to the same source for both narratives, as in some respects the language in the two cases is verbally alike, see Feine. oedp.evos "preces et liberalitas commendantur hie; accedit jejunium, ver. 30 " so Bengel, and he adds, " Benefici faciunt, quod Deus vult precantes iidem quod volunt,
its

and

The

Deus

facit".
:

Ver. 3. clScv there is no ground for, explaining away the force of the words by assuming that Cornelius had formerly a longing to see Peter. cfiavepcus " openly," R.V. ; manifeste, Vulgate. The words plainly are meant to exclude any illusion of the senses, not in a trance as in ver. 10, cf. xxii. 17 ; only here in Luke's writings, cf. 2 Mace. iii. 28. wo-i

; :

252

I1PAEEI2 AII02T0AQN
cttreXfloi/Ta irpos

auTov, 4. Kal elirorra auTw, KoperjXie.

6 Se aTeyiaas

auT(i Kal eu.$o{3os ycfdjieeos dire, Ti

com, Kupie

eitte

8e auTw, Al
u.yirju.oawoj'

irpoaeuxai
EVciirioe

<roo

Kal al eXerjfAoawai aou a.ve^t]arav eis

J.

too

Oeou.

Kal

vuv

Trep.ij/of

eis

Iotttttji'

dySpas,

Kai

u-CTdireptj/ai

Ziuuea* 0$ eiriKaXciTai
a>

(leTpos

6. outos ceeTai irapa

tiki

Iiuwyi pupaei,

Eonf
7.

oiKia irapa
d>s

OdXaaonf

outos XaXiqcm

aoi ti ae Set

iroicit'.

oe dirfjXOei' 6 ayyeXos 6

XaXwk tw

KopvnXiw, ^wK-pcras Suo twc otKeTwi' auTou, Kal OTpaTiwTTp' cuacpt]

1

After Iijxcova add Tiva

W.H.,

R.V., Blass, Weiss.

whoie clause om. 13, 61, Vulg. P. and H., etc., so W.H., R.V., Hilg., retained by Blass in |3 on 2 the authority of Vulgd., Par. and a few min., evidently case of insertion, cf. ix. 6,
2

ovtos

XaX-rjerei

...

Set itoieiv,

^ABCELP

(am.

fu. tol.), Syr.,

xi. 14.

(irepi)

the

tiijit,

as Blass points out, inti-

mates the same as irepC the dative which is read here by Chrysostom (omit irept) is sometimes confused with the accusative
in the sense of duration of time, see Blass

on
see

ver. 30,

and

viii.

(for
iii.

the accusative

John

iv.

52, Rev.

3),

and Gram.,

Cornelius observed without doubt the Jewish hours of prayer, and the vision represented as following upon, or is whilst he was engaged in, prayer, and in
p. 93.

answer to
Ver.
iii.).

it.

KopvijXic, cf. ix. 10 (1 Sam. Of Cornelius the words of the

4.
xliii.

burnt with frankincense upon the altar, the sweet savour of which ascending to heaven was supposed to commend the person sacrificing to the remembrance and favour of God," a remembrance The words at all events exoffering. press the thought that the prayers and alms of Cornelius had gained the favourable regard of God, and that they would be remembered, and are remembered accordingly (see notes by Wendt, Felten and Holtzmann), the alms being regarded by zeugma as ascending like the prayers.

With
15,

this

passage
Ball's
i.,

cf.
''

Tob.

xii.

12,

Evangelical Prophet were true,

1,

" Fear not, for I have redeemed thee, thou I have called thee by thy name art mine ". axtvicras, see above on i. 10. four times in St. Luke, eu.<j>of3os twice in Gospel, twice in Acts, and always with second aorist participle of -yiyvopai as here, only once elsewhere

and Mr. Commentary,

in

note in Speaker's

p. 231.

O quam
:

multa

in

terram cadunt, non ascendunt " Ben" My gel, and cf. Hamlet, Act iii., Sc. 3 words fly up," etc. see Book of Enoch, xlix., 3, for a striking parallel *o the thought of raising prayers as a memorial
:

to

rYevovTo) cf. Ecclus. xix. 24 (21), of the fear of God ; and in 1 Mace. xiii. 2 both evTpo}tos and e(i4>opos are apparently found together, cf. Acts vii. 32 and xvi. 29, but in classical Greek the word is used properly actively, formidolosus. rt Ion, Kvpie ; the words, similar to those used by Paul at his conversion, reveal the humility and the attentive attitude and readiness of Cornelius. al irpoo-., of regular prayers. cf. ii. 22, with article

N.T.,

Rev.

xi.

13 (with

God, Charles' edition, pp. 70, 284. Ver. 5. p.cTdircp\|;ai middle, his mes sengers were to perform his wishes only in Acts in N.T., where it occurs nine times, but found twice in and in Maccabees so too mostly in the middle in classical writers, although the active is also found in same sense. Z(uo>va (riva), see critical notes as unknown to Cornelius, marked out by his surname as the one of the many who were called
: ;

LXX

Simon.
:

tanquam sacrificia, cf. Ps. cxli. 2, Phil. iv. 18, Heb. xiii. 15, and for the word, 2 Kings iii. 20, Job xx. 6, Ezek. viii. 11, 1 Mace. v. 31. !$ u.vtjp.o'o-vvov
ave{3-r]o'av
:

in Lev.

ii.

2, 9, 16, v. 12, vi. 15,

Num. v.

26

(cf. Ecclus. xxxviii. n, xlv. 16), the word is used as a translation of the Hebrew

!"7H2*fc$

"a

name

given to that portion

oblation

of the

vegetable

which was

Ver. 6. |cv(cTai,, see ver. 33. irapa edXacrcrav perhaps to secure water for the purpose of his trade, perhaps because it seems that a tanner was not allowed to carry on his business unless outside the walls of a town, see on ix. 43, at a distance of fifty cubits, see Wendt, in loco; Hackett, p. 135. Ver. 7. o'iketwv one related to the oucos, a milder and a narrower tern; than SovXog, which would simply de:

nPAHEIS ATI02T0AQN
t&v irpooxapTepouiTtoi'
auTui,
8.

53

Kai

t,i\yy\o6.\i.v os

auTOis airarra,

direVTCiXcf auTOus eis tt)v

'\6irtrt\v.

9. Trj 8e eiraupioi'

oSonropourrwK

CKClKOl' Kai TT) TToXei YYl^<5TWK, d^|3T| IICTpOS ilTl TO oflfia TTpOO-6U^acr0ai,
ircpl

wpav

eK-Tn^.

10.

cyeVeTO 8e

irpocnreu'os,

Kal rjOcXe
eKcrracris,
eir'

Yeuo-aadai* Trapao-Kua6VTwi'8eeKeii'a>i',
1 1
.

eire'irco-cc * eir'

auTOf

Kal 0ewpei TOf oupayoi/ dcewyp.efoi', Kal KaTapat^Of

p-eydXi)!',

auToy

aKeuos ti ws 60oVr)y

T^ao-apo-u'

dpxais

ScSeu^ov, Kal

eirsireorev,

but eyevcro in fc^ABC 40, 6i, Boh., Or., Did., so Tisch.,

W.H.,

R.V.,

Blass, Weiss,

Wendt,

Hilg.

2 SeS^evov K ai om. ^ABC 2 E 40, Vulg., Boh., Aeth., Or., so Tisch., W.H., R.V., Weiss, Blass (but see crit. below), Wendt (as against Meyer), d, Gig., Par. (Syr. Hard.), Apost. Const. (Hilg.) read rtcr<r. apxais 8e8. oxcvos tc us o0ovi]v Xauirpav Kad. tin ttjs yjs> so Blass in p, " recte fort. " (c/., xi. 5).

note ownership more closely associated with the family than other servants, olKCTas T Kal SovXovs, cf. Rom. xiv. 4, not of itself 1 Pet. n. 18. evo-tfif\ showing Chat the soldier had entered into any relationship with the Jews, but in connection with ver. 2 it can scarcely imply less than in the case of Cornelius; of each it might be said, as of St. Paul in his service of Christ,
;

language (Hobart). Swua sometimes taken here to mean a room on the roof, 01 an upper room, but the idea of prayer under the free canopy of heaven is
:

better fitting to the vision see Kennedy, Sources of N. T. Greek, p. 121 = flat
; ;

roof in N.T. and

SovXevoiv

Ty K.

fiera

irdtrris vaircivo-

<{>poo-wT]s (xx.

19), and both master and servant were about to become oiKcVai of oikcioi tov coin a nobler household and o-up/iroXiTai rdv ayiov see xi. 14. irpoaKapTepovvTcov, see above on chap, i. A good reference is given by 14. Wendt to Dem., 1386, 6, Oepcnreivas -ras Neaipa Tore Trpoo-Kap-rcpovcras (so too Polyb., xxiv., 5, 3) but see on the other
:
;

= terrace. irepl wpav ?ktt)v about twelve o'clock, midday see G. A. Smith, Hist. Geog., pp. 138-142. Ver. 10. irpoo-ireivos only here, not found in LXX or classical Greek, probably intensive force in irpos, see GrimmThayer, sub v., although not in R.V.
:

LXX;
;

in

modern Greek

rjOcXe

hand

Blass, in loco. Kuinoel supposes that they acted as house-sentries, but there is no need to limit the service to that; cf. viii. 13, and LXX, Susannah,
ver. 6.

Ver.
in

8.

c^TiYHO'ducvos airavTa:

only

Luke in N.T., except once in John i. 18, cf. Luke xxiv. 35, Acts xv. 12, 14, xxi. ig, and in LXX, Judg. vii. 13, 1 Chron. xvi. The word plainly 24, 2 Kings viii. 5, etc.

Y e ^o-ao-flai there is no mention of anj' long period of previous fasting, as if that would account for the vision Peter was about to partake of his ordinary meal. 6ireireo"v, see critical notes. represented in such a way eKo-Taoris as to distinguish it from the opap.a of Cornelius in ver. 3 a trance, an ecstasy in which a person passes out of himself, always in connection with "visions," in what may be called its technical use sometimes it is used as expressing simple astonishment, cf. Acts iii. 10, etc. for a good account of the word and its various
:
;

significations in

N.T. and LXX, see Ken-

suggests the mutual confidence existing between Cornelius and his household (airavTa, as if nothing were forgotten in the communication), Weiss.
Ver. 9. 6801. the distance was thirty miles only here in N.T., not LXX but oSoirropia is found in N.T. and
: ; ;

nedy, Sources of N. T. Greek, pp. 121, 122 on the distinction between eW. and
;

op. see Alford, note, in loco. Ver. 11. Ocupcl: " beholdeth," historic present, giving vividness. <5>s 60OV. p.ey. Both words, 606Vt) and dpxij (in this sense), are peculiar to St. Luke in N.T.

LXX

in LXX and Ecclus., oSouropos all three words are but not in N.T. found in classical Greek. It is perhaps to be noted that the word here used was also much employed in medical
:

the phrase dp\al 606Vi]s is medical, so that the expression here rendered ends or corners of a sheet is really technical medical phraseology, see Hobart, p. 218, Plummer, Introd. to St. Luke, lxv., Zahn, Einleitung, ii., 436. dpx.a is aisc used


254
KaOiepeeov

"

nPAHEIS AIT02T0AQN
eirl rfjs yf]S
x
'

I2-

<?

" irnPX

Tarra Ta TCTpdiroSa

-rijs

yrjs Kal to. Grjpia

Kal

to.

epireTd Kal to. ireTetfa tou oupavoC.

13.
<J>dye.

Kal eycVeTO

<f>u>yr)

irpos auToV,

'AcaaTas, 2 fleTpe, Qucrov Kal

3 Mrjoauws, Kopie 14. 6 8e rieTpos elire,

oti ou&cttotc

e<J>ayoi'

irae

koicov

i^

dKaOapTOf.

15. Kai
cru
p,rj

(jxokTj

irdXii'

ck

SeuWpou

irpos auToV,

"A

6 eos eKaOdpiac,
5

kou'ou.

16. toGto 0 eyeVcTO era Tpi$-

Kal irdXic

dfe\TJ<j>0T)

to oxeGos eis tov oupaeoV.

1 According to fc^AB 61 the words to Orjpia and the articles before epireTa and TrTiva are to be omitted, and ttjs yr\% to be inserted after cpircra according to J^ABCE, etc. see R.V., W.H., Wendt, Weiss.
;

2
3

For avaoTas

f"l.

Aug. has rieTpe irav o

.

ev

tu

ctkcvci pXeTrets, see

(3

text (Blass).
aJ/o-

For

p,T)8ap<i>$

aKaOapTov Aug. has Kvpic koivov Kai aica6apTov ov\

p,ai (see P).

4 koivov Aug. has 8 cyto TjYiacra cucaOapTov pt| Xcyt (see For a 6 0. P). These three readings are preferred by Belser, p. 59, as clearer, and more characteristic in Peter's answer, ck Sevrepov om. Gig., Aug., Apost., Const. Blass brackets, and
. . .

cf.
s

xi.

9.
;

iraXiv.c/. xi. 10 but evflvs is supported by fc^ABCE 61, Vulg., Boh., Syr. Hard, mg., so Tisch., W.H., R.V., Weiss, Wendt. In p Blass omits, for which there is some authority, but evidence for cvOvs strongest Hilg. reads iraXiv.
;

in

not at

LXX, Exod. xxxvi. 24 (xxxix. 17), &06Vt) all in LXX, but both words are
in classical writers in
;

senses apfound proaching their meaning here but here as elsewhere in St. Luke it is the combination which arrests attention, for dpxTJ and dpxat are found again and

verse shows us that there was still the same element of self-will in the Apostle which had misled the Peter of the Gospels. ovSeTTore . . . irdv: the words of strong negation, characteristic of the vehement and impulsive Peter Hebraistic, cf.

Exod. xx.
Matt. Cor. i. 29

again in medical language with 68<5vt) or 60dviov. TetrcrapoHv dpxats "by four No article there might corners," R.V. have been many ends or corners. It is doubtful how far we can therefore press the imagery as referring to the four regions of the world, or that men would come from the north, south, etc., to share the kingdom. Ver. 12. TtTpdiroSa k.t.X. fish are not mentioned, perhaps because the vessel was not represented as containing water (so Blass, Weiss, Wendt), although fish also were divided into clean and unclean, Lev. xi. 9, Deut. xiv. 9. Ver. 13. dvaaTas, see above on v. he may have been, as St. 17 Chrysostom says, on his knees. 8v<rov the beasts are represented as living not here in a sacrificial sense, cf. Luke xv. 23. Ver. 14. Mr|8apws: absit (LXX for

10, Judg. xiii. 4, and in N.T., xxiv. 22, Luke i. 37, Rom. iii. 12, 1
;

Simcox, Language of the N.

;

T., pp. 72, 73, and Blass, Grain., p. 174. koivov Pe'Pi]Xos 1 Mace. i. 62, opposed

to ayios, Lev. x. 10, cf. Ezek. xxii. 26, often used in N.T. for unclean, cf. Mark vii. 2. dKa6apTOS, Lev. xx. 25, of clean

and unclean animals icoivds in 1 Mace, above is used, as ver. 63 shows, for defilement from meats. Ver. 15. The last word of ver. 14 carries us back to the thought of the teaching of his Master, which St. Peter had evidently not yet realised, cf. Mark vii. 19. Mark alone draws the inference, " this He said, making all meats clean," which, compared with this verse, makes another link of interest between St. Mark and St. Peter. ck Scvt. eirl rpis (only here and in xi. 10, in classics els Tpis), toemphasise the command, cf. Gen. xli. 32, " ad confirmationem valuit
; . . .

n^^TTl).

Sam.

xx. 2, xxii. 15 (Weiss).

Kiipie
it

Weiss refers to i. 24, and takes as meaning Jehovah, but others refer
:

the expression here to Christ

the next

" de Calvin. eicaOapio-e, declarative: " coelo enim nil nisi purum demittitur " make not thou Bengel. kovov common," R.V., " as though man by his harsh verdict actually created unclean:

TTPAEEI2 AII02T0AQN

255

7- 'Qs 8e iv

laoTw

SiTjiropci 6 ricTpos, tl

&v

eirj

to opau.a o eISc,

kcu l8ou,
Trjt'

ol

afopcs oi dTreoraXpeVoi diro tou KopfrjXiou, Siepwrrjo-arres

oLKiaf lipwcos, eire'aTTjaav

em
2

Toy iruXoji'a

8. cal 4>a>^o-arrS
1

iirvvQavovTO, i Zip.wi' 6 emicaXouu.ei'os fleTpos eVOdSe eyieTai.

9.

Tou Se

rierpou

eV9uu.oup.eVou

irgpi
<rc

tou opapaTos, eiirev auTw to

20.

rii'eupa, 'iSou,

dvSpes Tpeis 3 r|TOuo-i

dXXd d^ao-rds

Ka.Td|3r|0i,

Kal Tfopeuou
auTous.

ctu*'

auTots, pr)8e> Sicucpieop-cros

Scoti

eyw dTreWaXica

21. K0.Ta.j3ds Se neVpos irpos tous d^opas tous dTreoraX-

ueVous dird tou

KopyrjXiou Tfpos] auToV,

etirei',

MSou, eyci ciui ov

P.

.,''

After eavTw D, Par., Aug., add tyevero, " so Hilg., cf. xii. 11.

when

came

to himself, he doubted

but have Sievd., so all edd. clvtu to riv. om. B, Weiss, Wendt (probably). Par. prefixes eTi before Siev., and Par., Syr. Hard, kcu SiairopovvTos before irept.
-

ev9vu.ovp.evov,

^ABCDELP

Boh., so
J

W.H.

text,

Tpeis

J^ACE
;

13, 61,

many verss. Lach. [W.H.

text,

Weiss

om.

DHLP,

marg.], R.V., Hilg. Svo B, W.H. ; Syr. H., Apost. Const., Cyr.-Jer., Chrys., Aug., Amb. so
;
;

Those who favour omission contend that Tpets comes from Tisch., Blass, But Weiss maintains that Svo is quite correct, as in ver. 7, xi. 11, Svo from ver. 7. the soldier is regarded as a guard for the two servants who convey the message this was overlooked, and Svo was either allowed to drop out, or was changed into Tpets, cf. xi. 11. It is possible that if rpeis was original it fell out after avSpcs (-APECTPEIC).

Wendt.

ness where God had already bestowed His cleansing mercy in Christ" (Rendall). cannot limit the words, as has been attempted, to the single case of Cornelius, or refer them only to the removal of the distinction between clean and unclean meats. irdXtv if we read evOvs, Ver. 16. see critical notes, we have St. Mark's characteristic word (used by St. Luke only here in Acts, and once in Luke vi. 49), a suggestive fact in a section of the book in which the pen or the language of St. Peter may fairly be traced. Ver. 17. 8iT|iropet "was much perplexed," R.V., cf. ii. 12, v. 24; see Page's note, Acts, p. 145. t av etrj on the optative in indirect questions used by St. Luke only, with or without av, see Simcox, Language of the N. T., p. 112; Burton, N. T. Moods and Tenses, pp. 80, 133. StepwTi^o-avTes only here in N.T., not in LXX, but in classical Greek for asking constantly or continually; pre-

We

by a heavy folding gate with a small wicket kept by a porter (see Alford on Matt., 11. s., and Grimm-Thayer, sub v.).
Ver. 18. (jxov^o-avTes: "having called out (Blass, Alford, Kuinoel), but = "called" simply, R.V. " vocantes porta? curatorem," Wetstein. Ver. 19. ev0vpovu.evov compound verb best, see critical notes " pondered on the vision," Rendall Siev6. verb = to weigh in the mind, only here, not found in or elsewhere, except in ecclesiastical writers. avSpc? Tpeis, so A. and R.V., see critical notes. Ver. 20. p.T)Sev 810,10 : " nothing doubting," i.e., without hesitation as to its lawfulness, cf. Matt. xxi. 21, Rom. xiv. 23, Mark xi. 23, James i. 6; the verb is not so used in classical Greek. See Mayor's note on James i. 6, apparently confined in this sense to N.T. and later Christian writings. For the active voice see xi. 12, xv. g. If we read a stop after Siclk. and S16V1 or Sti immediately following, we may translate, " nothing

someone of the servants"

LXX

position intensifies. Here it may imply that they had asked through the town for the house of Cornelius (Weiss). irvXuva, cf. xii. 13 (and Blass, in loco). R.V. renders not " porch," as in Matt, xxvi. 71, but "gate," as if it were 8vpa. The irv\<iv was properly the passage which led from the street through the front part of the house to the inner court. This was closed next the street

doubting; for I have sent them," R.V.,; but if no punctuation (so Rendall, Weiss) translate, " nothing doubting that I have sent them," i.e., the fact that I have sent them. In either case fyw emphatic. Nothing had been spoken to him of his journey, but in the path of unhesitating obedience he was led to the meaning of
the revelation
(cf.

John

xiii. 7).


256
^t]TeiTe
1

nPA^F.IS
ti's
t)

AnOSTOAQN
r\v

airia hi

Trdpeore

22. ol 8e elirov, KopvrjXios

KaTovTapxTjs, dcT]p Sikcuos nai ^oPoup-CKOS t6v 0e6V, p.apTupouu.y6s

T
utto

oXou tou 0fous twc

ere

louSaioji',

e)(pT|u.aTia 0r|

otto

dyveXou

dyiou, uTcnre'p.\|/acr0ai

i toc oiko^ <xutou, Kal

2

dKouaai pr)u.aTa
Trj oe eiraypioc
rf|9 3

irapd

(tou.

23. elo-KaXeo-dp-eeos
<ri>v

ouV auTous e^eViae.

dSe\cj>ai/

6 ri^Tpo? erjX6e
'loTnrirjs

auTOis, Kai Tices tuc

tuv dir6

owtjXOok auTw.

24. Kal
tjv

ttj

iiraupiov elaf^KQov* eis ttjk

Kaiadpetai'

6 Sc Kopm^Xios

irpoaSoKWf auTous, cruYKaXeo-dp.eyos

1 After tjtsit D, Syr. gloss of tis "r\ aixia.

Hard, add

ti 0cXctc

(rj)

k.t.X. looks like

an anticipatory
(six

2 For eio-KaXe<rau.vos D, Par. read tio-a-yaycov, a fairly Acts), but eunc. "air. key." in N.T. 3 The art. before I. should be W.H., Weiss, Wendt, Hilg.

common word

times in
Tisch.,

omitted, on the evidence of

fr^ABCDEHLP

4 but BD 47, 61, Vulg., Syr. Hard, text, Aeth. io-7)X0ev, so W.H., i<r)X9ov (eurqXOav in ^C), and several vers., R.V., marg., Weiss, Hilg. but plural Chrys., Tisch., Blass. Alford thinks sing, a corrn. to suit ejjrjXOev above but. on the other hand, as the sing, lies between several plurals, transcriptural prob. seems D, Syr. Hard. Par. 1 add irepicpevev at Kaicrapeiav, see on viii. 40. to favour it. the end of verse retained by Blass and Hilg., see Weiss, Codex D, p. 68, on its possible force here.

AEHLP

Ver. 22.
(Blass), cf. p-apr., see

Sikcuos

" sensu Judaico "

25, xxiii. 50. t closely joins it,
ii.

Jewish Social Life,

p.

27

and on

this

and

Luke
on
vi.

i.

6,

3.

On conas confirming the judgment. struction with viro in inscriptions, Deissmann, Neue Bibelstudien, p. 95. eflvovs twv M. Iflvos in the mouth of Gentiles, 5 and see above on iv. cf. Luke vii.

the following verse in f) text as specially supporting his theory, see Blass, Philology of the Gospels, pp. 116 ff. and 127.
characteristic Lucan construction, see above i. 10 ; cf. Luke i. 21. irpotrS., favourite with St. Luke ; six times in Gospel, five in Acts, elsewhere in

^v irpoo-Sotcwv

25.

Exptip-aTCcrOTi

R.V.,
cf.
iii.,

Matt.
viii.
;

ii.

Heb.
8,

5,

"was warned of God," 22, Luke ii. 26, xi. 7, and Jos., Ant.,
:

12,

see

Westcott,

Hebrews,

p.

For use of the active in LXX, 217. see Jer. xxxiii. (xxvi.) 2, cf. also xi. 26. dyiov only here with d-yyeXou, express:

ing the reverence of these pious men (Weiss). only used here in io*k. Ver. 23. N.T., so p.eTaK. in ver. 32 both verbs are also frequent in medical writers, as Hobart urges, but both are found in classical Greek, and the latter three times in LXX, although the former not at all. lle'vwre, recepit hospitio, Vulgate, cf Heb. xiii. 2, and Westcott, I.e.; verb used six times in Acts in this sense, but nowhere else in N.T.; cf. Ecclus. xxix. In this Christian hospitality to Gen25. tile strangers Peter had taken another step towards understanding what the will of the Lord was. tivs twv dScX<j>wv =
: ;

Gospels only twice in Matthew. (rvyx.y on the day on which he expected the advent of Peter and the returning messengers as to a feast they were probably also fearers of the true God, and of a like mind with Cornelius. dvayKtuovs, necessarios cf. Jos., Ant., vii., 14, 4; xi., 6, 4; xiii., 7, 2, etc., and instances in Wetstein. Ver. 25. is 8 ryev. (tov) tx<r. for " and when it tov see critical notes
i.e.,
;

to pass that Peter entered," R.V., into the house, see Burton, N. T. Moods and Tenses, p. 139. It may be regarded as an extension of tov beyond its usual sphere, see Viteau, Le Grec du N. T., for instances in LXX, pp. 166, 170
i.e.,

came

(1893).

much
Oeiv.

the

Simcox regards the sense as same as in the common (and

:

specially Lucan), eyivero t^v n. eureXexirpo<reKvvT)<rv {cf xiv. 15)

pressive of lowliest humiliation, but not of necessity involving divine worship, cf

LXX, Gen.

xxiii.

7,

12,

etc.

Weiss

xi. 12.

Ver. 24.

On

the route see Edersheim,

thinks that as the verb is used here absolutely, as in viii. 27, the act was-


22
29-

257

nPAHEIS AII02TOAQN
Kal tous dvayKaious <JnXousricTpoe,

tous auyyevfls auTOu

cyeVeTO claeXOeiy
eir!
to*'

25. * 'Qs Be

owarrrjcras auTw 6 Kopn^Xios, ireauiv

26. 6 8e neVpos auToy Tjyeipe Xe'ywe,
clfu.

tous iroSas
2

irpoo-eKurrjaei'.

'Accio-tt]8i

Kayw auTOS deOpamos

27.

teal au^op.iXwt'
ttyn]

auTw,

io~rjX0e,

Kal cupiaxei oweXrjXuOoTas iroXXous,

3

tc irpos auTous,
f|

28. 'Yu.is

eirtoraaQe ws dOeuiToV eorir d>Spl 'louocu'w KoXXdaOai

irpoae'pxeo-Gai

dXXo^uXw

Kal euol 6 0eds eoeie prjoeVa koivok

*

?j

dKaOapToe
1

Xeyei*' dvOpcj-nw

29. 810 Kal d^arrtpp^Tcos

rjXSoe ucto-

For the whole verse D, Syr. Hard., Gig. read irpoo-cyyi^ovTos Se tov n. (eis D, Syr. K.) irpoSpapiuv eis tv SovXojv 8io-a<|>T)crev irapa-yeyovevai avTov. Hard, read also o 8e K. CKiri|8T|<ras xai o"uvavTT]o-a$ awTw. Hilg. reads as above and text, p. 60 so Harris, Four Lectures, etc., p. 63, who calls Belser strongly supports these details " as lifelike as anything we could wish," but see also Corssen, G. G. A., Weiss, Codex D, p. 68, and Wendt, in loco, edit. 1899, where he refers the p. 437, expansion in Western text to a misunderstanding of eio-eXOeiv in a text. After e-yev.
tijv
;

^ABCELP,
2

Tisch, Weiss.,

W.H.

read tov.
;

D, Syr. Hard., Par., Wern. read ti iroicis; {cf. Acts xiv. 15) whilst D omits Par. 2 Wern. add tov Oeov Trpoo-rwei, avao-njOi, the others read it after iroicis. cf. Apoc. xix. 10, xxii. 9, so after cipi DE, Gig., Par., Wern. add <os ai o-v. 3 After vpcis D, Aug. insert (ieX-nov, so Hilg. (cf. compar. in iv. 16, P).
,

avavTippTp-us, so Tisch., Blass, Weiss

but avavTi.pT|To>s
;

BD,

61,

W.H.,

Hilg.

one of worship towards one regarded

after the vision as a divine

being

but

on the other hand the language of the vision by no means involved such a belief on the part of Cornelius (see ver. 5), and as a worshipper of the one true God he would not be likely to pay such divine
worship. Ver. 26. The conduct of Christ may be contrasted with that of His Apostles, " illi (Petro) autem is honor so Blass recusandus erat, cf. Apoc, 19, 10 22, 8 quern nunquam recusavit Jesus, Luc, 4, 8 8, 41 " (see Hackett's note and Knabenbauer in loco). Ver. 27. Kal 0-vvop.iXuv awT " and as he talked with him," R.V. only here in N.T., not in LXX (but o~uv6p.iXos,
:

Theologie, p. 68 so too Jos., c. Apion, ii., 28, 29, 36 Juvenal, xiv., 103 Tacitus. Hist., v., 5. KoXXdorOai, see on v. 13 and Lightfoot, Hor. Heb., in loco. irpoo-e'pXo-0ai objected to by Zeller and Overbeck, because we know of instances where Jews went without scruple into the houses of Gentiles (cf. Jos., Ant., xx., 2, 3) but here the whole context plainly shows what kind of intercourse was intended (see also Wetstein). Hilgenfeld too regards the notice as un-

be found above and in Feine, pp. 202, 204, although his language seems inconsistent with that
historical,

but an answer

may

to his objections in the references

Symm. Job
which

xix.

19),

cf.

xx.

for

on p. 205. dXXo<f>vX<i>: in the LXX and Apocrypha, so in Philo and Josephus as here nowhere else in N.T. but here
;

similar use of the simple verb 6p,i\a), is also used in a similar sense in and in Josephus (so too in Xen.), and also in modern Greek (Kennedy). io~?jX0, i.e., into the room, in distinction to ver. 25 of entrance into the house, or it may signify the completion of his entering in (so De Wette, Weiss).

LXX

Ver. 28. dOcpiTov only once again in N.T., and significantly in 1 Pet. iv. 3, but cf. for a similar sense to its use here 2
:

with a certain delicate touch, avoiding the use of the word " heathen " in xi. 3 no such delicacy of feeling. koi not " but," A.V., but as in R.V., " and yet," i.e., in spite of all these prohibitions and usages. 6 . emphatic, preceding eSci| (Weiss). How fully Peter afterwards lived and preached this truth his First Epistle shows, cf. 1 Pet;
; :

ii.

17.

Mace vi. 5,vii.

this feeling

1.

On the extent to which

;

was carried see Edersheim, Jewish Social Life, pp. 26-28 Taylor's Sayings of the Jewish Fathers, pp. 15, 26, Weber, Judische 137 (second edition)
;

dvavTi^pTjTojs only here in N.T., but see xix. 36 on spelling see critical notes used also by Polyb. " sanctum fidei silentium " (Calvin). only here in passive in p.eTairep<i>0cis N.T., see ver. 22.

Ver. 29.

VOL.

II.

'I


258
7TEfi<|>0eis.

I7PAHEI2
-nw6dyop.cn

; ,

AnOSTOAQN
Xoyw
*

x.

out', tiki

pTir^p\|/acr64 pe

30. Kai 6
r\ft.r\v

Kopn^X^s
l8ou,

^t], 'Airo TCT<ipTtjs tjp^pas

ttji'

pXP l TauTTjs

tt)s (Spas

wqareuotv, xal
derjp

cyydTny upar irpocreuxopcfos

ecuiriOk
crou

^
at

<>

oikw pou
31.
Kai

kch

cott)

pou
t)

ev

eo-6r)Ti

Xap-rrpa,

4>T]cr(,,

KopKTjXie,
!

ciotjkouVOt]

irpocreuxii,

Kal

eXeirjpoowai
'loinrrj*',

crou
ical

epn jo"6t)o-ai' cvtomoe tou 0ou

Iipwros pupcre'ws irapd OdXao-aai/
33. |au-ri]5 ouv lirepifa irpos
pcfos. 3
-jrdrra
o"

32.

Tre'p|/of

ouc els

pcTaKaXeaai Iipuca os emKaXeiTai fleTpos

05
cru

outos |eiaTai iv oiKia

Trapayei'opei'os XaXrjaet aoi.

tc

KaXws

eiroiTjaas irapaYefO-

vvv ouV irdcTcs tjpeis yu>moi' tou eou Trdpcapef axouaat

Td irpooTeTayp^Ka aoi
Blass emends

utto

tou 6eoC. 4

TerapTTjv tjpcpav Tavnjv, a more usual conTerapTTjs D reads ttjs Tpinjs, due, modes of calculation, so Hilg. For to.vttjs ttjs upas D reads tt)s Hilg. vtjotevwv k<u om. 61, Vulg., Boh., opTt upas (cf. 1 Cor. iv. 11), so Arm., Aeth., so Tisch., W.H., R.V., Blass, Weiss, Wendt( against Meyer). tvva-nt]v, on spelling see above, upav om. fc^ABCD 40, 61, so Tisch., W.H., Blass, Hilg.
1

awo

t. T)pepa9

struction, but P perhaps, to diff.

emendation has no support.

^ABC

os Trapa-yev.

<roi

om. fr$AB
;

3, 15, 18, 61,

Vulg., Boh., Aeth">-, so Tisch.,

W.H., R.V., Weiss, Wendt

Syr. P.
3

and

retained H., Sah., Gig. and Par.

by Blass

in

p>

and by Hilg., following CDEHLP,

Instead of inserts ev Taxt before (ix. 38), and so Hilg. evwiriov tov . Blass (so Hilg.) reads o-ov (" verum puto "), so D, d, Vulg., Syr. Pesh., Sah., Aeth., Par. here Western reading may be correct, as cvu-tr. tov 0. is so common in N.T., and might easily creep in, but see also Weiss, Codex D, p. 69.
rrapcrycvopsvos,

4 0ov DHLP, Par., Syr. Pesh., Sah., Chrys., so Hilg. ; but Kvpiov ^ABCE, Vulg; Boh., Syr. Hard., Arm., so Tisch., W.H., R.V., Weiss, Wendt, and so too Blass,

Ver. notes.
I

For readings see critical " Four days ago, until this hour, was keeping the ninth hour of prayer,"
30.

l|ivifo-6T|o-av, cf.

LXX,

Ps. xix. 3, Ezek.

xviii. 22,

24

Rev. xvi. 19.

R.V., this hour, i.e., the present hour, the hour' of Peter's visit ; four days ago reckoned from this present hour, lit., " from the fourth day," " quarto abhinc The four days according to the die ". Jewish mode of reckoning would include the day of the vision and departure of the messengers, the day they reached Joppa, the day of their return with Peter, and the day of their reaching Caesarea. Cornelius wishes to signify two things: (1) that the vision occurred, even to the hour, (2) that four days before Peter's arrival
;

Ver. 33. IgavTTJs, sc, upas : four times in Acts, otherwise only once in Mark vi. 25 and once in Phil. ii. 23, not in

LXX

for instances in Polyb., Jos., see

sub

Mark

I.e.

icaX&s

Wetstein,
1

iroiTjo-as> cf. Phil.

iv. 14,
xii. 18,

this period of time when it occurred was iv Io-Otjti Xapirpci, see on the ninth hour. " cur ilium contemneremus et fugei. 11,

be described as a formula of expressing thanks, see Page's note. dicovo-ai as in iv. 20, i.e., to obey. evwir. tov 0. : this is the way we ought to attend to God's servants, Chrys., Horn., xxii. Ver. 34. dvoigas k.t.X. a solemn formula, cf. viii. 35, xviii. 14, Matt. v. 2, xiii. 35 Hort, Judaistic Christ., p. 57. used in Luke's Gospel three sir' o.\t)0.

2 Pet. i. 19, 3 John ver. 6, In some instances it 22.

Mace.

may
:

remus cui angeli ministrant ? " Wetstein. perhaps "was Ver. 31. ciaT)icovo-0T) heard " or " has been heard " is best (see Rendall and Hackett). 4) irpoor. may refer to his present prayer, as it is in the singular, but the burden of all his past prayers had doubtless been the same, cf.
:

times, twice,

25, xx. 21, xxii. 59, and in Acts 27, x. 34, elsewhere only twice in N.T., Mark xii. 14, 32 the customary iv aXT|0E(a is altogether wanting in Luke. Ko/raXapP. three times in Acts,
iv.
iv.
;

ver.

33 for God's guidance into truth.

not found in Luke's Gospel; hcie = mente comprehendo, cf. Eph. iii. 15, similar sense so in Plato, Polybius, and Philo. irpor&>iroXT)TrTT}s, see Mayor on James


3~37-

nPASEIS AFfOSTOAQN
etircf, 'Ett'

259
I6m
cart.

34. 'Aeoifas 81 n^Tpos to or<5fia

fOfAai,

dXrjGetas KaTaXapj9d-

on

ouk

eon
l

irpoCT<n>iToXri'n'TT|s

6 0os, 35. dXX' iv iraKTi

6 4>oPou|i.Kos auToe Kal cpya^jmccos oiKcuocrunrjK Scktos

outw

36. Toy XdyoK of

sxpr\vy\v

dircareiXe tois oiois 'lapar^X, euayyeXi6p,t'OS

Sid 'Irjaou Xpicrrou, (outos coti jrdvratv Ku'pios,) 37. up.ci$

ttjs 'louoaias,

oiSare to yewip.eKoi' pr)p.a Ka6' oXtjs

1

dpdu.Kov a

duo

Syr. Chrys., Weiss ; but wanting in fc$AB 6i, W.H., R.V. the word which God sent, this (word) applies to, Blass rejects Kvpios appertains to, all men. But it has been not unfairly said that almost as good result follows by omitting ov on good authority, as by omitting K. on no authority. Blass parallels for his explanation xxvii. 23, Luke iv. 7, but it may be questioned whether these are quite exact. See also below. Clemen (p. 108I regards the whole verse as marg. note of his R. Antijud., which crept into the text by mistake with 37a.

ov

^*CDEHLP,

marg.

apgapcvov

LP

31, 61,

and so Weiss, Wendt

apfopcvo?
. . .

J^ABCDEH
edit. 1899.

Lach., Tisch.,
after
p. 108, refers

W.H., R.V., see below. Blass regards op|. Luke xxiii. 5, and brackets in 0. See also Wendt, note
;

40, so TaX. as interpolated

Clemen,

the whole of 37b to his R. Antijud. Vulg., Iren. add yap, so Hilg. ; Blass rejects.
1, irp6Vta>irov-Xa|i|3aveiv.

cf.

i.

22.

After ap|.

DA,

Par.,

ii.

The

actual

man

not found in LXX (or in classical Greek), but for the thought of God as no respecter of persons see Deut. x. 17, Lev. xix. 15, Mai. ii. 9, etc., etc., and Luke xx. 21, Gal. ii. 16 (so too irpoo-u'n-oXiip.v/ta in N.T. three times). The expression irpdo*. Xapf). is Hebraistic, not necessarily in a bad sense, and in the O.T. more often in a good one, but in the N.T.

word

is

in a state preparatory for the salvation received through Christ, a reception

no longer conditioned by nationality, but by the disposition of the heart. St. Peter does not speak of each and every religion, bat of each and every nation, and ver. 43 plainly shows that he by no means loses
sight of the higher blessedness of the man sin is forgiven through conscious belief in Christ ; cf. the language of St. Paul, Rom. x. 9-14. Scktos only in Luke and Paul in N.T., in frequently, and once in the recently discovered Sayings of

whose

always

in

a bad sense, since

irpoo*<*irov

acquired the meaning of what was simply external (through its secondary signification a mask) in contrast to a man's real intrinsic character, but the noun and adj. always imply favouritism see Lightfoot on Gal. ii. 6 and Plummer on Luke xx. 21. Even the enemies acknowledged our Lord's God-likeness at least in thisrespect, Matt. xxii. 16, Mark xii. 14, Luke xx. 21. Ver. 35. dXX' ev iravri eflvei k.t.X. The words are taken by Ramsay to mean that Cornelius was regarded as a proselyte by Peter, and that only on that condition could he be admitted to the Christian Church, i.e. through Judaism ; so apparently St. Paul, pp. 42, 43. On the other hand the general expression epya?. Siicai. inclines Weiss to refer all the words to the piety attainable by a heathen, who need not be a proselyte. Bengel's words should always be borne " non indifferentissimus religiin mind onum sed indifferentia nationum hie asseritur," see also below, and Knaben" acceptable to bauer, p. 193. Scktos him," R.V., and this is best, because it better expresses the thought that fearing God and working righteousness place a
:

LXX

Jesus, No.

6,

which agrees remarkably

iv.

with St. Luke

24.
:

Ver. 36. For readings see critical " the word he sent notes ; translate unto " R.V., cf. Ps. cvii. 20. X6yov, cf. for use of the word as a divine message iv. 31, viii. 14, 25, xiii. 26, xiv. 3, xvi. 32 here it may mean the Gospel message sent to Israel as distinct from the to pilpa, i.e., the previous teaching of John the Baptist (see Rendall) ; but R.V. like A.V. regards ^rjpa and 'I. tov diri N. as in apposition to Xrf-yov, but Rendall and Weiss place a full stop after Kvpios, and begin a new sentence with vpcts. evay-yeX. eipt]VT)v with the accusative as signifying the contents of the glad tidings, cf. v. 42. ovT<is iam irdvTwv K. the parenthetical turn given to the words seem to express the way in which the speaker would guard against the thought that Jesus of Nazareth was simply on a level with those who were spoken of as airoV-roXoi, as the d/ircVTciXc might perhaps suggest to his hearers (see Nosgeri). The words are simply the natural ex-


26o
Trjs

I7PAEEI2

AnOSTOAQN
o cK^po^ei' 'iwdvrrjs
*

TaXiXoias, peTcl to

pdimapa

38.

'Iy|o-oui'

tok diro Naj^apeT, ws

e^piatv o.ut6k 6 0c6s

nvcofxan

Ayiw

ical

Sumpei, os

8ifj\0i'

cpYTwv nal l<pcfOS irdrTas tous Karaoufa-

crTeuofA*%'oos uiro

tou $ia06Xou,

on

6 0cos

rjv

jict'

auTou
ttj

39.

ical

rjpeis

^crpev

fidpTupes

irdirwr wv

ciroit]aK
1

ev

tc

X^P? t ** k

'louSatwc Kai Ik 'kpouoraXVjp,

of dvcIXov

Kpepdontrcs
* 0Wlt6,'

em

|uXou.

40. tootok 6 0eos

t|Y 1 P

2 *& T P"T1 TM-^P?' KC"

auTov 6p4> a

1 Kai avciXav, so Tisch., W.H., Blass, R.V., Weiss, Hilg., in eveiXov After ov Blass inserts aireSoiusee Kennedy, p. 160, and Winer-Schmiedel, p. 112. aacrav 01 lovSotoi, but no Greek MS., quite insufT.
;

^ABCDE

TTJ TpiTj)

wcp? fc$cABD 2 EHLP,

doubtful).

so Tisch.,

Weiss (Wendt

so W.H., Blass ; with prep, ev prefixed ^*C 31, Hilg. follows D and reads the phrase in the ace.
really ruepy^rns, cf. Luke xxii. 25 (only in St. Luke) " far more truly used of Christ than of Ptolemy the king of Egypt," Cornelius a Lapide. tcaraSwa-

pression of the divine power and authority already assigned by St. Peter to our Lord,
cf.

was

36 (cf. Rom. x. 12) on their explanation by St. Athanasius and their place in the Arian controversy, see Four
ii.

33,

Discourses against the Arians, iv., 30, E.T. (Schaff and Wace edition). On
Blass's "brilliant suggestion" to omit K., see Blass, in loco (he seems to think that kolv6s is possible), and Page, Classical Review, p. 317, July, 1897. Ver. 37. to p-fjpa so far Peter has
:

orcvopevovs only elsewhere in James 6 in N.T., but cf. Wisdom ii. 10, ii.
:

xv.
xii.,

14,

Ecclus.

xlviii.

12,

Jos.,

Ant.,

2, 3.

No

referred to a message which would be unknown to Cornelius, the message of peace through Christ, but he now turns

to what Cornelius probably did know by report at all events to p. not the \6yos ko.6' of ver. 36, but only the " report". 8\tjs ttjs 'I., i.e., all Palestine including Galilee, cf. ii. 9. l 29, St. Luke i. 5 (iv. 44), vii. 17, xxiii. 5, see on ix. 31, 42
; ,

sides those are included, cf. especially Luke xiii. 11, 16 ; but a special emphasis on the former exactly corresponds to the prominence of a similar class of disease in Mark i. 6 0os rjv peT* avTov, cf. vii. 9, 23. John iii. 2, so also Luke i. 28, 66, and in cannot see in the LXX, Judg. vi. 16.

doubt other diseases beof demoniacal possession

We

apdpevov, see critical notes 22 and Luke xxiii. 5. If we read the accusative it agrees with p^fjpa (see nominative, cf. for a if the above)
above.
cf.
i.
;

expression a "low" Christology; St. Peter had first to declare that Jesus was the Christ, and it is not likely that he would have entered upon a further exposition of His Person in his introductory discourse with a Gentile convert but w. 42 and 43 below, to say nothing of St. Peter's public addresses, certainly do not point
;

similar construction Luke xxiv. 47, and see Blass, Grant., p. 81. The abruptness of the construction is quite in

accordance with that elsewhere marked in

speeches, cf. ii. 22-24, >" x 4 # Ver. 38. Mt|o-ovv tov airo N. : in apposition to pfjpa, the person in centred, and in all else was Peter had found and now preached " the Christ " or may be treated as accusative after expiaev. us XP : taken by St. Ambrose, St. Cyril of Jerusalem (so by Bede) to refer to the Incarnation, by St. Athanasius to the Baptism only. But the expression may also be connected with the entrance of our Lord upon His ministry at Nazareth, cf. Luke iv. 14; cf. in this passage the mention of Natiiepytrwv: our Lord zareth and Galilee.
St. Peter's

Whom Whom

to a humanitarian Christ. Ver. 39. oveiXov, see above, p. 155. Kpepoo-avrcs, p. 154. Ver. 40. Iv rf} t. i\\k. only alluded to here in Acts, but a positive testimony from St. Peter to the resurrection appearances the on the third day, 1 Cor. xv. 4 expression is specially emphasised by St. Luke in his Gospel, where it occurs some cp$avt) yev. a phrase only six times. found here and in Rom. x. 20, in a

quotation from Isa. lxv. 1, "to be made manifest," R.V., viz., that He was the same Person as before His Passion, not "openly showed," A.V., which gives an idea not in accordance with the present
context. Ver. 4 1

ov irav-ri tu \a$, and therefore Cornelius could not have known the details fully. Theophylact well remarks,
.


nPAHEIS ATI02T0AQN
dXXa

; ;

3844-

261

yeviaQai, 41. ou ttoitI tw Xaw,

p.eVots uiro toO

fidpTuai tois

it poKey^iporovi\*

0eou

r\p.iv,

oiTiKes

owc^dyoucK Kai

o-uvcTriofiCK

auTw,
2

jxcTa to

dyaoTfjmi auTO> ck vtKpStv

T(i

42. Kal iraprjyyciXei'

^u-iv

KT)pu|ai
OTTO

Xaw, Kal SiauapTupacrOai,

^OJCTOJl'

on

auTOs ioriv 6
43.

djpicrp.tVos

TOO

0COU KpiTT|S
u.apTupouoii',

Kal KCKpOJf.

TOUTW TrdfTCS

01

jrpo^fJTai
tturou

a^ecu^ dfjiapTiuc XajBciy Bid tou 6c6fiaTOS

is

irdrra rbv

morcuoiTa

outok.
* t6

44. "Eti XaXourros tou

eirl

rieTpou

Ta

prju-aTa TauTa,

eWirea*

rVeOua to "AyiOK

irdrras

After crvvcir. avT<p D, Par., Syr. H.

has

CD,
all
;

1 (c/. Wern.) add kcu crvvav<rTpa<f>Tip.ev ; crvarpa<j>i)p.ev, cf. Matt. xvii. 22 ; o-uoTpc$op.cvci>v, avao-Tpc<^op.vwv in ; St. Luke himself never uses o-uo-Tpc<t>w in this sense, nor avacrrpe<J> at etc.

W.H.

but Hilg. o-vveo-rpa$Y)u.v, and compares D xi. 28, and xvi. 39 see, however, note on xi. 28. After vocpwv D, Sah. (Wern.), Apost. Const. (Syr. H. mg.) (cf. E also) add t|p,cpas Teo-o-apaicovTa, so Hilg., see Harris, Four Lectures, etc., p. 44 Ephrem's commentary implies such a reading of the old Syriac. Par. also adds icai avc^t] ei<? tov ovpavev, see Harris, u. s., for addition in Ephrem.
;

D has cvcrciXaTo but irapaYveXXu is also a favourite word with an instance where D seems to be a reminiscence of i. 2. ytf Xa? om. Par., Blass brackets, see below. avTos but ovtos BCDE, Syrr. P. and H., Sah., Boh., Lach., W.H., Hilg., Wendt, Weiss, R.V. Tisch. and Meyer follow fc^AHP 61, Vulg., Aeth., Iren. Chrys., and read avro, see Wendt's note in 1899, and also former edit, in favour of ovtos.
2

-irapT)YY c|Xc,
;

Luke

irro-

NBEHLP

all

edd.

cvr

AD.
St. Peter with reference to Jesus of Nazareth, with Whom he had lived on terms of closest human intimacy, and in Whose death he might well have seen the destruction of all his hopes, is a further evidence of the change which had passed over the Apostle, a change which could only be accounted for by the belief that this same Jesus was risen and declared to be the Son of God with power cf. Enoch xli. 9, edition Charles Witness of the Epistles, p. 403. KpiTTjs t. Kal v., cf. 1 Pet. iv. 5; the words point back to the universal lordship of Christ over Jew and Gentile alike, ver.
;

" If even the disciples were incredulous, and needed touch and talk, what would have happened in the case of the many?"

by

irpoiccx<ipoToi"r)|icvois,

i.e.,

only here, not used in

LXX
in

crypha

in classical

Greek

by God; or Aposame sense

as here, see xiv. 23 for the simple verb. The preposition points back to the choice of the disciples with a view to bearing their testimony, i. 18, so that their witness was no chance, haphazard assertion.

xxiv. 41, 43 (John xxi. 13), see also Ignat., ad Smyrn., Const., vi., 30, 5). iii., 3 (Apost.
cf.
:

o-vve^xry.,

Luke

o-wcirioucv it is surely a false method of criticism which cavils at this state-

36, cf.

Rom.
x.

xiv. q.

ment, because in St. Luke's Gospel nothing is said of drinking, only of eating (see Plummer, in loco). Bede comments " here Peter mentions what is not
:

irdvTa tov irurrcvovTa, cf. 11, whether Jew or Gentile; the phrase emphatic at the close of the

Ver. 43.

Rom.

verse,

cf.

Rom.

iii.

22.

There

is

no

in the Gospel, unless intimated when says until I drink it new ' " etc.
'

He

charged us, Ver. 42. irapijyyeiXev see on i. 4. SiapapTvp., see above on o <i>pi<rp.^vos, see ii. 23, ii. 40, viii. 25. cf. xvii. 31, in a strikingly similar statement by St. Paul at Athens. St. Peter and St. Paul are both at one in their witness to the Resurrection of the Christ on the third day, and also in their witness to His appointment as the future Judge of mankind. This startling claim made

occasion to refer the words to a reviser in their Pauline meaning (Weiss); St. Peter in reality says nothing more than he had already said and implied, ii. 38;
iii.

16, 26.
:

Ver. 44. Tt X. the Apostle is apparently interrupted (cf. xi. 15); but in this instance we can agree with Overbeck that the concluding phrase, in its relation to ver. 34 and its proof that God was no respecter of persons, gives to the whole speech a perfect completeness (so

;; ;

262
toos

IIPAEEIS AriOZTOAQN
dicotiorras
1

X. 45-48.

Toy Xoyoy.

45.

ical

e|eo-Tno-aK
1Tl

01

Ik ircpiTOUTJs
i)

ITKTTOl OCTOl

0wfjX0O' TW II^TpUt, OTl Kal

to,

e0nj

Sloped TOU

'Ayiou

flfeupaTOS

iKKi\urai

46.

TjKOUoy

yap

aurCiv

XaXourraw

yXuaaais, 2 Kal acyaXucoKTWK Toy 0c6f.

Mi^ti to

47. totc direKpidt) 6 lleTpos,

u.t|

uSwp KwXuaai SueaTai ns too

4

Pairrtcr0T]cai
T)fj.tis
;

toutous..

orrises to riKcufia To'Ayioi' eXa|3oi' Ka6a>s 3 Kal

48. -irpoaeTa^e

tc auTous

paTmor0TJ'at iv

tw deouaTi too Kopioo. 5

t6t rjpwrno-ar

auTOK emuciyai Tjpepas nvds.

ooroi

retained

by Tisch.,

^ADEHLP;
2

but Lach.,

W.H. marg., W.H. text, Wendt

Blass,

Hilg.,

and even Weiss with

follow B, d, Vulg.
(

y\wcra-ai<i,

prefixes Kaivais, d pravaricatis

ironciXais, so Hilg.), Sah.,

aliis,

see below.
;

8 KaOws EHLP <o$ fc$AB, Iren., Chrys., Epiph., so Tisch., W.H., R.V., Blass, Weiss. Hilg. has ownrcp with D.

avrovs

BDEHLP,

Cyr.-Jer., Chrys., so

W.H.,

avroLs, Tisch. following

''

^A

Blass, Weiss,

Wendt, Hilg.
|3 ;

33.
all

but

ABE verss. have instead lij<rov Xpurrov, so tov K. D has tov k. i. X., so Hilg. Meyer retains T.R.
;

edd., so also Blass in

Zockler).
for the

itriirto-f, cf. x. 44, xi. 15,

and

was manifested
costal gift.

precisely as the Pente.

:

frequency of the word in Acts and its use in Luke's Gospel, see Friedrich, By this wonderful proof St. Peter p. 41. and his Jewish brethren with him saw that, uncircumcised though they were, Cornelius and his household were no " The longer " common or unclean " Holy Ghost," said the Jews, "never fell Bengel comments, upon a Gentile ". "Alias baptismus susceptus est ante
:

Ver. 47. ui)Ti to v. Tur0T|vat, cf. xiv. 18

;

tov

utj flair

oitivcs,

on construction, Burton, p. 159 so also in LXX and classical Greek, Blass, Gram., p. 230 Viteau, Le Grec du N. T., p. 172 (1893).
quippe qui, so Blass in this passage. to vSup: "the water" R.V., not simply " water " as A.V., as Bengel admirably says, " Non dicit jam habent
:

adventum
in ver. 33.

Spiritus Sancti

Liberum

gratia habet ordinem ".

Akovovtcls, as

Ver. 45.
iv. 12,

and

ol Ik it., see ver. 23, cf. Rom. for the phrase as describing

St. Paul's most bitter and narrow opponents, see Gal. ii. 12, Col. iv. n, The fact was thus fully Tit. i. 10. testified, even by those who were not Kal lirl tol e&Vi| in sympathy with it. "nam uno admisso jam nulli clausa est " Bengel. Cf. ii. 38, a gift which janua they thought did not appertain to the Gentiles see on ver. 44, and Schottgen, Hor. Heb., in loco. Vex. 46. XoXovvtuv yXuovais, see on ii. 13 ; here no speaking in different languages is meant, but none the less the gift which manifested itself in jubilant ecstatic praise was a gift of the Spirit, and the event may well be called " the Gentile Pentecost " ; see on xi. 15 and Plumptre, in loco ; Wendt, edition 1899. The words of ver. -47 need not mean that this gift of tongues

cmuctvat
in

Spiritum, ergo aqua carere possunt ". In baptism both the water and the Spirit were required, xi. 16. The greater had been bestowed could the lesser be withheld? See the striking passage in Moberly, Ministerial Priesthood, p. 108, on the fact that Cornelius and his companions, even after they had first received the presence of the Holy Ghost, were nevertheless ordered to be baptised. Ver. 48. TrpoaeTa|c, cf. St. Paul's rule, 1 Cor. i. 17. If Philip the Evan-, gelist was at Caesarea at the time, the baptism may have been intrusted to him.
; :

diutius commorari, Blass,

cf. xxi. 4, 10,
;

so manere amplius, Bengel,

xxviii. 12, 14,

Luke and

(Blass) only Paul, frequent in Acts, not

xv. 34

and

found in Luke's Gospel, cf. John viii. 7 only once in LXX, Exod. xii. 39, in
in text. T|ucpas rivds, no in further instruction in the aurei dies, Bengel. Chapter XI. Ver. 1. For Western readings see critical notices. Kara ri\v

classics as
:

doubt spent

faith


XL

14.
1.

LIPAHEIS AIIOSTOAQN

263

XI.

rfjK 'louScuae,

otc

"HKOYTAN 8e 01 dirooroXoi koi 01 d8eX<pol 01 orre? KaTa on ica! to e9nrj eSe^arro Toy Xoyoy too eou. 2. Kal dfe|3r| lleTpos is 'Upoo-oXupa, SieKpifoiro irpos aunW 01 ck
1

irepiTop.r)s,

Xeyorres,

3-

On

irpos
4.

iot]X0s, 2 Kal

owe^payes ootois.

dVSpas aKpoPuariaf 2x 0|/Ta$ 'Apfdueyos 8e 6 rieVpos e^enOeTO

text is here considerably expanded. Blass, following D, Syr. differences in particulars), reads in o pev ovv II. Sia iicavov xpovov T)8\T|crv iropcv6r)vai eis ! Kai irpoo-^wvirjo-as tovs aSeX^ovs Kai eirio"Tr)pi|os (avTows) tjX8v, iroXvv t xp ovov woioopevos (eiropcueTo) 81a toiv x <u ti> v P SiSacKuv av-rovs. otc 8 KaTTjvTT]0 ev eis l Kai air-nyveiAtv avTois ttjv x a P lv TOV 0ov 01 eK irepiTouTjs aSeXcjxu SiexpivovTO irpos avTov, XcyovTcs This, according to Belser, is an irrefutable proof that (3 gives us the original text of Luke, p. 63, and see also Blass, Phil, of the Gospels, p. 129, and cf. xxi. 16. It is true that in the
1

The Western
Par.,

Hard.,

Wern. (with

part of the addition all the words and clauses are Lucan (although if we read os Kai KaTTjVTTjo-ev avTois instead of otc 8c ko.ti\v. is I. we have no instance in Luke of KaTavrau in construction with a dative). But Weiss, Codex D, takes a very opposite view from Belser (see also Wendt (1899)), p. 206, and it is, of course, quite possible that the additions were made on account of the apparent abrupt ending of the passage about Cornelius, and to show that Peter, too, did not break off his missionary work hurriedly, etc.
first

with

urr|X0s koi a-uve4>ayi<i

W.H., following BL,

sing., as in

sing., but

Weiss has the 2nd person

TR

Syrr., Arm., has the 3rd person (so Tisch.).

'I.:

"

all

not simply in but throughout Judaea, about Judaea," Hort, EccUsia, p.

viii.
1.

57, cf.

Ver. 2. Sickpivovto, cf. Jude, ver. 9, with dative of the person (Polyb., ii. , 22, For similar construction as here see 11). LXX, Ezek. xx. 35, 36, see Grimm-

Thayer, sub

v.

Otherwise

in x. 20.
;

01

we can ck 1rtpt.T0p.TJs, cf. Gal. ii. 12 scarcely confine the term here to those mentioned in x. 45 (although Dr. Hort takes this view as most probable), but how far there was a section of the Church
at Jerusalem at this time

who
it

could thus be described

difficult

is

to say,
:

see

Ramsay,

St. Paul, p. 44.

Ver. 3. aKpo^vCTxiav exovTas the expression intimates the bitterness of the opposition. Bengel curiously comments " benigne loquuntur ". On aKpop. see especially Kennedy, Sources of N. T. Greek,' p. Kai o-vv^aycs avTois this was the real charge, the violation of the ceremonial law, cf. x. 28 ; see on the intolerant division between Pharisaical Jews and Gentiles, Weber, Judische Theol., pp. 59, 60 Edersheim, Jewish Social Life, pp. 26^28. There is therefore nothing in the statement to justify the objection raised by Zeller and others against the whole narrative of the baptism of Cornelius (so Wendt, edition 1888 and 1899). But if the complaint against Peter was based not upon the fact that he had baptised Cornelius but

had eaten with him, then we can see a great difference between the narrative here and that of the Ethiopian eunuch in chap. viii. In the latter case there was no question of the obligations of the ceremonial law the baptism was administered and Philip and the eunuch separated, but here the whole stress of the narrative lies in the fact referred to in ver. 3, so that if the eunuch and Cornelius both belonged to the class of " half-proselytes " their cases are not parallel. But even if they were, in other respects there would still remain a distinction between them. It was one thing for the Ethiopian to be received into the Church of Christ by the Hellenist Philip,

but

advance

was another thing and a marked when the principle asserted by Philip was ratified by the Apostles of
it

m.

the circumcision in the case of Cornelius. Wendt, edition 1899, pp. 181, 198, and Lightfoot, Galatians, p. 300. " But Peter Ver. 4. dp|. 8e o n. began, and expounded the matter " dp.
:

may may

be pleonastic, i. 4, cf. Ka6e|TJs, or be used graphically, or because the reproaches of 01 Ik irepiT. gave the first
incentive to
St.

'

Peter's

recital.

ko8.
iii.

only in Luke, Gospel and Acts, see

24.

I|cti6cto, xviii. 26, xxviii. 23, Jos., Ant., i., 12, 2, so also in Polyb., x., 9, 3.

Perhaps used here by St. Luke from its use by Dioscorides familiar word to him also as a physician, see Vogel, p. 17.
;

264

IIPAEEI2

AnOSTOAQN
Tjfi.'n*'

xi
irpoacuxopcKos,
oOoftji' peydXitji' 1

aoTois tca0ef]s XeywK, 5. 'Eyw

eV ttoXci

'loirirjj

Kal cZSoe iv cVaTaaci opajxa, KaTafSaiyoe cnccuos ti ws

riacrapaiv dpxais KaOicpevrp' ck too oupacou, Kal rjXGef avjHs cpou

6. cis t)K dTvi<jas Ka/reeooue,

Kal cTSok Td TCTpdiroSa ttjs yrjs Kal rd

TreTeu'd toG oopacoo.
ricVpe, OGctok
ij

0t]pia Kal
<j>wvf]s

Td cpircTa Kal Td
2

7.

r^KOoaa Se
8.

Xeyouans

poi, 'Araords,

Kal 4>dyc.

eltrov

Sc,

MrjSapws, Kupie
to oropa poo.

5ti irdc Koivoy

8c*

aKdOapToe ooSciroTC
fyotvi)

cicttjXOcm
s

eis

9. dircKpifln

pot

ck SeoTc'poo
I

ck tou

oopayoG, "A 6 cos etcaOdpiae, au

eirl Tpis,

prj

koikoo.

o.

toGto 8c cycVeTo
II.
tj

Kal irdXiK

6\veo-n6.o-di]

airavTa els Toy oupavdi'.

Kal
4

1800, eaoTTjs Tpcts aySpes eTreVrno-ai' cirl ttjk oiKiaf cV

T]prji',

dirco-raXpeVot diro Kaicrapeias irpos

pc

12. cure 8e poi to rU'eupa

tjX0o^ 8c ctuc cpol Kal 01 e|

oweXOcle auTois, pTjScK 8iaKpivopccof 5

1

peyaXrjv, but Xapirpav in Syr. Hard., Par. 1 has pryaXijv Xapirpav.

Orig. has Kvpie <rv ourda oti, Blass rejects.

Blass re-

jects (cf. x. 11).

2
3

ck SevTcpov

omits, as also

some Western

authorities in x. 15,

and Blass

in p\

* ijptjv

marg.

Syrr. (P. and H.), Boh., Sah., Aeth., Chrys., so Blass, W.H. assim. apparently to ver. 5. tipev fc^ABD 40, Tisch., W.H. text, R.V.,

EHLP, Vulg.,

Wendt, Weiss, Hilg.

5 Siaxpivopevov HLP, Chrys. (cf. x. 20, Meyer, who suspects it here). SiaKpivavi-a fr$cAB 13, 40, 61, so Tisch., W.H., Weiss, Wendt, R.V. ; Suucpivovra fc}*E 15. 18*, 1 Blass rejects altogether, so Hilg., with D, Syr. H. (text and margin), Par. . 36. But cf. Acts xv. 9, where act. occurs in similar context.

Evidently St. Luke by the two accounts attaches great significance to this first reception, exceptional case as it was, of a Gentile proselyte like Cornelius into the Christian Church, but it was an isolated case, and moreover a case within Palestine, not beyond its borders, so that the great questions of a mission to the Gentiles of the heathen world, and of the conditionsfor their reception as Christians, were not matter for consideration as afterwards in chap, xv., see Wendt, edition Hort, Ecclesia, pp. 58, 59 1899, p. 211
; ;

Luke

xiv. 5 in

N.T., another touch of

vividness as in w. 5, 6. In three times, and possibly once in Bel and the Dragon, ver. 42, of drawing up Daniel from the den (but reading may be the simple verb, see H. and R.). Ver. 12. pi)8cv SiaxpivcSpevov, cf. x. 20, but if we read (see critical notes) p.

LXX

Suncpivavra, "making no distinction," R.V. 01 i% d8e\<J>oi ovrot who had been with Peter at Cassarea, and had returned with him to Jerusalem, see x. 45. Hilgenfeld would regard them as constant companions of St. Peter on his Apostolic and see below on ver. 12. Matt, journeys. Differences such as these Ver. 6. Karevoovv, cf. vii. 31, 32, etc., the seeing between the narrative here and that in vii. 3, Luke vi. 41, R.V., " con- x. 23 where the brethren are mentioned is the result of the considering templabar singula, effectus compre- without their number constrain Feine to henditur aoristo" el8ov. Oijpia: not regard xi. 1-18 as derived like the earlier narrative in x. from one and the same specially mentioned in x. 12 (see critisource, not as added by a reviser (alcal notes), but there irdvTa precedes though he excludes w. 1 and 18 in xi. TCTpdiroSa. Spitta Ver. 8. elo-tjXOev, cf. Matt. xv. 11, 17. from the original narrative). Blass sees in the phrase " locutio agrees with Feine in this view of xi. 2" tendency " hebraismum redolens," cf. viii. 35 on 17 a forger writing with a the other hand the Hebraistic irdv of would have smoothed away any apparent discrepancies, as Zockler well points out. x. 14 is omitted (Weiss). only found in With regard to the whole Cornelius Ver. 10. dvccnrourflT)


riPAEEIS

5-iS.

AnOSTOAQN
auTou oraOeVra Kai eiTrorra
UTdTreu.i|/ai

265

d&eXepol outoi, Kal elo-r)X9ouev els t6c oIkov tou dfSpos, 13. dir^YyeiXe
Te ^p.if ttws eZ8e Toy

dyyeXoe eV tw

oiku>

auTai 'ATrooretXof els '\6irm\v d^Spas, Kal

Ziuufa top
<re>

eiriKaXouueyoK
(rw8r|CTT]

neTpor,

14.

os
crou

XaXqaei
15- eV Be

prjuaTa irpos

eV

ots

au Kal irds 6 oikos

1

tw dpao"0al ue
e<j>'

XaXeii',

tTreTreffe

to rikeuaa to

Ayiof

eir

auTous, aJorrep Kal

rjuas eV

dpxf].

16. eunrjaQrje 8e tou prjaaTOS Kupiou,

us eXeyep, " 'itodprns

ue> epdiTTiCTec uSaTi, upeis 8e |3aTrTia0Y)o-ecr0e iv nveuuaTi 'Ayiw."

17.
el

00c tt|v

larji'

Swpedp eSwKev auTOis 6 0eos

'irjaoui' Xpioroi',

<*>s

Kal

rjuic,

TTicrTeuaaaij' eirl t6c

Kupiou
1

eyw 8e tis

tju.tji'

SuvaTc-s

KuXGaai toc 0eoV2 ;

8.

'AKOuaai'Tes &e TauTa f\cr6\aaav, Kai eSo^aJkop 3

4

toc 0e6V, Xe'yocTeSj "Apaye

IScokcc els wrp.

Kal Tots eQvtaiv 6 0e6s

ttji'

ueTaeoiar

D reads simple verb, whieh Blass rejects here, although he accepts 44 (AD). Hilg. has simple verb. 2 o 0os om. D, Aug., so Hilg., but Blass retains. D, Syr. Hard, mg., Par. Aug. (Hilg. follows D) add tow \t.r\ Sovvai avTois ir. ay., and D further adds tois irurrevBlass omits these last two o-ao-iv eir' awTw and Syr. Hard, itco-t. eis tov K. I. X. additions (with Aug.), but places mo-Tevo-aoHv ir' avru in brackets; additions apparently to explain of what the kwX. tov . consisted, described by Weiss as quite superfluous, see Codex D, p. 71, and note.
1

eireireat, but

it

in x.

e8oaov
;

AEHLP,
W.H.,

Wendt, Weiss.
Par.
4

Tisch.,

Arm., so Meyer Blass (see force of imperf. in his comment.), c8o|ao-av fc^BDb, Vulg., Sah., Boh., Syr. P. and H., Aeth., so Gig., Hilg. But aor. manifestly conformed to aor. r]a-v\airav ( so
;

Weiss, Wendt).
apa-ye, but

apa only

in

fc^ABD

Blass,

Wendt

(against Meyer).

so Tisch., W.H., R.V., Weiss, 40, 61, 65, 133 omits Tt|v before ueTavoiav.
;

episode, Spitta

and Feine (so Weiss and Wendt), inasmuch as they regard St.

Luke's narrative as containing at least a genuine historical kernel, and as marking a special exceptional case, and not a general rule as existing at such an early time, are much less radical than WeizFor a sacker, Holtzmann, and Clemen. good review of the relation of modern
to the narrative see Wendt (1899) on x. 1 and Zockler, Apostelgeschichte, pp. 226, 227 (second edition). oraOevTa cn-aGeis used Ver. 13.
criticism

only by St. Luke,

in

Luke

xviii.

20, xi.

13,

11, 40, xix. 8, xvii. 22, xxv.

in

Gospel and Acts Acts ii. 14, v.

:

18,

xxvii.

21,

found therefore
Ver. 14.
:

all

parts

of

Acts

(Friedrich, Vogel).

aov

Kal iris 6 oik. but may be fairly taken as implied the prayers of Cornelius we can scarcely doubt had been that he might see the salvation of
ev ols
o-cofi.

arv

words not found

in x.,
;

God, and his household were devout

himself,
cf. x. 2-6.

like

Ver. 15. dp|acr0ai somewhat more stated than in x. 44. The speech has there no abruptness, but St. Peter may well have intended to say much more if this was so, the notice here is quite natural, Winer-Moulton, lxv., 7 d. ev dpxij, i.e., at the great Pentecost. Ver. 16. Words not found in the Gospels, but in Acts i. 5, quoted here with the omission of ov p.6Ta iroXXas Tavras T|p.Epas, showing that St. Peter regarded the baptism of the Holy Ghost received by Cornelius as equally decisive of the Spirit's presence as the bestowal upon himself and others at Pentecost. not merely pleonastic, cf. us fXeyev Luke xxii. 61 ; Winer-Moulton, lxv., 1 a, Wendt, Felten. Ver. 17. iriorevo-ao-tv, see R.V., best to take participle as referring both to ovitois and to "f|p.iv in each case the Holy Spirit was bestowed, and in each case as a result of the preceding beliet, not as a result of circumcision, or of
:

precisely


266

riPAHEiz AnorroAQi*

xl

ig. 01 p,e> ouV 8iao-irapeVTes diro rfjs 6Xit|/ews rfjs yeyou-eVTis eirl

Irefyavw, 1 SirjXOoi' ea>s

oikktjs Kal
el
uf|

Ku'irpoo Kal 'Aktioxcuxs, firjScka

XaXourres Toy \6yov

l|
aoroii'

uoVoe 'louScuois.
Kuprjvaioi,

20.

r\(rav

8e

Tiyes

d^Spes

Kiiirpioi

Kal

oirn/es

eio-eXv6rres
tZ.op.et'oi

efe

'Arnoxciaf eXaXouy irpos tous

'EXXrjeicrrds,'2

euayye)

tok

1 iri li-c^avo) fr^BHLP 61, Bas., Chrys, Theophl., best supported; eiri Z-re^avov perhaps a gloss since eiri was taken temporally airo-rov ZTt<avov D, so Hilg. (but Blass rejects. Kvirpov, Par. reads Tvpov not Blass in (J).
;

EXXrjvio-Tas
;

Age, pp. 27, 28

3

eva-yYeXio-Tas claimed as supporting EXXtjvLightfoot and a large number of recent writers (Page, Ramsay, Zockler, Holtzmann, Felten, Rendall, G. A. Smith, McGiffert) accept EXXrjvas (although, in some cases, admitting that MS. authority is adverse), It is urged that because demanded as antithetical to the preceding lovSaioi. EXXtjvwtt. are included under lovS., but whilst in one sense this is so, it is also possible to draw a distinction between the two, lovS. may be used as = Efjpeuoi in vi. 1, or as in xiv. 1, xviii. 4 where evidently Jews and proselytes (not heathen) are distinguished, so that whilst as far as Antioch Jews only had been addressed, now the Cyprians and Cyrenians addressed Hellenists, God-fearers (like Cornelius), " Greeks who came into relations with the Jews," whilst not addressing as yet In view of the great importance and future those who were entirely heathen. position of the Church of Antioch, it is not unlikely that Luke should carefully note the elements of which it was originally composed. The real turning-point in the sphere of Peter and Paul is not yet, but in xiii. 46. See W.H., Select Readings, p. q4 Hort, fudaistic Christianity, pp. 59, 60 Ecclesia, p. 61 Sanday, Expositor,
fr^
; ; ;

J^ Tisch., Weiss, Blass, R.V. text, wrras, but see Sanday, w. infra.

BD 2 EHLP 61, W.H., R.V. marg., so Sanday (cf. Shirley, Apostolic Wordsworth, and Hastings' B.D., art. " Christian," p. 384) EXXrjvas (discounted by reading EXXt)vas wrongly in ix. 27), D 1 Arm., Eus., Chrys.,
;

pp. 60-62,

and Ramsay,
;

p.

47 (1896).
see critical notes. cvaYYXi<Sp.cvoi tov on construction with accusative K. *l. of the message, Simcox, Language of the can scarcely take the N. T., p. 79. phrase given here, instead of " preaching that Jesus was the Christ," as a proof that the word was preached not to Jews but to Gentiles. 'Avn^xciav on the Orontes, distinguished as 'A. -q irp<Ss, or
:

sometimes referred to uncircumcision so Bengel, Nosgen, Wendt, sometimes to aiirois, so Weiss, Blass. tis tjp-yjv 8., cf. Exod. iii. n, 2 Kings viii. 13, Blass, Gram., p. 173 in reality two quesT|p.tv,
;

We

tions

Who was
God ?

I ?

Was

able to with-

Winer-Moulton, lxvi., 5. ly^emphatic," merum organon," Bengel. Ver. 18. r\<rv\a<rav, cf. xxi. 14 and Luke xiv. 3, so in LXX, Neh. v. 8 (Job
stand
xxxii.
6,

lirl

Adt^vn, and bearing the

title p.rjTpo-

Hebrew

different)

also

in

different sense in Luke xxiii. 56, 1 Thess. iv. 11, only in Luke and Paul in N.T.

There appear to have been at iroXis> least five places in Syria so called under
the Seleucids. For the Arabs Damascus was the capital, but the Greeks wanted to be nearer the Mediterranean and Asia Minor. The city built in 500 B.C. by Seleucus Nicator I. became more and more beautiful, whilst all the trade of the Mediterranean was connected with it All the through its harbour Seleucia. varied elements of the life of the ancient world found a home there. From the
first there were Jews amongst its inhabitants. But in such a mixed population, whilst art and literature could gain the praise of Cicero, vice as well as luxury made the city infamous as well as famous. Josephus calls it the third city of the empire, next to Rome and Alex-

tS6!aov, see critical notes, imperfect of continuous action the writer about to pass to other things thus depicts the state of things which he leaves, cf. viii. 3 (Blass).^Apaye, see critical notes. Vv. 19-26. Further spread of the Gosael to Antioch. Ver. 19. ot |xev ovv, cf. viii. 4. (iev owv introduces a general statement, whilst ii (ver. 20) marks a particular instance, " about Stephen " A. and R. iri I. V. (best) somerender" against Stephen," See and others "post Stephanum". also critical note. Ver. 20. avSpcs Kvir. Kal Kvp., cf. 'EXX-r|vnrTas, iv. 36, xxi. 16; ii. 10, vi. 9.


1925.
Kuptof
91.

riPAEEIS ATI02T0AQN
'Itjo-ook.

267

Kal fy yelp

Kupiou aer
to*'

auiw

iroXus

tc

dpid|i,os iriOT6u<7as

e7reoTp|ev
tt|$

em

Kupiou.

22. 'HKOuaOr) oe

Xoyos

eis

Ta wTa

eKKXrjaias ttjs eV 'kpoaoXupois frtpi a&T&v

SieXdeif
2
1

Kal e^aire'crmXat' yeycpevos Kal i8wc

Bapvd/W
TT)f x<*pif

ews 'Aimoxeias.

23. os Trapa-

T 5 eou c^apTj, Kal irapeKdXet Trdtras

tq

-irpovt'aei

ttjs

KapSias rrpotrpiveiv tw Kupiw

3

24.

on
6

rjv

diajp

dya66s Kal

ttXtJptjs

riKeuaaTOS 'Ayiou Kal morews-

Kal TrpoaeTe'vi)

5)(\os iKayos
d>ar|Tf|o-ai

tw Kupiu.

25.

'E^fjX0e 8e eis

Tapaof

Bapydpas

lauXoy, Kal cupwy aurof t^ayey outo*

is 'Arrioxciaf.

1 AB 61, Vulg., Syr. Pesh., Boh., Arm., Aeth., so Tisch., W.H., SieXeeiv om. R.V., Weiss, Wendt (against Meyer) but retained by Blass and Hilg., so in D, perhaps added from xi. 19. Syr. Hard., Chrys.

xa.fn.v *"|v

tov 6., so t^AB, so Tisch., W.H., R.V., Blass, Weiss, Wendt om.

njv in T.R., so
3

DEHLP,

Chrys., Hilg.
:

Blass

on

Hilg.) reconstructs according to D, Gig., Par., Syr. Hard. mg. aicova-as ZauXos eo-Tiv is Tapo-ov e|r|X8ev avai|Tv avTov kcu ctvvtvxcov TapEKa\co-cv
(cf.

eX0eiv is A. oirivts -rrapayevojievoi eviavTov oXov arvvr\x& J}<rav ttj ckk. k. e8iSaav

ox^ov iKavov (D has evi. oX. <ruvxv0T|<rav oxX. ik., omits kqi eSiS.). It is difficult to perhaps added to definitely show see why this should have been shortened if original why Barnabas went to Tarsus, and to mark that Saul was not brought to Tarsus but " besought to come". <rwexv0Tj<rav, D (Par. 1 ), evident mistake, Blass emends; Hilg. has nvex<rav. see Weiss, Codex D, pp. 71, 72.
;

andria, but Ausonius hesitates between Antioch and Alexandria, as to the rank

they occupied in eminence and vice. The famous words of Juvenal " in Tiberim
:

62, describe the influences which Antioch, with its worthless rabble of Greeks and parasites, with its quacks and impostors, its rivalries and debaucheries, exercised upon Rome. Gibbon speaks of the city in the days of Julian as a place where the lively licentiousness of the Greek was blended with the hereditary softness of the Syrian. Yet here was the |xtjtp<jvoXts, not merely of Syria, but of the Gentile Christian Churches, and next to Jerusalem no city is more closely associated with the early history and spread of the Christian faith. See " Antioch "
iii.,

defluxit Orontes," Sat.,

irtpii avruv: "concerning pp. 59-61. them " R.V., i.e., the persons who had believed and turned to the Lord. Meyer takes it of the preachers, Felten of both preachers and converts. Ver. 23. tt|v x^P tv h we & dd ttjv, see critical notes, " the grace that was of God " Hort, Ecclesia, p. 60, so Alford. irapcKaXci: a true son of encouragement, exhortation see on iv. 36, imperfect because Barnabas remained at Antioch, and the result is indicated in
:

(G. A. Smith) in Hastings' B.D.; Gibbon, Decline and Fall of the Roman Empire, chaps, xxiii., xxiv. Renan, Les Apotres, chaps, xii., xiii. eXdXovv "used to speak," so Ramsay. Ver. 21. x l P K., cf. iv. 28, 30, xiii. 11, Luke i. 66; frequent in O.T. tc closely connects the two clauses, showing that the result of " the hand of the Lord " was that a great number, etc. (Weiss). Ver. 22. ttjs kk. ttjs v "I. in contrast here to Antioch, in which the existence of an Ecclesia was not yet formally recognised but cf. ver. 26, Hort, Ecclesia,

This mention of 24, irpo<rcTc'0T). Barnabas and the part played by the primitive Church is referred by Clemen to his Redactor Antijudaicus, p. 109. If we read ev t$ K. with R.V. margin we could render " to abide by the purpose of their heart in the Lord," so Hort, . s., p. 60 Rendall cf. 2 Tim. iii. 10 and Symmachus, Ps. x. 17 (Weiss). t$ K., i.e., Christ with this verse cf. xv. 32, where St. Luke similarly insists upon the due qualification of divine gifts Ramsay, St.
ver.
; ; ; ;

Paul, p. 45.
Ver. 25. Luke gives no reason why Barnabas goes to seek Saul, but Barnabas who had already vouched for Saul's sincerity before the Church of Jerusalem, ix.
27, could scarcely be ignorant that the sphere of his friend's future work was to

was

be the Gentile world. In ix. 30 Saul sent away to Tarsus, and now Bar-


^68

nPAHEIS AnOSTOAQN
26. iyivero 8e czutous iviaurbv
l

XI.

oKov

(T\)va)(Qr\vai iv ttj lKKhx\cr'ia, ica!

Si8dcu SxXok

Ikolvov,

xp

ia ' <u ]r

Te

TpwToi'

cc 'Aenoxeia tous

MAB
2

avTovs, but avTois fr^ABE 13, 61, so Tisch., W.H., R.V., Wendt. eviav-rov Tisch., W.H., R.V., Weiss, Wendt prefix kou, 13, Syr. Hard., Did., Ath.
;

but see Blass's

comment on
2

0, in loco, p. 136.

36, 163, so Tisch., W.H., Blass, Weiss, Wendt; irpu-rws, see on its force; D, Gig., Par. read teat totc irpwTov, so Hilg. Harnack regards the totc as secondary, and introduced by the Western reviser to mark that the disciples were then called Christians, which in Harnack's opinion was very improbable, see Sitzungsberichte d. Konigl. preuss. Akad. d. Wissenschaften zu Berlin, xvii., p. 4, 1899. Xpur-rtav. fr^ 1 has XpTjo-Tiavoi, " recte," Blass (so 61), but there is no reason to suppose that this was the original, although it may well have been a corrupted form, cf. the testimony of Tert., Just. Mar., Lactant. ; has Xpcurr.

irpuTov

^BD

also Alford's note

nabas goes to Tarsus to seek him each statement is the complement of the other, and a long period intervenes not marked by any critical event in Saul's history.
;

So
22,

also Paul's

own

marks the same

statement, Gal. i. 21, period, and the two

46,

writers complete each other.

St. Paul, pp. 45,

Ramsay, on Luke's style

and reading in D above. avay\rrf<ra\., cf. Luke ii. 44, 45, nowhere else in N.T., a word therefore not only common to,
but peculiar to Luke's writings. iva: giving idea of thoroughness; it was not known at what precise spot Saul was prosecuting his work, so the word implies effort or thoroughness in the search cvpwv implies the same uncertainty. In LXX, cf. Job iii. 4, x. 6, 2 Mace. xiii. 21. Calvin comments on the fresh proof of the " simplicitas " of Barnabas he might have retained the chief place at Antioch, but he goes for Paul " videmus ergo ut
;
:

teaching of the Apostles amongst the Gentiles. If St. Luke, as Eusebius states, was himself a native of Antioch, it has been well noted that he might well record such a distinction for his city as the origin of the name " Christian". xP THxaT ' <rai prim, to transact business (xpt)p.a), passes into the meaning of taking a name from one's public business, so to receive a name, to be called, cf. Rom. vii. 3, so in Josephus and Philo, and instances in GrimmThayer. See also x. 22 for another shade of meaning, and so elsewhere in N.T. and for its use to express a reply or information by a king or those in

sui

oblitus

nihil aliud

spectat, nisi

ut

emineat unus Christus ".

Ver. 26. ryevei-o %\ avrovs, see critical notes, if dative avrots = accidit eis, see Plummer, St. Luke, p. 45, on the use " even a of ey^veTo. eviavTov o\ov whole year " R.V. o-vvaxG^vai ev tjj

authority to inquiry, see Deissmann, Bibelstudien, p. 118. irpwTov, see critical notes. Xpumavovs in the N.T. the Christians always named themselves p.aOt]Tai, a8eX<}>oi, ayioi, irurrol, etc., but on no occasion " Christians," whilst the Jews not only refused to recognise that Jesus had any claim to be the Christ, but also called His followers Nao>paioi (xxiv. 5), or spake of them as

r\

aipctris avrr\ (xxviii. 22, cf. xxiv. 14).

On the
word
'

ckkX. " they were gathered together in the Church," so R.V. margin. Rendall holds that Iv is fatal to the A.V. and R.V. text, and renders " they [i.e., Barnabas and Saul] were brought together in the Church," an intimate association of inestimable value. Hort adopts as " the least difficult explanation of this curious word " " were hospitably received in the Church," so Wendt, Weiss, Nosgen, cf. Matt. xxv. 35 Deut. xxii. 2, Josh. ii. 18, Judg. xix. 18, 2 Sam. xi. 27. 8i8d|ai . XpT||iaTicrai both infinitives depend upon lyeveTo, " and that the disciples," etc., " suggesting that the name " Christian followed as result upon the widespread
:

probably contemptuous use of the in 1 Peter iv. 16 and Acts xxvi. 28 not inconsistent with the above stateas ments, see Wendt, edition 1899, in loco, and Christian " in Hastings' B.D. But
'

whilst it is difficult to find an origin for the title amongst Christians or amongst Jews, there is no difficulty in attributing it to the keen-witted populace of Antioch, already famous for their bestowal of nicknames, although perhaps the possibility that the name may have originated amongst the Latin - speaking official retinue of the legatus at Antioch should not be excluded (though there is no evidence whatever that it became at this But there early date an official name). is no need to suppose that the name

;;

2628.
p.a0T]Tas Xpioriai'ous.

TIPAEEIS ATT02TOAQN
27. 'Ev TauTais 8e rats ^pve'pais KaTTjXflof
28. dyaoras 8c cts c

269

&iro 'lepocroXup.aji' irpo<|>TJTcu 19 'Atrioxciai'. 1

1

At end of verse and commencement of ver. 28 we have the remarkable reading in P <ruveorTpauuevwv 8e T|p.uv c<J>tj eis c| aurcov, so D, tjv 8c iroXXij ava\Xioo-is Aug., Par., Wern., and also, a new witness, Fragment of the Old Latin translation of
:

in the Miscellanea Cassinese, 1897 (see Harnack's" note in Theol. Literaturzeitung, p. 172, 1898). ayaXXiao-is is quite Lucan, cf. ii. 46, and the solutions of Weiss and Corssen are not sufficient to weaken the view that here, at least, we may have an original draft. If it is said that the words are introduced to show the impression made by the visit of the prophets (so Weiss), we must remember that they stand in strange contrast to the announcement of the coming famine, and that it would have been a bold thing for an emendator to introduce them here. The circumstances in Blass sees in the following words, p. 137, " luculenviii. 8 are quite different. tissimum testimonium, quo auctor sese Antiochenum fuisse monstrat," see also Philology of the Gospels, p. 131; we get by these three words, crvvecr. 8e T)p.ct>v, a fresh we-section ; to the same effect Zockler, Greifswalder Studien, p. 137 Salmon, Introd., pp. 597, 602; Belser, p. 64; see also Harnack, u. s., and Zahn, Einleitung Wendt (1898), p. 216, note, inclines to accept the in das N. T., ii., pp. 341, 350. reading as original, and even Weiss, Codex D, p. 111, thinks it not impossible; so too Hilgenfeld, Zeitschrift fur wissenschaft. Theol., p. 505 (1895) and cf. Julicher, Einleitung in das N. T., p. 271. Harnack, u. s., admits, p. 6, that the language is not un-Lucan, but he regards the other passages in which o-vo-Tpc<f>. occurs as Western interpolations, and i\v Sc iroXXij ayaXX. as a mere amplification, as in viii. 24, xiii. 8.
; ;

Acts

was of Roman

origin, although we may readily concede that the Latin termination -ianus was common enough at this There is ample proof of the use period.

of the same termination not only in Latin but in Greek, even if we do not regard -lovos with Wendt as a termination of a native " Asiatic type ". The notice in Tacitus, Ann., xv., 44 (cf. Suetonius, Nero,
16), who was probably in Rome during Nero's persecution, a.d. 64, is very significant, for he not only intimates that the word was commonly and popularly known, but also that the title had been " quos vulgus in vogue for some time Christianos appellabat," note the imperfect tense. Against the recent strictures of Weizsacker and Schmiedel we may place the opinion of Spitta, and also of Zahn, Einleitung, ii., 158. How soon the title given in mockery became a name of honour we may gather from the Ignatian Epistles, cf. Rom., iii., 3 Magn., iv. Ephes., xi., 2, and cf. Mart. Polyc, x. and See further Lightfoot, Phil., p. xii., 1, 2.
:

There is no reason in the uncertainty of the dates to suppose that they had been driven from Jerusalem by persecution. For the position of the Christian prophets in the N.T. cf. Acts xiii. where Barnabas and Saul are 1, spoken of as prophets and teachers afterwards as Apostles, xiv. 4 xv. 32, where Judas and Silas are described as prophets, having been previously
at Antioch.
;

16; Lechler,
p.

Das

Apostolische Zeitalter,

Smith, B.D. 2 " Christian," Conybeare and Howson, p. 100 (smaller edition), and Expositor, June, 1898. Antioch sends relief to Ver. 27. Jerusalem. Iv TavTcu? 8c Tats r\; cf. i. ravrais emphatic, by its 15, vi. 1.
129
ff.
;

position

and also by

its

significance,

of importance for Barnabas and Saul, who were still at Antioch (Weiss). irpo4>TJTai the coming of the prophets gave an additional sanction to the work

days

full

spoken of, ver. 22, as Tjyovficvoi amongst the brethren at Jerusalem (while Silas later bears the name of Apostle) ; cf, further, 1 Cor. xii. 28, xiv. 29-33, 39 Ephes. iv. 11, where in each case the Prophet is placed next to Apostles (although in 1 Cor. he may have been merely a member of a local community), perhaps because " he belonged to the same family as the great prophets of the Old Testament," for whilst foreknowledge of events was not necessarily implied by the word either in the O.T. or in the N.T., the case of Agabus, both here and in xxi. 10, n, shows that predictiveness was by no means excluded. The Christian prophets, moreover, as we see them in Acts, combine the duty of " ministering to the Lord " with that of preaching the word they are not only foretellers, but forthtellers of God's will, as in the case of a Samuel or an Elijah, Gore, Church and the Ministry, pp. 240, 261, 393, etc. ; Moberly, Ministerial Priesthood, p. 160 ff. and for Sub-Apostolic Age, p. 179 ff. Bigg, Doctrine of the Twelve Apostles, p.


2?o
afiiw,

I1PAHEI2
6kou.ci.ti

AnOSTOAQN
x

XI.

"Ayapos, &rrjfiayc
<}>'

01& tou rifeup,aTOS, \i\ibv

p-eya*' f
eirl

u.AXcii'

e<rc(r0oi
8

oXtjk

tt|i>

oiKOup.eVnv

Sorts Kal fycVero

4

KXauSiou
1

Kaicrapos.

29. twc 8c fiaGrjTw*'

KaGws ^uiroptlTo

tis,

ea-tjjiavc

^AEHLP, most verss.,

W.H., Weiss read

Aug., so Lach.,
2

so Tisch., W.H. marg. ; but B, d, Vulg., Chron., Wendt undecided. imperf. ecnrifj.at.ve

but |Yav D^HLP, Chrys., Chron. Weiss, Wendt, Hilg. have fiY a ^7l v (1l Tl'*)'
;

^ABD

61, so Tisch.,

W.H.,

Blass,

3 Kaio-apos om. fc^ABD 13, 61, Vulg., several verss., so Tisch., W.H., R.V., Blass, Weiss, Wendt, so Hilg. 4 twv 8e poetiTwv, D, Par., Vulg. (Gig.) read oi 8c f-.a9ifT.ii, and so D ttaOus

rwiropovvTO instead of

evir. tis.

" in 28 (1898); Harnack, " Apostellehre Real-Encyclopddie fur Protestant. Thiol. (Hauck), p. 716, and see, further, on
xiii. 1.

Suetonius, Claudius,
sius,
lx.,

xviii., cf.

Dion Cas43, etc.

11

Tac, Ann.,

xii.,

Ver. 28.

"A-yapos: on derivation see

313, from

These and other references are given by Schiirer, Jewish People, div. i., vol. ii., p. 170, E.T. (so also by O. Holtzmann,
Neutest. Zeitgeschichte, p. 124), but instead of drawing from these varied references the inference that the author of

W.H.,
or from

ii.,

2^V

" to love ":

^n" a
48,
;

locust,"

Ezra

ii.

-v5>

breathing "Ay. W.H. follow Syriac and read the former as in T.R., so Weiss; Blass doubtful Klostermann would connect it with 'Avavos, Probletne im Aposteltexte, As a Jewish prophet he would p. 10. naturally use the symbolic methods of a Jeremiah or an Ezekiel, see on xxi. 10,

Neh.

vii.

with

rough

11.

On
in

insertion in

used

fi.eX_X.6iv ecrecrflai:

D see critical notes. future infinitive only

in this one cf. xxiv. 15,

phrase,
xxvii.

N.T. with piXXciv and only so in Acts,

10. In xxiii. 30 pe'XXeiv omitted (although in T.R.), and in xxiv. 25 omitted (although in T.R.). i'o-eo-Oai

Klostermann, Vindicice Lucana, p. 51, Simcox, Language of the N. T., p. 120, and Viteau, Le Grec du N. T., p. 158 Xipov: masculine in Luke iv. (1893). 25, and so in common usage, but in Doric usage, as it is called, feminine, and so also in later Greek feminine in

Luke

xv. 14

and here
p. 26.

see critical notes

the

Blass,

Gram.,

i$' SXtjv ttjv oik.

Empire.

civilised world, i.e., the Cf. xxiv. 5, and Luke

Roman
ii.

1,

see

note on Luke iv. 5 (and Hackett's attempt, in loco, to limit the expression), and Ramsay, Was Christ have born at Bethlehem? p. 118. ample evidence as to a widespread dearth over various parts of the Roman Empire, to which Suetonius, Dion Cassius, Tacitus, and Eusebius all bear witness, in the reign of Claudius and in no other reign do we find such varied allusions to periodical famines, "assiduae sterilitates,"

Plummer's

We

Acts had ample justification for his statement as to the prevalence of famine over the Roman Empire, he takes him to task for speaking of a famine " over the whole world ". See Ramsay, St. Paul, pp. 48, 49, and also Was Christ Born at Bethlehem? pp. 251, 252, cf. w. 29 and 30. At least there is no ground to suppose, with Clemen and others, that the writer of Acts was here dependent on Josephus for the mention of the famine which that historian confined to Judaea, but which the writer of Acts, or rather Clemen's Redactor Antijudaicus, magnified according to his usual custom. Ver. 29. koOws rjviiropciTO tis: only here in N.T., and the cognate noun in xix. 25, but in same sense in classical Greek; cf Lev. xxv. 26, 28, 49, and Wisdom x. 10 (but see Hatch and Red"Accordpath on passages in Lev.). ing to his ability," so A. and R.V., i.e., as each man prospered, in proportion to The expression intimates his means. that the community of goods, at least in a communistic sense, could not have been the rule, cf. 1 Cor. xvi. 2, but a right view of "the community of goods" at Jerusalem invokes no contradiction with this statement, as Hilgenfeld apparently maintains, Zeitschrift fur wissenschaft.

On the good effect Theol., p. 506, 1895. work of brotherly charity and fellowship, this practical exhibition of
of this

union between Church and Church, between the Christians of the mother-city and those of the Jewish disRampersion, see Hort, Ecclesia, p. 62
Christian
;

39 3o<2>pi<7a\>

nPAHEIS ATI02T0AQN
Ikoiotos

27T
rfi

auiw
'

ts

StaKOKiac irepj/ou toi? KaToiKoucru' iv

cttoitjctoi',

'louSata d8e\4)ois
irpccrjJuTe'pous'

30. o kcu

d-nwrrciXcures irpos toos

Sid x ei po5 BapvdPa Kai lauXou.

time of persecution, and the more so in

say, u.
loco).

52 Baumgarten (Alford, in 8iaKovav "for a ministry," R.V. margin, cf. Rom. xv. 31, 2 Cor. ix. 1, etc., Acta Thoma, 56; "contributions

s.,

p.

els

view of the previous plots against his

life,

for relief " Ramsay, see further below on the construction and complexity of

a difficulty which is quite unsatisfactorily met by supposing that Paul did not enter the city at all for some unknown reasons, or more unsatisfactorily still by attributing to the author of Acts a mistake in asserting that any visit of Paul to Jerusalem was made at this time. On the chronological order involved in accordance with the two views mentioned, see Ramsay, St. Paul, pp. 48 ff., 68, 69 Lightfoot, Gal., p. 124, note; and, as space forbids more, for the whole question Expositor for February and March, 1896; Lightfoot, Gal., p. 123 ff. Hort, Judaistic Christianity, p. 61, and Ecclesia, p. 62; Wendt, p. 265 (1888) and p. 218
;

the sentence see especially Page's note, and Wendt. aScX<f>ois not merely as fellow-disciples, but as brethren in the

One Lord.
Ver. 30. & Kal liroitjo-av k.t.X. : a question arises as to whether this took place during, or at a later date than, Herod's persecution in 44 a.d. the year of his death. Bishop Lightfoot (with whom Dr. Sanday and Dr. Hort substantially agree) maintains that Barnabas and Saul went up to Jerusalem in the early months of 44, during Herod's persecution, deposited their Siaicovta with the elders, and returned without delay. If we ask why "elders" are mentioned, and not Apostles, the probability is suggested that the Apostles had fled from Jerusalem and were in hiding. Against '-his view Ramsay strongly protests, not only on account of the part assigned to the leading Apostles, but also because of the meaning which he attaches to the Siaicovta of Barnabas and Saul (see on xii. 25). The elders, not Apostles, are mentioned because the embassy was of a purely business kind, and it was not fit that the Apostles should serve tables. Moreover, Ramsay places the visit of Barnabas and Saul to Jerusalem in 45, or preferably in 46, at the commencement of the great famine in Judaea not in 44, but in 45. Still, as Dr. Sanday urges, the entire omission of any reference to the Apostles is strange (cf. Blass on xi. 30, xii. 17, who holds that the Apostles had fled), especially as elsewhere Apostles and elders are constantly bracketed together as a single body (xv. 2, 4, 6, 22,

(1899).

tovs

irpc<r|3vTepovs,

see

pre-

vious verse. It is also noticeable that St. Luke gives no account of the appointment of the elders; he takes it for granted. These Christian elders are therefore in all probability no new kind of officers, but a continuation in the Christian Church of the office of the

D^pT,

irpco-pvTepoi, to

whom

probably

23,

xvi.

4,

cf.

xxi.

18).

Nor does

it

follow that because James, presumably " the brother of the Lord," is mentioned as remaining in Jerusalem during the persecution (but see Lightfoot, Gal., p. 127, note), which his reputation for sanctity amongst his countrymen might have enabled him to do, that the other Apostles could have done so with equal
safety. But Ramsay at all events relieves us from the difficulty involved in

the government of the Synagogue was assigned hence we may account for St. Luke's silence (Moberly, Ministerial Priesthood, p. 141 ; Hort, Ecclesia, p. 62 Lightfoot, Phil., pp. 191-193 Bishop " (Gwatkin), Hastings' B.D.). In the Christian crwa-y&ryi] (James ii. 2) there would naturally be elders occupying a position of trust and authority. There is certainly no reason to regard them as the Seven under another name (so Zeller, Ritschl), although it is quite conceivable that if the Seven represented the Hellenists, the elders may have been already in existence as representing the Hebrew part of the Church. But there is need to guard against the exaggeration of the Jewish nature of the office in question. In the N.T. we find mention of elders, not merely so on account of age, not merely as administrative and disciplinary officers (Hatch, Bampton Lectures, pp. 58, 61), as in a Jewish synagogue, but as officers of the Christian Church with spiritual functions, cf. James v. 14, 1

the entrance of Paul into Jerusalem at a

Pet. v. 2, Acts xx. 17, Tit. i. 5, and also 1 v. 12-14, Heb. xiii.7 (see Mayor, St. J antes, p. cxxviii Gore, Church and the Ministry, pp. 253, 263, and note

Thess.


2"}1

XII.

nPAHETS AT702TOAQN
XII.
'|<kw(3oi'
I.

KAT* ckcIvok 8c t6v Kdipoy

iirifidkcv 'HpwSTjs 6
eKKXtjcrias. 1
3.

pacnXcus
8e

ras x ^P a ? ^OLKuaai Tims TWf dtro

Trjs

2. dwciXe

to^ d8e\(J)oi' '\u)6.vvou fiaxaipa.

2

Kal ISwv oti dpeoroV

(rjaak Se

eon
1

tols 'looSaiois?

TrpoaeOeTo auXXaPeie

Kdt fWrpoy

Hard, mg., Par., Wern. add ttjs v ttj 'louScua if the seems difficult to account for their omission but see Belser's defence, p. 64, of this and P in w. 3 and 5. 2 After lovSaiois D, Syr. H. mg., Par., so Hilg., add tj eirixeip'no'is av-rou eiri tovs wuttovs this again may be an explanatory gloss, defining what pleased the Jews but eirix^ and iricrr. are used by Luke in his writings.
After KK\Tjcrias D, Syr.
it

words were original

K). At the same time there is nothing to surprise us in the fact that the administration of alms should be connected in If they loco with the office of elders. were representing the Apostles at the

time in Jerusalem,

it is

what we should

expect, since the organisation of almsgiving remained part of the Apostolic office, Gal. ii. 10, 2 Cor. viii., etc. ; and
in a passage from Polycarp (quoted by Dr. Hatch) we find the two connected the presbyterate and what looks like the administration of alms, Polycarp, Phil., this again need not surprise us, vi., xi. since not only in the N.T., but from the passage referred to in Polycarp, it is evident that the elders, whilst they exercised judicial and administrative functions, exercised also spiritual gifts, and discharged the office of teachers, functions to which there was nothing analogous in the Jewish presbyters (see Gore, u. s., note K, and Gwatkin, u. s., To turn back the sheep that p. 302). are gone astray (eiriorpe^ovTes to. diroireTrXavrjp.eva) is one of the first commands laid by Polycarp in his Epistle upon the Christian Presbyters (vi., quoted by Hatch), and from this alone it would appear that a familiar title in the Jewish Church passed into the Church of Christ, gaining therein a new and spiritual power. See further on xx. 17, and for the use of the word in inscriptions, Deissmann, Bibelstudien, p. 153, and Neue Bibelif

the friendship of Caligula and afterwards of Claudius. He united under his own sway the entire empire of his grandfather, Herod the Great, while his Pharisaic piety and also his attachment to the Roman supremacy found expression in the titles which he bore, Pao-iXeus p.eyas <t>iX<Sicaurap cv<rcf3T)s Kal <|>t.Xopb>|j.aio5< On the pathetic story told of him in connection with the Feast of Tabernacles (a.d. 41) see Hamburger, Real-Encyclopddie des jfudentums, ii., 1, p. 2S, and the whole article; Schiirer, Jewish People, div. i., vol. ii., p. 150 ff., E.T. Farrar, The Herods, p. 179 ff. (1898).ire;

(3aXtv
12,

i-as
cf.

x c ip a ?> Luke
Acts
iv.

xx.
18,

and
in

3, v.

once
xxii.

Matthew and Mark,

p. 39,
xviii.
cf.

19, xxi. xxi. 27, in John

twice; Friedrich,
12, 2

LXX, Gen.

12 (so in Polyb.), cf. for similar construction of the infinitive of the purpose xviii. 10, not in the sense of irexpT)o-, conatus est, but to be rendered quite literally; cf. also the context, ver. 3. Kaicuo-at. five times in Acts, only once elsewhere in N.T., 1 Peter iii. 13, " to afflict,"' R.V., A.V. "vex," so Tyndale. twv diro ttjs Ik.,. for the phrase cf. vi. 9, xv. 5, GrimmThayer, sub v., dird, ii., but see also Blass, Gram., p. 122 and in loco. dveiXc, characteristic word, Ver. 2. MaKu^ov tov d. 'I. St. see on v. 33.
:

Sam.

studien, p. 160.

Chapter XII.
St.
:

Persecution by

tcaT* Ver. 1. Peter's deliverance. ekcivov tov Kaipov " about that time," or " at that time," Rendall, cf. more precisely Rom. ix. 9, so in Gen. xviii. 10, 2 Mace. 'HpwSirjs iii. 5 in the early part of 44 a.d.
:

Herod;

Chrysostom reminds us of our Lord's prophecy in Mark x. 38 ff. (Matt. xx. 23), distinguished thus from the James of i. Possibly his prominent position, and 13.
his characteristic

nature as
:

Thunder marked him out

a son of as an early

only in this 6 p., Herod Agrip|)a I. chapter in the N.T. on his character and
:

death, see below

xii. 3, 23.

Born

in B.C.

10 and educated in his early life in Rome, he rose from a rash adventurer to good fortune and high position first through

victim. p-axcupa so in the case of John the Baptist. This mode of death was regarded as very disgraceful among the Jews (J. Lightfoot, Wetstein), and as in the Baptist's case so here, the mode of execution shows that the punishment was not for blasphemy, but that James was apprehended and killed by the political power. For the touching account of his

nPAHEIS ATI02TOAQN
rj|Liepai

273
irapaSois
p.6Ta

iw

dup.wv

4. oc ical

mdcras IGcto

eis

cfwXaKf^i',

TeVo-apo-i TCTpaSiois orpaTiuTWi' <j)u\d<rcrH' auToy, J3ou\6fjiecos

to Trdo-)(a dfayayei*' auToi'

ec
-rfj

tu Xaw.

5. 6 p.eV

ou^ flcTpos eTTjpeiTo

cpuXatcT)

2 TTpocreux*) 8e r\v cktckt)? yn'optenrj otto tyjs exKXrjtn'as

irpos Tof

0oc uircp auTou.

1 After <f>vX.aicr| Syr. H. mg., Par. add viro ttjs <nrcipT)s tov ^ao-iXcus the words may be a gloss to explain cttjpcito, unnecessary after ver. 4.

here, again
Hig.

2 2 ktvt)s Lucif. so Tisch., ucif.,

A EHLP

61, Bas., Chrys., so

Meyer
;

cktcvcos

W.H., Weiss,

VVendt, R. V.

fc^B =

13, 40, 8i, Vulg.,

h as ev cKTeveia

(cf.

xxvi. 7), so

martyrdom narrated by Clement of AlexWhatever andria, see Eus., H. E., ii., 9.

St. Luke's reason for the brevity of the account, whether he knew no more, or whether he intended to write a third book giving an account of the other Apostles besides Peter and Paul, and so only mentioned here what concerned the following history (so Meyer, but see Wendt, p. 267 (1888)), his brief notice is at least in striking contrast (dirXws ical cl>s ctvxv, Chrys.) with the details of later martyr-

Kal: "when he had taken him, indeed,"

so Rendall, as if a delay had taken place, before the arrest was actually made. TtVo-apo-i TTpaS. the night was divided by the Romans a practice here imitated by Herod into four watches, and each watch of three hours was kept by four

Modern Greek

iridvco

seize,

apprehend.

ologies.

Ver.

3.

dpco-Tov

tois

'I.

exactly

what we should expect from the character and policy of Herod in his zeal for the law, and from the success with which
during his short reign he retained the favour of Jews and Romans alike. Holtzmann, p. 370, seems inclined to doubt the truth of this description of Herod, and lays stress upon the mention of the king's mild disposition in Josephus, Ant.,

soldiers, quatemio, two probably guarding the prisoner within the cell, chained to him, and two outside. TTpa8., cf. Philo, in Flaccum, 13 ; Polyb., xv., 33, 7, and see for other instances, Wetstein. jacto. t6 traa\a, "after the Passover," R.V., i.e., after the whole festival was over Herod either did not wish, or affected not to wish, to profane the Feast " non judicant die festo " (Moed Katon., v., 2).
:

avayayeiv

only here in this sense

(in

Luke xxii. 66, diriJYaYov, W. H.), probably means to lead the prisoner up, i.e., before the judgment tribunal (John xix. 13), to sentence him openly to death before the
people. Ver. 5.

But Josephus also makes it zealous Agrippa was, or pretended to be, for the laws and ordinances of Judaism, u. s. and xx., 7, 1, and see Schurer, u. s., and Feine, p. 226.
xix., 7, 3.

quite plain

how

6 ftev

ow

TrpocrevxT] 8e

both A. and R.V. regard

irpocr. 8c in

same verse as the antithesis, but Page's note, where the antithesis is found
in ver. 6,

the see

Nor is it at all certain that Agrippa's reputed mildness and gentleness would have kept him from rejoicing in the persecution of the Christians, cf. the description of his delight in the bloody gladiatorial games, Jos., Ant., xix., 9, 5. a Hebraism, cf. Luke irpocrtOeTo cruXX.
:

ot* 8e.

If

interpretation, ver. 5

we retain the former may be regarded as

a kind of parenthesis, the ot 8c in ver. 6 forming a kind of antithesis to ver. 4. cKTevi7s, see critical notes; if we read cktcvws = " earnestly," R.V. (Latin, intente), adverb is Hellenistic, used (by St.

iv. 2, viii. 12, Luke xxii. 44, and) once elsewhere in 1 Exod. xiv. 13, etc., peculiar to St. Peter i. 22 (cf. the adjective in 1 Peter Luke in N.T., Viteau, Lc Grec du N. 7\, iv. 8), so of prayer in Clem. Rom., Cor., at y\. twv avp.ci>v, and] xxxiv.,7. In LXX cf. the use of the word p. 209 (1893). therefore a large number of Jews would in Joel i. 14 (but see H. and R.), Jonah iii, be in Jerusalem, and Herod would thus 8, Judith iv. 12 (see H. and R.), 3 Mace' have a good opportunity of gaining wide v. 9. The adjective is also found in 3 popularity by his zeal for the law. J> Mace. iii. 10 and v. 29. Their praying Ver. 4. ov Kal irido-as> iii. 7, really shows " non fuisse animis fractos," Doric form of iricgb (cf. Luke vi. 38, no- Calvin. The word passed into the where else in N.T.), used in this sense services of the Church, and was often also in LXX, and elsewhere in N.T., cf repeated by the deacon 8cT)0wp,cv Ik. or Cant. ii. 15, Ecclus. xxiii. 21 (not A) c'lCTcvcVrcpov.

xix. 11, xx. 11

1,

LXX, Gen.

xxv.

VOL.

II.

18


274.
6.

IIPAHEIS AirOZTOAQN
"Ot 8e lueXXce auTOf TrpodYeir
KOificificcos
1

xn.
ttj

6 'HpwSrjs,

vukti ^kcict)

r\v

Tt^Tjios

p,Tau
rfjs
2

Soo orpaTiWToii',
rrji'

8e8eu,eVos
7.

aXucecn.

,,ucri,

4>uXaKS tc Trpo

6upas eTr)pouf
ical
<j>a>s

4>u\axr|v.

Kal ISou,
TraTa|as

dyycXos Kupiou
3

eireoTTj,

t'XafJuj/ec

iv tu> olKY]uaTi

8c Ttp irXcupdi' tou rieTpou,

-rjyeipei'

auTov Xe'ywy, 'ArauTO cc Taxei.

.

Kal eleirecroy

auToG al aXuacis e< twk x i pwf

8. eiTre tc 6

dyyeXos
8e

irpos auToV, llepijucrai, Kal OTToSiqcrai

to, trai'SdXid

aou.

ciroiTjo-e

outu.

ical

Xe'yet

auTw, riepif3aXoG to iudTioy

croo,

Kal dicoXouOei

1 irpoayeiv DEHLP, Chrys. so Meyer, Blass, and Hilg. irpoayayeiv A 8, 15, 61, so irpocrayayeiv B 13, 57, so W.H. 5, 29 Tisch., W.H., marg., Weiss; trpoa-ayeiv Compounds in trpo and irpos often interchanged (see Weiss, p. 20). text, Wendt.
, ;

air'

Western text, p% adds rep rieTpcii after eireo-Tt], for cXap.x|/ev reads eireXajxij/ev, adds avTov (the angel), and instead of tci> oik. reads t<{> tottw kcivu. iraTa|., instead D, Gig. read vvgas, so Hilg., cf. John xix. 34. s ire<rov, but -c<rav ^ABDE 61, Tisch., W.H., Blass, Hilg., Weiss, W.H., App., p. 171, and Kennedy, p. 169.
2
** that very Ver. 6. ttj wktI 3kc(vt| night," i.e., the night before the trial. K01p.10p.evos, cf. 1 Peter v. 7 and Ps. " for so He giveth His beloved exxvii. 2 " and there too it is beautiful sleep " that Paul sings hymns, whilst here Peter sleeps," Chrys., Horn., xxvi cf. xvi. 25. to irav pivj/as liri tov Kvpiov, Oecumenius
:

aXWeo-i Zv<rl, cf. xxi. Blass, in loco). on the usual Roman custom see Jos., Ant., xviii., 6, 7, in the account of Herod's own imprisonment by Tiberius cf. Pliny, Epist., x., 65 Seneca, Epist., i., 5, "eadem
(cf.

33

Ver. 8. irep{uo-ai, but simple verb in R.V., W.H., Weiss, Wendt; bind thy tunic with a girdle during the night the long flowing undergarment was loosened, but fastened up by day, so as not to impede the movements. Wetstein, Weiss, Page, and others contrast Hor., Sat., i., 2, 132. " Colligit sarcinulas nee festinat " (Wetstein), simple verb only twice elsewhere in N.T., and there also of St. Peter, cf. John
:

xxi. 18.

viiroSi)|i.aTa.

catena et custodiam (vinctum) et militem copulabat," perhaps most natural to suppose that Peter was bound on either hand to each of the soldiers, the two chains being used perhaps for greater security on account of the former escape. 4>ijXaKes, i.e., the other two of the quaternion to make escape impossible. often as here with Ver. 7. eireWr) the notion of coming suddenly, in classical Greek it is often used of dreams, as in Homer or of the coming of heavenly visitors, very frequent in Luke, and with

elsewhere observed his Master's rule to be shod with sandals (Mark, u. s.), i.e., the shoes of the poor as distinguished from those of the more wealthy: dim. of o-dvSaXov, a wooden sole. In LXX cf. Josh. ix. 5, Isa. xx. in Judith x. 4, xvi. g, of the sandals of 2 the richer class. ircpifJaXov, only here in Acts; Luke xii. 27, xxiii. 11, often elsewhere in N.T., and in LXX. to ip.a-ri.ov the outer garment worn over the \iru>v, and laid aside at night with the sandals. Lumby compares Didache, i., 4. Mark
vi. 9,

0-avSdX.id: Mark
St. Peter

still

the

same
87,

force as here, Friedrich, pp. 7

and

aorist,

and almost always in second see also Plummer on Luke ii. 9.

only here in N.T., used in Wisdom xiii. 15 (and perhaps in Tobit ii. Dem. and 4), but not in same sense. R.V. "the Thuc. use it for a prison irordijas 8i tt)v cell," lit., the chamber. irXcvpav to rouse him, an indication of
o'iKt]p.aTi:

the sound and quiet sleep which the prisoner slept in spite of the fateful

morrow
23).

(so

Weiss)

cf. vii.

24,

and

ver.

the distinction between the aorist and present tense, Trepi<oo-ai . . . viro*8. . . . irepijj., but a.KoXov0ci (cf. John ii. 16). " Praesens propter finem non indicatum " T., p. 114. Blass; Simcox, Language of Ver. 9. cSokci 3e Spapa pXerrciv even those who regard the narrative as unhistorical can scarcely say that the writer cannot understand how to distinguish between an actual fact and a vision ; moreover, this same writer describes visions such as that of Peter, x. 10, and 01 Paul, xxii. 17, as ecstacies; once in xxvi. 19 Paul speaks of the appearance of Christ vouchsafed to him before Damascus as a

*75

6 ii.
uoi.
9.

nPAEEis AnorroAQN
Kal e^eXOwy t)ko\ou'06i auTui

Kal ouk Tjoei

on

dXrjlJe's

erri

to yteoucvoi' Sid tou dyye'Xou, cookci Se opaua

Oorres 8e TrpwTTjv
<|>uXaKr|'

/BXerreif.

10. SicXttuXtji' ttjv

1

Kal SeuTe'pa^,

TjXdoi' iiri tJjv

atSrjpdi', rr\v <J>e'pouaai> eis ttjc itoXii', tJtis aoTop.ciTT| t^oixOt)

auTois

Kal e^eXflofTes
air'

irpOTJXOoi' pu\).i\v aiaf,

Kal e&diots dircoTij 6 ayycXos

aoTou.

II.

Kal 6 [IcTpos yefoueyos iv eau-rw cure, Hvv oi&a

p.c

dX-nOws

on

e|aTreaTiXe K.upios tov ayyeXov auroG, Kal efeiXtTO

ttjs irpocrooKias

ck x l pos 'HpciSoo Kal irdo-ns

1

tou Xaoo ruv 'looSaiW

tivoi>x0ti

EHLP,
p.

Winer-Schmiedel,
2

Chrys. ; t|vhyii A, so Tisch., W.H., Blass, Weiss, Hilg.; see 103; Deissmann, Neue Bibelstudien, p. 17.

After c^cXOovrcs D, Par. add Ka-reP^o-av tovs irra paOpovs Kai. Both Weiss no) and Corrsen (p. 441) (see too Harris, p. 63, Four Lectures, etc.) regard this as possibly original, so Wendt (p. 221, edit. 1899), whilst Belser (p. 65), Zahn (ii., 350), Salmon (pp. 600, 601), Zockler incline still more strongly to its The addition has been referred to the acceptance, and Blass and Hilg. retain. mention of the seven steps in Ezek. xl. 22 (cf. 26, 31) as its source (so Chase), but, on the other hand, Zahn can see no explanation of the present passage in the seven or the eight (ver. 31) steps of Ezekiel. It is quite possible, he thinks, that the writer might introduce a detail of the kind into his first draft, but omit it afterwarde as unnecessary for distant readers. In xxi. 35, 40, the steps lead not into the street, but from Antonia into the Temple, and there is no connection between them and the definite seven steps here, which are evidently presupposed (note the article) to be well known to the reader.
(p.

vision, oirraaia, but this word is not confined to appearances which the narrators regard as visions, cf. Luke i- 22, xxiv. 23,
cf.

to the confined prison-house (so Weiss and Wendt, 1899). Blass decides for the

tower of Antonia on account of D.

Tjvoixflil,

Beyschlag, Studien und Kritiken, p. 203, 1864 Witness of the Epistles (Long;

see critical notes.

:

!cX06vtc$:

mans,

1892).
:

Ver. 10. 4>v\<ikt|v " ward," perhaps the best translation here with 8ic\0oVtcs so often used of traversing a place. The first ward might be the place outside the cell where the other soldiers of the quaternion were on guard, and the second ward might refer to some other part of the prison or fortress Antonia (see Blass
in loco)

remarkable addition in D see critical notes. used several times in cvOeus Acts, but u6v9 only once, see x. 16. there were no further aire'o-Tij when hindrances to the Apostle's flight, then the angel departed (Chrys.). Ver. 11. yevoucvos ev lavrw, cf. Luke
for
:

and compare instances of similar and Latin classical writers in Wetstein and Blass. Kvpios,
xv. 17,

phrases in Greek
see critical notes,

where sentinels were stationed.

Weiss apparently takes the expression to refer to the two ^v\aKs< ver. 6, cf.
Chron. xxvi. 16. criS^pdv specially noted since such a gate, when shut, would effectually bar their way; but it opened avTopidTf], only here in N.T. and in Mark iv. 28, cf. Lev. xxv. 5, 11, 2
1
:

without the article Nosgen (so Weiss) takes it of God, Jehovah. elaveo-TCiXc a compound only found in Luke and Paul four times in Luke's Gospel, six or seven times in Acts, and Gal. iv. 4, 6 ; very frequent in LXX, and used also in active voice by
if

Polybius.
in

Kings

xix. 29,

Wisdom

xvii. 6,

and

in

classical writers the striking parallel, Horn., Iliad, v., 749 (Wendt, Blass) Virgil, Mneid, vi., 81 (Wetstein). <j>-

sfjeiXcro Ik x- close parallels Exod. iii. 8, 2 Sam. xxii. 1, Isa. xliii. 13, Baruch iv. 18, 21, etc.
:

LXX,

cf.

x l Ps: Hebraism, The expression is also

k
:

cf.

Luke i. 74.' classical, Blass,

poucrav eU only here in N.T., but quite usual in classical Greek. If the narrative means that immediately they were out of the prison they were in the street (so Weiss), evidently the prison was in the city, and els ttjv it. would simply mean the open town, in contrast
:

Gram., p. 127, for close parallel. irporSoKia only in Luke here and in Luke xxi. 26, cf. Gen. xlix. 10, but more allied
to its sense here Ps. cxix.
1

16,

Wisdom xvii.
Ho-

13, Ecclus. xl. 2, and in 2 and 3 Mace, (see H. and R.), and Psalms of Solomon,

Tit.

xi.

frequently

in

classics.

XII.

276
12.

nPAHEIS AnOSTOAQN
owiSwv
T6 tJXOck
iril ttjc

oiKiaf

Mapias
2

tt)s pvnTpos

'iwd^ou tou

TriKaXou(xeVou MdpKou, ou r\<rav iKavol owT)6poiou.e'i'oi icai irpoaeu^op.evoi.

13.

Kpouo-arros

tou !"lrpou

tt)k

Qupav tou iruXuifos,

14.
ko.1

irpoo~f]X6e iraiSurKT]
TT\V
(Jxrtl'TJf

uiraKouoai, o^ou-aTi 'Pootj

dlTO
TT|S

emyyoucra

TOU

IleTpOU,

X a P^S

" K ^Ol^C TO^ TTuXwCa,

ctoSpap.oucra 8e drniyyeiXei' cardial top rWTpoi' irpo tou iruXaifos.

1

Blass omits.

Map., but with

art. t-ijs

preceding fc^ABD 33, 61, Tisch., W.H., Weiss,

Wendt
61,

4 Instead of tov II., great preponderance of authorities for avrov maj. of vers., W.H., R.V., etc.

fr^ABDLP

bart claims as a medical word, especially as the verb irpoo-Soitav is also so so too Zahn, Einfrequent in Luke leitung in das N. T., p. 436; but see Plummer on Luke xxi. 36. Both verb and noun are also frequent in classical use. Ver. 12. <ruvi8wv, cf. xiv. 6 ; so several times in Apocrypha, so in classical It may writers, and also in Josephus. also include a consideration of the future (Bengel and Wetstein), but the aorist refers rather to a single act and not to a permanent state (so Alford). Mapias as no mention is made of Mark's father, she may well have been a widow, possessed of some wealth like Barnabas ; see below. Mudwov tov time., i. 23 ; iv. 36
;

tempts to get rid of the supernatural in St Luke's narrative are unsuccessful. This is frankly admitted by Wendt, although he also maintains that we cannot
discern the actual historical conditions owing to the mingling of legend and history. But he does not deny that St. Peter was liberated, and the same fact is admitted by Weizsacker, see Wendt (1899), p. 219 ; and Zockler, Apostelgeschichte, p. 230, and Wendt (1888), pp. 269, 270, for an account of the different attempts to explain the Apostle's liberaIn contrast to all such attempts tion. the minute circumstantiality and the naturalness of the narrative speak for themselves, and we can hardly doubt (as Wendt is inclined to admit in some details) that John Mark has given us an account derived partly from St. Peter himself, cf. vv. 9, 11, and partly from his own knowledge, cf. the peculiarly artless and graphic touches in w. 13, 14, which could scarcely

x. 5, 18,

As

in

32; xi. 13; and below, xiii. 9. the case of Paul, his Roman name

is used most frequently, cf. xv. 39, 2 Tim. iv. n, Philem. 24, although in No xiii. 5, 13 he is spoken of as John. reason to doubt the identity of this John Mark with the second Evangelist the notice of Papias that Mark was the
:

have come from any one but an inmate of the house, as also the mention of the

lpp.T)vVTiJ5 of
iii.,

39,

is

Peter, Eusebius, H. E., quite in accordance with

the notice here of the Apostle's intimacy with the family of Mark, and with his mention in 1 Pet. v. 13. Blass com-

name of the servant cf. Ramsay, St. Paul, p. 385; Blass, Acta Apostolorum. Belser, Theol. Quartalschrift, p. 142; Heft ii. (1895), p. 257 Zahn, Einleitung,
; ;

ments on MapKov, "quasi

;

digito monstratur auctor narrationis," and similarly Philology of the Gospels, Proleg., p. 11 In Col. iv. 10 the A.V. pp. 192, 193. calls him " sister's son to Barnabas," 6

244# Ver. 13. tt|v 8. tov irvXwvo; the door of the gateway, cf. x. 17. irvXwv as in Matt. xxvi. 71, of the passage leading from the inner court to the street, so that strictly the door in the gateway opening
"'
:

upon

but avt\|/. properly means " first cousin " so R.V. the cousin of Barnabas
avcTJ/ios,
;

this passage would be meant, cf. curS., ver. 14 (and irpoo-TJXOe, ver. 13). Kpovo*avT09 to knock at a door on the
:

(cf.

LXX, Num.

xxxvi.
iv.

n, Tob.
;

vii. 2),

Lightfoot on Col.

irpo<rsvx<>u.*voi, cf.

see on xv. 39. James v. 16; "media

10

nocte," Bengel; they betook them to prayer, " to that alliance which is indeed On rjaav invincible," Chrys., Horn., 26. with participle as characteristic of St. Luke, see i. 10. As in the former miraculous deliverance, v. 16, all at-

25, but elsewhere Ovpav, Luke xi. 9, so 10, xii. 36 (Matt. vii. 7, Rev. iii. 20) too in classical Greek, Xen., Symp., i., n, see Rutherford, New Phrynichus, p. 266 in LXX, Judg. xix. 22, Cant. v. 2, Judith xiv. 14. iraiSiarKt), i.e., the portress, cf. John xviii. 17, see Rutherford, . s., p^ 312 Kennedy, Sources of N. T. Greek,

outside, cf.
in

Luke

xiii.

Luke without

ttjv


12

; ;

17-

TIPAEEIS ATT02T0AQN
eiiroi',

277

15. 01 8e Trpos auTTji/

1 'O 01 8' cXeyof,

Mourn.

r\

8c Suaxupij^CTO outws ex 611** 16. 6 8e flcTpos

17.
2

ayyeXos auTou i<rrw.

4
'

eirejxci'e

Kpouwc

dcoi^ai'Tes 8e etSoc auTcV, Kai e^ecrrqaai'.

Trj

KaTaactaas

Se auTois

x et P l

0-

iY^ K

Sajy^cnxTO auTois iris 6 Kupios auTor

etwc 8e, 'AirayyeiXaTe 'laicwPa) Kal tois

c^Tjyayci' ck ttjs <f>uXaio]s.

1 Before -YY(Pesh.) prefix tvxov, so Blass, Hilg. (as if only a possible solution, see Weiss, p. 72). (tvxov only occurs in N.T. in 1 Cor. xvi. 6, but in classical Greek adv.)

4 3

D D
if

omits n. with Par., but

all edit,

retain except Blass in

f3

and Hilg.

but
4

reads c|avoi|avTC9 8c Kai iSovtcs avTov c|co-t., a graphic touch perhaps orig., so, hardly corrected for brevity.
<riYiv

Kat

may be explanatory by reviser

For

(Vulg., Gig., Par.) iva o-iyno-wo-iv,

;

and D, Syr. H. mg., Par. ti<ri)\d*v Belser defends as orig., p. 65.

cf.

xiiraKovo-ai, R.V., " to answer," 40. above, Xen., Symp.,\., 11 (so in Plato, Phado, 59 e, etc.). 'Po8tj a rose, cf. Dorcas and other names of the same The name occurs in myths and class.
p.
:

Lightfoot, in loco. may contrast the reserve of the canonical books of the Jews with the details of their later theology, " Engel," Hamburger, Real-

We

Encyclopadie des yudentums,

Ver. 16.
Iircpcvc, cf.
;

i.,

and

3.

plays, see Blass's note.

John

Ver. 14. ttjs x a P*s with article, the joy which she felt at the voice of Peter,
:

a participle as here
in
x.

only

N.T.
48.

cf.

Luke

xxiv. 41 for the

expression. cicrS. : see only here in N.T., cf. 2 Mace. v. 26. Ver. 15. Matvj) used as in a colloquial expression, not meaning literal insanity, see Page's note on xxvi. 24, so in 2 Kings ix. 11, liriXri'irTos seems to be used.
:

same emphatic above on ver. 10,

SiiaxDpicTo only here and in Luke In Luke, A.V. 59 (cf. xv. 2 P). renders " confidently affirmed " as it should be here, and as it is in R.V. found in classical Greek, and so also in Jos., Ant., ii., 6, 4, but not in LXX cf. also its use in Acta Petri et Pauli Apocryph., 34, 39
:

xxii.

another those assembled went themselves. Ver. 17. icaTa<re(<ra$ . . . triyav only in Acts xiii. 16, xix. 33, xxi. 40, prop. to shake down (as fruit from trees), thus to shake up and down (the hand), to beckon with the hand for silence, used with accusative, and later with dat. instrument. x l P' so n classical Greek and Josephus, cf. Ovid, Met., i., 206 JEneid, xii., 692, and instances in Wetstein not in LXX as parallel to this
dvoiij.,
:
:

in

Luke and

with found elsewhere Paul see on natural touch to the door

viii. 7,
;

'

Both l<rxvpic<r6ai and its compound here are used in medical language, and both in the same way as in If we compare the parallel this passage.
(Lumby).
passages, Matt. xxvi. 73,
in

Mark

xiv.

70,

Luke xxii. 59, in Matthew we have ewrov, Mark I'Xcyov, but in Luke the strong word in the passage before us Hobart, p. 77, and see also a similar change in
;

parallel passages

on

p. 76.

'O

tirov ea-riv,

cf.

Matt,

xviii.

10,

ayycXos Heb. i.

phrase, and also on o-iydv, as characteristic of Luke, see further Friedrich, pp. 26, 79. Sitjyijo-aTo, ix. 27, only in Luke and Mark (except Heb. xi. 32). 'AirayyciXarc "tell," R.V., characteristic of Luke, eleven times in his Gospel, thirteen or fourteen in Acts. 'laKuf3w: "the Lord's brother," Gal. i. 19, ii. 9, 1 Cor. xv. 7 (from Mark vi. 3 it has been inferred that he was the eldest of those so

on

the

14. According to Jewish ideas they would believe that Peter's guardian angel had assumed his form and voice, and stood before the door, see Edersheim, Jesus the Messiah, ii., 748-755, especially 752 "Apocrypha " (" Speaker's Commentary ")
;

This James may have become more prominent still since the murder of James the son of Zebedee. On his position in the Church at Jerusalem see below on xv. 13, and also on xi. 30. For
called).

" Angelology,"
dische
41

171 ff. ; Weber, ju171 (1897) 170, pp. Angels," B.D., i 2, Blass, Nosgen, J.
i.,

Theol.,

>

arguments in favour of the identification of this James with James the son of Alphasus, see B.D., i J , p. 1512 Felten, Apostelgeschichte, p. 239 and, on the other hand, Mayor, Introd. to Epistle of
; ;


278

XII.

TIPAHEIS
doeX^ois Tairro.
ical
r\v

AnOSTOAQN
iiropeoQr]
eis
*

e^cXOuw

Tepov

tottov.

18.

reKop-erns oe ^(xe'pas,

Tapaxos ouk oXiyos

iv tois orpoTioirais, Tt

apa

n^Tpos eycVero.

19. 'HpoUSirjs Se eml^TjTiio-ag airbv Kal at]

cupuf, dmicpiyas tous <puXaicas, eKeXeuaey 2 dTrax&rjyai

d-iro ttjs

Kal xaTeXOwK

'louSaias eis ttjc Kaiadpciay 8iTpipW.

1 ovk oXryos om. D, Gig., Par., so Blass in P, and Hilg., may be " Western non-interpolation," and for ordinary reading cf. xx. 23. At end of verse p adds 2 H irws |t|\9ev, cf. Par. " aut quomodo exisset " cf. Blass, p. ix., for defence, so
;

Belser, p. 65.
2 airax6., a gloss.

reads axoiCTav0i)vai., so Hilg., but Blass rejects

certainly looks
apa
(i.),

like

St.

N.

Zahn, Einleitung in das 72 Lightfoot, Galatians, pp. 252 In ff. and 364; Hort, Ecclesia, pp. 76, 77. this mention of James, Feine points out that a knowledge as to who he was is evidently presupposed, and that therefore we have another indication that the " Jerusalem tradition " is the source of St. Luke's information here. els Tpor
',

y antes
i.,

him

(Grimm, sub
liii.

v.

and Winer-

T.,

Toiror

all
it

conjectures as to the place,

whether

was Antioch, Rome, Caesarea, are rendered more arbitrary by the fact that it is not even said that the place was
outside Jerusalem (however probable this may have been) ; c|cX0uv need not mean that he went out of the city, but out of the house in which he had taken refuge, For all that can be said in cf. ver. 9. support of the view that he went to Rome, see Felten, u. s., pp. 240-244, Knabenbauer, p. 214. Harnack, Chronol., i., p. 243, apparently is prepared to regard the visit to Rome in the reign of Claudius, a.d. 42, as not impossible, although unprovable. But see the whole question treated from the opposite side by Zockler, Apostelgeschichte, pp. 233, 234 (second edition). The notice is so indefinite that we cannot build anything upon it, and we can scarcely go beyond Wendt's view that if Peter left Jerusalem
all, . he may have undertaken some missionary journey, cf. 1 Cor. ix. 5. Ver. 18. rdpaxos (generally Tapa\ii) only in Acts xix. 23, although several times in LXX. ovk oXryos only found in Acts, where it occurs eight times

thus marks the perplexity of the soldier as to what had Blass, quid become of Peter. rye'v. Petro (ablat.) factum sit. Ver. 19. ut) for ov, as often with a participle. Simcox, Language of the N. T., p. 188. dvaKpivas, Acts iv. 9, xxiv. 8, xxviii. 18, Luke xxiii. 14, of a judicial investigation, cf. also 1 Cor. ix. 3 for this judicial use by St, Paul, see Grimm sub v. dirax^rivai, "to be put to death," R.V., only here in this sense in N.T. absolutely ; so Latin duci in Pliny, ad Traj., 96 (Page) Nestle, Philologia

Moulton,

8)

it

Sacra (1896),
xl. 3, xlii. 16,

p. 53, cf.

Gen. xxxix.

22,

at

(litotes),

cf.

xix.

11, xx.

12,

xxvii.

14,

and

expressions Luke xv. 13 (Acts i. 5), vii. 6: see Klostermann, Vindicice Lucanee, p. 52, and Page, in
for similar

use of the same verb of carrying off to prison. icaTX0iSv: Herod was wont to make his residence for the most part at Jerusalem, Jos., Ant., xix., 7, 3, and we are not told why he went down to Csesarea on this occasion. Josephus, xix., 8, 2, tells us that the festival during which the king met his death was appointed in honour of the emperor's safety, and the conjecture has been made that the thanksgiving was for the return of Claudius from Britain (see Farrar, St. Paul, i., 315), but this must remain uncertain he may have gone down to Caesarea "propter Tyros," Blass, see also B.D., 1*, p. 135. Ver. 20. dvuouax&v: lit., "to fight desperately " Polyb., ix., 40, 4 xxvii., 8, 4, and it might be used not only of open warfare, but of any violent quarrel here almost = 6p-yleo-0ai. There could be no question of actual warfare, as Phoenicia was part of the province of Syria, and
;

LXX,

Herod had no power

it.

to

wage war

against

loco.

The guards would answer

for

the escape of the prisoner by suffering a like penalty, cf. Cod. yust., ix., 4, 4. ti apa (cf. Luke i. 66), Peter has disappeared, what, then, has become of

Probably the cause of this 0vp.op.axia The word lay in commercial interests. is not found in LXX, or elsewhere in

N.T.

6p.o0vp.a8ov,

i.

14.

ircfo-avTes,

cf.

Matt, xxviii. 14, possibly with bribes, as Blass and Wendt suggest. tov lirt to*

; ;

i8 23.

nPAHEIE AnOSTOAQN

-79
6uo0uu.a86y

20. Hf Se 6 'HpwSirjs 6uuou.axwv Tupiois Kal ZiSw^iois 1

8c irapTJo-ac irpos auToV, Kal ircicrai'Tes

BXdorov tov
Tpe\fcecr8ai.

eirl

tou koitw^os
ttjv

tou paaiXews, i|toGcto

diro ttjs j3aai\iKT]S.
icr6r\Ta.

eipTjt/Tji',

81a to

auTwv

x^pav

21. TaKTtj 8e Tjaepa 6 Kal Ka0icras

itrl

'HpoiSirjs

cVSuadaevos

^a<TiKiKr\y,

tou

{JirjuaTos, e8Tju.Y)Yopi Trpos

<J>wi'T]

auTouV

22. 6 8e Srjjxos eire^oScci, 0ou

Kal ouk dfSoajirou.

23. Trapaxprjp-a 8e eiraTa^ev auTOv dyyeXos Kupiou, de0' we ouk e'SwKe

TT]V

86av TW 0U>
op.08.,

Kttl yCVOU.ei'OS

aKwXTJKoPpWTOS,

6Cl|/U^>'.

D, Syr. H. mg. (Par. Vulg.), so Blass and Hilg. read 01 8e op.o0. t| ap.4>omay be a gloss on ou,od. meaning that the two cities made common cause, cf. t<xs \ojpas for ttjv x^pav in same verse (Western). D, Par.' (Wern.) add at end of ver. 21 KaraXXayevTos 8e o/utov tois T. k<xi tois X. D omits Kai tois S. Syr. H. mg. has KaTTjXXayr) 8e avTois. But this appears to introduce a fresh connection into the narrative, and to divert attention from the main noint viz., the speech. So Weiss, p. 73, thinks 4><vai (|3), for <jxovt], ver. 22, is introduced to indicatet he contents of the speech.
1

Tcpuv

to)v iroXeujv irapTjcrav.,

1 D reads Karapas airo tov 0T)u.aTOS after cw ko.u After ctkcoX. D adds cti *>v Kai ovtws, so Blass and Hilg. Blass in |3 reads 6-yev. for -yevop.. insertions avoid possible misunderstandings, see comment.
;

koitwvos, " chamberlain," perhaps best. koltwv will imply that he was over the king's bed-chamber. Exod. viii. 3, cf. 2 Sam. iv. 7, 2 Kings, vi. 12, 1 Esd. iii. koitiov, in Dio 3 = Latin cubicularius. Cassius, lxi., 5, is used of the king's treasury, but the ordinary usage is as above. In Attic Greek 8up.d-ri.ov, not koitwv. TpeVjSeorSai, i.e., with corn (cf.

royal seat in the theatre from which the king saw the games and made his harangues to the people (so of an orator's pulpit, Neh. viii. 4, 2 Mace. xiii. 26), see

Kings

v. g,

Ezra

iii.

7,

Ezek.

xxvii. 17

Jos.,

Ant., xiv., 10,

6),

and see Blass,

Blass and Grimm-Thayer, sub v. IStjonly here in N.T. In 4 Mace. v. 15 = contionari, frequent in classical Greek. irpos aviTOvs, i.e., to the Tyrian and Sidonian representatives, but the word eSt)u.. might well be used of what was in any case an address, ad populum,
jjLTjYoptt
:

note in loco. Ver. zi. TaKTrj: only here in N.T. cf. Jos., Ant., xix., 8, 2 (cf. xviii., 6, 7), SevTepa 8c tuv 8ewpiu>v T)p.epa. It is quite true that Josephus says nothing directly of the Tyrians and Sidonians, but the audience was evidently granted to them on the second day of the public spectacle ; cf. for the expression, Polyb., iii., 34, 9. The description of Josephus evidently implies some special occasion, and not the return of the ordinary Quinquennalia see .on ver. 19 and also below. Josephus does not menion Blastus, or those of Tyre and Sidon, but this is no reason against the narrative, as Krenkel maintains. Belser, much more reasonably, contends that Luke's narrative supplements and completes the statement of Josephus. 6v8. eo-0T)Ta {3acri.XiKT]v, cf. Jos., Ant., xix., 8, 2, cttoXiiv Ev8vo~dp.vos
;

cf. ver.

22.
:

lirdTa|v,

8f)p.os only in Acts, xvii. 5, but in the same signification in classical Greek. ir{>GJvei later Greek in this sense (cf. the flatterers in the description of Josephus, w. s., d.ve|3oa>v, that Herod was 8eos, and so in the words svfitvTjs ettjs). In N.T. only in Luke, cf. Luke xxiii. 21, Acts xxi. 34, xxii. 24 cf. 2 Mace. i. 23, 3 Mace. vii. 13, 1 Esd. ix. 47. The imperfect quite corresponds to the description of Josephus aXXos aXXodcv ^a>VTJs dvEpL 8. (fSuvrj for instances of similar flattery see Wetstein, and cf. Josephus, u. s. Ver. 23. it a p ax p "Hp- a, see above, p. 106.

Ver. 22.

xix. 30, 33,

cf. Exod. xi. 23, 2 Sam. xxiv. 17, 2 Kings xix. 35, 1 Chron. xxi. 15/ Isa. xxxvii. 36, 1 Mace. vii. 41. See p. 18S. On the confusion in the reading of Euse-

on I<r8. Josephus speaks of the event happening in the theatre, and

c|
TriroiT|U.VT)v irao-av.;
:

apYupiou
i.

see

10.

pt]p.aTos

the

Pr)|xa

R.V.

here = rather " the throne," (margin, "judgment-seat"), the

bius, H.E., ii., 10, where for the owl whom Josephus describes as appearing to Herod as oyyeXos Kaxwv we have the reading " the angel " of the Acts, the unseen minister of the divine will, see B.D. i 2 p. 1345, and Eusebius, Schaft and Wace's
,


28o

I7PAHEIS

AOOSTOAQN

XII.

2425

24. 'O 8c \6yos too 0600 -qS^ave kou e-irXrjdoVeTO.

Be tcalSauXos
1

25.

Bapfdpas

oTveorpevJicn' e 'lepooaaXi^p., irXTjpwaaiTesTT)i'8iaK0i'ia^,

o-oaiTapaXapofTes Kal 'Iwdmrji' t6c eiriKXr]0eVTa MdpKoy.

lavXos Syr. H. mg., Par. add 6 eirucaXovjievos ria.vX.09. Par. also reads This seems a mere anticipation of xiii. 9. Blass in p follows xiii. 1, 2. So Belser, pp. 65, 66, warmly defends, Par. (p. ix.), and regards riawXos as original. as showing that there is no need to see in xiii. 9 a sudden introd. of the name Paul, but that Luke, at least in the first draft of his work, had already spoken of him here as bearing a double name, like John Mark. im<rTpe\|/av eg I. A 13, 27, Syr. P. and but H., Sah., Boh., Arm., Aeth., Chrys., so Tisch., Weiss, W.H. marg., R.V. s$BHLP'6i, Syr. H. mg., Aethro. W.H., Wendt, R.V. marg. read eis I., and DE Tisch. maintains that 15, 180, Vulg., Chrys. read airo, so Blass in p, and so Hilg. scribe be^an to write airo but turned it into ei$. The latter prep, would not be understood if taken with vircrTpe\|/av, as it would have no meaning, and so c and airo E, Syr. Pesh., Sah., and so Par. and Blass in p, added is Avrioxeiav substituted. But the reading cis I. can be (but see Weiss, Introd. to Apostelgeschichte, p. 37). fairly explained if the words are connected with irXr|p. n\v State., so Wendt and W.H. (App., p. 94), and Zockler, Apostelgeschichte, p. 232. Ramsay, St. Paul, p. 64, holds that eis was a deliberate alteration of an editor who thus brought the text into conformity with xxii. 17 because the two passages referred to the same visit.
1

After

riavXos in

edition, in loco

; see also Bengel's impressive note on this verse on the difference between human history and divine.

avd'

The term itself was one which i., 318. we might expect from a medical man, and St. Luke may easily have learnt the exact
nature of the disease during his two years See Horesidence in Caesarea (Belser).
bart, pp.

2>v

ii.

avTt toijto)v oti,

see also
xii.

cf.

Luke

i.

20, xix. 44, outside St. 2 Thess.

Luke's

only once writings in N.T.,

3
;

42,

43,

Knabenbauer

in

loco.

10; see Simcox, Language of N. T., p. 137 ; Plummer on Luke i. 20 quite classical and several and xii. 3 times in LXX. cScokc tt|v 8.: debitum honorem, cf. Isa. xlviii. 11, Rev. xix. 7;
;

elsewhere omitted (cf. Luke xvii. How different a Hebrew phrase. the behaviour of St. Peter and of St. Paul, x. 26, xiv. 14. Josephus expressly says that the king did not rebuke the flatKal vevdp.. terers or reject their flattery. St. Luke does not see below. eric. say that Herod died on the spot, but simply marks the commencement of the disease, irapaxp^p-a ; Josephus describes the death as occurring after Wendt (i8gg edition) admits five days. that the kind of death described may well have been gradual, although in 1888 edition he held that the l|e\|vier meant that he expired immediately see also Zockler and Hackett, as against
article

18)

disease of plants, but Luke, no less than his contemporary Dioscorides, may well have been acquainted with botanical terms (Vogel). To think with Baur and Holtzmann of the gnawing worm of the damned is quite opposed to the If we place the two whole context. narratives, the account given by Josephus given by St Luke side by side, and that it is impossible not to see their general

The word was used of a

agreement, and none has admitted this On more unreservedly than Schiirer.
reasons for the silence of Josephus as to the death as a punishment of the king's impiety in contrast with the clear statement of St. Luke ; and also on the whole narrative as against the strictures of Spitta, see Belser, Theologische Quarfor a talschrift, p. 252 ff., 2e Heft, 1895
;

full

Weiss. s|e\|., see on v. 5, 10. ctkcoX. only here in N.T.; no contradiction with Josephus, but a more precise description of the fatal disease, cf. 2 Mace, be 5, 9, with which detailed and strange account the simple statement of the fact here
:

also Nosgen to the same effect, Apostelgeschichte, p. 242, Zahn, Einleitung, ii., 417. Belser should also be consulted as against Krenkel,

examination

cf.

yosephus
affirm

It und Lucas, p. 203 ff. should be noted that Krenkel does not

that

Luke derived

his

materia!

stands in marked contrast. The word cannot be taken metaphorically, cf. Herod., and Jos., Ant., xvii., 6, 5, of the iv., 205 death of Herod the Great. Such a death was regarded as a punishment for pride so in 2 Mace, and Herod., Farrar, St. Paul.
:

from Josephus in xii. 1-23, but only that he was influenced by the Jewish historian, and that with regard to the hapaxlegomenon, cncci>\Y)Kdppci>T0s, he can only affirm that Josephus affords us an analogous expression, B. J ., vii., 8, 7. Ver. 24. Se, marking the contrast, not

./CI II. I.

IiPAHEIS
tikS
1

AH02T0AQN
kotA
T?jf ouaai'

281
eKKXtjaiaf

XIII. i.'HZAN 8e
it

iv 'Ario)(ia

po^Tai

Kal SiSacrKaXoi,

Te

BapyaJ3as Kal Zop.ei)f 6 KaXoup.eyos

Hiyep, Kal Aoukios 6 KupTjmlos, Ma\>ar\v re 'Hpojoou tou TeTpdpxou

1

rives

om.

NABD

61, Vulg., Syr. Pesh., Sah., Boh., Aeth., so Tisch.,

W.H., R.V.,

Weiss, Wendt.

For o T D, Vulg. read v 01s, and before Kvp. D omits o Blass, " recte," but may have been some other Lucius from whom this one was distinguished. lavXos, Par. reads flavXos, so in ver. 2, and Blass in B see on xii. 25.
2

there

only between the death of the persecutor and the growth of the Word, but also between the persecution and the vitality
Kal eirXrjS. imperfects, marking the continuous growth all obstacles ; cf. Luke viii. n, in spite of Matt. xiii. 32, 2 Cor. ix. 10. Ver. 25. iirc'oTpe^av k% 'I., see critical notes, and Ramsay, St. Paul, pp. 63, 64, and note on xxii. 17, below. ir\T]p. tjv SiaK. if the visit extended over as long a period as Ramsay believes, viz., from the time when the failure of harvest in 46 turned scarcity into famine until the beginning of 47 (. s., pp. 51, 63), no doubt the delegates could not have simply delivered a sum of money to the elders, but would have administered the relief (not money), and carried a personal message of cheer to the distressed (Ramsay, p. 49 ff., u. s.) t and so have " fulfilled " their minBut the word Suucovia does not of istry. necessity involve this personal and continuous ministration, e.g., cf. Rom. xv. 31, where St. Paul uses the word of the money collection brought by him to Jerusalem for the poor, a passage in which the Western gloss is 8u>po<j>opia, cf. Rom. xv. 25, 2 Cor. viii. 4, ix. 1, 12, Grimm writes that the word is used 13. of those who succour need by either coU lecting or bestowing benefactions ; see further, Expositor, March and July, 1896 (Ramsay), April, 1896 (Sanday), also Hort, Ecclesia, p. 206, and above on xi. 29. ZavXos, see critical notes for Western addition. rop/n-apaXaSovrcs, cf. xv. 37, 38, of bringing as a companion

of the Church.

T]i5|av

Journey of St. Paul. On the unity of xiii. and xiv. with the rest of the book see additional note at end of chap. xiv. Ver. 1. Kara ttjv ov<rav ckk. the word ovcrav

well be used here, as the participle of clp.i is often used in Acts to introduce some technical phrase, or some term marked out as having a technical force, cf. v. 17, xiv. 13, xxviii. 17, so that a new stage in the history of the Christians at Antioch is marked no longer a mere congregation, but " the Church that was there " (Ramsay, Church in the R. E., So also Weiss, in loco ; ovcrav p. 52). stands in contrast to xi. 21-26 there was no longer a mere company of believers at Antioch, but a Church. ev 'A. Blass maintains that the order of words as compared with the mention of the Church in Jerusalem, xi. 22, emphasises the fact that Antioch is the starting-point of the succeeding missionary enterprise, and is named first, and so distinctively set before men's eyes. irpo<j>Tp-ai Kal SiSdcrKaXot, see above on xi. 27. From 1 Cor. xii. 28 it would seem that in Corinth at all events not all teachers were prophets,

may

in

N.T., only once elsewhere in same

sense, Gal. ii. i. (cf. 3 Mace. i. 1). This incidental notice of John Mark may well emphasise the fact that he was taken

with Paul and Barnabas as a supernumerary, and to mark his secondary character as compared with them. In view of subsequent events, it would be important to make this clear by introducing him in a way which showed that he was not essential to the expedition, Ramsay, St. Paul, pp. 71, 170, 177 cf xv. 37, 40. Chapters XIII.-XIV. First Missionary
;

all prophets were so far as they edified the Church. The two gifts might be united in the same person as in Paul himself, Gal. ii. 2, 2 Cor. xii. 1 (Zockler). In Ephes. iv. 11, as in 1 Cor. xii. 28, Apostles stand first in the Church, Prophets next, and after them Teachers. But whilst it is quite possible to regard the account of the gift of irpo4>T)Tcia in 1 Cor. xii. -xiv. as expressing " inspiration " rather than "official character," this does not detract from the pre-eminent honour and importance assigned to the prophets and teachers at Antioch. Their position is such and their powers are such in the description before us that they might fairly be described as "presbyters," whose official position was enhanced by the possession of a special gift, " the prophecy" of the New Testament, "presbyters who like those in 1 Tim. v. 17 might also be described as koitiuvtcs ev SiSao-KaXia, Moberly, Ministerial Priest-

although in a sense

teachers, in

'

282

nPAHEis AnorroAQN
trocTpo^os, Kal laGXo?.
'Y|(TTuo'T(iM',

XIII.

2. XciTOupyourra)*' 8e

aurwi'

tw Kupuo Kal
8r|

eiTT

to nyeufJia to

Ayioe,

A<j)opiaaT

uot toc Te
auTou's.

Bapi'dpay

Kal t6c lauXoe is to

epyoc o

TrpotrKeK\rj|j.ai

on

See further hood, pp. 159, 160, 166, 208. the relation of the prophets and teachers in the Didache " Church," Hastings' B.D., i. 436, Bigg, Doctrine of the Twelve Apostles, p. 27 ; and on the

o-wv^KTpoc})OL.
ix.

It is

29,

and once

in

also found in 2 Mace, the N.T. in the

of prophecy and teaching in the N.T., McGiffert, Apostolic Age, p. 528, Zockler, in loco. tc . . . Kal a difficulty arises as to the force of these particles. It is urged that two groups are thus represented, the first three names forming one group (prophets), and the last two another group (teachers), so Ramsay (p. 65), Weiss, Holtzmann, Zockler, Harnack, Knabenbauer, and amongst older commentators Meyer and Alford but on the other hand Wendt, so Nosgen, Felten, Hilgenfeld think that there is no such separation intended, as Paul himself later claims the prophetic gift (1 Cor. xiv. 6), to which Zockler would reply that at this time Paul might well be described as a teacher, his prophetic gift being more
relation

Amongst developed at a later date. English writers both Hort and Gore regard the term "prophets and teachers " as applying to all the five (so nothing is known of Page). 2vp.ebv Spitta would identify him with him. Simon of Cyrene, Matt, xxvii. 32, but the epithet Niger may have been given to distinguish him from others of the same name, and possibly from the Simon to Aovkios 6 K. whom Spitta refers. Zockler describes as "quite absurd" the attempt to identify him with Luke of the
recent

present passage. Deissmann, from the evidence of the inscriptions, regards it as a court title, and quotes amongst other places an inscription in Delos of the first half of the second century B.C., where Heliodorus is described as o-vvTpt>4>os tov pacriXe'tos ZeXevicoii iXoird-ropos. So Manaen also might be described as a confidential friend of Herod Antipas, Bibelstudien, pp. 173, 178-181. JavXos, placed last probably because the others were older members of the Church. The position certainly does not mark the list as unhistorical ; if the account came from the Apostle himself, the lowest place was eminently characteristic of him. " as they Ver. 2. XiTovpYovvT<i>r ministered to the Lord," A. and R. V., ministrantibus Domino, Vulgate. It would be difficult to find a more appropriate rendering. On the one hand the word is habitually used in the of the service of the priests and Levites

LXX
it

(cf.

Heb.

viii. 2, x.

n), although

has a
to

wider meaning

as, e.g.,

when used

The names are quite different, Acts. and the identification has been supported the ground that Cyrene was a famous on school of medicine. This Lucius may have been one of the men of Cyrene, xi. 20, who first preached the Gospel at Antioch. Others have proposed to identify him with the Lucius of Rom. xvi. 21. Mava-qv of the three names, as distinct from Barnabas and Paul, Blass says ignoti reliqui, and we cannot say more than this. For although Mark is described as o-uvTpo<J>os of Herod the Tetrarch (Antipas), the description is still very indefinite. A.V. " brought up with," " foster - brother," collactaneu's, R.V. Vulgate. For an ingenious study on the name and the man see Plumptre, in loco, The also Wetstein and Zockler. cf. name occurs in 1 Mace. i. 6, but the reading must apparently give place to

describe the service of Samuel to God, 1 Sam. ii. 18, iii. 1, or of service to man, 1 Kings i. 4, 15, 2 Chron. xvii. 19, Ecclus. x. 25. So too in the N.T. it is used in the widest sense of those who aid others in their poverty, Rom. xv. 27 (cf. 2 Cor. ix. 12), Phil. ii. 25, 27, and also XciTovpyia ttjs irio'Tews \>p.a>v, Phil. ii. 17, of the whole life of the Christian Society. But here the context, see on ver. 3 (cf. xiv. 23), seems to point to some special public religious service (Hort, Ecclesia, p. 63, but see also Ramsay's rendering of the words, and Zockler, in loco). In this early period XciTovpyta could of course not be applied to the Eucharist alone, and the Romanist commentator Felten only goes so far as to say that a reference to it cannot be excluded in the passage before us, and in this we may agree with him. At all events it seems somewhat arbitrary to explain Didache, xv. 1, where we have a parallel phrase, of the service of public worship, whilst in the passage before us the words are explained of serving Christ whether by prayer or by instructing others concernso Grimming the way of salvation Thayer. In each passage the verb should certainly be taken as referring to {ht
;


*4-

nPAHEIS AII02TOAQN
Kai iri0ires t&s x 'P a 5
4. Oijtoi jack ouV EKirefupdcV-res uiro tou riveufiaTOS

281

3. tot fTjo-Teuo-avres itol irpoaculafiCKOi,

auTOis, dire'\oaa'. 1

1 airtXvo-av D omits, Blass retains, so Hilg. its omission ruins the construction. (tov B. Kai) tov I., om. tov NABCDE, Tisch., W.H., Blass, Weiss, Hilg. cf. Ramsay, " Forms of Classif. in Acts," Expositor, July, 1895.
;

ministry of public worship. In the N.T. the whole group of words, Xcirovpylw, XeiTovpyia* Xtt.Tovp-y<5s, XecTovpyiKos, is found only in St. Luke, St. Paul, and Hebrews. See further on the classical and Biblical usage Westcott, Hebrews, Deissmann, additional note on viii. 2. Bibelstudien, p. 137, from pre-Christian papyri points out that XciTovp-yla and XciTovpYeoi were used by the Egyptians of the sacred service of the priests, and sometimes of a wider religious service. aviTwv not the whole Ecclesia, but the prophets and teachers : " prophetarum doctorumque qui quasi arctius sunt concilium,'" Blass. vijotcvovtuv, cf. x. 30,

thus peculiar to Luke and Paul (in other passages, reading contested). The translation of the word may have been omitted here, since the rendering " now " would have been taken in a temporal sense which 8tj need not suggest. o for

is

o,

cf.

i.

21,

Luke

i.

25,

xii.

46.

Grimm-Thayer, Winer- Moulton, I., 7 b, so in Greek writers generally. -n-poo-icc-

KXrjpai,

cf.

ii.

39,
b.

xvi.

Thayer,
xxxix. 3.

sub
3.

v.

10. GrimmWiner - Moulton,

Ver.

tot probably indicating a

xiv. 23, xxvii. 9,

5, 6,

Dan.

ix. 3,

and in O.T. 1 Sam. vii. on the union of fasting

In Didache, viii., 1, while the fasts of the "hypocrites" are condemned, fasting is enjoined on the fourth day of the week, and on Friday, i.e., the day of the Betrayal and the Crucifixion. But Didache, vii., 4, lays it down that before baptism the baptiser and the

and prayer.

special act of fasting and prayer. But is the subject of the sentence the whole Ecclesia, or only the prophets and teachers mentioned before ? Ramsay maintains that it cannot be the officials just mentioned, because they cannot be said to lay hands on two of themselves, so that he considers some awkward change of subject takes place, and that the simplest interpretation is that the
this

new and

should fast. The conduct of the prophets and teachers at Antioch before the solemn mission of Barnabas and Saul to their work is exactly what might have been expected,
candidate
therefore
cf.

Church as a whole held a meeting for solemn purpose (cf. irdvTts in D). But if the whole Church was present, it

Edersheim, Temple and

its

reasonably it may have been at a solemn meeting of the whole Ecclesia held expressly with reference to a project for carrying the Gospel to the heathen (Hort, Felten, Hackett). Felten sees in 81] an indication of an answer to a special prayer. But it does not follow that the "liturgical" functions should be assigned to the whole Ecclesia. 'A<{>opio-aTC, cf. the same word used by St. Paul of himself, Rom. i. 1, Gal. i. 15, LXX, Lev. xx. 26, Numb. viii. 11. pot.
;

Iir to n.: we p. 66. infer by one of the prophets

Services,

may

does not follow that they took part in every detail of the service, just as they may have been present in the public service of worship in ver. 2 (see above) without Xeirovpy. rv K. equally with the prophets and teachers (cf. Felten and
also

Wendt).

There

is

therefore

no

reason to assume that the laying on of hands was performed by the whole Church, or that St. Luke could have been ignorant that this function was one which belonged specifically to the officers of the Church. The change of subject is not more awkward than in vi. 6. Dr. Hort is evidently conscious of the difficulty, see especially Ecclesia, p. 64.

No

Such words and acts indicate the personality of the Holy Ghost, cf. 8ij emphatic, signifying the urgency of the command (cf. use of the word in classical Greek). A. and R.V. omit altogether in translation. In Luke ii. 15 both render it " now," in Matt. xiii. 23, R.V. " verily," Act xv. 36, " now," 1 Cor. vi. 20, A. and R.V. " therefore," to emphasise a demand
as here.

With

this

force the

word

is

doubt, on the return of the two missionaries, they report their doings to the whole Church, xiv. 27, but this is no proof that the laying on of hands for their consecration to their mission was the act of the whole Church. That prophets and teachers should thus perform what is represented in Acts as an Apostolic function need not surprise us, see Gore, u. s., pp. 241, 260, 261. A further question arises as to whether this passage conflicts with the fact that St. Paul

284

TTPAEEI2
toG 'Ayioo, 1 KaTfjXOov els
ttjv Kuirpov.

AnOSTOAQN

XIIi.

rr\v

ZeXeuKeiaK, exeiOeV tc aTreirXcuaav els

5.

kou yev6fiVOt. iv XaXap-ivi, KarrJYYeXXov t6v X6yov

Kire|x<^. viro

ayiaiv, Blass in

{$,

tov II., Par. has egressi e Sanctis = oi pcv ovv e|eX.0ovTes airo tuv and for airr|X0ov D has Ka.Ta|3avTes (so Blass and Hilg.).

was already an Apostle, and that his Apostleship was based not upon his appointment by man, or upon human teaching, but upon a revelation from God, and upon the fact that he had seen the
It is certainly remarkable that Lord. both Barnabas and Saul are called Apostles by St. Luke in connection with this first missionary journey, and that under no other circumstance does he apply the term to either, xiv. 4, 14, and it is possible that the title may have been given here in a limited sense with reference to their special mission ; see Hort,

ceremony of Ordination when it was not the channel of the grace was its recognition," Gore, u. s., pp. 257-267, 383, 395, etc., and see especially the striking passage in Moberly, Ministerial Priesthood, pp. 107, 108.

Ver.

ver. 5, so

on

(lev

pev ovv answered by 8e' in Weiss and Rendall, Appendix ovv, p. 161. Page takes SieX.
4.

Sc in ver. 6 as the antithesis, see his note on ii. 41. cicirep(|>., cf. ver. 2 ; only ia N.T. in xvii. 10, cf. 2 Sam. xix. 31, where

Ecclesia,

But at the pp. 28, 64, 65. same time we must remember that in the N.T. the term airocrroXos is never applied to any one who may not very well
have

satisfied the primary qualification of Apostleship, viz., to have seen the Lord, and to bear witness to His Resurrection, see Lightfoot, Galatians, p. 95 (as against the recent statements of McGiffert, Apostolic Age, p. 653) " have no reason to suppose that this condition was ever waived, unless we throw forward the Teaching into the second century," Gwatkin, " Apostle," Hastings'
ft",
:

denotes personal conduct. Mr. Kendall's note takes the verb here also of the personal presence of the Holy Spirit conducting the Apostles on their way. " went down," R.V., of a kolttjXGov journey from the interior to the coast, cf. xv. 30 Vulgate, abierunt, and so A.V. " departed," which fails to give the full force of the word. XcXevKeiav the port of Antioch, built by the first Seleucus, about sixteen miles from the city on the Orontes
it
:

We

see further, Lightfoot, Philip350, additional note on the This we may accept, except Didache. in so far as it bears upon the Didache, in which the Apostles (only mentioned in one passage, xi. 3-6) may be contrasted rather than compared with the Apostles of the N.T., inasmuch as they are represented as wandering missionaries, itinerating from place to place, in days of corruption and gross imposture, and inasmuch as the picture which the Didache reveals is apparently characteristic of a corner of Church life rather than of the whole of it Moberly, Ministerial Priesthood, p. 176 ; Bright, Some Aspects of Primitive Church Life, p. 34, and the strictures of Bigg, Doctrine of the Twelve It may of course Apostles, pp. 27, 40 ft". be urged that we know nothing of Barnabas and of the others, to whom Lightfoot and Gwatkin refer as to their special call from Christ, whilst in the case of St. Paul we have his own positive assertion. But even in his case the laying on of hands recognised, if it did not bestow, his Apostolic commission, and " the
:

B.D.

pians,

p.

Seleucia ad mare and t| ev ("kepia to distinguish it from other places bearing the same name, see Wetstein for references to it. On its mention here and St. Luke's custom see Ramsay, St. Paul, p. 70. Kvirpov, cf. iv. 36. Although not expressly stated, we may well believe that the place was divinely intimated. But it was natural for more reasons than one that the missionaries should make for Cyprus. Barnabas was a Cypriote, and the nearness of Cyprus to Syria and its productive copper mines had attracted a large settlement of Jews, cf. also xi. 19, 20, and the

Church
birth
(xxi.

in

at Antioch moreover owed its part to the Cypriotes, xi. 20

:

16).

Ver. 5. ZaXapivi the nearest place to Seleucia on the eastern coast of Cyprus. A few hours' sail in favourable weather would bring the traveller to a harbour convenient and capacious. The Jewish colony must have been considerable since mention is made of synagogues. KaTifryeXXov " they began to proclaim "... ev tois <rw., it was St. Paul's habitual custom to go to the synagogues first, cf. 'Iwetvvtjv: the marked ix. 20, xiv. 1, etc. silence about him previously seems to emphasise the fact that he was not selected by the Holy Ghost in the same solemn way as Barnabas and Saul.


5-6.
toO 0eoo cV Tais
u-mrjpeTTjy. 1
1

nPAHEIS ATI02T0AQN
owaywyats twc
'louocuajv
o.yjpi
'

285
Kal
'l(t)dvvr\v

elxoi' 8c

6.

8ic\66vT6s 2 oe rr\v erjow

nd<ou, eupof Tica

pdyov

virrjpeTTjv,

Koviav).
"

D, Par., Syr. Hard. mg. read virrjpcTo-uvTa avTois (E reads eis SiaWeiss considers that this is in order to avoid describing Mark as uTrTjpr.TT}s.

SicXOovtcs 8, D 1 reads kqi ircpieXOov-rwv av-ruv, and so Blass and Hilg., and irepi may have been changed into 81a, as the latter SicXBovtuv 8e ovruv. prep, may have been thought to mean that they went straight through, instead see also Weiss, Codex D, p. 73. oXtjv tyjv vqa-ov, of going about the island so 61, Vulg., several vers., so Tisch., W.H., R.V., Blass, Weiss, Wendt, Hilg. perhaps fell out, as in T.R., because the situation of Paphos was not known, and oXijv seemed to contradict a\pt l"l. (Wendt). D reads ovopan Ka\ovp.cvov if ovop,a is common in Gospels but not elsewhere in Acts, ovouan and KaXov. are both common cf. also Luke xix. 1. Bapiijo-ovs BCE 13, Sah., 2 HLP, Syr. H. mg. BapiTjo-ov Chrys., so W.H., Weiss; Bapirjo-owv 40, Vulg., Boh., Syr. H. text, Arm., Tisch. ; Bapii)<rova D, so Blass, Hilg. with v or p. 2 Gig., Wer., Lucif. add o p.0ep(j,T}vVToc Exoip.as added (D ) other variations. E, (see on ver. 8) according to Blass in 8 (E reading EXvpas, Gig., Wer., Lucif. reading paratus = ETotpos)- In ver. 8 almost all authorities read EXvp,as, but D, Lucif. have Eroipas (not Gig., Par.). This reading is defended by Klostermann, Prob. im Aposteltexte, p. 21, and adopted by Blass (although he is not satisfied with Klostermann's derivation) and also by Ramsay. Blass holds that this name Eroipas, whatever it is, must be interpretation of Bapii]<rov$ not payos of it. It is possible that some desire may have been at work to avoid any connection between the name of the Magian and the name of Jesus, and thus the words ovtos yap p.0. . . . av-rov in ver. 8, which are omitted by Blass without any authority, simply because of the reading in ver. 6 in E, etc., may have crept into ver. 6 as more appropriate. See Weiss, Codex D, p. 74, points out that E-roip.ac also "Barjesus," Hastings' B.D. may be an old corruption for EXvpas, and this seems very probable. See further, Schmiedel, Enc. BibL, i., 478 ff.

D2

^ABCDE
;

AD

vinjpe'TTjv,

cf.
it

Luke

iv.

20,

and many

here a kind of official sense (although the word may be used of any kind of service), " velut ad baptizanwriters give

dum,"

cf. x.

48

(1

Cor.

i.

14),

Blass

so

But Alford, Felten, Overbeck, Weiss. the word may express the fact that John Mark was able to set the Apostles more free for their work of evangelising. Ver. 6. 8ieX0ovTcs 8e (SXrjv) ttjv v. " and they made a missionary progress
:

nd$ov Nea Paphos the chief town and the place of residence of the Roman governor some little distance from the old Paphos (riaXaiira^os, Strabo) celebrated for its Venus temple. The place still bears the name of Baffa, Renan, Sr. Paul, p. 14 O. Holtzmann, Neutest. Zeitgeschichte, p. 101 C. and H., smaller
:

through the whole island," Ramsay, St. Paul, pp. 72 and 384, and " Words denoting Missionary Travel in Acts," Expositor, May, 1896 on SXtjv, see critical notes. Ramsay gives nine examples in Acts of this use of Siepxctrdai or SieXOciv with the accusative of the region traversed, the only other instance in the N.T. being 1 Cor. xvi. 5. In each of these ten cases the verb implies the process of going over a country as a missionary, and it is remarkable that in i.-xii. this construction of Siepxop.ai never occurs, though there are cases in which the idea of a missionary tour requires ex;

viii. cf. 9 A. margin, cf. Matt. ii. 1, but word used here as among the Greeks and Romans in a bad sense. Wycl. has 44 witch," and this in its masculine form 4l wizard " has been suggested as an appropriate rendering here. On the absurd attempt to show that the whole narrative is merely introduced as a parallel to St. Peter's encounter with Simon, chap, viii., see Nosgen, p. 427
;

edition, p. 44 sorcerer,"

125.

pdyov, and R.V.

Zockler, in loco, and Salmon, Introduction, p. 310. to this, that

The

parallel really

amounts

pression. Ramsay therefore sees in the use of the word in the second part of the book a quasi technical term which the writer had caught from St. Paul himself, by whom alone it is also employed.

both Peter and Paul encountered a person described under the same title, a magician an encounter surely not improbable in the social circumstances of the time (see below) For other views see Holtzmann, who still holds that the narrative is influenced

by viii. 14 ff. The word is entirely omitted by Jiingst, p. 120, without any authority whatever. Elymas, according


286

; :

XIII.

I1PAHEI2 AFIOSTOAQN
ij/euSoTrpo^rr) v
dyOu-jra-ru)

'louSatOf

<*

okojjia

Bap'iT|croGs,

Icpyta*

(lauXw,

dySpi

(tocctw.

^iiv tu 7- S ty outos Trpo<7KaXeo-d|ifos

BapedfW
1

kcu lauXoe, 1

eirerjrn<ri'

aKOuaai Toy Xoyo* tou 0eou.

Iav\ov, so

Sergius Paulus

see above on ver.

in all auth.

Blass says "even by Par."

i
;

to

distinguish

him from

Blass, p.

ix.,

and Wendt

(1899), p. 230, note.

to the narrative, says Jungst, was either But the a magician or a false prophet. proconsul is styled ovrjp tuvtos, and this could not have been consistent with his

Elymas was relation with a magician therefore a kind of Jewish confessor. But neither supposition does much to establish the wisdom of Sergius Paulus.
:

vj/v8o jrpo<j)i^T']v
,

like

\J/ev86fJiavTts

in

classical writers, here only in Acts ; and Luke vi. 26, by St. Luke. But frequently used elsewhere in N.T., and in the LXX,

and several times in Didache, xi. On the " Triple beat," Magian, false prophet, Jew, see Ramsay, St. Paul, p. 415.Bapt-rjo-ovs, on the name see critical
notes.

Ver. 7.

is

tJv <rvv tg>

a., cf.

iv.

13.

Nothing was more in accordance with what we know of the personnel of the strange groups which often followed the Roman governors as comites, and it is
quite possible that Sergius Paulus may have been keenly interested in the powers or assumed powers of the Magian, and in gaining a knowledge of the strange If religions which dominated the East. the Roman had been completely under the influence of the false prophet, it is difficult to believe that St. Luke would have described him as eruverds (a title in which Zockler sees a distinction between

In the reign of James I. the Lord Lieutenant of Ireland was called " the deputy " (cf. Shakespeare, Measure for Measure, i., 2, 161). Under Augustus, B.C. 27, the Roman provinces had been divided into two classes (1) imperial and (2) senatorial, the former being governed by proprastors or generals, and the latter But as the first kind by proconsuls. of government would often be required province was unruly, it frequently when a happened that the same province might be at one time classed under (1) and at another time under (2). Cyprus had been originally an imperial province, Strabo, xiv., but in 22 b.c. it had been transferred by Augustus to the Senate, and was accordingly, as Luke describes it, under a proconsul, Dio Cassius, liii., Under Hadrian it appears 12, liv., 4. under to have been under a propraetor Severus it was again under a proconsul. At Soloi, a town on the north coast of Cyprus, an inscription was discovered by General Cesnola, Cyprus, 1877, P- 4 2 5 (cf. Hogarth, Devia Cypria, i88g, p. 114), dated eiri riovXow (o.vQ)vk6.tov, and the probable identification with Sergius Paulus is accepted by Lightfoot, Zockler,
: ;

ally

Ramsay, Knabenbauer, etc. see especiamongst recent writers Zahn, Ein;

Sergius
Felix,

Paulus

and

over whom gained such influence, Jos., Ant., xx., 7, 2), although magicians of all kinds found a welcome in unexpected quarters in Roman society, even at the hands of otherwise discerning and clear-sighted personages, as the pages of Roman writers from Horace to Lucian testify. It was not the first time in the world's
history that credulity

another a Jewish

Roman, Magian

leitung, ii., Excurs. ii., p. 632, for a similar view, and also for information as to date, and as to another and more recent inscription (1887), bearing upon

connnection of the Gens Sergia with Cyprus see also McGiffert, Apostolic Age, p. 175, note, and Wendt,
the
;

and scepticism had

;

Wetstein, in loco Farrar, St. Paul, i., pp. 351, 352 Ramsay, perhaps St. Paul, p. 74 ff. lirel^Ttio-cK means, as in classical Greek, "put ques

gone hand

in

hand

them ". The typical Roman is again marked by the fact that he was thus desirous to hear what the travellers would say, and it is also indicated that he was not inclined to submit himself
tions to
entirely to the

Magian. to> avOviraTci) "the proconsul," R.V., "deputv," A.V.

edition 1899. trvvera R.V., " a man of understanding," cf. Matt. xi. 25. A.V. and other E.V. translate " prudent," Vulgate, prudens, but see Genevan Version on Matt., u. s. ; frequent in in various significations: trvveoris, practical discernment, intelligence, so <twtos, one who can " put things together " (trvvUcro<tia, the wisdom of culture vai) (Grimm-Thayer) on " prudent," see Humphry, Commentary on R.V., p. 28. avOforroTo because he saw Ver. 8. that his hope of gain was gone, cf. xvi. 19, xix. 27, and the hope of retaining influence with the proconsul see reading in D, cf. 2 Tim. iii. 8, where St. Paul
:

LXX

; :

nPAEEIS AflOSTOAQN
8. defJioTciTO 8e auTois 'EXufias, 6 u-dyos,

287

(outw yap

p.eSepp.-ru'eueTai

to oVou.a aoToG,) fyqrwv Siaorpe'iJ/ai Toy dyduTra.Toi' diro rfj? morews. 1

9.

ZaGXos

8e, 6

Kal riauXos,

irXT]o-0eis

rifeupaTOS 'Ayiou, Kal dT^to-as

eiS aiiToy, etiref, 10. *J2 irXiipTjs TracTos

SoXou Kal

irdo-r|s

paSioupyias,

ule Sta(3oXou,

ex^P^ TrdVns oiKaioo-urr|S, 00 irauorn oiaoTpe'4>ui' rds

After mo-Tews D, Syr.

vi.

may compare Mark

Hard. mg. add eireiS^ TjSurra tjkovcv avTuv 20; see also Ramsay, St. Paul, p. 81.
consul
in

(cf.

E).

We

uses the same verb of the magicians withstanding Moses. 'EXvp.as, see critical notes in answer to Klostermann, who finds in *E. a translation of Bar-Jesus; Wendt points out (1899) that in this case ovtg> yap p.eO. would follow im mediately after *E., but as ovtu k.t.X. follows immediately upon 6 p.dyos, 'E. can only be a translation of that word see also MS. authority, so Blass in p\ where he adds to f3apir|a-ovs the words S p.e0. 'Ei-oifias. In EX.vp.as we have the Greek form either of Aramaic Alitnd, strong, or more probably of an Arab word 'alim, wise ; we cannot arrive at any derivation closer than this, cf. " BarJesus," Hastings' B.D., and for a similar explanation Zockler, in loco; and Wendt (1899), Grimm-Thayer, sub v., Ramsay, Si. Paul, p. 74, and so Blass, in loco, read 'Etoiuois, and render " Son of the Ready ". SiatrTp^ai, Exod. v. 4, same construction with iiro 1 Kings xviii. 17, 18, Matt. xvii. 17, Luke ix. 41,

ver.

13.

The

connection

seemed so strained and artificial to many that they abandoned it, and regarded the collocation of the two names as a mere chance incident, whilst Zockler (whose
note

should
in

be
loco,

consulted,

Apostelge-

schichte,
larity

second edition),

who

cannot thus get

rid of the striking simi-

Phil.

ii.

15

see also critical notes.

Ver. 9. ZavXos 8e, 6 Kal ilavXos since the days of St. Jerome (De Vir. III., chap, vi., cf. Aug., Confess., viii., 4, etc., cf. amongst moderns Bengel, Olshausen, Ewald, Meyer) it has been thought that there is some connection here emphasised by the writer between the name Sergius Paulus and the assumption of the name Paul by the Apostle at this juncture. (Wendt (1899) inclines to the view that the name Paul was first

in the names of the two men, thinks that the narrative of St. Luke is too condensed to enable us fully to solve the connection. But since it was customary for many Jews to bear two names, a Hebrew and a Gentile name, cf. Acts i. 23, xii. 25, xiii. 1, Col. iv. 11, Jos., Ant., xii., 9, 7, and frequent instances in Deissmann, Bibelstudien, pp. 182, 183, cf. Winer-Schmiedel, p. 149 note, it may well be that Luke wished to intimate that if not at this moment, yet during his first missionary journey, when the Apostle definitely entered upon his Gentile missionary labours, he employed not his Jewish but his Gentile name to mark his Apostleship to the Gentile world ( Seit 13. 1. ist der judische Jiinger lavXos Weltapostel," Deissmann) by a marvellous stroke of historic brevity the author sets before us the past and the present in the formula 6 Kal n. a simple change in the order of a recurring pair of names : see Ramsay's striking remarks, St. Paul, p. 83 ff., with which however, mutatis mutandis, his more recent remarks, Was Christ born at Bethlehem ?
;

used

in ver.

1.

See

in loco

and

critical

So too Baur, Zeller, Hausrath, Overbeck, Hilgenfeld are of opinion that Luke intended some reference to the name of the proconsul, although they regard the narrative of his conversion as unhistorical. But Wendt rightly maintains (1899) tnat tne simple 6 koi without the addition of airb t6t would not denote the accomplishment of a change of name at this juncture, and that if the change or rather addition of name had been now effected, the mention of it would naturally have followed after the mention of the oonversion of the pronotes.)

should be carefully compared. See Deissmann, u. s., Nosgen, Wendt, Hackett, Felten, and Zockler, in loco, and McGiffert, Apostolic Age, p. 176. This preference by St. Luke of the Gentile for the Hebrew name has its analogy
p. 54,

also

St. Paul's own use in his Epistles (and in his preference for Roman provincial names in his geographical references, cf. 1 Cor. xvi. 1, 2 Cor. viii. 1, ix.

in

2,

Rom.

xv. 26, Phil.

:

iv. 15).

Ver. 10. irXiipri? for an interesting parallel in Plato cf, Wetstein, in loco, Plato, Legg., 908 D. paSiovpyias only here in N.T., cf. xviii. 14, Hellenistic, R.V.

"villainy," A.V. "mischief" (so Genevan),

XI II.
as,

288
ooou? Kupiou
Kai eari
8e

iipaheis
1

AnorroAQN
;

tois

eoOeias

II. kcu vOv iSou

x e V TO " Kupiou ewl

<ai
ircpiaywi'

toc|>Xo9
2

p.*]

pXeirwy to^ rjXioe a)(pi tccupou.

irapaxpTJp.a
c^TjTei

eire'ireacf

ctt'

auToe &xXus Kal 0x6x09,

iSoji/

Xetpaywyoos.
eKirXTjoaop.ti'OS

12. totc

6 avOuTraros to yeyovos

emaTeuaef, 3

em

ttj

SiSaxfj too Kupiou.

text, cf.

1 Kvpiov, but fc$*B tov K., so Weiss, Wendt.

W. H.

Hos.

xiv.

9 (10) (but see var. lee), so

;

- eireireo-ev, but cirtcrcv fc^ABD 61, Tisch., W.H., R.V., Blass, Wendt, Hilg. on the other hand, Weiss, Apostelgeschichte, Introd., pp. 19, 20.
:i

see,

eirio-Ttvo-ev

DE prefix eOavpacrcv koi

;

after eirio-.

adds

t<j> 0eji,

so Biass

and

Hilg.

but other E.V. "deceit" the idea of deceit, however, is more properly contained po,8 lit., ease in SoXov R.V., " guile ". in doing, so easiness, laziness, and hence iravovpyia, frefraud, wickedness, cf. quently used, although not necessarily vie 8ta(3oXov, John so, in a bad sense. viii. 44, the expression may be used in marked and indignant contrast to.the name " Son of Jesus," cf. iii. 25, iv. 36. But without any reference to ver. 6 the expression would describe him as the natural enemy of the messengers of God. On the phrase and its use here see DeissNote the mann, Bibehtudien, p. 163. " ter irdo-i)s> irdcrris thrice iravros " Wetstein. 810repetitur emphatice <rrpe<t>wv, cf. LXX, Prov. x. 9, and Isa. Tas oSovs . . . -ras lix. 8, Micah iii. 9. similar expressions frequent in evOetas the ways of the Lord in LXX, so of contrast to the ways of men, Ezek. xxxiii. 17, Ecclesiast. xxxix. 24, Song of the Three Children, ver. 3. Ver. 11. kcu. viiv 180 v, cf. Hort, EcpXeircuv tov tjXiov clesia, p. 179. p-'H emphasising the punishment, as it would imply that he should be stone-blind (Weiss). &xpi icaipov " until a season," R.V. margin, " until the time " (Rendall), i.e., the duly appointed time when it should please God to restore his sight, cf. Luke iv. 13, xxi. 24 (Acts xxiv. 25). The exact expression is only found here and in Luke iv. 13. Wendt (1899) asks if the ceasing of the punishment is conceived of as ceasing with the opposition

is quite medical, Hobart, p. 44. oxXtis only here in N.T., not in LXX. Galen in describing diseases of the eye mentions oxXvs amongst them. So Dioscorides uses the word of a cataract, and Hippocrates also employs it, Hobart, p. 44. The word is no doubt frequent in Homer, sometimes of one deprived of sight by divine powei, and it also occurs in Polyb. and Josephus. But here it is used in conjunction with other words which may also be classed as medical, irapax-> ctkoto?, to say nothing of (eTr)recrev. ctkotos marks
:

the final stage of blindness the word is no doubt a common one, but it is used, as also some of its derivatives, by medical writers in a technical sense, and Dioscorides in one place connects o~KOT<ou.aTa and axXvs together. irepidyuv only absolutely here in N.T., so sometimes

Greek, and sometimes with ace. loci, as also in N.T. {cf. Matt. iv. ei]Ti, imperf., he sought 23, ix. 35, etc.). but did not find. t P a 'Y<,rV 0X only here in N.T., not in LXX, cf. the verb in ix. 8, xxii. 11, and in LXX, Judg. xvi. 26 A, Tobit xi. 16 (but not A, B) used by
in classical

''>

Plutarch, etc.

Ver. 12. irto-Tvtrv " the blindness of Elymas opened the eyes of the proconsul " (Felten). If the verb is understood in its full sense, viz., that Sergius Paulus became a convert to the faith, ver. 48, ii. 44, iv. 4, xi. 21, baptism would be implied, viii. 12. eKirXrjcrcr., Matt. vii.
:

28,

Mark

i.

22, xi. 18,

Luke

iv.

32,

ix.

43,

in ver. 8.

See his

earlier edition,

1888,

and the comment of Chrys., so Oecumenius: ovik apa rip-upia tjv aXX' lacris so too Theophylact. irapaxp-fju.a, see above critical eireirecrev, see on p. 106. notes. If we retain T.R. with Weiss,

the
St.

word may be

called characteristic of
p.

Luke, see above on use as denoting an attack

216

its

of disease

so in classical Greek with tiri. The verb is also found in Eccl. vii. 17 (16), Wisdom xiii. 4, 2 Mace. vii. 12, 4 Mace, Bengel's comment is viii. 4, xvii. 16. suggestive, " miraculo acuebatur attentio ad doctrinam": the conversion is not represented as the result of the miracle alone. The conversion of a Roman proconsul is regarded as absolutely incredible by Renan (so more recent critics). But if
etc.,

; :

TIPAEEI2
13.
is

AnOSTOAQN
01

289

Avay(Q4vTe<;
ttjs

hi

diro

ty)s

nd<j>ou

irepl

tov naCXof t]X0ok

air'

r\4pyr\v

riau,(J>uXias.

'iwdyens hi
1

aTroxwpf^ffas
hi,

auToif

uWoTpeij/ey

'lepocroXufia.
'

4.

auTol

SieX06kTS diro tt)s

1

riepyT]$, TTapeYtvoin-o eis

A.yr\.6yiav ttjs

fliaiSias,

*cal

euxcXOokTes

but ace. in ^ABC, so Tisch., tt|s ilio-iSias, H., Weiss, Wendt. Blass(so Hilg.) retains gen. on the ground that the adj. rWCSios "nonexstat," but see Ramsay, and Wendt (1899), p. 231 also Grimm-Thayer, sub v. and sub 'Av-rtdxeia, 2.
1
;

DEHLP

the narrative had been a mere fiction to magnify Paul's powers in converting such an important personage in his first encounter with the powers of heathenism, the forger would not have contented himself with the brief ZavXos 6 kou n. of ver. 9 see Zockler's Apostelgeschichte, p. 245, second edition, on this and other objections against the narrative. See Introd. for the favourable light in which St. Luke describes the relations between the Roman government and Christianity. Ver. r3. 'AvaxGevTfs, "set sail," R.V. So in classical use, here in its technical nautical sense so too, in opposite sense, KOTa-yeo-Oai. In this sense thirteen times in Acts, and once in Luke's Gospel, viii. 22, but not in the other Gospels at all it is only used once, in another sense, by St. Matthew among the Evangelists, cf.
;

" zu seinem Mutter

See Deissmann's p. 185, on John Mark leaves Paul for Jerusalem, he is simply "John," his Jewish name; in xv. 39 he goes with Barnabas to Cyprus, and on that occasion only he is described by his
").

striking note, Bibelstudien, the fact that here, where

Gentile name "Mark" alone. On the "perils of rivers, and perils of robbers," see Ramsay, Church in the Roman Empire, p. 23, and in connection with the above,

iv. r.

a-yciv
els,

and

its

compounds with dvd,

are characteristic of Luke's writings, Friedrich, p. 7. oi irepi t&v n. Paul now taking the first place as the leader of the company, see Ramsay, St. Paul, p. 84, the order henceforth is Paul and Barnabas, with two significant exceptions, xv. 12, 25, and xiv. 12, see in loco. 'I. 8e . . . v-ireoTpc\|ev Ramsay refers St. Mark's withdrawal to the above circumstances, inasmuch as he disapproved of St. Paul's change of place, which he regarded as an abandonment of the work. But the withdrawal on the part of Mark is still more difficult to understand, if we are to suppose that he withdrew be-

Kara,

H. (smaller Neutest. Zeitgeschichte, iii., 133. Ver. 14. 8ieX0<SvTes in this journey northwards to Antioch the Apostles would probably follow the one definite route of commerce between Perga and that city the natural and easy course would lead them to Adada, now Kara Bavlo, and the dedication there of a church to St. Paul may point to the belief that he had visited the place on his way to Antioch (Ramsay, Church the Roman in Empire, p. 21, and Zockler, in loco, who agrees here with Ramsay's view). Although disagreeing with C. and H. in bringing the Apostles to Adada, Ramsay fully agrees with them in emphasising the dangers of the journey across the Pisidian highlands, and in referring to his travels from Perga across Taurus to Antioch and back his perils of rivers, and perils of robbers, 2 Cor. xi.
pp. 62, 65, edition), p.

also

C.

and

129,

Hausrath,
:

cause Paul and Barnabas made, as it were, a trip to Antioch for the recovery of the former and xv. 38 seems to imply
;

26 (see too Wendt, in loco (1899), in agreement with Ramsay, whose instances of the dangers of the way, from the notices of the inscriptions, should be consulted, u.
5.). 'AvTi<$xciav tt]s Ilio-iSias, see critical notes. If we adopt with R.V.,

something
reasons

different

from

this.

Various

etc., 'A. TTjv

riio-iSucTJv,

rUaiSiav

an

adjective, ttjv
it

contributed to the desertion of Mark, perhaps the fact that his cousin Barnabas was no longer the leader, or Paul's preaching to the Gentiles may have been too liberal for him, or lack of courage to face the dangers of the mountain passes and missionary work
inland,

may have

" Pisidian Antioch," or, as

was also called, Antioch towards Pisidia, or on the side of Pisidia, to distinguish
it from Antioch on the Maeander, or Carian Antioch. At this period Antioch did not belong to Pisidia at all (Strabo, PP- 557. 569. 577). but later the term Pisidia was widened, and so the expression "Antioch of Pisidia" came into

or

affection

for

his

home

at

Jerusalem and anxiety for the coming famine (he withdrew, says Holtzmann,

vogue.
I

Ptolemy,

v.,

4,

n, employs

it

VOL.

IL


290
els T]k

IIPAEEIS
owaywyV
ttj

AnOSTOAQN
twc
kui
<ra|3{3dTa>f,

XIII

t)p.epa

etcdGuray.

15-

Meri
01

Se

ttji'

dydvfwortf tou

k6p.ou

twc

trpo^Tiiv,

diTeoTCiXai'

apy^icruydybtyoi irpos auTous, \yovres> Ay&pes aScXcpoi, ei coti Xoyos

and so some MSS.

in

the passage be-

fore us; see critical notes, and Ramsay, " Antioch in Pisidia," in Hastings' B.D.,

Church

in the

Roman
in

Empire,

p. 25,

Wendt
xvi. 6.

(1899),

loco;

see further

and on

On the death of Amyntas, B.C. Antioch became part of the Roman province Galatia, and a little later, some time before 6 B.C., it was made by Augustus, with Latin a colonia and as such it became an rights,
25,

administrative and military centre in the protection of the province against the Pisidian robbers in their mountain
fortresses,

no doubt

that Paul

Ramsay, w. s. There can be would also find there

a considerable Jewish population, as the Jews were trusty supporters of the Seleucid kings, and found a home in many of the cities which they founded. Ramsay supposes that 0.1th ttjs rUpYTjs the travellers hurried on from Perga (chief town of Pamphylia on the Cestrus, and an important place of commerce) to Antioch, without any evangelisation on their way, because in Perga the Apostle had been smitten with an attack of malarial fever, which obliged him to seek the higher ground of Antioch. In Gal. iv. 13 Ramsay finds a corroboration of this view, a passage in which Paul himself states that an illness occasioned his first preaching to the Churches of Galatia, The i.e., of the Roman' province Galatia. suggestion has much to recommend it, McGiffert's remarks, see St. Paul, p. 92. however, should be consulted in^upport of the view that the illness overtook the Apostle at Antioch rather than at Perga, Apostolic Age, p. 177, and Weizsacker, Apostolic Age, i., 275, E.T. ls tt|v cruva-ywyTjv, " to the Jew first," was Paul's primary rule, and here amongst those 4>o{3. t6v Qe6v he would find, perhaps, the best soil for his labours,
:

a correct judgment as to his probable course in other places. Tfj r\\kipy. ru>v crop. ; not necessarily the first Sabbath after their arrival some time may have been spent previously in mission work before a critical event took place, Ramsay, St. Paul, pp. 99, 100. Ka0icrav the word may mean that they sat down in the seat of the Rabbis, so J. Lightfoot, in loco, as intimating that they expected to be called upon to preach, or we may infer, ver. 15, that they were called upon on the present occasion because they were well known in the city as men who claimed to have a message to deliver, and the rulers of the synagogue could invite whom they would, Edersheim, Jewish Social Life, p. 281 Lumby, p. 252, "on the Jewish Manner of reading the Scrip-

tures ".

Ver. 15. ttjv avdy. tov v. kq.1 tuv it. the first and second lesson, Edersheim,
:

u.

s.,

p. 278,
p.
ii.,

History of the Jewish Na;

tion, div.

443
vol.

Schiirer,
p.

Jewish People,

79 ff., E.T., the first from the Pentateuch, and the second a paragraph from the Prophets, including the older historical books. As there is no evidence that the lectionary of the Prophets existed in the time of our Lord, it is precarious to attempt to fix the parii.,

Sabbath for St. Paul's address. however significant that he uses two remarkable words from the LXX,
ticular
is

It

Deut.
ver.

i.

31

erpofy. (see critical notes), in

Isa. in the
i.

18,

cf. xvi. 14,

and also

xiii. 5, xiv. I,

xvi. 13,

xvii.

Against the doubts raised by the Tubingen School

2,

10,

17, xviii. 4, xix. 8.

as to the historical character of the notice, see especially Wendt, 1888 and 1899 editions. It is inconceivable, as he says, that Paul, who could express himself as
in Rom. i. 16, ix. 32, x. 16, xi. 30, should entirely disregard the Jews in his missionary efforts. The notice in xvi. 13,

present table of Jewish lessons that from the Law for the forty-fourth Sabbath in the year is Deut. i.-iii. 22, while the corresponding lesson from the Prophets is Isa. i. 1-22; see Bengel on ver. 18, and Farrar, St. Paul, i., pp. 368. 369 Plumptre, in loco. But we cannot safely go beyond the view of Ramsay, St. Paul, p. 100, who points out that the present list of Jewish lessons is of decidedly later origin, but adds that " probably it was often determined by older custom and traditional ideas of
in ver.
;

and from 17, and that

v\|r&>o-v

suitable

accompaniment

".

diro-TeiX.av

from a " We-source," of St. Paul's first Sabbath at Philippi enables us to form

the words seem hardly consistent with Lumby's view that St. Paul was himself the Haphtarist. oi 6.pxi<rvvayioyoi generally only one, Luke xiii. 14, but cf. Mark v. 22 (Weiss, in loco), and the passage before us the office was specially concerned with the care of public worship,


15-171

nPAEEIZ AI102T0AQN
irp6$ t6v Xaoi' XeyT.

291

iv up.iv TrapaitXrjaews
tcai

16.

avaoTas Se flaGXos,

KaTacreicras

Tt)

x l P'l

curef, "AfSpes 'icrporjXiToi, Kal 01 4>o|3oJp.i'Oi

Toy 0e6v, d-KouaaTt.

Toil?

17.6 0e6$ tou Xaou toutou Napa^jX ee\^|aTO

Kal rbv Xaoe
thj/waet'

iraTtpas

^uwv

ec tyj

irapoiKia iv
^

yTj

AiyuTTTW, Kal
1

UTa Ppaxtoeos
o-o<|>Las

uJ/riXoii

fP.r^ynyrv au-roug

aurfjs

D
1

cf.

reads Xoyo% Cor. xii. 8.

v vp,vv TrapaicXYicrtws.

Blass inserts

tj

before Trap a*.

to those who conducted the assemblies for that purpose. They had to guard against anything unfitting taking place in the synagogue (Luke xiii. 14), and to appoint readers

and the name was given

and preachers,
div.
ii.,

Schtirer,

Jewish People,
;

Edersheim, Jewish Social Life, p. 281, and on the present passage, Jesus the Messiah, i., 434,
vol.ii., p. 65,

E.T.

and

for the title in inscriptions,

Grimm-

Thayer, sub v. ; see also below on xiv. 2. avSpes a8e\<j>OL courteous address, ii. 37, " Gentlemen, brethren " (Ramsay). Ver. 16. Karao-ctcras, see above on xii. 17, and cf. xix. 33, xxi. 40 (xxvi. " made a gesture with his hand," 1),
:

same time it is quite possible to press this similarity too far and to ignore the points which are confessedly characteristic of St. Paul, cf., e.g., w. 38, 39 (Bethge, Die Paulinischen Reden der Apostt'lgcschichtc, pp. 19-22 Zockler, Apostelgeschichte, pp. Lechler, Das Apostulische 244, 245 Zeitalter, p. 272 Hilgenfeld, Zcitschrift fur 7i'issenschaft. Theol., i., p. 46 (1896)) see further, Farrar, St. Paul, i., p. 369, note, and Alford references for the several Pauline expressions, and the remarkable list of parallels drawn out recently by Ramsay between the speech at Pisidian Antioch and the thoughts and phrases of the Epistle to the Galatians, Exposi; ; ; ;

gesture

common

to

orators,

"

nam

hoc gestu olim verba facturi pro contione silentium exigebant," and here a graphic touch quite characteristic of Acts. The speech which follows may well have remained in the memory, or possibly may have found a place in the manuscript diary of one of Paul's hearers (Ramsay, St. Paul, p. 100), or St. Paul may himself have furnished St. Luke with an outline
of it, for the main sections, as Ewald suggested, may have formed part of the Apostle's regular mode of addressing similar audiences and if not St. Paul himself, yet one of those who are described as ol irfpl riavXov, ver. 13 (Zockler), may have supplied the information. On the other hand it is maintained that the speech in its present form is a free composition of the author of Acts, since it is so similar to the early addresses of St. Peter, or to the defence made by St. Stephen, and that St. Luke wished to illustrate St. Paul's method of proclaiming the Messianic salvation to Jews. But considering the audience and the occasion, it is difficult to see how St. Paul could have avoided touching upon points similar to those which had claimed the attention of a St. Peter or a St. Stephen " non poterat multum differre vel a Petri orationibus, vel a defensione Stephani haec igitur non magis in
;
: .

tor, December, 1898 (see below on pp. 295, 297); also Nosgen's list of Pauline expressions, Apostelgeschichte, p. 53, in

and in other speeches in Acts. avSpes *l.| cf. ii. 22, iii. 12, v. 35, a mode of address fitly chosen as in harmony with the references to the history of Israel which were to follow. ol $. Qeov,
this

43, 50, xvi. 14, etc. Ver. 17. tovtou this points back to an appeal to the national pride of 'lo-p. the people in their theocratic privileges and names, cf. 2 Cor. xi. 22, Rom. ix. 6. ijjeX. so often in of God's choice " exalted," A. and of Israel. v\|/ojo-ev
cf. x. 2, xiii.
:

LXX
:

Weiss and Wendt, with Bethge and Blass, restrict its meaning to inR.V.
crease in numbers, Gen. xlviii. 19, Acts vii. 17, so also Overbeck whilst others refer it to the miraculous events conwith their sojourn as well as to nected their increase in numbers (so St. Chrysostom), others take it of the exaltation of the people under Joseph. But the word may certainly mean something
;

more than numerical

increase,

and

in-

Paulum cadunt quam in quemvis novae salutis praeconem " (Blass), while at the

clude increase in strength and power It is used once by' (so Hackett, Page), St. Paul elsewhere, 2 Cor. xi. 7, in contrast with Taimv<5u, cf. its similar use in Luke i. 52. Rendall refers its use here to 2 Kings xxv. 27, "lifted up," i.e., at the end of a miserable state of bondage, a passage where the verb is closely joined with l%r\yar>(tv. In Isaiah i. 2 and xxiii.


nPASEIS ATIOSTOAQN
1 8.

292

xm.
l

Kal us Te<raapaicoKTaTT) xpoyoy eTpoiro^opTjao'

*

auTous iv

-nf]

eprjuw

19.

Kal KaOeXwe

Idnrj

etna

iv yrj Xa^acU', KaTdcXtjpoSoTTjCTei'

a>s

aoTois

' rrjc

yr\v

auiw.

20.* Kal ucTa TauTa,

?Tai TCTpaKoatois

1 trpoir. 36, 61, Vulg., Syr. Hard, mg., so W.H., Blass, R.V. text, Rendall, Weiss *Tpo$. AC*E 13, d, Gig., Sah., Boh., Syrr. Pesh. Hard, text, so Tisch., R.V. marg., and Hilg. Wendt cannot decide, although he considers crpocp. as more Dent. i. 31 fitting here, while he regards eTpoir. as the more original reading in Teschendorf, however, regards trpofy. as best attested in Deut i. 31 (B*, Orig.). and as best suited to the context both there and here. W. H., App., p. 94, maintain
;

^BCDHLP

LXX

that Tpoir.

is

the

more obvious rendering of

i.

fr$tl?2

but tnat

when

the orig.

meaning

This cor31 led to the change to Tpocpo<j>. was doubtless widely current in the Apostolic age, and might have ruption in been followed here. W.H. conclude that there can be no reason to question a reading supported by fc^B 61, Vulg., and many good cursives, a reading which they regard and as agreeing with the Heb. especially when it as best authenticated in the was liable to be changed by the influence of the common and corrupt text of the LXX. They add that both here and in Deut. either reading gives excellent sense.

was

forgotten, the context in Deut.

LXX

LXX

W.H.
3

but Blass, Hilg. and Kai om. B 61, Sah., W.H. text, Wendt take us in ver. 18 as " when," not " about ".

Weiss

retain.

KaT6KXTjpo8oTt)oriv, but KaT[cX.T]povop.Trjtf-v 13, 61, Chrys., Tisch., -Sot- arose from missing active use of KX-rjpovop.. Blass, Weiss, Wendt, Hilg. ; cf. H. and R. avrois Similar instances of confusion between the two verbs in om. fr$BD* !3> 4. 6l Sah -> Boll -> so Tisch., W.H., R.V., Weiss, Wendt. For avTwv D, Syr. Hard, read tuv aXXo4>vXwv, so Blass and Hilg.

^ABCDEHLP
LXX

W.H.,

u>$ ttiv TtTp. k. itvt. are to be placed before icai pcra ravra so Wendt thinks with Vulg., Sah., Boh., Arm., Tisch., W.H., R.V., Weiss. Holtzmann that the transposition may have been made to meet a difficulty Meyer and D, Sail., Syr. Hard. mg. omit psra tovto see also Farrar, St. Paul, i., 370. altogether, so Blass and Hilg.
*

The words

NABC,

it is used of bringing up children. irapoiKfo, cf vii. 6, and for the noun as here, LXX, 2 Esdras viii. 35, Wisdom Prologue of Ecclus., ver. 26, xix. 10. pTa Ppa\iovos vtjf., cf. Ps. cxx. 5. Exod. vi. 1, 6, Deut. v. 15, etc., Ps.

in classical Greek. Weiss prefers the force of the verb as in Luke i. 52, to cast down, i.e., from their sovereignty.KaTK\T|po8oTT]o-cv, see critical notes. II

cxxxvi.

12,

Baruch
51, but in
i.

ii.

raistic, cf.

Luke

n, etc. Hebwhere we have ev

p.eTd as of the

as in Hebrew,

LXX

accompanying the arm of God, and not merely of his power as bringing the
people out. Ver. 18.
notes.
eTpoiro4>opTi<rev, see critical " suffered their he

iTpoir.,

Tpof>., manners," so A. and R.V. "bare he them as a nursing father," R.V. margin. This latter rendering is supported by Bengel, Alford, Bethge, Nosgen, Hackett, Page, Farrar, Plumptre,

more agreeable to the conciliatory of the Apostle's words, but see above, cf. 2 Mace. vii. 27. Ver. 19. KaOcXuv, cf. Deut. vii. 1. In the stronger verb 4aipeiv is used, but KaOaipciv in often means to
etc.,

as

drift

LXX

LXX

destroy, Jer. xxiv. 6, Ps. xxvii. 5,

and so

reading of R.V. W.H. "he land for an inheritance ". Ver. 20. If we follow the best attested reading, see critical notes, we may connect the dative of time ereai, cf. viii. n, closely with the preceding words as signifying the period within which an event is accomplished. The K\i]povopia was already assured to the fathers as God's chosen, vii. 5, and the four hundred years of the people's sojourn in a strange land, Acts vii. 6, Gen. xv. 13, forty years in the wilderness, and some ten years for the actual conquest of the land made up the four hundred and fifty years (so Weiss, Felten, see Wendt, in loco). If reading in T.R. is accepted (strongly defended by Farrar, St. Paul, i., p. 370), although it is at variance with 1 Kings vi. 1, according to which Solomon began his Temple in the 480th (LXX 440th) year after the Exodu6, we

we adopt

gave them,

their


iS 25.
Kal
TTV'Tr]KOl'Ta,

*93

nPAHETS AT702T0AQN
ISfa>K

KptTCIS

WS Iap.OUT)\ TOU Trpofjl]TOU

21.

KaKeiOcc
uioy Kis,

tj-rrjaai'To

pacriXe'a,
<|>uXt|S

Kal ISojKey auTOis 6 cos tok laouX

Bcviauaf,
tt|

drSpa ck

T<rcrapdKoi'Ta

22.

Kai

jxeTCHmqo-as cxutoV, rjycipei' <*utois tc^ AafSlS els /JacaXe'a,

fiapTuprjcras,
p.ou,

w Kai cnre
Kapbiay

" Eupoy Aa|3iS tok tou 'kaaai, aeopa KaTa

to,

TTjf

os iroi^crei -narra

0eXT]u.aTd

p.ou.'
*

23. Toutou 6 cos dird

'\r\vouv,

tou airepp-aTOS kot' eirayycXia^ Tjyeipe

tw 'laparjX o-amjpa

24. irpoKT]pu|avTos '\u>avvov irpo irpoCTWiToo ttjs eicroSou auTOu (3aTrTio-pa

ueTa^oias irarri tw Xaw 'laparjX.

p.e
2

25.

<Ls
;

8e

eTrXrjpou

'Iwdmrjs Toy 8pop,of, eXeye, " TiVa

uttokocitc eicai

ouk

eip.1 cya>,

dXX ISou, epxeTai

1

u.ct' cp.^,

ou ouk

clp.1

d|ios to uTf6Sr|u.a Tuk iroZuiv

T)7i.pt, c/.

Tisch.,

W.H.,

ver. 22; but Tiyave fc^ABEHLP 61, Vulg., Boh., Aeth., Ath., R.V., Blass, Weiss, Wendt.

Chrys

2 Tiva p., but Tt cfic 61, Sah., Aeth., so Tisch., W.H., R.V., Weiss, Wendt; Blass follows T.R. with CDEHLP, Vulg., Boh., Syrr. P. and H., so Hilg., but in Blass punctuation differs from T.R.

NAB

have merely to suppose that the Apostle followed the popular chronology adopted by Josephus, Ant., viii., 3, 1 x., 8, 5,
;

especially
tallies

when we remember

that speak-

ing in round numbers (s) that chronology very fairly with that of the Book See Meyer- Wendt, Alford, of Judges. and cf. also the almost similar reckoning

lxxxix. 20 and 1 and freely referred to as a saying pronounced by God Himself, but the latter part was pronounced by Samuel in God's name. tov tov 'Ucrcrai, but in LXX t6v Sov\ov p.ov. avSpa to mark the dignity (Bethge). koto, ttjv Kap8i*v, cf.

of two passages, Ps.

Sam.

xiii.

14,

Wetstein, and Bethge, Die Paulinischen Reden, pp. 30, 31. Another explanation is given by Rendall, in loco, where ereo-i is taken as marking not duration of time (which would require the accusative), but the limit of time within which, etc. Ver. 21. KaKCtOcv only here of time in N.T. as in later Greek. Weiss even here interprets the expression to mean that they asked for a king from him, i.e., Samuel, in his character as prophet. %n\ not mentioned in O.T., TecroropaKovTo but cf. Jos., Ant., vi., 14, 9. The period does not seem much too long for Saul's reign when we remember that Ishbosheth was forty years old at his father's death, when he was placed on the throne by Abner, 2 Sam. ii. 10. laouX k.t.X., cf. Paul's description of himself in Phil,
in
: :

iii. 15. Ss iroi^o-ei, cf. Isa. xliv. 28, Ps. xl. 8. The fact that these quotations are thus left in their present shape with no attempt to correct them justifies the belief that we have here St. Paul's own

Jer.

words.

With the

first

part of the quota-

tion cf. Clem. Rom., Cor., xviii., 1, a striking agreement see on the one hand as against its dependence on Acts, Wendt,
;

41 (1899), and on the other hand, Bethge, in loco, and Introd., p. 37. Ver. 23. KaT ciray-yeXiav phrase only found in Gal. iii. 29, 2 Tim. i. 1 the Messianic promises generally, or more
p.
: :

specifically 2 Sam. vii. 12, Ps. exxxii. 11, Isa. xi. 1, 10, Jer. xxiii. 5, 6, Zech. iii. 8.

hi. 5-

Ver. 22. fieTaorrjo-as, Luke xvi. 4 refers here to Saul's deposition from the
1 Sam. xv. 16, cf. Dan. ii. 21, 1 Mace. viii. 13, not as Bethge thinks to his removal from the presence of God, cf. 2 Kings xvii. 23, nor to his death, 3 Mace. iii. 1, vi. 12. Saul therefore could not have been the bringer of the promised salvation. evpov k.t.X. a combination

throne,

In the last prophecy the LXX read the verb aya> which is found in the verse before us, see critical notes. Mtjwovv emphatic at the end of the clause, as totjtov at the beginning of the verse. Ver. 24. irpOKTjpv. not in LXX or Apocrypha, but in classical Greek, cf. also Josephus, Ant., x., 5, 1, and als'o in Plut., Polyb. irpb irpocruirov ttjs 6iao8ov " before the face of his entering in," R.V. margin, cf. Luke i. 76 here used temporally, really a Hebraistic pleonasm, cf. Mai. iii. 1, an expression used as still under the influence of that passage, Simcox, Language of the
:
:


294
Xuo-ai."

iipaheis

XIII.

AnorroAQN
cal

26. "AvSpes dBeX^ioi, otot yivovs 'Appadu,

itii.lv

01 sc

ufiiv

(pofooupveeoi -rhv eov,

6 Xoyos ttjs o-wrrjpias Taurus direcrTdXir]. 1

27. 01

yap icaToiKOUKTes

ey 'lepooaaXrjp, Kal 01 apxovTes auTuk, 2 toutok

dyvcrja-am-es, <al Tas <J>a>vas

Twf

irpo|>T]Twi'

Tas KaTa
28.

-nraf

aa.$$<xrov

dvayivwatcou^aSj icpiKaires cTrX^pwaac

1

Kal pvnSeui'a*' aiTiaf

vy.LV

CEHLP,

Vulg., Syrr. P. and H.

(text),
;

Tjiiiv

SJABD

13, 61, Sah., Syr.

Hard. mg.

Hilg.
2

airee-raX^

EHLP
.

ega-ireo-.

^ABCD
D

Boh., Arm., Aeth., Chrys., so Blass; so Tisch., W.H., R.V., Weiss, Wendt, so 13, 61, Tisch., W.H., Blass, R.V.,

Weiss, Wendt, Hilg.

has utj (rvvievres to? Ypacf>as toiv it. Tas irpo<j>. Tas also reads nai KpivavTes eirXtjp., so Hilg. Par. reads rcprobaverunt for eirXripcixrav, so Blass tovtov aircSoiei.p.ao'av (omitting Kpivavres see on ver. 29. eirXiip.), reading KpivavTes in the next verse

For tovtov
cf.

ryv.

tuv

.,

Luke

xxiv. 45.

N. T., p. 154, and also Dalman, Die Worte Jesu, p. 23. clo-oSov the entry of Jesus upon His public Messianic ministry, a word which may also have been suggested by Mai. iii. 2, LXX. Ver. 25. eirXijpo'u "i.e., non multo

airo-TdXT]
i.e.,

if

we

read the

compound

5"air., critical

notes, R.V. "is sent forth,"

from God, cf. x. 36. Weiss takes the verb as simply referring to the sending forth of the 'word from the place

ante finem vitae,"

8pop.ov
:

"

Paulum

7, Gal. ii. times in Acts, cf. xxv. 1 8, xxvii. 27 nowhere else in N.T., but see Judith xiv. 14, Tob. Note this free viii. 16, Ecclus. xxiii. 21. reproduction of the words of the Evanessentially the same but verbally gelists
iv.
: ;

Tim.

Blass, cf. vii. 23. sapit," cf. xx. 24, 2 2. virovoetTe three

different.
i.e.,

ovk elpA zyw,

;

am

not he,

where it was first announced. But cf. on the other hand Gal. iv. 4, 6, and ver. 23 above, where God is spoken of as the agent in the Messianic salvation, and on the possible force of 6 Xoyos ttjs o-wt. and e|aireo"TdXTj here see Ramsay, Expositor, December, 1898. Ver. 27. Both A. and R.V. take ayvoi^o-avTes as governing tovtov and Tas 4>tovds. But Kal may be not copulanot only did they not tive but intensive recognise the Christ, but even condemned Him to death; so Rendall. Meyer rendered koC = " also," and makes tols tjxovds Wendt renthe direct object of lirXijp. ders as A. and R.V., see critical notes. avv0T]O-avTS, cf. iii. 14, it is very doubtful how far we can see in the expression an excuse in the former passage, and Paul speaks of himself guiltiness here. as acting d-yvowv and yet obtaining mercy, 1 Tim. i. 13, cf. also for the use of the word by Paul xvii. 23, and frequently in his Epistles. St. Ver. 29. u>s Se Te'Xeo-av airavTa Paul was evidently acquainted with the details of the Passion as well as with the main facts of the death and burial, cf. and for the verb used here 1 Cor. xi. 23 Luke xviii. 31, xxii. 37, John xix. 28, 30; only here in Acts. Weiss regards the subject of eWX., ica0e'X., cOt]Kav as presupposed as known in accordance with the Gospel history, but St. Paul may have been speaking in general terms of the action of the Jews, although not the enemies of Christ but His friends actually took Him down and buried Him. Taken literally, St. Paul's statement agrees with
:

the Messiah best to punctuate as in A. and R.V., so Wendt but see on the other hand Bethge and Weiss, and the reading they adopt: ri <p.e vrrov. elvmi, the gloss 6 XC. after eyw, ovik dpi. kyw old enough to have crept into the text, shows that the punctuation in A.V. was a natural one, Simcox, u. s., p. 70. Ver. 26. avSpes dSeXcfaoi the address
;
; :

of ver. 16

is

here renewed in more affec-

tionate tones, and here as in ver. 16 both Jews and proselytes are two classes, here both regarded by Paul as dStX<|>o(. vit.lv, Some take it as marksee critical notes. ing a sharp antithesis between the Jews of Antioch and those of Jerusalem (an antithesis not removed by Tiptv), as if the Jews at Antioch and of the Dispersion were contrasted with the Jews of the capital. But yap need not mark a contrast, it may rather confirm the implication in (tut. TavTTjs that Jesus was the Saviour, for He had suffered and idied, and so had fulfilled the predictions relating to the Messiah. Nor indeed was it true that those who crucified the Saviour had excluded themselves from the offer of the Gospel 6 X6-yos tt}s o\, cf. Ephes.
:

i.

13, Phil.

ii.

16, 1

Thess.

ii.

13, etc.

nPAHEIS AOOSTOAQN
flTrjo-avro
*

2633davdrou eupoWes,
eWXeo-av
2

295
29.
u>s

["liXaTov di'aip0T]i'ai (XutoV.

8e

airarra Ta irepl auToG yeypapfJieVa, 3 tcaGeXocTes diro tou

s"uXou edrjxav ets p.Hr)p.eiov.

30. 6 Be eos rjyeipev auToy K

irXei'ous

i/Kpu>v,

31. os

u><|>0t]

tti iqjjiepas

tois owava|3dCTiv
cicti

auTw

diro rrjs

TaXiXatas
Xaoc.

eis

lepoucraXi^p.,
T)p.is

oitic$ *

p-dp-rupes

auToG irpos t6v

32. Kal

ujxds ua.yyeXi6|Ae0a ttjv -rrpos tous iraTtpas

eirayyeXiav

yevofiEir]!',
^p.ii',

33.

on

tciuttjv
'Itjctouv

6 0eos

eKireirXriptoKe

tois
to)

TeVt'ois auTwi'

dcaaTi^aas

us Kal

ey

tu

iJ/aXu.w

1 reads TjTTjo-av, so W.H. marg., but mid. better, " asked for themtjttio-ovto selves". D reads KpivavTes atiTOv irapcSwicav ("UXaTw iva eis avaipeo'iv Blass and Hilg. omit iva see ver. 29.
;

^
;

2 3

eTeXeo-av, in

eTeXovv.

reads after yeyp.: tjtovvto tov n. tovitov |xev o~ravpioo-ai kgli eiriTuxovres iraXiv . . . The reason of these insertions, as has been suggested, seems the same as in the previous verses to gain a complete, although summary, account according Syr. Hard. mg. after yeyp. postquam crucifixus esset, petierunt a to the Gospels. Pilato nt de ligno detraherent eutn. Impetraverunt . . Blass combines the two But one seems rather a corruption of the other, although in p {cf. also Hilg.). the same motive mentioned above might lead to the insertion of either.

After oitivcs fr$AC 13, 15, 18, 61, Sah., Boh., Syrr. P. (H.), Arm., Aeth. read vvv, BEHLP, Chrys., so Blass, Weiss, [W.H.]. Perhaps it fell out because the Apostles not only now first, but for a long time past, were D, Vulg., Syr. Hard, read a\pi vvv, so Blass in {}, and Hilg. witnesses.

soTisch.,R.V.,[W.H.]; butom.

Tjpuv (om. R.V., Wendt avTwv (om. -rjpwv) Wendt (1899) attaches great prob. to W.H. explanation, Sah., Gig., Amb., Blass. T]|i.iv alone being the orig. reading. DE, Gig., Vulg., so Blass see App., p. 95 and Hilg., add t|uuv after iraTcpas, which shows how easily additions would follow
tjuiv
;

avruv

C 3 EHLP

avTwv)

^ABC*D, Vulg., Aeth.,

;

61, Syr. P. and H., Hil., Tisch.,

Arm., Chrys., Weiss, Hilg.

;

W.H.,

-renvois.

the Gospel of Peter, 21-24, as Hilgenfeld But Joseph of Arimathaea and noted.

Nicodemus were both Jews and members

of the Council. tou vXov, cf. v. 30, x. 39. Jiingst, without any ground, as Hilgenfeld remarks, refers ver. 29 partly on account of this expression to a reviser, and so On vXov, significant here and 34-37.
in Gal.
iii.

intimates that this announcement of Jesus as the Messiah was not first made by Paul, as some new thing, but that His Apostles were still bearing the same witness to the Jews (Xaov) as a living message in the same city in which Jesus had been
crucified.

Ver. 32.

Kal
it

t)p.eis, cf. 1

Cor. xv. 11,

13, see

4,

els jiv., cf 1 Cor. xv. the death followed by the burial, and so the reality of the death, "eic veicpuv,"
for.

December, 1898.

Ramsay, Expositor,

was vouched

Ver. 31. btyOrj, see Milligan's note on the word, Resurrection of our Lord, Witness of the Epistles (1892), p. 265 pp. 369, 377, 386; and Beyschlag, Leben jfesu, i., p. 434 (second edition), cf. Luke xxiv. 34, 1 Cor. xv. 5 ff. eirl: with accusative of duration of time, cf. xvi. 18,
;

were I or they," etc., "ut illi illis, sic nos vobis ". evayyeX., see above on p. 210, and Simcox, u. 5., tt)v irpos tovs ir. eira-yyeXiav pp. 78, 79. yev., cf. Rom. xv. 8, Acts xxvi. 6. Ver. 33. eKTre-n-X^pwKe "hath fulfilled to the utmost," cf. 3 Mace. i. 2, 22, Polyb., i., 67, 1, Tas eirayyeXias eKir.

"whether

tois
notes.

but N.T., except Heb. xi. oirives: if 30, Vindicice Lucance, p. 53. we add vvv, see critical notes, the word

xviii. 20, xix. 8, 10, 34, xxvii. 20, cf. iv. 25, xviii. 4; in classical writers,

Luke

only

in St.

Luke

in

"in that he raised up Jesus," R.V. "in that he hath raised up Jesus again," A.V. The former rendering is quite compatible with the that the reference of the word here view is not to the resurrection of Jesus, but to the raising up of Jesus as the Messiah,
:

avao"rt]o~as
;

re'tcvois

avTtiiv

tj|juv,

see

critical

cf.

iii.

22, vii. 37, Deut. xviii. 15.

The


T1PAEEI2
SeuT^pu
l

296

AnOSTOAQN
cro

XIII.

y^Ypatrrai, " Ylos p-ou el

eyw ar^iepov yeyeVfTjKa

pAXoVTO.

tre."

34. OTl 8c iWoTTJCTet' aUTOy K

els 8ta<}>0opdi',

t'CKpwi', |JLT]KeTt

UTI-OOTp<}>l'
to.

outws
2

eipT)K6f,

"Oti
Xe'yci,

ogjctw upuy

ra oaia Aa.pi8
rbv
ocrioi' ctoo
ttj

mora."
^ouXt]
1

35. 816

Kai eV CTcpw

" Oo

8cjcreig

ISeiv

SiCKfiGopaV."

36. Aa(3lS peV

yap

181a yeyea uTrnperqaas

tou 0eou

Koi.p.r|0T],

Kai irpoffeTeOr] irpos tous iraTe'pas aoTou, Kai etSe

8evTp<o y Y' ELP, Vulg., Syr. H., R.V. (T.R.) tc> \j/. 747. to> 8vt. Arm., W.H. But in D (tw) irptoTa) \|. -yey., cf. Or.,*Hil., Gig.,' Latin MS. known to Bede, Tisch., Meyer, Blass. The Scvt. and irpco-r. is the only important var., and the authority for the latter is almost entirely Western. According to Origen the Jews frequently combined Ps. i. and ii. (cf. also Justin, Apol., i., 40 Tert., adv. Marc, iv., 22; Cypr., Testim., i., 13), "so that a 'Western' scribe, being probably accustomed to read the two Psalms combined, would be under a temptation to alter In D, Syr. Hard. marg. the Bevr. to irpwT. and not vice versd," W.H., App., p. 95. quotation also comprises Ps. ii. 5 (cf. Blass in p, and Hilg.) see Wendt (1899), " fort, recte," Blass. Belser, p. 69. Wern. omits v t. irp. v|/. altogether note, p. 241

Tu

\|/aXfj.a) t<j>

fc^ABC

13, 61,

1 may have been changed into ev Tp. ev Tpa, D, Gig., Vulg., Hilgi read ei-cpus Sioti, so fc$AB, R.V., W.H., under influence of Heb. v. 6, but more probably corruption.

prophecy, ver. 33, would be fulfilled way, whilst in w. 34 and 35 the prophecy would be fulfilled by the resurrection from the dead, ava<r. Ik vcicpuv (see Knabenbauer in loco, p. 233 ff.). Wendt argues that Heb. i. 5, where the same prophecy is quoted as in ver. 33,
first

in this

critical notes, stating the cause,

Christ because (" 8i6ti not 816, T.R., see not the

consequence ") only in the triumph of God's Holy One (t6v So-iov) are these blessings ratified and assured. Just as Peter (ii. 47), so here Paul applies the passage in Ps. xvi. directly to Christ,
Briggs, Messianic Prophecy, p. 151. David is contrasted Ver. 36. yap with Christ by St. Paul as by St. Peter, ii. 29. "after he had 181a yevea viTrrjp. in his own generation served the counsel of God, fell on sleep," R.V., but in margin the rendering of A'.V. is practically retained. It seems best to take I8ia -yevea as a dative of time, cf. ver. 20, Ephes. iii. 5 (so Blass, Wendt, Zockler, Felten), and not as dat. commodi. St. Paul's point seems to be (1) the contrast between the service of David which extended only for a generation, and the service of Christ which lasted through all ages permanently. But this contrast
:

also

refers

to

the

raising

up as the

Messiah, but see on the other hand Westcott, Hebrews, in loco. Ver. 34. p.T)KTi 1*. vttoo tls 8ta<j>8., cf. Rom. vi. g, " no more to return to corruption," does not of course mean that Christ had already seen corruption, so that there is no need to understand 8ia<j>0. of the place of corruption, sepulchrum, with Beza, Kuinoel. Hilgenfeld
-

refuses to follow Jiingst, Sorof, Clemen in referring w. 34-37 to a reviser, for he justly remarks that the speech which was intended to move the Israelites to a recognition of Jesus as the promised Saviour of the seed of David, would have been imperfect, unless it had set forth His sufferings and after-resurrection. " I will give you the holy Awo-b) k.t.X. and sure blessings of .David". This rendering makes the connection with the next verse more evident, cf. Isa. Iv. 3, Kai Sia0rj(rop.ai vp.iv 8ia6r)KT)v aluviov tol " By David was ocria AaviS to. ttio-tci.
:

would be also marked if we adopt R.V. margin rendering and govern 181a yev. by
inrrtp. (see

Weiss]. (2) The second point of contrast is between the corruption which David saw, and the incorruption of the
;

understood the Messiah, which yet the " Rabbis themselves have well observed j. Lightfoot, Hor. Heb. (so Schottgen), in loco. "The everlasting covenant," what was it but the holy and sure blessings promised to David ? But these blessings, ocria, sancta promissa Davidi data, are connected with the resurrection of
:

Holy One of God. Weiss still connects 6eov (3ov\fj with eKOiprj0T| see margin but this does not seem so (2) in R.V. significant as the contrast drawn between
TJJ
;

God

David serving the counsel or purpose of for one, or during one generation,

whilst in Christ the eternal purpose of

tt.

realised. Trpoo-eTeflrj rrpos tois axiTov: Hebraistic expression, lit., "was added," i.e., in Sheol, cf. Gen. xxvi. 8,

God was

Judg.

ii.

10, 1

Mace.

ii.

69.

'

3439Sia^SopdV.
["vdxrrov ouV

nPAEEIS AITOSTOAQN
37. ov 8e 6 0c6s ^yeipey, ouk etSe
8ia<j>9opdi'.
1

29'
38.

loru

dp-lv, di'Spes

dSeXcfxn, oti 8id toutou

2

uple

d<|>co~is

dp.apTtwK KaTayyeXXeTai
T(i 1'ou.u)

39. kcu

airo jvdrrw*' wi' ouk t|8uct)0t]T iv

Mwae'ojs SiKaiajdrj^ai, eV toutw ira? 6

moreuwK

Sikcuoutcu.

1 Sia tovtov ^AB'CDLP, so above authorities.

all^edd.

8ta tovto B* 15, 18, 180

Weiss here follows

;

2 kcu BC 3 (D)ELP, Sah., Boh., Syrr. P. and H., Arm., Aethro., Chrys., W.H., Weiss, R.V. (T.R.); om. fc^AC, Vulg. (am. fu. demid.), Aethpp., Tisch., Blass K ai might easily drop out after TAI (Weiss). D 137, Syr. H. mg. add irapa dew after Sikcli.

more than resurVer. 37. rjycipcv rection from the dead, " hie non notatur resuscitatio ex mortuis quippe quae ipsa sed quern Deus in conclusione evincitur suscitavit est Sanctus Dei, ver. 35, ut haec Subjecti descriptio contineat aetio: ;

logiam," Bengel. " incipit adVer. 38. yvwerrtkv ovv hortatio quae ortltionem claudit," Blass. a4>cris djiap. the keynote of St. Paul's preaching, cf. xxvi. 18, as it had been of and as it St. Peter's, ii. 38, v. 31, x. 43 had been of the preaching of the Baptist, and of our Lord Himself. 8id tovtov,
: :

That this forgiveness of sins is not connected specially with the Death of Christ, but with His Resurrection, or rather with His whole Messianic character, to which the Resurrection put the final seal, is certainly not to be regarded as an indication of a non -Pauline view,
fication.
viii. 34, 2 Cor. v. 15. consider the connection of the whole address, the Resurrection is not regarded apart from the Death of Christ w. 26-29 show us that the Message of Salvation starts from the Death of Christ, and is based upon that, cf. Bethge, Die Paulinischen Reden, p.

cf.

Romans

iv.

25,

Moreover,

if

we

Him died, the phrase is risen again characteristically. Pauline, cf. x. 43.
i.e.,

Christ

through

and

was

Who

54.
St.

Ver. 30. So far the words represent the entire harmony between the preaching of St. Peter and St. Paul, and there is no reason to attribute this verse, as also x. 43, with Jiingst, to any reviser SixaiovcrSai oir<$ only elsewhere in Rom. vi. 7. But if St. Paul's next words seem to imply that within certain limits, i.e., so far as it was obeyed, the law of Moses brought justification, they affirm at the same time the utter inefficacy of all legal obedience, since one thing was certain, that the law exacted much more than Israel could obey complete justification must be found, if anywhere, elsewhere. Can we doubt that St. Paul is here giving us what was really his own experience ? (See Briggs, Messiah of the Apostles, p. In spite of all his efforts to fulfil 76.) the law, there was still the feeling that these efforts were hopelessly deficient there was an area of transgression in which the law, so far from justifying, condemned. But in the Messiah, the Holy One of God, he saw a realisation of that perfect holiness to which in the weakness of the flesh he could not attain, and in Him, Who died, and rose again, for us that Righteous One, he saw, not only on the road to Damascus, but ever on his right hand by the eye of
;
;

It is unreasonable to complain that Paul's conception of justification in this address falls below his characteristic and controlling idea of it (McGiffert, p. could not justly expect that 186). the Apostle's utterances, thus summarised

We

by

St. Luke, would contain as full and complete a doctrinal exposition as his

Galatian and Roman Epistles. To the former Epistle McGiffert points as giving us what Paul actually taught in Galatia but there is no contradiction between the teaching given us in St. Luke's account of the address in Pisidian Antioch and St. Paul's account of his teaching to his converts in his letter " the coincidences
;

between the two are so striking as to make each the best commentary on the other and there is no such close resemblance between the Epistle and any
. .
.

Whom

faith

he

found complete and

full justi-

other of Paul's addresses reported in Acts," Ramsay, Expositor, December, 1898. " Historical Commentary on Gal." see below, and also Lightfoot, on Gal. iii. 11. St. Paul's teaching is essentially the same in the synagogue at Antioch as when he is writing to his Galatian converts only in Christ is justification, and in the law as such there is no forgiveness of sins. He does not say in so many words that there was no sin from which men could be freed under the law of Moses, but it is evident that the most solemn warning with which the Apostle
:

XIII.

298

nPAHEIS ATI02T0AQN
40. pX^ircre oof
41. ""iSe/re,
01
p.r)

e-rrcXd-n

e<f>'

"f* s T0 etprjfx^i'ot' iv tois irpo(j>T]Tcu<;,

real

KaTa<j>pocT]Tai,

8aup,d<ra,T Kal a$avi.aQr]Te.

on

epyov eyw

py<i^OfJiat cV tcus rjp.c'pais tiu-wy, epyof

ou

p.Y)

iriOTUCTT|Te,

42. 'EIiomtui' 8c ck ttjs

eGi't]

away^Y^ 5 T "

1'

'louSou^,* irapcKaXouf

to.

els to u.CTa|u crififiarov XaXTj^fj^ai

auTOis Ta pTjfiaTa rauTa.

1 adds icai eo iY'r " av Syr. Hard. mg. koi co-i-yTjo'cv. In the former case At end points to the impression the speech made; in the latter, merely to the fact that he Blass reads tcriyr\<rtv (0), so Hilg. see Weiss, Codex D, finished it cf. xv. 12, 13.
-

p. 76.
2 ktt|so-.tiv l.,butavTwvonly in ^ABCDEI i3,6i,Vulg.,Sah., Boh., Syr. (Pesh.) and Hard., Arm., Chrys., so Tisch., W.H., R.V., Blass, Weiss, Wendt, Hilg Ta c6vt), but om. WA(B)CD(E), Syr. P. and H., Sah., Boh., Arm., Aeth., Chrys., so Evidence overwhelming for R.V Tisch., W.H., Blass, R.V., Weiss, Wendt, Hilg.
;

the subject of the verbs not being clear the sentence was interpreted wrongly. BE (Si) omit irapcicaXow B inserting tj|iovv after cra.fi., while Chrys. substitutes t)iovv for irapcit. W.H., App., p. 95, suspect primitive corruption, probably in opening words, and see Hort's suggestion. D reads c?tjs, Hilg. retains; Blass pcTo.lv rejects, although he thinks it good as an explanation.

justified

follows up his declaration could only be on the ground that some essential principle was involved in the acceptance or rejection of the work of Christ.

irioTcvo-ijTc).

It is

tempting to regard

the words with Ramsay (Expositor, December, 1898), as insisting upon the

SiKaioo in classical literature, in LXX, and in N.T., see Kennedy, Sources of N. T. Greek, pp. 104, 105, and Sanday and

On

Headlam, Romans,
Ver. 40.

pp. 30, 31.

iv tois irpo<{>., cf. Luke xxiv. xxiv. 14; John vi. 45. 44, cireXfrrj: quite Lucan in this sense, cf. viii. 24, Luke xi. 22, xxi. 26 (James v. 1).

and Acts

and mysterious nature of God's action in the sending forth of His Son, but the context (cf. citcXOtj) here, and the O.T. prophecy, both point to the imminence of judgment and penalty. epvaopai: the present (so in LXX), because the result was so certain that
marvellous

was regarded as actually in process. With true rhetorical force St. Paul conit

Hab. Ver. 41. different from the

i.

5,

Hebrew "

but here slightly behold, ye

through the the nations," in possible mistake of reading the Hebrew noun as if = deceitful ones (with the idea

among

LXX

perhaps of impudence, shamelessness). On pXe'ir. p,^| eirc'X. see Burton, pp. 85, 89
Viteau, p. 83 (i8g3). a<{>avo-8T|Te added by to the "wonder marvellously" of Heb. and LXX: "perish," "vanish away," R.V. margin, an idea involved in Heb. though not expressed verb frequent in LXX, in N.T. three times, in Matt, vi., and nowhere else except James iv. 14, see Mayor's note, in loco. The Apostle here transfers the prophecies of the temporal judgments following on the Chaldean invasion to the judgment of the nation by the Romans, or to the punishment which would fall upon the Jews by the election of the Gentiles into their place. Perhaps the latter is more probable before The iras 6 irto-T. his present audience. naturally leads him to the warning for those who disbelieved (cpYov <3 oi jatj
:

LXX

cludes his speech, as at Athens, by an appeal to awaken all consciences, cf. St. Peter's closing words, ii. 36, iii. 26 possibly, as at the close perhaps of St. Stephen's speech, signs of impatience had begun to manifest themselves in his audience (Plumptre). " and as they c|iovtwv Ver. 42. went out," i.e., the Apostles, before the synagogue broke up the congregation of Jews and proselytes besought them not "when they had gone out," which would introduce a confusion of time see
:

critical notes.

Wendt

refers to ver. 15,

and takes apxio-u. as the subject of " the next trapcKaXovv -els to |i. X. Sabbath," A. and R.V., cf. for els iv. 3. p,CT. here an adverb, later Greek, cf. Barn., Clem. Rom., Cor., i. 44, Epist., xiii., 5 and so in Josephus ver. 44 apparently decides for the rendering above. Others take it of the days during the intervening week, between the Sabbaths, cf. J. Lightfoot, in loco, and Schottgen. Ver. 43. XvO. 8c: Paul and Barnabas


404643. XuOetoTjs Se
Kai twc

nPAHEIS AnOSTOAQN
ttjs

299

owaywyfis,

f|Ko\oo0T)O'ai' ttoXXoI

Tuf 'louSaiwv
1

aefio\x4v(t)v

irpoanXuTwi' tu riauXw kou tu Bapvd|3a

ein.u.ci'eiv ttj

omve$

jrpocrXaXourres auTOts, eiretQoi' auTOus

xdpiri tou coG.

t|

44.

Tw

8e

epxopevw

eraPPaTU)

a^Sof

Tracra

iroXts <ruvr\)(dri

aKoucai

toi/

X6yoi> toG 0eou.

45

ISovtcs 8e 01 'louScuoi tous oxXous

iir\r)arQt]ijat' r)Xou,

Kal dvTcXeyov tois uird toG llauXou Xcyoaevois,

dvTiXeyorrcs Kal pXaoxfvnu.oGi'Tcs.

46. -irapprjaiacrduevoi 8t 6 riauXos

KOi 6 Bapvdpag

cittov, 'Yu.iv tjv

tti8t]

deayKaioy irpaJTov XaXr)&-nvai tok

Xoyov tou 60G

Se

dirwOeurGe auTcV, Kal ouk d|tou$ Kpi'veTC

1 BapvaSa, 137, Syr. Hard. mg. add a|iovvres Pa"rf-n.o-0T|vai, so Blass in p. Belser supports, p. 69, and thinks that it explains context, but if thus important it seems curious that it should have been omitted. At end of verse D, Syr. H. mg., Prov. add eyv. KaB' oXtjs tt|? iroXe&>s SuXdctv tov Xoyov (cf. E, Wern.), so Blass in p., and Hilg. empeveiv, but irpoo-p. fr^ABCDE 61, Chrys., Tisch., W.H., Blass, R.V., Weiss' Wench, Hilg.

Chrys., Tisch., W.H., Wendt, Weiss, Hilg; marg., Blass {f\ e\o^.evt\ several times in Luke). For only ilavXov so Blass and Hilg. Belser defends tov Xoyov tou 6. (K.) D reads (with addition in previous verse) as marking exactly what the people would be likely But as D reads tov Xoyov tov 0. in previous verse, probably the to say, p. 69. change may have been made here merely to avoid repetition, Weiss, Codex D,
2

p X op.evy

exop.6V(i>

^BC*DE*LP AC 2 E* 13, 40, W.H.

61,

p. 76.

iroXvv Tt Xoyov 7roiT]o-d|Avov irtpi tov Kvpiov (all this following at close of previous verse) may be meant to mark that the opposition after Paul had spoken at length. avriX. xai DIP 40, Syr. Hard., Chrys., Theophyl., Par. 1 Tisch., Wendt, Hilg.; om. j^ABCL 13, 61, Vulg., Syr! Pesh., Sah., Boh., Arm., Aeth., W.H., Blass, R.V., Weiss. evo.vTiofj.evoi (sic) koi E, Gig. Blass in (3 avTiraoro-onevoi (cf. xviii. 6).

D commences

upon flavXov showed itself

im8>| 8e, but Sc om.

Wendt (Weiss
Wern.,

180, Syr. H., Sah., Boh., Tisch., W.H., R.V., Hilg.). airud. . . . KpiveTi . . ., Gig., Par.) Cypr., Prom., so Blass in P, read airwo-ao-fle . . . cKpivarc, marking that the
jtf

BD*

retains, so Blass

and

opportunity was past and gone.

had gone out before the synagogue was formally broken up Be marks the con;

trast in the case of those who followed them to hear more. rfiv o*ep. irpoc.

only here. o-ep. tov eov or <{>o8. tov e6V used elsewhere of the uncircumcised Gentiles who joined the Jewish synagogue, whilst irpoo-jXvToi means those who became circumcised and were full proselytes "devout," R.V., referring rather to the outward worship, "religious," A.V., rather to inward feelings (but in ver. oitivcs (ix. 35, 50, "devout," A.V.). xi. 28) refers to the Apostles, but see on
: :

Ver. 44. epx-, see critical notes. orx8ov, cf. xix. 26, Heb. ix. 22, each time before iris, and in 2 Mace. v. 2, In classical use as 3 Mace. v. 14, 45. in text, often with irds. o-vvrjxOi]) i.e., in the synagogue, not, as some have thought,

before the lodging of the Apostles. Ver. 45. oi 'I.: not the proselytes

with them (Ramsay, St. Paul, p. 101). tovs oxXovs, cf. ver. 48, to eOvrj. ovtiX. Kal, see critical notes if retained, " not participle emphasises finite verb only contradicting but blaspheming " see Simcox, Language of the N. T., p.

the other

hand RendalPs
it

165, referring

note, pp. 92, to the people (so ap-

130. BXao-. xxvi. 11.

nomen

Christi,

xviii.

6,

parently Calvin). The Apostles thought by the eager following of the people that the grace of God had found an entrance into their souls, see critical notes for D. 'Trpoo-XaXowTes in N.T. only else-

Ver.
ix. 27.

46.
-rjv

irappTjcriao-dfxcvoi, see on dva-yKaiov, cf. on ver. 14.

its

eireiS^)

8, see critical notes.

the contrast, but

it

81 marks omission emphasises

where
(Exod.

in xxviii.
iv. 16,

20, cf.
a
).

Wisdom

xiii.

17

A B

even more vividly and sternly. d-irto" ye thrust it from you," R.V. repellitis, Vulgate; only in Luke and
9eio-0e


300
eauTous
t]s

TTPAEEI2
alwviou
-qjuLtv

AnOSTOAQN
1806 <rTpe4>ou.e8a cis Ta !6vt)
*

XIII,

o>t)$,

47. outw

yelp cVTCTaXTai
<re

6 Kupios, " Te'0iKd

ttjs

ae eis 4>ws evVwy, tou cl^at

4^* ^Kouorra 8c Ta
0nr)
Sorot

els a-urrnpiay
teal

ews eaxaTou
a

y^S-"

CYaipoe,
rjo-av

cS6aoe

tov X6yov tou Kupi'ou, <al emoTCuo-ae

TTayp.eVoi eis ^wtjv aiwviof.

81'

49. oit^epeTo 8c 6 Xoyos tou

Kupiou

SXtjs rfjs

x^P a58
>tal

5' ^ ^' 'louSoioi irapwTpui'av Ta$

cuo-xTrjjj.ovas
Ctrl

aepop-eVas

yuvaticas

Tas

Kai tous irpTous

icai

rr|s

troXews, Kal eTrriycipcu' 8iwyu.oc

prefix iSov to quot., so

tov riaOXov

t6v Bapvd|3av,

e0v.,

soBlass and Hilg., but here variance from LXX. rejected by Blass in 0, but 2 cSogatov, D, Gig., Aug. read e8e|avTo, so Hilg. tov Kvpiov, see also his Commentary, in loco ; for the phrase cf. 2 Thess. iii. 1. but tov 0. BD*E 180, Boh., Arm., Aug., W.H. text, R.V. text, Blass, Hilg. Vulg., Sah., Chrys. Weiss retains tov K., so Tisch., W.H. mg. following fr^ACLP 61, 3 Kai and H., Arm., Tisch., W.H., (1) om. ^cABCD 61, 180, Sah., Boh., Syrr. P. Gig. Ttvas twv o-tfJ. (tov flcov) yvvaiicas vo-XTjfi.ovas. DE R.V., Weiss, Hilg.

DE, Cypr.

LXX.

D, Cypr., Gig. read

4>a>s Tt0. o-e

tois

Western
Paul,
vii.

(Eph'raem, Harris, Four Lectures, p. 23) read 8Xi\j>iv u.ry. Kai Siwyaov, see also Ramsay, St. Paul, p. 106. text, and Phil. i. 16
;

cf. viii.

11,

cf. 1

Tim.

i.

19,

Rom.

xi.

1,

Acts

eternal

27, 39; frequent in

LXX,
and

cf., e.g.,

Ps. xciii. 14, Ezek. xliii. 9, iii. 22, vi. 32, 4 Mace. ii. 16.
cf.
:

3 Mace, ovk a|iovs,

Matt. xxii. 8. this action of the Ver. 47. Yap Apostles in turning to the Gentiles was not arbitrary. T&eiica, cf. Isa. xhx. 6 (Luke ii. 32). In LXX B reads Se'Swica instead of T0., and inserts after it el? not in Hebrew. at SiaO-qKTjv yevovs really refers to the Servant of the Lord, the Messiah; cf. Delitzsch, Das Buck but the Jesaia, p. 486, fourth edition Apostles speak of an IvtoXij given to them, because through them the Messiah see note is proclaimed to the Gentiles

and in support of this life," Rendall refers to 1 Cor. xvi. 15, cTaav eavTovs (see also Blass, in loco). The rendering here given by Rendall may be adopted without pressing the military metaphor in the verb, as has somesee Wendt's note, times been done St. Chrysostom takes p. 308 (1888). (rightly as expression Wendt the Gcu. d^xapio-ueVoi tu Mr. thinks): in loco, should be conPage's note,
;

sulted.

on
0.
;

i.

8.
:

Ver. 48. e8o|. tov X. tov K. 8o|. tov frequent in Luke and Paul, cf. 2 Thess. iii. 1 for the nearest approach to 80-01 i]o-av the exact phrase here. there is no countenance here for TCTa-y. the absolutum decretum of the Calvinists, since ver. 46 had already shown that the Jews had acted through their own choice. The words are really nothing more than a corollary of St. Paul's avaY>atov: the Jews as a nation had been ordained to eternal life they had rejected this election but those who believed amongst the Gentiles were equally ordained by God to eternal life, and it was in accordance with His divine appointment that Some the Apostles had turned to them. take the word as if middle, not passive " as many as had set themselves unto

Stc^peTo divulgabatur, Ver. 49. " was spread abroad," R.V. not only by the preaching of the Apostles themselves, but by small knots of Christians in other towns, see Ramsay, St. Paul, p. 105, and so Blass, in loco ; only here in N.T. in this sense, so in (Wisdom xviii. 10)
; ;

Plut.

Lucian

imperfect, a certain lapse

:

of time is implied, see Ramsay, St. tne Paul, p. 105. 8Xt|s tijs x'>P a s phrase, " the whole Region," indicates that Antioch was the centre of a Region, a notice which introduces us to an important fact of Roman imperial Antioch, as a Roman administration. colony, would be the natural military and administrative centre of a certain Regio, and there is evidence that in Southern Galatia there were also other distinct Regiones, x^pai, Ramsay, St. Paul, pp. 102-104, 109, rio-iT2. "urged on," Ver. 50. iraptirpvvav R.V. only here in N.T., not in LXX or Apocrypha; so in Pind., Lucian, and so too in Josephus, Ant., vii., 6, 1,


47-52.

XIV.

i.

nPAEEIS ATT02T0AQN
51. 01 8c etcTiva^du-cyoi
x

301

kcu e^t'PaXoK auToos dird t&v opitnv avrCov.

Toy KOfiopTOK Twy iroSwi' cUrpiy
Se u,a0T|Tal eirXnpourro
eir'

auTous, tJXQoi'

ets 'IkoViok.

52. oi

x a pds

<al nyeup-aros 'Ayiou.

XIV.
eiS t$\v
1

I.

'ErENETO

Se eV 'Iko^im, Kara to auTo eiacXOctw auTous

auKayuYTjf

rCtv 'louSauoy,

Kal XaXTjcrai outws wore moreucrai

Blass and Hilg., a

y)X0ov, D reads necessary here.

icaTTjvTTjo-av, so

common word

in

Acts but not

and also

in

Hippocrates and Aretaeus.

;

nowhere else in N.T., several times in LXX, and also frequently in Hippocrates and Galen,
cTrij-yeipav, cf. xiv. 2

of Lycaonia, Lystra and Derbe, and the inference from this statement is that Iconium was not itself Lycaonian. But this inference justifies the
cities

Hobart, pp. 225, 226.

Codex

On the addition in see critical notes, and Ramsay,

: ;

local

accuracy of the historian,

as

it

t&s tvtr\. " of St. Paul, pp. 105, 106. honourable estate," R.V. not of character, but of position, cf. Mark xv. 43. This influence assigned to women at Antioch, and exerted by them, is quite in accordance with the manners of the country, and we find evidence of it in all periods and under most varying conThus women were appointed ditions.
the empire as magistrates, as presidents of the games, and even the Jews elected a woman as an Archisynagogos, at least in o#e instance, at Smyrna,

would appear that the people of Iconium regarded themselves as Phrygian even after Iconium had been united with Lycaonia in one district of Roman administration cf. Ramsay, Church in the Roman Empire, p. 37 ff., and the testimony of the Christian
:

Hierax,

163
"
I

a.d.,

judge

have come

before his hither

Roman
(i.e.,

as

a slave), torn

under

Church in the p. 102 67 C. and H., p. 144 Loening, "Antioch," Hastings' B.D. Die Gemeind ever/as sung des Urckristenperhaps thums, p. 15. roiis irpwTovs

Ramsay,

St.

Paul,
p.

Roman Empire,

approaching them through their wives. On the addiction of women to the Jewish Strabo, religion cf. Jos., B. J., ii., 20, 2 Juvenal, vi., 542; see Blass, vii., 2; Felten, Plumptre, in loco, and instances in Wetstein. |epaX.ov aviToi>s see xiv. 21.
;

Ver. 51.
14,

iKTivalapevoi,
x.

cf.

Matt.
11.

x.

on the road travelled by the : Apostles see also Ramsay, u. s., p. 27 ff. Strictly speaking, Lystra and Derbe were cities of Lycaonia-Galatica, while Iconium reckoned itself as a city of Phrygia-Galatica, all three being comprised within the Roman province of Galatia. See also Rendall, Acts, p. 262. On the place and its importance, situated with a busy trade on the principal lines of communication through Asia Minor, see C. and H., smaller edition, p. 145, B.D. 2 Iconium is the scene of the famous Acts of Paul and Thekla, forming a part of the Acts of Paul, C. Schmidt's translation of which we must await with interest.
.

Phrygia "

away from Iconium of

Luke

11,

Mark

vi.

The

symbolic act would be understood by the Jews as an intimation that all further intercourse was at an end. There is no reason to see in the words a late addition by the author of Acts to the source the disciples mentioned in ver. 52 need not have been Jews at all, but Gentiles, and in xiv. 21 nothing is said of any intercourse except with those who were
;

See Harnack, Chronol., i., p. 493, Wendt (1899), p. 42, Ramsay, Church in the Roman Empire, p. 375, and "Iconium," Hastings' B.D. koto, to avTo, "to-

already disciples. 'IkoViov, see on xiv. Ver. 52. x Thess. i. x a P<*s> c

1.

1. ev 'Ikoviu (Konia), sometimes regarded as a Roman colony towards the end of the reign of Claudius, thus dignified on account of the title conferred upon the frontier town, Claudio-Derbe. But Hadrian, not ClauIn ver. 6 dius, constituted it a colony. the Apostles flee from Iconium to the

Rom. xiv. 17, 2 Tim. 4. Chapter XIV. Ver.

6,

i.

gether," so R. and A. V., cf. LXX, 1 Sam. xi. 11, or it may mean "at the same time". Blass however (so Ramsay, Weiss, Rendall) renders " after the same fashion," i.e., as at Antioch. But for this meaning cf. xvii. 2, where a different phrase is used. 'EXXifvwv on the whole best taken as referring to the <rep. or <{>op\ tov 06v, because in ver. 2 we have

which would signify the Gentiles' opposed to those devout persons who as proselytes had joined the Jewish synagogue.
ZQvr],

generally, as

Ver. 2. airf tOovvTts, see critical notes. we read aireid^o-avTe?, "that were disobedient," R.V., but cf. John iii. 36, and
If

Page's

note

in

loco.

Lumby

quotes

302
'louoaiui'

nPAEElS AHOSTOAQN
T

xiv.
01

Kal 'EXXi^vwi' ttoXu

ttXt)0os.

2.

oe

dirciQoui'Tes

'louScucn iirr\yeipav Kal cuaKwcai' Tas v(/u)(ds tuc eQv&v

d8e\4>(ui'.

KaTa tw^

3. iicafOK p.eV ouf

xpovof

Sie'TpuJ/av irappTj<na6uei'oi

cm

oiri6ovvTs but aor. airei0Tj<ravTs jf^ABC 13, 61, Tisch., W.H., R.V., Weiss, D, Syr. Hard, mg., cf. Blass in p\ and Hilg., read 01 8c apxto-vvaywYoi Tfov lovSaiwv Kai 01 ap\ovTS i~ns <rvvayu>yi\s (r. <r. om. by Syr. H.), and lor etrrj-yetpav DE, Gig., Wern., Syr. H. read e-n-qyaYov (avTois om. by Syr. H.) These readings may have arisen from the seeming 8noYp.ov icaTa tv SiKaiwv.
1

Wendt.

read of the inconsequence of w. 1-3 as they stand in the ordinary text. Ramsay opposition of the Jews, and yet the Apostles abode a long time, etc. therefore maintains that there is some corruption, and is prepared to follow But as the text Spitta in omitting ver. 3 (although for a different reason). stands it is quite possible to suppose that the effect of the preaching in the synagogue would be twofold, ver. 2 thus answering to the last clause of ver. 1, and that the disciples continued to speak boldly, encouraged by success on the one hand and undeterred by opposition on the other, the consequence being that the Ramsay sees in the reading at the division in the city was still further intensified. commencement of the verse which marks the distinction between opxovTes and apxio-uvaYY 01 a P ro f that the Bezan reading here cannot be an original first century one, although in its carefulness to enumerate the different classes of Jews " The Rulers of the it may embody an actual popular tradition (see his article on Synagogue," Expositor, April, 1895, and compare C. R. E., p. 46). On KaTa tv SiKaioi is not used by Luke of Christians, Sikouojv see also Ramsay, C. R. E., p. 46 rather ayioi or a8\4>oi. At the end of the verse D(E), Gig., Par., Wern., Syr. H. mg. add 6 Se Kvpios cSukcv ra\v eipijvnv, which seem introduced to make an easy see transition from ver. 2 to ver. 3, a second tumult being referred to in ver. 5 See further Weiss, Codex D, p. 77 crit. notes. Cf. ck StvTepov, Blass in {3. Wendt (1899), pp. 247, 248 Harris, Four Lectures, etc., pp. 23, 69 ; and for decided Hilgenfeld, Zeitschrift fur wissenschaft. Theol., i., support of p\ Belser, p. 70 ff. pp. 52, 53, 1896, and Acta Apost., p. 245, 1899; and especially Blass, Philology of the Gospels, pp. 121, 127; Zockler, Greifswalder Studien, p. 135; see also Salmon, Introd., p. 598 ; but on the other hand Schmiedel, Encycl. Bibl., i., p. 53.
;

We

Baruch i. 19, and regards the expression here as stronger than M unbelieving," rather unbelief breaking forth into rebellion, as in the case of these Jews at Iconium and elsewhere. Ramsay renders " the disaffected". eKaKwcrav " exasperated," Ramsay; only here in N.T. in this sense, five times in Acts, once in quotation; only once elsewhere in N.T., 1 Pet. iii. 13, cf. for its use here Jos., Ant.,xvi., 1, 2;vii., 3; viii., 6. It is used several times in LXX, but not in this sense, the nearest approach to it is Ps. The same phrase occurs cv. (LXX) 32. twice, Num. xxix. 7, xxx. 14, but with a See different meaning or reading in D.

critical notes.

Ver.
result

iKavbv uev ovv x* ^ v: as a 3. from the two previous verses, the

accession to their numbers and the disBlass sees in the aorists affection. tt^y- and Ikoik. a proof that the disaffected Jews succeeded in their attempts, and he asks if this was so, how were the Apostles able to remain ? The answer thinks, in D, see is to be found, he

above, so Hilgenfeld, who holds that this reading makes it conceivable how Paul and Barnabas could continue their work. On Uavds with xp v s> peculiar Ramsay sees to St. Luke, see p. 215. the same force in the aorists, and therefore ver. 3 seems so disconnected that he can only regard it as an early gloss similar to many which have crept into the Bezan text. He thus inclines to adopt here Spitta's hypothesis, and to regard w. I, 2, 4, 5, 6, 7 as a primitive document. The Bezan text is to him simply an attempt to remedy the discrepancy which was felt to exist between w. 2 and one 3, and it presupposes two tumults in ver. 2, and the other in w. 4 and 5. nothing unnatural in ^ ut there seems taking ovv as marking a result from the events of the two previous verses, not from the second alone, or in the extended stay of the Apostles in the divided city, (Wendt (1899) supposes that in the original source ver. 3 preceded ver. 2, which makes the sequence quite easy.
:

Clemen

is

much more

drastic

in

his

nPAEEIS AnOSTOAQN
tw Kupiu tw uapTupoum tw Xoyw
to tt\t]8os
<ri>v
1

303

ttjs

X a P lTOS

ciotou, xal oi&oVti

ffnueia Kal Tc'paTa yiyeaOai Sid tuv xeipwy auTwf.

Trjs

4. io-^iaQt]

8e

iroXeus

'

Kal
5
3

01

uee

rjo-ay <ri>v

tois 'louScuois, ol Se

tois dirocrroXois.

'il?

8e eyeVeTO

6pu,r]

tuc

iQviav tc

Kal

'louScuwy ctuk tois apxouaif auTwy, u|3piaui Kal Xi6o|3oXTJaai auTOOS,

1 Wendt (1899), p. 248, maintains that ver. 3 preceded ver. 2 in the source, thus simplifying, as he thinks, the order of thought. tj> Xoyw, in J$A, Syr. Pesh. eiri precedes, so Tisch., Wendt, and Weiss cf. Heb. xi. 4, but prep. om. by ^cBCDELP, *eu 818., om. K ai ABDEP, Chrys., so W.H., Blass, Chrys., so W.H., Blass, Hilg. SiSovtos so R.V., Wendt, Weiss, Hilg. 4, 21, 133, Tisch.
; ;

D, Syr. Pesh. tjv e<rxio-p.vov, and for 01 Se D reads aXXoi 8e, so Hilg. Harris regards these as cases of Latinisation, soCorssen, p. 43. At end of verse, D, Syr. Hard. mg. add KoXXo>p.vot 81a tov Xoyov tov 0eov (so Blass in f} and so Hilg.), the verb is Lucan, but we cannot say that it is original.
2

<rxier0T],

secundo Judaei cum p cf- also Ephrem Hilg. follows T.R. Harris also quotes " et Harris, Four Lectures, etc., p. 23. iniuriaverunt et lapidaverunt eos," d, which he suspects to be more archaic than its Greek. It is difficult to see how this can agree with <tvvi8ovts in the next verse, which could not be used of an assault actually committed, but Syr. Hard, omits
3

Syr.

Hard. mg. has "

Gentibus

et lapidantes eos

et iterum excitaverunt persecutionem eduxerunt eos ex civitate," so Blass in

<rvvi8.

methods, and refers ver. 2 and w. 4-6* to Redactor Antijudaicus.) irappTjo-. speaking boldly in spite of the opposition of the Jews, see above on the verb, p. 242. Iirl, cf. iv. 17, 18 (elsewhere with ev), the Lord being the ground and support of their preaching; Calvin notes that the words may mean that they spoke boldly in the cause of the Lord, or that relying on His grace they took courage, but that both meanings really run into each other. tu Kvpiu> difficult to decide whether the reference is to Jesus Nosgen takes it so, not only on account of St. Luke's
his

but now the Jews and their rulers were prepared to act in concert with the Gentiles, so that the opposition assumed a public shape, and a definite accusation of blasphemy could be formulated against the Apostles. oputj, " onset," R.V.; "assault," A. V., but neither word seems appropriate, since neither onset nor assault

of giving Him this title, but the Acts speak expressly of the miracles of the Apostles as works of Christ, iii. 16, cf. iv. 30. On the other hand Meyer-Wendt appeals to iv. 29, xx. 24, 32 (but for last passage see var. lect.),
usual

way

also because

actually occurred. It seems therefore better to take the word as expressing the inclination, or hostile intention, or instigation, and to connect it with the infinitives. In classical Greek the word is used of eagerness (joined with eiri6vp.ia), of impulse, of eager desire of, or for, a thing, cf. Thuc. iv. 4, Plat., Phil., 35 D, although it is also used of an assault or attack. The only other place in the N.T. in which it occurs

Heb.

ii.

4.

Ver. 4. Ictxio"8tj 8, better "and the multitude " (see Page's note on ver. 3),
cf.

xxiii.

7,

John

vii.

43.

There

is

no

such marked success in ver. 3 as in Ramsay's view. In Thessalonica, xvii. 4, 5, a similar division, cf. Luke xii. 51. dirocrrciXois the note of Weiss here takes the word, not in its technical sense at all, but only as missionaries but see above on xiii. 1. Ver. 5. The real contrast is marked in this verse, u>s 8i fy^v. Hitherto the evil results indicated in ver. 2 had not resulted in an open combination of Jews and Gentiles to injure Paul and Barnabas,
: ;

4 (R.V. renders "impulse"). it as equivalent to PovXif , EiridvuCa, but see also for its use as expressing attack, violence, 3 Mace. i. 16, iv. 5. <rvv tois apxovonv atiTciv, 23 i.e., of the Jewish synagogues, as o.vt>y shows. Hackett and Lumby take it of the heathen magistrates. On the distinction between these and the dpxio-vis
iii.

James

Hesychius regards

vd-yioyos, see Schiirer, div.

ii.,

vol.

ii.,

pp'.

The magistrates of the 64, 250, E.T. city could not have participated in an act of mob-violence, and the plot to stone
the Apostles seems to point to Jewish instigation for enforcing the punishment of blasphemy. ti(Jpto-ai, " to entreat them shamefully," so A. and R.V., indicating

34
6. 1

I1PAEEI2
o-uviSoVrcs

AnOSTOAQN
Tas ttoXcis
kokci
ttjs

XIV
AuKaot-ias, Auorrpaf

KaT<^uyov cis

teal Atpfir\v,

Kal

rr\v irepi'xwpok, 7.

r\<ruv coayYeXij^ofAcv'ot. 2

1 Syr. Hard. mg. (cf. Flor.) reads " et fugientes pervenerunt in Lycaoniam, in civitatem quandam, quae vocatur Lystra, et Derben," so Blass in p in civit. quandam does not sound Lucan. After ircpix<pov DE (Flor., Vulg.) add oXtjv, so Blass and Hilg., but see Ramsay, St. Paul, p. 113.
;

2 At end of verse D(E), Flor., Wern., Prov. add ckivtjSt) oXov to ttXtjOos ciu t^ SiSaxfi, and also apparently by way of transition to the following narrative 6 8c f"l. pcai B. SicTpiBov ev Avorrpois, so Blass and Hilg., but see Ramsay, u. s., and Weiss, T[j SiSaxfj avTuv, and Codex D, p. 78. E has cleirXTjo-o'CTo iracra q iroXvrr\T)8ia Harris thinks that the gloss arose in Latin and points out the closeness of d and e But it has been pointed out that the Latin here (see also Blass, Proleg., p. 28). of d and Flor. also differ.

cm

outrage, insolence in act,

6,
vi.

cf.

Matt.

xxii.

Luke
9
;

xviii. 32, 2

Mace.

xiv. 42, 3

Mace,

colonia since Augustus, Ramsay, Church in the Roman Empire, p. 47 ff., and Wendt

in Luke xi. 45 of insulting words. Paul uses the same word of treatment at Philippi, 1 Thess. ii. 2, and he describes his own conduct towards the Christians by the cognate noun vBpurrijs, 1 Tim.

St.

i.

13.

Ver.
in
iv.

6.

Luke and
21
;

Mace.

o-vviSovtcs, Paul, 1 Cor. iv. 4; 1 iv. 41, xiv. 26, 30 3

cf. xii.
;

12, v. 2,

only

Mace. Mace.
:

O. Holtzmann, Neutesta(1899), p. 248 mentliche Zeitgeschichte, p. 102. The site of Derbe cannot be quite so satisfactorily determined, but probably near the village Losta or Zosta about three miles north-west of this place, a large mound, by name Gudelissin, is marked by evident traces of the remains of a city, " Derbe," Hastings' B.D. Ramsay, Church in the
;

Matt. x. 23 ought not to run into danger, but to flee from it if needful, like these leaders of the Church wishing to extend their preach" ing, and to multiply by persecution Oecumenius only elsewhere in N.T., Heb. vi. 18 see Westcott, I.e., cf. Deut, iv. 42, Numb. xxxv. 26; 1 Mace. v. n, etc. So in classical Greek with els, ctti,
v. cf.
; ;

50. KaTt'^vyov,

"We

Roman Empire,

p.

54

ff.,

and Wendt

From 41-72 a.d. Derbe (1899), P 2 49was the frontier city of the Roman
province on the south-east. But if St. Paul thus found in Lystra and Derbe centres of Roman commercial life, we must modify our view of the wild and uncivilised nature of the region into which the Apostles penetrated after leaving Antioch and Iconium, cf. C. and H., p. 147, with Ramsay, Church
the Roman Empire, pp. 56, 57. If Paul had gone to the ruder parts of Lycaonia, it is very doubtful whether the inhabitants could have understood him, or any one addressing them in Greek (see also Rendall, Acts, p. 263). See critical notes for reading Ver. 7. KQ.KCI found in four other places in D. in Acts, but not at all in Luke's Gospel. " they were engaged cvayycX. rjtrav in preaching the Gospel," Ramsay; on participle with rjv or rjcrav see i. 10. here neuter Ver. 8. 4V Avo-rpois plural, and not as in w. 6 and 21, femiin

Trpos.

els

tos irdXcis

ttjs

A.
:

Awrpav

Kal Ac'pBt]v, Kal tt)v rrcpix<p' in these words Ramsay sees a notable indication of St. Luke's habit of defining each new sphere of work according to the existing political divisions of the Roman Empire " Lystra and Derbe and the surrounding
:

Region " ; in going from Antioch to Iconium the travellers entered no new Region (xipo), but in ver. 6 another Region is referred to, comprising part of Lycaonia, consisting of two cities and a
stretch of cityless territory ; and if this is so, we see also in the word6 an indication of St. Paul's constant aim in his missionary efforts, viz., the Roman world and
its

centres of

life

and commerce

when

nine.

Clemen,

p. ir5,

and

Jiingst, p. t3i,

he reached the limit of Roman territory (Derbe) he retraced his steps. The position of Lystra, about six hours southsouth-west from Iconium, near the
Serai, is now considered by Professor Sterrett'b evidence based on an inscription and from similar evidence of inscriptions it appear* that Lystra had been a T?oma'
village

Khatyn

as

established

see a proof in this that 8-18, or 21a, was But Hilgeninterpolated by a redactor. feld points out that the same interchange of feminine singular and neuter plural recurs in xvi. r, 2 cf. also 2 Tim. iii. 11. The miracle which follows has often been compared with those narrated in iii. 1 ff. and it has been alleged that this second miracle is a mere imitation of the first, to
;

nPASEIS AFTOSTOAQN

3S
3

8.

Kai tis

di'Tjp iv

Auorpois

douVaTos tois iroaik tKaflnTO, xwXos

2

ck KOiXtas fXTjTpos auToO

9. outos t]kou
4

uirdpxwv')

OS Ou8e'lTOT TTepieTrTTaT^tCl.

tou riauXou XaXourros

05 drekiaas auTw, kcu iSwy

ttj
4>0)ct),

on

tuotiv

)(6i

tou

acodrji/ai,

10. cure u-eydXr]

'AedornOi

1 omits (so Hilg. and Blass in 0, where he reads Kai (ki)) v AverTpois, attractive, although probably due to the previous interpolation, because it would do away with the perplexity of the two readings cv A. aSvv. (so Weiss) and aSvv.

v A.
2

(W.H.).

K k. u.i]Tpos Blass thinks out of iii. 2, so apparently Gig., but see Ramsay, St. Paul, p. 114.
3

Wendt

x<"Xos

om. D,

fr^ABC 61, so Tisch., W.H., Weiss, Wendt, At end of verse Flor. reads virapxwv cv <f>o{3&> tov 0ov, so Blass in P D omits tov flcov and puts the clause after XoAovvtos in ver. 9 so Hilg. virapx. omitted above, where it seems clearly an interpolation in T.R. out of iii. 2. According to Flor. the man would be a proselyte, see Ramsay, St. Paul, p. 116, Hilgenfeld, Blass; but Weiss, Codex D, p. 78, regards the reading in Flor. as quite secondary, and it is to be noticed that D omits entirely the words tov fleov after 4>o(3<f>.
irepitireiraniKsi,, but irpiira-rno-ev

R.V., Blass.

tjkov6

BCP,

Sah., Syr. Hard., so

W.H.,

R.V., Blass,

^ADEHL
keep up the

Wendt, Weiss;

13, 61, Syr. Pesh., Boh.,

"libenter," and Gig. adds tirio-revo-cv,

parallel

Arm., ^Eth., Chrys., so Tisch. so Blass in p\

forum,
p.T)Tp6s
cf.

tjkovo-cv Flor. adds

between Peter and

ver.
;

11

(Blass).

Paul. But whilst there are, no doubt, features in common in the two narratives^ no great matter for surprise in similar healings, where a similarity of expressions would fitly recur, especially in the literary usage of a medical writer the differences are (see Zockler, p. 240) also marked: e.g., in the Petrine miracle is a beggar, and asks only for the man alms in the Pauline nothing is said of all this, even if the first fact is implied in the Petrine miracle nothing is said of the man's faith, although it is implied here it is distinctly (see notes, in loco) stated in the earlier miracle Peter is represented as taking the man and raising

o.

"no mendicant

but one whose history was well known ". See

;

etc koiX. pretender, from infancy

Ramsay on

him up; here nothing. of the kind is mentioned (see further on the two miracles, and the different motive in their performance, Nosgen, Apostelgeschichte,
Paul's own claim to 2 Cor. xii. 12, Rom. xv. 19, Gal. iii. 5. If the latter passage occurs in an Epistle addressed amongst other Churches to Christians in Lystra, in accordance with the South Galatian theory, the assertion of miraculous powers is the more notable see also McGiffert, Apostolic Age, p. 189.&8vv. toIs it. adjective only here in N.T. in this sense, cf. LXX, S. Tobit ii. 10, v. 9, aSvv. tois It is used frequently in a 6<f>0a\pois.
p.

267).

On

St.

work miracles see

the "triple beat," St. Paul, p. 115. Ver. 9. ovtos a genuine Lucan mark of connection, Friedrich, p. 10. tjkovs "used to hear," or "was listening to," i.e., was an habitual hearer of Paul's preaching, see critical notes on D. Ramsay, St. Paul, pp. 114, 116, regards the man as a proselyte, cf. additions in Bezan text, but for another view of the additions here and in ver. 10, Page, Classical Review, July, a/rev., see above, i. 10. 1899. tov o ., Burton, Moods and Tenses, p. 158. Ver. 10. avdo*. . . verb, as 6p96s elsewhere, ix. 34, 40, but only here with em tovs tr., hitherto they had been too weak to support him, 6p9os signifying that he was entirely whole, On 6p8os see Hocf. reading in D. bart, p. 46 it was frequently used by medical writers, so by Hippocrates and
;

Galen, with wro]|u; only elsewheie in N.T. in a figurative sense and in a

quotation, Heb. xi. 13. The collocation is also found in classical Greek, and cf. 1 Esdras ix. 46 (see also Hatch and Redpath), but cf. also avopOdw, Luke'
xiii. 13,

and the combination in Galen of dpddw and to aSvvaTov kwXov. tjXXcto

similar sense
p.

46.
;

istic
xviii.

writers, Hobart, not " dwelt " Hebrabut simply " used to sit," cf. Luke 35, John ix. 8; probably in the
ckoL0t]to
;

by medical

koi ircpieiT., see also reading in D. If we read TjXaTo, note aorist and imperfect, he sprang up with a single bound, whilst the walking is a continuous action, or inceptive: "he began to walk".

VOL.

II.

20


306
em

;;

nPAHEIS AFIOSTOAQN
tous iroSas aoo 6p8os.
iSoVtcs
o
eTToirjaev

XIV.
Ot Be

kcu qXXe-ro
6

Kal irepicirdTCi.
iirr\pav
rr\v

1 1.

oxXoi

riauXos,

fyuyvty

aindv

AuKaoyiorl XeyocTcs, Ot 0eoi op-oiwOeVTes dfOpwirois KaTe^y]<rav irpos

^p.as

12.

etcaXouv tc to^ p.eV Bapvdflav,

Aia 2, Toy 8e

riauXoi',

^Wcto, but y\\aro ^ABC 61, Vulg., Sah., Boh., Chrys., so Tu>ch., W.H., R.V., Wendt, Weiss. D, Syr. H. mg. (Flor.), Hilg. have kcu ruOeus irapaxpiip.a avr)\aTO,
;

so Vulg., Gig. avTjX. for

2

t)X. (c|t]X. E).

;

Aia

^ABCP,
;

61, so Hilg.

cf.

H. mg., so Weiss, W.H., Blass in Grimm-Thayer and Winer-Schmiedel, p.

Syr.

Aiav

DEHLP2

15, 40,

89.

eirTJpav -rrjv o}>. avTwv aorist up their voices with a sudden outburst, and then went on to devise names for the two cicdXovv, "were for calling,"

Ver. 11.

lifted

imperfect cf. Luke i. 54 (Rendall). The phrase here only found in ii. 14, xxii. 22 and Luke xi. 27 ; Friedrich, p.
;

found

29, cf. LXX, Judg. ix. 7 ; phrase also 01 oxXoi: the in classical Greek. common city mob ; the crowd, who would speak in their own native tongue.

The Apostles had

Greek,
in
the

which

the

would understand

evidently spoken in native Lycaonians and speak, Church

p.

adoration of the Apostles would assume but the same narrative emphasises the fact that the miracle was a notable one, and we can scarcely limit the bounds of excitement on the part of a superstitious people who were wont to make their pilgrimages to the spot where Jupiter and Mercury conversed with men. At Malta a similar result follows from the miracle of Paul, and heathen mythology was full of narratives of the appearances of high gods, which were by no means strange to N.T. times (see Holtzmann's
note, Hand-Commentar, p. 378). Moreover, the people, rude as they were, might easily have seen that Paul and, Barnabas were not altogether like the common magicians of the day. The main incident, McGiffert admits, was entirely natural under the circumstances, and is too striking and unique to have been invented, Apostolic Age, pp. 188, 189. Ver. 12. IkolXovv, see above on ver. II. TOV |AV B. Aid TOV 8e II. 'EpJA^V. The relative estimate of the Lycaonians was strikingly in accordance with OriBarnabas, the more silent ental notions and passive, is identified with Jupiter and Paul, the more active, with Mercury. Ramsay, Church in the Roman Empire,

Roman Empire,

moments

native of excitement tongue would rise more naturally to their lips, and they would give expression
to
their

57. their

But

in

old

superstitious

beliefs,

see

Church in the Roman Empire, p. 58, and Wendt (1888), p. 313. AvkoovicttI: specially mentioned not only on account
of
naturalness here (see above) but Chrysostom noted, this mention of the fact would explain
its

also because, as St.

why Paul and Barnabas made no

protest.

Bethge's objection that op-oto-rraOeis (ver. 15) shows that St. Paul understood the words of ver. 11 is no answer, because the preparations for the sacrifice, rather than the words of the people, enabled the Apostles to understand the bearings On the speech of L. see of the scene. Conder, Palestine Explor. Fund, October,
1888. 01 Biol K.T.X. the knowledge of the story of Baucis and Philemon, according to which Jupiter and Mercury visited in human form the neighbouring district, Ovid, Met.,vuL, 611 ff., would render such words quite natural (cf. Fasti, v. 495, and Dio Chrys., Orat., xxxiii., p. 408). Baur, Zeller, and Overbeck, followed by Wendt, object that the people would not have thought of such high gods, but rather of magicians or demons, and the latter evidently thinks that St. Luke has coloured the narrative by introducing into it the form which in his opinion the
: ,

57 St. Paul, pp. 84, 85 McGiffert, With the reason Apostolic Age, p. 189. given for the identification of Paul with Mercury, cf. Iamblichus, De Myst.
p.
;
:

Mgypt., i., where Mercury is designated as cos 6 twv X(5vu>v t)Y[a<i>v (see also The comparison could not Wetstein). have been because of the Apostle's in(although the significant appearance fact that he was the younger of the two

men may
Hermes

be taken into account), since always represented as of a graceful well-formed figure. On the traditional accounts of Paul's personal appearances see Wendt (1888), in loco, Blass, Renan, and Plumptre, Acts (ExIt is of interest to cursus, pp. 191, 192). note that in Gal. iv. 14 Paul writes to
is


ii 13'Epfi.f\y, eireiSrj

nPAHEis AnorroAQN
o.ot6s r\v 6 ^youu-eyos toG Xoyoo. 1
ttjs
1 3.

37
6 8e Upeos
or^u.u.aTa

too Aios too ovtos irpo

irdXeus

ootwv, Tadpoo?

ical

1 tov X., and Blass brackets, comparing xvii. 18, Flor. om. circiSt) oaitos . Ramsay also where some Western authorities omit explanatory clause.
. .

xviii. 3,

rejects It is quite possible that in these cases the clause, St. Paul, p. 117, but Hilg. retains. added later. Western reading may be original, and the explanation may have been

ttoX.),

reads tov ovtos Aios -rrpo iroXsws (Blass accepts, so Hilg., adding ttjs befoie and D, Gig. read 01 icpcis, so Hilg. (Blass rejects), so D reads cmdveiv, so Ramsay, C. R. E., p. 51, and St. Paul, p. 118, defends all these Hilg. (not Blass). Perhaps he forces too much readings as indications of local accuracy; see notes. his rendering of eiri&vciv.
3

the Galatians: "Ye received me as a messenger of God," Ramsay, St. Paul,

p. 117.

and the attendants see instances in Wetstein, and cf. Tertullian,

altars, the doors,
;

De
;

Corona,

x.
;

The words do not

refer

Plural in D Ver. 13. 6 8e Upevs. strongly rejected by Blass, with other Ramsay defends D (p. 118), details. and points out that at each of the great temples in Asia Minor a college of priests would be in regular service see also Church in the Roman Empire, tov Aibs tov Svtos irpo pp. 52, 53. T-fjs it. avToiv, see critical notes. R.V., omitting avTur, renders "whose temple was before the city," i.e., enshrined in the temple outside the gate as the proZockler, with Ramsay, tecting deity. compares " Zcvs Hpodo-Tios " on an inClaudiopolis, cf. also irapd scription at Ait ( = ad fanum Jovis), irap' "Hp^, and modern, the name of a church in Rome, " S. Paolo fuori le mura" (see also Holtzmann and Wendt). Here again the reading of D seems to bring out the technical force of the phrase more accurately, tov ovtos A. irpb irdXcus (so Blass in fj) possibly = ripoirdXews {cf. an unpublished inscription of Smyrna with the phrase WpEia irpb iroXews or ripoirdXeciJs). In this phrase, as read in D, the force of the participle is retained in a way characteristic of Acts,as almost = tov bvo|j.aou.6vov see on xiii. 1, a characteristic lost by the transposition of ovtos ; see on the whole question Ramsay, Church in the Roman Empire, p. 51 ff., and also on the possible site of the temple. The words cannot refer to the statue of Jupiter (so lately Rendall), to which no priests would be attached. See Blass in Studien u. Kritiken, igoo, p. ravpovs *o\ o~re'p.p.aTa brought 27, n. 1, by the ministri who would be included in the generic term priests. On the sacrifice o a bull to Jupiter, Ovid, Met., iv., 755,
:

the aim seems to be indicated in rjOcXc 0vciv. eiri tovs itvXwvas some see a reference to the gates of the city, mainly because of the collocation tow ovtos irpb Tt)s n. Blass supposes that the priest came from the temple outside to the city gates, but in that case Ramsay urges that Lucan usage would = itvXtj rather than irvXciv, cf. ix. 24, xvi. Others take it of the gates of the 13. temple in front of which the altar stood, cf. ol fiv Upol tov ve<i> irvXives, Plut., Tim., xii. Ramsaysuggests that the priests probably prepared their sacrifices at the outer gateway of the temple grounds, as something beyond the usual ritual, and so not to be performed at one of the usual places, cf. eiriflvtiv D St. Paul, p. Others again refer the words to 119. the gates leading into the atrium or courtyard of the house in which the Apostles were lodging, partly on the ground that the word ^eirijSTjorav is best referred to the house (cf. Judith xiv. 17, and Susannah, ver. 39). But the verb may mean that they ran hastily out of the city to the temple, and there mingled with the crowd : in 2 Mace. iii. 18 the same verb is used of a general rush of the people to the temple for supplication to heaven. -qdeXe 6viv: What was his motive? Was he acting in good faith, or out of complaisant regard to the wishes of the multitude (Ewald), or for the sake of gain ? On the attitude of the native priests see Ramsay, Church in the Roman Empire, p. 144. In the present instance it would appear that they had known of the Apostles' preaching for some time at all events, and also, it may be, of its success, cf. D., xiv. 7, critical notes, and as also to Mercury, Persius, Sat., ii., 44, On the garlands to wreathe and adorn the apparently they were willing to honour the Apostles with divine honours, and to turn victims, JEneid, v., 366 ; Eur., Heracl., the religious revival to their own ends. 529, perhaps also for the priests and the
to the Apostles
:


3 o8
cttI

nPASEIS AnOSTOAQN
tous TruXwcas iviyKas, <rbv tois 3)(Xois T^OcXe Queiv.
01
1

XIV.
4. 'Akouto,

onvTes 8e
IpdTta

dirooToXoi

Bapvd(3as

Kal

flaOXos,

Siap^laiTes

auT&ii'

elaeTnijS'no-ay 2 eis

rbv o)(Xov, Kpdotres xal XeyovTes,

icai
i^p-eis

15. "AcSpes, ti
ayfipwiroi,
eirl

rauTO

ttoicitc

6u.oioTro.0eis

eojiev

up,Iv

euaYY e Xil^opei'Ot
to*' wvtci, 3

ujxds diro
TroiT)o-e

toutow

tw u.o.tcugjk iinoTpefyeiv
tt|v

tov 0ov

os

tok oupavov Kal ttjv yfjy Kai

1 01 airoo-ToXoi om. D, Flor., Gig., Syr. Pesh., Blass "recte". Weiss thinks om. caused because offence was taken at the extension of the title to Barnabas. In ver. 4 Barnabas is not expressly mentioned, while here he is not only mentioned by name but placed first.

2 ewrrn^STjo-av, but Weiss, Wendt, Hilg.

$eir.

^ABCDE

13, 61, Chrys., so Tisch.,

W.H.,

R.V., Blass,

3 C ABCD 2 E 13, 40, 61, Ath., so Tisch., W.H., R.V., tin. tov 6ov tov tuvra Weiss, Wendt; cf. Blass, Gram., p. 144. D has cvayy. ti|*iv tov 6cov (so Iren.), and again eiri tov 0ov VTa tov iroiT|o-avTa, thus reading tov 9ov in both places (whilst Blass in B and Hilg. follow Flor. in omitting tov 0eov the second time). Ramsay however also retains the words in both places, as " the God " was the title under which the supreme God was worshipped in Asia Minor, St. Paul, p. 118.

Ver. 14. a,Kov<r. how, we are not told whether, as Blass supposes, they had returned to their lodgings, and hurried forth to the city gates when they heard what was going on, or whether, later in the day, they hurried from the city to the temple when they heard of the approach ing sacrifice, we do not know, and a better knowledge of the localities would no doubt make many points clearer. The crowd who had seen the miracle, ver. 11, would naturally be eager to
:
;

ipoioiraOcis YXwTTOTopvTJo-ai cf. its use in medical writers and in classical Greek (Wetstein) by the Fathers it was used of our Lord Himself, Euseb., H. E., i., 2, cf. Heb. iv. 15 (see Mayor on James v. 17). evayycXiE. we preach not our" selves Paul was a " messenger of God in a higher sense than the people conceived ; on the construction see
:

p.

above
the

follow the priest to the sacrifice, o-vv 8iappii|ovTes in tois oyXois, ver. 13. token of distress and horror, cf. Gen. xxxvii. 29, 34; Josh. vii. 6; Matt. xxvi. frequently in LXX, and several 65 xvi. times in 1 Mace. cto-ir^Sr)o-av 29, see critical notes. Ver. 15. avSpes: brief address in accordance with the hurry of the moment. 6|xoioiradets, James v. 17, " of like passions," so R.V. in both passages, but 'nature' in margin, so Ramsay. But to others the latter word seems too general, and they explain it as meaning equally capable of passion or feeling, as opposed to the d-n-dOcia of the idols or, equally prone to human weakness, and not allpowerful as the people seemed to infer from the miracle (Bethge) ; whilst others

210 and Simcox, Language of For reading in D see critical note =s bringing you glad tidings of "the God" in Asia Minor a familiar term for the great God, so that just as St. Paul introduces the Christian God at Athens as "the Unknown God," whom the Athenians had been worshipping, so here he may have used a familiar term known to the crowd around him at Lystra, Ramsay, St. Paul, p. 118. &irio-Tpe't|>ei.v lirt, cf. especially 1 Thess. i. 9, in Acts ix. 35, xi. 21, xv. 19, xxvi. 20 on the construction see Wendt, and Weiss, in

N.

T., p. 79.

28, 40, infinitive after irapoYY^XXeiv.tov wvtcl, see critical

loco, cf. iv. 18, v.

meaning dp-oiu? 6vtjt(Js On its meaning in Wisdom (so Blass). vii. 3 see Grimm, sub v., and Speaker's Commentary. In 4 Mace. xii. 13 it is also used to mark the atrocious nature of persecution inflicted by one who, a man himself, was not ashamed tovs
again take
it

as

note. tovtwv: may be used contemptuously, as if St. Paul pointed to the prep.o,Taiwv, parations for the sacrifice. cf. Jer. ii. 5,x. 3, of the gods of the nations and their worship, cf. also 2 Kings xvii. 15 B, Jer. viii. ig cf. Rom. i. 21, Ephes. iv. 17. R.V. and A.V. take it as neuter, others as masculine, sc.,0ewv. $s ciroiTjo-e k.t.X., cf. especially Jer. x. 11, 12-15, x ^> for the contrast between the gods who made the are no gods, and the God heavens, and cf. also Acts xvii. 24 for a similar appeal from the same Apostle.

Who

39

1417Qd\a<j<rav kou TtdvTO,

11PAHEI2 AI102T0AQN
toI

iv aurots

16.

69 iv Tats irapw^p.^i'ats

yeyeais eiaac irdrra Ta I9ct) iropeueo-Oai Tais

KCUTOiye
1

0801s

avriav

17.
r\\ilv

ouk dp-dpTupoy eauTOk

Kai

dcprjKey, dyaGoTroiwe,-

oupavoOev
Tpo^fjs

uctous

oioods

Kaipous
6i* #

Kapiro<|>6pous,

ep.irurX.wi'

Kal

KauToiY
;

N*C S HLP

Chrys., Theodt.

W.H.,
p.

Blass, R.V., Weiss,

cf. xvii. 27.

Wendt; Katyc DE,

13, 61, 180

kchtoi ^cABC* 13, 61*, so Tisch., so Hilg. (see Wendt's note (1S88),

312)
2

ayafioiroittv, but

fc^ABC

ayaOovpYwv, and so Tisch., W.H., Blass,

R.V., Weiss,

Wendt.
life in

The "living" God manifests His

creation

manifestation to which St. Paul would naturally appeal before such an audience ; even in writing to Christian converts of the deepest mysteries of the faith he does not forget that the God of Nature and the God of Redemption are one, cf. Ephes. iiL 9, R.V. ; so too St. Peter prefaces the first Christian hymn with the same words used here by On the Apostle of the Gentiles, iv. 24. the tact of St. Paul at Lystra and at Athens, laying the foundation of his teaching as a wise master-builder in the truths of natural religion, and leading his audience from them as steppingstones to higher things, see notes on xvii. That he did not even at Lystra confine his teaching or his appeal simply to Nature's witness, see notes on w. 22 and 23. Vv. 16-17. 8s: God working not only in creation, but in history, not only the source of life but the personal living Guide and Ruler of man, even in His tolerance far removed from the easy indifference of the gods of Olympus. The three present participles d-ya.9. . . . |mt. . mark the continuous 818. . . activity and goodness of God, and are all three epexegetical of apdpTvpov; whilst the second participle is generally regarded as specifying a mode of the first, and the third as expressing a consequence ovpav<S6ev : only again in of the second. xxvi. 13 in N.T., see 4 Mace. iv. 10 so in Horn, and Hes., old genitive of ovpavos. veTots SiSovs Kal icaipovs Kapir. the Apostle's appeal becomes more significant when we remember that Zeus was spoken of as vc'tios, ciriKapirtos (Bethge) the rain was regarded in the East as a special sign of divine favour, and here, as in the O.T., God's goodness and power in this gift are asserted as against the impotence of the gods of the heathen, see especially
.

here only in N.T.,

Ps. cvi. 34,
ii.,
i.

cf.

LXX,
;

Jer.

ii.

21,

and also

classical

cf. for

the

whole passage Cicero, De Nat. Deorum,

p.iriir\wv (IpLiriirXdw), cf. Luke 53. 53, vi. 25, Rom. xv. 24, John vi. 12, frequent in LXX, e.g., Ps. cvi. g, Isa. xxix. 19, Jer. xxxviii. 14, Ecclus. iv. 12; see also below on ev4>poo\ KapSias: Blass

compares Luke xxi. 34, where the heart is spoken of as overcharged with surfeiting, as here it is spoken of as filled with food. But the word may be used not merely as = vp.is, or in a merely material
ment,
sense, but as including the idea of enjoyWiner- Moulcf. LXX, Ps. ciii. 15 ton, xxiii. 1, and Alford on James v. 5.
;

in its ordinary Greek use cv<f>po<ruvT]s might simply mean "good cheer," although we need not limit it here with Grotius to wine as in Ecclus. xxxi. 28
:

very frequently used in LXX (only here and in ii. 28 in N.T.), sometimes of mere
festive joy, Gen. xxxi. 27, sometimes of religious gladness, Deut. xxviii. 47. Al-

Paul could not have used it employed in ii. 28, yet he might perhaps have used it as a kind of transition word to lead his hearers on to a deeper gladness of heart, a richer gift of God than corn and wine, cf. Ps. iv. 7, and for the phrase ep/rr.
St.
it

though

here as

is

Ev<j>poo*.

Isa.

12.

It

may

have in this thoughts afterwards developed

i.

Ecclus. iv. that whilst we address the germ of the

19,

xxix.

well be

in

Rom.

18, 23, etc., St. Paul did not press his argument on this occasion as in his

Jer. xiv. 22,

1

and
17
is

cf.

Kings
this

Sam.

xii.

where

xviii. 1 and same phrase

vT.

SiSovcu

used of God.

Kapir.

Epistle, but took the first step to arrest the attention of his hearers by an appeal to the goodness, not to the severity, of God the goodness which leadeth to repentance. It has been thought that the words ovp. ^p.tv SiSovs k.t.X. are rhythmical, and may have been some familiar fragment of a song, or a citation from a Greek poet, in which the Apostle expressed his thoughts others have maintained that they may have formed part

<


IO

; ;

XIV.
2

nPAHEIS AI702TOAQN
eo^poCTOfTjs tcis KapSias
T)u.uik.
1

8.

ical

TauTa Xeyorres, U0X19

KaTeTTauaai' tous o^Xous too

u.tj

dueie au-rois.
kci!

19.

'ETrfj\6oy

Be

diro

'Avnoxcias

'Ikoci'ou

'louSaioi.

kou

ireiCTakTes

tous oxXous, Kal XifldcracTCS t6c riauXoy, ecrvpov

but vp.iv
vp.wv

e^co Tfjs

T)f*.iv

tju.o)v,

Tisch.,

W.H.,

Blass, R.V., Weiss,

Wendt, Hilg.

fc$*BCDE, Syr. Hard., Arm., Ir., Ath., so vuiv however is om. by S>cA 13,
;

61, Vulg.
2 p.oX.is, D reads p.oyi$, and for KarcKava-av . . avrois Flor. has " vix persuaserunt ne immolarent sibi illi homines " (so Blass in p\ cf. Hilg.). C, many min., and Syr. H. mg. add aXXa TropevecrSai cicacrTOv tis to iSia, cf. v. 18 D, John Flor. adds " et discedere eos ab se" (so Blass in (3 preceding previous vii. 53;
.

addition; Hilg. omits).

3 At the begin, of verse (Flor. Cassiod.), Syr. H. mg., Arm., Bed. read Sicvrp.povrcov 8e avTcov kou SiSclo-kovtwv evidently to show that the outbreak did not ensue immediately upon the intended worship. D, Flor., Syr. H. mg. (E, Vulg.) insert C, Syr. H. mg., Flor. proceed kcu 8ia\eyou.evwr tivcs before lovS. and change order. avTwv irappi-cria tireurav tovs oxXovs airocm-vai. air' avTuv (" ne crederent illis docentibus," Flor.), XtyovTcs on ovSev aXi)0? Xe-yovaiv aXXa -jravra \j/v8ovTai so Blass throughout in {3, and Hilg., see Belser, p. 71, in support, on the ground that p thus explains fully the change in the attitude of the people; but the whole might proceed from a reviser, and need not be original.

CDE

of the hymn sung in the procession for the sacrifice, and that St. Paul made the words his text; see Humphry, in loco; Farrar, St. Paul, i., p. 384; Felten, in loco ; but it may be fairly said that the O.T. language was in itself quite sufficient to suggest the Apostle's words. On the remarkable parallels between this speech and the sayings of Pseudo-Hera* cleitus in his letters see Gore, Ephesians, p. 253 ff., but see also Bernays, Die Heraklitischen Briefe, p. 29. irdvTa to, cBvtj: "all the Gentiles," R.V., the words divided mankind into two classes, but there was the same Lord over all, Rom. iii. 29. " in the generaev Tats iraptj>x. Yeveais not ' n tions gone by," R.V. trapa>x> or Apocrypha, but classical, and

see 4 Mace. ii.6. au.dprupov: not in or Apocrypha; only here in N.T., but in classical Greek, and also in Josephus, see

LXX

LXX

used also by Josephus.

30,

iao-f (cf. xvii.

.

Rom.

iii.

25,

26)

iropev. Tais

instances in Wetstein. This witness is not as at Athens, xvii. 27, Rom. ii. 15, to man's consciousness and conscience, but rather to God's presence in nature, cf. for the expression LXX, Ps. lxxxviii. 37, 6 paprvs iv o-upavu irio-T^s, and Pseudo-Heracleitus, letter iv., where the moon is spoken of as God's otipdvios papTvpia; see below on vex. 17. ovk a<^-fJKv non reliquit sed sivit (Blass). a-yaOoiroioiv, see critical notes. Neither iyaOovpye** nor a,Yat3opYiu, 1 Tim. vL 18, occur in classical Greek or LXXT.R. uses the more familiar word; found three times in Luke's Gospel and elsewhere in N.T.j and also a few times in (in different senses), but not in classical Greek see

LXX
33,

6801s avT<H>v,i.e., without summoning them as now to repent, cf. for the combination ix. 31, and for the expression 2 Cor. xii.

Plummer on Luke vL

and Hatch,

6Sbv the contrast between God's ways and the wilfulness of Israel in the past, Ps. lxxxi. 13 and previous verses, expressed in the same phraseology. Ver. 17. Ka.Toiy, see critical notes. If we read kclito. the word is only found in the N.T. here and in Heb. iv. 3 ; used here as an adversative conjunction see
64,

18, Judev. 11, James Greek cf. Thuc, iii.,

U'vai), cf. also

v.

20

(in classical

Essays in B. G., p. 7. Ver. 18. poXis: used only by Luke and Paul (with one exception of a quotation,
1

aSixov

Pet.

iv. 18),

Luke

ix.

39,

W.H.

times in Acts, and Rom. v. 7. rekTETavcrav tov u.tj, x. 47, Burton, JV. T. Moods and Tenses, pp. 159,
four
184.

Ver. 19.

eTTTjXfiov &k

on readings

to

account

for the interval see critical notes.

Simcox, Language of the N. T.,

p. 168,

and

Gramm., pp. 242, 264 Viteau, Le Grec du N. T., p. 118 (1893)

further Blass,

in the narrative forbids some kind of interval, whilst nothing is said as to its duration. MovSaioi a proof of their enmity in that they undertook a

Nothing

long journey of some one hundred and

: ;

i8-

nPAEEIS AFIOSTOAQN
20. 2 KuicXwcrdi'Twy Se auToy twv

3 11

TroXews, vou.l(ravTes l auTor TeSvaycu.

fjia6T]Twi',
<ri>v

dfacrrds eicrrjXOey els tt)k ttoXic

eis Ae'p/JTp.

kcu

tt\

eiraupiok e^rjXOe
3

tw Bapt'dPa
Kal

21. euaYYeXi.o-dp.evoi
iKavous,
uire'o-Tpevj/ai/

tc ttj^ TroXif
tt)v

CKeivrjv,

jjia0T]Teuo-ai'Te9

ei$

Auorpav
Wendt, Hilg.

vop.iovTes

NABD

13, 40, 61, so Tisch.,

W.H.,

Blass, R.V., Weiss,

Flor. reads " tunc circumdederunt eum discentes et cum surressisset (x) populus ." Par. 2 adds 1x0715 before avao-., so Blass in (3 cf. Belser, p. 71. vespere
2
. .
;

evayyeXio-aiicvoi fc^cBCL 61, Bas., Chrys., so M Blass, R.V. evaY-yeXi^ofievoi ADEHP, Lach., Tisch., Weiss, Wendt, Hilg., the aor. part, probably a mechanical conformity to the following part.
J
;

W.H

thirty

miles. irtto-av-res tovs

o.

mobile

The change in their attitude vulgus. need not surprise us, cf. the fickleness of the inhabitants of Malta, xxviii. 6, and, more notably still, the change of feeling in the multitudes who could cry Hosannah and Crucify The Scholiast, Homer, //., iv., 89-92, has dirio-Toi
! !

yap AuKaoves,

Tvpci.

is icai 'ApiaTOTe'Xrjs papThese Jews may have received help from their fellow-countrymen, some few of whom were resident in Lystra,
xvi. 1, or possibly, as
it

McGiffert suggests, easy to incite the against Paul and Barnabas, populace because of the Apostles' rejection of the But divine honours offered to them. probably the persuasion implies that they influenced the multitudes to regard the miracle, the reality of which they could not dispute, as the work not of beneficent gods but of evil demons. The form of

may have been

punishment, XwOdo-avres, would seem at all events to point to Jewish instigation, although the stoning took place not outside but inside the city,
2
cf.

Tim.

iiL

n, and Wendt

2 Cor. xi. 25, (1888), p. 318,

In Gal. vi. 17 the as against Zeller. Apostle may allude to the scars marked on him by these same people (Ramsay,

narrative undoubtedly leads us to recognise in St. Paul's speedy recovery from such an outrage, and his ability to resume his journey, the good hand of God upon may again notice St. Luke's him. reserve in dwelling on the Apostle's sufferings, and his carefulness in refraining from magnifying the incident. Bengel says "tanVer. 20. kvkX. quam sepeliendum," and others have held the same view, but the word need not imply more than that the disciples surrounded him, to help if human aid could profit, and to lament for him in his sufferings. Amongst the mourners the youthful Timothy may well have found a place. On Timothy's means of knowing of the Apostle's sufferings here narrated see Paley, Horn Paulina, u. s. fia9r\r>v the Apostles' work had not therefore been unsuccessful there were converts willing to brave persecution, and to avow themthe selves as disciples. TJJ eira-upiov journey to Derbe was one of some hours, not free from risk, and the mention of Paul's undertaking and finishing it on the morrow indicates how wonderfully he had been strengthened in his recovery. The word is found ten times in Acts,

We

and not
.Tjpiov

at all in

Rom., Cor., v. 6. XiOacrOeis " Uti Paulus prius lapidationi Stephani consenserat: ita nunc veterem culpam expiat, 2 Cor. xi. 25 " (Wetstein). On the undesigned coincidence between this narrative and the notice in 2 Tim. Hilgencf. Paley, Horaz Paulina, xii., 5.
Zahn),
cf.

also Clem.

Luke

x.

35,

Luke's Gospel, but cf. Acts iv. 5 only

Hawkins' Hora Syn., p. 144. It occurs three times in chap, x., no less than in o-uv ri B. the second half of the book.

feld

refers this verse to his " author Theophilus," but the change in the multitude and the hatred of the Jews are not surprising, but perfectly natural. perhaps as a last indignity, eo-upov vop.io-a.vTes St. Luke's cf. viii. 3,xvii. 6. words do not require us to infer that St. Paul was rendered lifeless, and we need not suppose that he was more than But at the same time the stunned.

to

apparently he had been free from attack, since Paul was the chief speaker, and consequently provoked hostility. Ver. 21. evayyeX. continuous preaching, present participle, and the result, many disciples not " having taught many," A.V., but "had made many disNo ciples," R.V., cf. Matt, xxviii. 19. doubt they pursued the same course as at Lystra, and again we have direct proof that the teaching of the Gospel was not in vain it is therefore quite unwarrantable to suppose that Paul's
:


312
Kal '\koviov
ixaOriTwc,
0Xi\J/eaf

nPAHEIS AnOSTOAQN
Kal 'Acrioxeiaf,
22.

XIV.
ras
4* U

emcrrnpio>Ts
ttj
ttji'

X^5

irapaKaXourres
Set

ep.|xeVie

morei, Kal
Pacri.Xeiai'

on
toG

01& iroXXwt'

^jxas

elaeX0i'

els

eou.

23.
irpoa-

XeipOTon^aarres Sc
eu^dptcfoi
(X6Ta

auTOis

TrpecrPuTe'pous
irape'Oerro

kolt

eKKXTjaiay,

rnoreiwf,

owtous

tw

Kupi'w

eis

of

speech at Lystra indicates the powerlessness of the message of the Gospel in contact with deep-rooted heathenism in w. 22, 23 we have abun(Bethge) dant proof that Paul had not limited his rirst preaching in Lystra to truths of
;

in a

kind of intermediate stage.

Sti, cf.

xi. 3, xv. 1,

natural religion, for now on his return the disciples are bidden ep.p.e'veiv Tfj irio-Tti, and they are commended to the Lord, els ov ireirio-TevKewrav, " on whom

they had believed ". No persecution is mentioned at Lystra, with which cf. 2 how they Tim. iii. II. viria-rpe^^v were able to do this after they had been
:

the language of the preachers themselves, but it is precarious to conclude that T)p.as includes the presence of the author of the book, St. Luke himself. The T||xas may simply mean that the speakers thus associated themselves with their hearers, and drew a general lesson similar to that drawn by St. Paul in 2 Tim. iii. 12, as he looked back upon these same sufferings at the close of his
life.

we have

The teaching thus expressed may

have struck deep root

Ramsay, Church in the Roman Empire, p. 708"., and McGiffert, no permanent Apostolic Age, pp. 190, 191 disability could be inflicted on them by the magistrates, and the person expelled might return after a little, especially if new magistrates had been appointed in the Moreover, on their return jourinterim. ney the Apostles may have refrained from open and public preaching, and
recently expelled,
cf.

devoted themselves rather to the organisation of the Christian communities. (There

is

therefore no ground for Hilgenfeld's and Wendt's reference of ver. 19 to a different source from the verse before us.) At the same time the courage of the Apostle is also noteworthy: " neque enim securum
petit, ubi instar emeriti militis otio fruatur,

in the heart of one of St. Paul's hearers why not Timothy ? and have been repeated by him to St. Luke as the Apostle had uttered it see further in its bearing on the date, RamAlford's note say, St. Paul, p. 123. strongly maintains that Luke himself was present, see in loco and also Proleg., On the possibility that the pp. 6, 7. words contain an Agraphon of the Lord see Resch, Agrapha, pp. 148, 278, and $X(\|/ewv, cf. cf. Epist. Barn., vii., 11. xx. 23, quite a Pauline word, not used by Luke at all in his Gospel (five times in Acts), cf. 1 Thess. iii. 3 and ii. 12, and Epist. Barn., u. s. On St. Paul's reference to " the kingdom of God," sometimes as

sometimes as actually present, see Witness of the Epistles, p. 311, note

future,

(1892).

sed etiam repetit loca, in quibus paullo ante male tractatus fuerat," Calvin. Ver. 22. eiucrTT)ptovTes only in Acts, for the simple verb see cf. xv. 32, 41 xviii. 23 (W.H., R.V.), and Luke xxii. 32, and six times in St. Paul's Epistles, frequent in LXX, but not in any similar sense, although for the simple verb cf. ep.|ie'veir, Gal. iii. 10, Heb. Ps. li. (1.) 12. in the former, viii. g, two quotations in the latter, with the simple dative with ev several times in LXX, and with both constructions, cf. Xen., Mem., iv., 4. subjective or objective, as Tfj irCo-Tei a feeling of trust, or a belief, a creed ? That it was used in the latter sense by St. Paul we cannot doubt, in such passages as
: ;

Ver. 23.
irpeo-p., see

x et P 0T0V11 <ravT S

Si aviTots

Col. i. 23, 1 Tim. v. 8 (cf. 1 Pet. v. 9, Jude vv. 3, 20), and St. Luke may have used the word in this latter sense in recording the But cf. also vi. 7, xiii. 8, where incident. the word may be used, as perhaps here,

above, x. 41, where the compound verb is used, " chosen of God," virh 6. The simple verb is only used here and in 2 Cor. viii. 19 lit., to elect by popular vote, by show of hands, but it is by no means a word of certain meaning, and came to be used, as Ramsay admits, in the sense of appointing or designating. Here evidently the word is not used in the literal sense given above, as Paul and Barnabas appoint, and that the idea of popular election did not necessarily belong to the word, at least in later Greek, is evident from Josephus, Ant., vi., 13, 9, tov yyttb tov eov KxcipoTovT)(ie'vov Pao-iXc'a: cf. xiii. 2, 2, of the appointment of Jonathan as high priest by Alexander. On the later use of the word, of which there is no early trace, as referring to the stretching out of the bishop's hands in the laying on of hands, cf.
:


2225.
24.

ITPAEEI2 A1102T0AQN
ical

3*3

TreiriCTTeuKeio-ac.

SieXOcWes

ri]v
1

niaiSiar, rjXOok' eis riap-

4>uXiay
1

25. Koi XaXiicraires iv Hipyr^

toc \6yoK, Karifi^aav ei$

so Lach., W.H. text, Rendall, Hilg. eis ttjv fl. ^*A so Tisch., W.H. marg., Weiss, Wendt, Blass the change of tv into cis is quite inconceivable, so Weiss, who compares other frequent uses of eis as characteristic of Acts ii. 5, ix. 21 (Apostelgeschichte, p. 36).
ev

rWpvu

^cBCDEHLP,

(without

art.) 61,

(Hatch, Diet, of Chr. 1501 ff.). Blass takes the word here as = KaOurravai, and compares Titus i. 5, although he thinks that nothing is said here about the mode of

" Ordination
ii.,

"

Ant.,

p.

and that the Church may have had some share in it. So too Ramsay compares the same passage, Titus i. 5, and concludes that St. Paul doubtless followed there the same method which he followed here, a method in which the votes and voices of each congregation were considered, cf. 2 Cor. viii. ig. But the office to which Luke was appointed in 2 Cor., /. c, was not an office which involved ordination, and we could not argue from it alone to the method of the appointment of elders in the passage before us. At the same time it may be fully admitted that the Church was not
election,

exercise such and authority. choice On the use of the verb in the Didache, xv., 1, and its compatibility with ordination in accordance with Apostolic practice and injunction, see Gore, Church and the Ministry, p. 281 ; and further. Church

the

without some share in the election of the elders, and it must not be forgotten that, in the case of the Seven, the Church had elected, and the Apostles had or In Clem. Rom., dained, Acts vi. 3. Cor., xliv., whilst the Apostles took care to secure that after their death distinguished men should appoint presbyters and deacons, yet the latter were elected with the consent of the whole Church, and they were exposed, as it were, to the judgment of the Church (see on this voice of the Church, Moberly, Ministerial Priesthood, p. 89, and Gore, Church and If we compare the Ministry, p. 100 ff.). the language of Acts vi. 3, Tit. i. 5, Clem. Rom., Cor., xlii., 4, xliv., 2, 3, and the use
of the verb Ko6io-TT]pi in each, it would seem that the KaTao-Towris was through-

Quarterly Review, 42, p. 265 ff., on strictures passed by Loening, Die Gemeindeverfassung, 61, 62. kvt' IkkXt)o-tav, " in every Church," distributive, ii. 46, v. 42, cf. Titus i. 5, Clem. Rom., Cor., xlii., 4. On the spread of Christianity in Asia Minor see additional note at end of chapter. irpo<rev|. ue-ro vt|<r. Ramsay, St. Paul, p. 122, speaks of the solemn prayer and fasting which accompanied the appointment of the elders, and of this meeting and rite of fasting, as the form permanently observed, cf. xiii. 1-3. The two participles x ci P 0T* an ^ irpoo-ev|. evidently refer to the appointment, and not to the subsequent commendation. See also Harnack, Proleg. to Didache, p. 148; and on the other hand, Overbeck, Wendt, Weiss, Zockler. irapcOcvro, xx.

32, cf.
cf. 1

Luke
i.

xii.

Tim.

48, xxiii. 46, 1 Pet. iv. 19, 18, 2 Tim. ii. 2 (in no parallel

sense in the other Evangelists). In the first three passages above used as here also of of solemn committal to God giving into another's charge or keeping,
;

cf. -rrapaSiJK'^, i

14.

Tim. vi. 20, 2 Tim. i. 12, In classical Greek of money or

property entrusted to one's care. In Tobit x. 12 (cf. i. 14, iv. 1, 20) both verb and noun are found together, irapaTifiepai <roi tt)v Qvyaripa. pov iv irapad^K-fl S (see Hatch and Redpath). oaitovs may refer to the believers in general, cf. Hort,
Ecclesia, p. 66. t4> K., i.e., Christ, as the irurrcvw indicates : the phrase itio-t. els, or eir( nva, is peculiarly Christian, cf. Lightfoot on Gal. ii. 16. Ver. 24. 8ieA. tt|v l"l. "having made

out reserved to the Apostles or their representatives, whilst the Church, if not always selecting, may at least be regarded as consenting, <ruvv8oKT)<rd<rT]s ttjs ^k*
KXrjcrias irao-Tjs,
3
;

Clem. Rom.,

u.

s., xliv.,

see " Bishop " (Haddan), Diet, of Chr. Ant., i., p. 213. But, further, in the passage before us it is not impossible that the choice as well as the ordination of the presbyters may be referred to Paul and Barnabas, cf. the pronoun ovtoi?: " having appointed for them," and in

newly founded communities

unnatural

it

was not
should

that

the

Apostles

a missionary journey through Pisidia,'' Here it seems see above on xiii. 6. clearly implied that Pisidian Antioch was not in Pisidia, see above on xiii. 14, and Ramsay, St. Paul, p. 124. Ver. 25. koi X. ^v rUpyr) tov Xdyov: in the beginning of their journey they probably made a slight stay at Peiga, but without preaching there possibly

xiv.

3U
'ATTdiXeiav

nPAHEIE AnOSTOAQN
26.
ttj

K&icetOei'

diTeirXeuaav

els

'Amoxeiaf
epyoy
6

oQev

r)<rav

irapaSeSoficVoi

x^P

11 1

"

to "

eoo

els

to

eTr\irjpw<xai'.

for the reason mentioned above which prompted them to hurry on to Antioch, and possibly because, as C. and H. (so

3,

Hebrew

QV
= per

HtT^
ipsos,

Ps.

cxix.

65,

and cannot

Felten) think, the inhabitants at the time of the Apostles' first visit were all leaving Perga for the cool mountain

summer retreats, whereas on the return journey of the missionaries Perga would again be full (C. and H.,
districts, their

lv U., pp. 131, 158, smaller edition). went K*refir)<rav, see critical notes. down, i.e., to the sea coast where Attalia lay, cf. xvi. 8 (xiii. 4), Jonah i. 3, so in classical Greek avaf3aivu, to go up from the coast. 'AT-raXeiav mentioned because it was the harbour of embarkation, and so called from Attalus II. Philadelphus, king of Pergamus, its builder, is a port for the trade of b.c. 159-138 Egypt and Syria, Strabo, xiv., 4. It bears the modern name of Adalia, and until quite recent days it was the chief harbour See of the south coast of Asia Minor.

require Sid the phrase may therefore be described as a Hebraism it occurs only in Luke 5ti tjvoi|c Friedrich, p. 33. . . . Ovpav a striking coincidence with St. Paul's use of the same metaphor elsewhere, cf. 1 Cor. xvi. 9, 2 Cor. ii. 12, Col. iv. 3, and cf. Rev. iii. 8. St. Paul's Galatian Epistle clearly shows that his
;
; :

which would

missionary work in Galatia had met with

much

success, and that the Churches now founded held a large place in his affecEnough had tions, cf. Gal. iv. 14, 15. been accomplished, even if all his desires were still unfulfilled, to make him eager for a continuation of the work to which he had been called as an Apostle of the

B.D. 2 and Hastings' B.D., "Attalia" (Ramsay). The distance from Perga was about sixteen miles, and the travellers would reach it across the plain formerly they had gone up the Cestrus to Perga, and probably they now go to Attalia See Hackett, to find a ship for Antioch.
, :

Gentiles, see McGiffert, Apostolic Age, pp. 191, 192 Hort, Ecclesia, p. 66 " perhaps the greatest epoch in the history of the Ecclesia at large " Spitta refers the whole verse to his Redactor, p. 171. Ver. 28. XP* V0V ^ K oXiyov only in Acts, where it occurs eight times, cf. xii. 18, etc. on the length of time thus spent see " Chronology of the N.T.," Hastings' B.D., and also Ramsay, Church in the
; :

Roman Empire,
xiv.

p.

74,

with which
xiii.

cf.

in loco,

and C. and H.

Lewin, Fasti Sacri,

Additional Note.

KaKi6ev, cf. vii. 3, and Luke xi. 53, in six other places in Acts in a local sense as here, only once elsewhere in N.T., in Mark ix. 30, in same sense; irapaSeSop.. -fjo-av see also xiii. 21.

Ver. 26.

In chapters

p. 288.

and

they had been committed," R.V., in xv. 40 "commended"; in both passages A.V. "recommended," a rendering which has changed its meaning only in these two passages in this sense, but cf. 1 Pet. ii. 23 (John xix. 30). o eirXr^pcoo-av, cf.
;

"

xii.

25,

xiii.

25,

still,

as

Paul found the

ficient".

x<*P L s

hitherto, St. God " suf-

many critics find the commencement of a new source, a belief based to a great extent upon the view that Barnabas and Saul are here introduced as if they had not been previously mentioned. But whilst some description is given of each of the remaining persons in the list (xiii. 1), nothing is added to the name of Barnabas or of Saul, so that it seems quite permissible to argue that these two are thus simply mentioned by name because they were already known. It is therefore not
surprising to find that some writers, e.g., Hilgenfeld, regard these chapters as part of a previous source, so too Wendt, Others see in these Spitta, Jiingst. chapters a separate document, possibly not used again by the author of Acts; a different a document composed by hand from that to which we owe the " sections, and incorporated by the " author of the whole book into his work Others again see in these (McGiffert). same chapters the commencement of a

o-w. ttjv ckkX., cf. xv. 30, as was natural, for they had been sent out by them. av^vysiXav xv. 4 (xx. 20, 27), lit., to carry back tidings (so in classical Greek, as from a less to a greater), cf. 2 Cor. vii. 7 used here as in ^Eschylus, Xen., Polyb., of messengers reporting what they had seen or heard (Grimm). Blass takes it as simply = dirayycXXw as in LXX and later Greek. Ver. 27.

We

5<ra

'

things".
behalf;
37,
cf.
1

cf.

how many
p.T'

(or

'

how
58,

great

'

avruv,
4,
xii.

i.e.,
i.

on

their
x.
2,

Travel-Document, containing not only

these

xv.

Luke
24,

Sam.

Ps.

72, cxxvi.

journeys of

two chapters, but also the later St. Paul, coming to us from

; :

;; :

26

28.

nPAHEIS AnOSTOAQN
,

3*5

27. Trapaycvopveyoi Be Kal auvayayorres ttjv AKK.\r)<Tiav, an^yyeiXai'

oaa

eir oiT)(T6i'

6 eos

|At' auTco>\

Kal
*'

on

T]yoie

tois

0veai Qupav
toIs p.a0T)Tais.

iriorews1

28. Siexpi|3of Se ckc! xpo*'

" K oXiyov

aw

avriYYtiXav, but imperf. 18, 40, 61, Syr. Pesh., Boh., Tisch., W.H., R.V., Blass and Hilg. follow T.R. For pT* mtuv D, Gig., so Hilg., Blass brackets \|/vx&>v ovtuv, perhaps Syriac influence (Harris). Kai on ... 6. irwrTews without any authority, and adds the same words to xv. 4, see below /. c.

Weiss, Wendt read peTa twv

^ABC

same hand as the " We " sections, and from the same hand as the rest of the book (Rarrfsay). It is disappointing to find how Clemen, while referring xiii., xiv. to his good source, Hisioria Pauli,
the

chapters,
n-Xcw,

and two of them twice

4,

diro-

xiii.

xiv.

26

8iaTpif3w with
;

goes even further than Spitta in breaking

up the

e.g., xiv.

different parts of the narrative 8-1 1, we owe to the Redactor

Judaicus, and w. 19, 20, 226, 23. in the same chapter to the Redactor AntiJudaicus. (See on the whole question Hilgenfeld, Zeitschrift fur wissenschaft. Theol., ie Heft, 1896; Wendt (1899), Zockler, Apostelgeschichte, p. 225, note
;

accusative of time, xiv. 3 ejjeipi, xiii. 42; T|pe'pai irXciovs, xiii. 31; -irpoo-KtkXt)(j.o.i. with accusative, xiii. 2, 7 vrovoc'u, xiii. 25. On the position of these two chapters relatively to chap. xv. see below. Additional note on xiv. 23. On the rapid spread of Christianity in Asia Minor see Ramsay, Cities and Bishoprics of Phrygia, i., pp. 87, 94, 95, 135;

pire,

It is no pp. 243, 244 (second edition).) in face of the unsatisfactory attempts to break up these chapters, or to separate their authorship from that of the rest of the book, that Zahn should maintain that a man like Luke needed for

wonder

the composition of chapters xiii.-xxviii. no other source than his recollections of the narratives recited by St. Paul himself, or of the events in which he, as St. Paul's companion, had participated,

in the Roman EmThe old nature pp. 161, 397. religion with its negation of moral distinctions and family ties was doomed, a religion which on the one hand made woman the head of the family, and on the other hand compelled her to a socalled sacred service which involved the surrender of all which in a civilised community womanhood held most dear. The strength of the old ritual, however, was so great that it seems to have been

137,

and Church

Einleitung in das N. T.,

cf.

ii.,

412 (1899),
pp. 25, 26.

Nosgen, Apostelgeschichte,

Certainly the unity of authorship between the two chapters under consideration and the rest of the book seems most clearly

marked
in

in

language
xiii. 6,

and

style:

e.g.,

only found elsewhere 17, xix. 33, xxi. 40 Traipiv tt)v 4>o>vt]v, xiv. ii, only elsewhere in N.T., Luke xi. 27, Acts ii. 14, xxii. 22; irapaxpTJpa, xiii. II, elsewhere in N.T., ten times in Luke's Gospel (only twice in St. Matthew, and not at all in the other Evangelists), Acts iii. 7, v. 10, xii. 23, xvi. (26), 33 tjv, with participle, xiii. 48, xiv. 7, 12, 26; Sif, xiii. 2; axpi, xiii. 6, 11 iicavos with XP V S> xrv 3> elsewhere in N.T. in Luke only, and eight times in Acts in all parts aTtvi^eiv in xiii. 9 and xiv. 9 and the frequent recurrence of ri in both chapters. It is also perhaps worthy of observation that out of some twenty-one words and phrases found only in the " We " sections, and in the rest of Acts (Hawkins, Hora Synopticee, p. 151), six occur in these two
KaracreUiv,

N.T., Acts

xii.

in Phrygia even after a higher type of society became known in the Roman period. But with the growth of Roman organisation and educational influences the minds of men were at least prepared for new ideas, and at this juncture St. Paul came preaching a gospel of home life, of Christian purity and wherever higher social ideas had already penetrated he found converts disposed to follow his teaching as " a more excellent way ". In connection with the wide spread of Christianity in Asia Minor see also Orr, Some Neglected Factors in the Study of the Early Progress of Christianity, p. 48 ff. (1899). Chapter XV. Ver. 1. -rives ko.tX. iiro T^s 'I. on the vagueness of the expression see Ramsay, St. Paul, pp. see 158, 159. ktcX., i.e., to Antioch critical notes for f) reading, and additional note at end of chapter on the identifiin cation of Gal. ii. 1-10 with Acts xv. the early Church in favour of the identi-

maintained

Iren., Har., iii., 13, 3 fication, cf. Tertullian, Adv. Marc, v., 2. cSCSao-icov imperfect, representing perhaps their continuous efforts to forct their teaching; on


316
XV.
I.

nPAHEIS AHOSTOAQN
KA! Tices KaTeXOoi'Tes diro
fit]

"

xv.

rrjs

louSaias eoiSaaxoi' tous

d8e\4>ou<;, Oti eai>

TTepue^v^o-Qe

to

e'Oei

Muiij^us, ou OuVaaOe

fc^ABCD 13, 40, 180, Const. Apost., Epiph., so After lovSaias Syr. Hard, mg., Blass, R.V., Weiss, Wendt, Hilg. 8, 137 add Tdiv irTTi<rTVKOT*>v airo ttjs aipe<ru>s tov $apio-ai<i>v, obviously anticiAfter Mo>v<ro>s Const. App. add k<xi tois aMois airoaiv (eOeaiv) pating ver. 5. in D, Syr. Hard. mg. (Sah.) after irepir. Kai T<p eOei M. 019 SitTa|aTO irtpiira-rnTe Blass in P follows Const. App. The Western reading irepi/iraTriTe, cf. xxi. 21. may be original, but it may also be due to assimilation to ver. 5 and xxi. 21.
1

irepiTcp'Tio-Oe, but ir6pi.Tp.T|0T|Te

Tisch.,

W.H.,

the brethren.

Trepi/Te'jAvii<r0,
:

see critical

R.V. as in vi. 15, note. to e0i M. " custom of Moses " ; in A.V. "manner," which might be used of a temporary fashion or habit 8os marks a national custom, but see also Deissmann, Neue
;

Bibelstudien,
significance,

B.D. 2
des

its national " Circujncisjpn," and Hastings' B.D., " Beschnei-

p.

79.

On

see

art.

dung"; Hamburger, Real-Encyclopadie

Judische Theol.,

Weber, 2, 174; 266 (1897); Renan, Saint Paul, p. 66; and cf. Book of Jubilees, xv., cf. i. Assumption of Moses, viii. Jos., Ant., xx., 2, 4; c. Apion., iL,
Judentums,
i.,

p.

14

Vita,

xxiii.

o-uOtjvcu,
cf.
ii.

Messianic salvation,

i.e., in the 40, iv. 12, xi.

On the tradition that Cerinthus was 14. amongst these Judaisers, as he and his had already rebuked Peter, Acts xi. 2,
see " Cerinthus," Diet, of Christ. Biog., It is very probable that the 447. successful mission of Paul and Barnabas was really the immediate cause of this protest on the part of the narrow Judaic party. This party, as the Church in Jerusalem grew, may well have grown also the case of Cornelius had been acquiesced in, but it was exceptional, and it was a very different thing to be asked
1.,
;

0X17TJS, see on xii. 18 and xiv. 28; eight times in Acts. eTaav, sc, 01 d8c\<|>oi, ver. 1 no discrepancy with Gal. ii. 2, see additional note. rivas aWovs Titus amongst them, Gal. ii. 1, 3 ; expression found only here in N.T. ; men like the prophets and teachers in xiii. 1 may have been included. On the attempt to identify Titus with Silas see Zockler, in loco, and further Ramsay, St. Paul, p. 390, for the entire omission of Titus from Acts and Lightfoot, Biblical its probable reason Essays, p. 281 ; Farrar, St. Paul, ii., 532 iii., 106, Proleg. A Gentile conAlford, vert, and so keenly concerned in the settlement of the question, and in himself a proof of the " repentance unto life first granted to the Gentiles. irpc<rp.

mentioned in xi. 30, cf. note, in all official communications henceforth prominent,
xv. 2, 4, 6, 22, 23, xvi. 4, xxi. 18, Lightfive foot, Phil., p. 193. ttjTTJp-aTos times in Acts, nowhere else in N.T. (see once in LXX, Ezek. xxxvi. 37 Hatch and Redpath), and in classical

Greek; "question," A. and R.V.

Phoenicia and 01 uJr oxtv Ver. 3. Samaria on the one hand welcome them with joy, but on the other hand the Church in Jerusalem is divided, ver. 5, see Rendall, Appendix on |tev ovv, p. Blass however thinks that the 161. words are used "without opposition " as often. Si^pxovro tt)v 4>. Kai Z., see note on xiii. 6. In both cases the presence of
:

to embrace all Gentiles in the new covenant, and to place them on a level with the Jewish Christians, whether they did homage or not to the Mosaic law, Hort, Ecclesia, p. 67 ; McGiffert, Apostolic Age, p. 192. Ver. 2. o-rao-ews : the word, with the exception of Mark xv. 7, and Heb. ix. 8 (in a totally different sense), is peculiar
five

brethren
19,

is

presupposed,

cf. viii.

25, xi.
:

Luke twice in his Gospel, and used in classical times in Acts Greek of sedition, discord, faction, and so of the factious opposition of parties in frequent in LXX, but only the state once in any similar sense, Prov. xvii. 14. <ru -r|Trip-ea>s, but {t|t. : " questioning," R.V., cf. John iii. 25 ; three times in St.
to
St.
: ;
;

imperfect, " peragrabant donee pervenerunt," ver. 4 (Blass). irpoirep.<|>. escorted on their way, not as Tit. iii. 13, of being provided with necessaries for

xxi. 5,

the journey (Wisdom xix. 2) ; cf. xx. 38, and so in classical Greek, only in Luke and Paul in N.T. (except once,

Paul,
iii.

Tim.

vi.

4, 2

Tim.

ii.

23, Tit.

9,
;

in

a depreciatory sense in

case

not in

LXX

or

Apocrypha.

each ovk

John 6), cf. Rom. xv. 24; but in 1 Cor. xvi. 6, 11, 2 Cor. i. 16, R.V. renders as in Titus, I. c, and John, /. c. ; cf. 1 Esd. iv. 47, Judith x. 15, 1 Mace. xii. 4, see Grimm-Thayer, sub v. ; Polycarp, Phil., i., 1, of the conduct of St. Ignatius through Macedonia, amongst the early
3

TIPAHEIS ATI02TOAQN
awOrjyai.
ilauXcp tea!
2. yzvopivt]**

317
^Xiy^S tw

ouV OTd<rea)$ Kai au^TjTi^o-cws

oijk

tw BapydjSa
icat

irpos auTOos, eTaay dea/Saiecip riaOXoe Kai

-rrpos

Bapvufiav

Tieag aXXous e| outwi'

tous

dTrooroXous
3.

Kai
01

Trpea|3uTpous eis 'lepoucraXrju, iTepi tou ^TjrrjuaTos tootou.

U> 00^

TrpOTTJJ.<|>0VTS

UTTO TT]S

CKKXtjaiaS, OiqpxOyTO TY)V 4>OlklKT)k

Kai Zapdpeiat', tKSirjYOuu.eeoi

ri]v TrioTpo<pT] v

r&v iQv&v

Kai iiroiouv

Xapdy

p.eydXrji' Tract tois d8eX<|>oi$.

2

4. irapayv6\itvoi oe cis 'kpoutq>v

aaXT]|x, dTr8e'x0T|CTai'
1

utt6

t^s EKKXncrias Kai t&v dirooT6Xa)i' Kai

Const., Apost., Chrys., so Tisch.,W.H. Blass in B reads without authority eyevero 8e o-Taais Blass, R.V., Weiss, Wendt. Kai t]TTj<ris ovk oXiyq, to give good construction, and on the supposition that all After avTovs D, Syr. Hard, mg., Gig., Wer., authorities have been influenced by a. Prov. add eXcyev yap o II. ueveiv (sKao-rov) ovtws KaOcos Mrio-Ttwtv 8naxvpiou,vos Hilg. brackets all this. SiurxvpiJ. only in Luke in N.T.' cf. 1 Cor. vii. 17, 20, 24. Luke xxii. 59, Acts xii. 15 (Zahn). In place of cTaav D, Syr. Hard. mg. read 01 8c eXrjXvfloTes airo Up. irapTiYyeiXav avTOis. The subject of Tafav is probably the Antiochian Christians, the brethren, vv. 1 and 3, but "those from Jerusalem " was assumed to be the subject, and so to remove all doubt the gap was supplied as above, and irapTiyyiXov appeared more fitting than Ta|av, which seemed too dictatorial when applied to men in the high position of Paul and Barnabas (Weiss, Codex D, p. 80). Blass reading avrois omits II. Kai B. . . . t | avrwv. But d' which alone has aureus, has the rest as well, and it is uncertain whether aureus ever stood alone. After is I. D 137, Syr. Hard. mg. insert oirws Kpi0wo-iv cir' avTOis (137, avrwv) irtpi r. &n,TT|uaTos tovtow, cf. xxv. 9 ; so Blass and Hilg.
<rvT]T]<rws
a 2 air8x0ii<rav, but Trapt8x61, so Tisch., W.H., R.V., Wendt, Weiss Hilg.; Blass retains T.R. D 1 has irapc8o0T|<rav. viro 31, 61,'chrys.j so Tisch., Blass, Hilg. ; airo BC 18, 180, W.H., Weiss, Wendt (as the more probable). After irapcS. 137, Syr. Hard, mg., Sah., Cassiod. insert fAeyaXus, so Blass and Hilg., but ao-uevus, xxi. 17, would seem to be a fitter word; D' has ueyeus. 3 At end of verse C add Kai on Tjveuijev tois eOveoriv Ovpav iricrTeus, cf. xiv. 27, where all authorities read it ; Blass however inserts it here (so also Hilg.) on the ground of its suitability and rejects it in the former passage see also Blass, p. xv.
;

but Jtittjo-cws

fr^ABCDHLP,

^ABD

^ADEHLP

CD

HL

Christians, as amongst the Jews (Gen. xviii. a mark of affection and 16), respect. The meaning of the word, as Wendt points out, depends on the context. k8it)y only here and in quota; tion, xiii. 41 in N.T., "telling the tale of the conversion of the Gentiles " ; so 8it|ycurdai and ^ydo-flai more frequently in Luke than in other N.T. writers. Hobart describes all three as medical terms but all three also occur frequently in LXX. IkS. several cf. Hab. i. 5 times in Ecclus., also in Josephus and
:
:

(Grimm-Thayer, sub v.).\. (teydXt)v on Luke's fondness for the predicate piyas, Friedrich, p. 41, with x *pd as
Arist.
:

here, cf. 8 (Matt.

iv.

Luke

ii.

10, xxiv. 52,

Acts

viii.

ii. 10, xxviii. 8), cf. LXX, Jon. 6, Isa. xxxix. 2, A. S. iiroiovv, imperfect, continuous joy, as they went

Council at Jerusalem. Lucan, see above on v. 21. if we read irapeSe'x., cf. 2 Mace. iv. 22 (but see Hatch and Redpath) with the idea of receiving with wdcome, cf. Mark iv. 20, Heb. xii. 6 (quotation); see Syn. Sex. and Xau.8., Grimm-Thayer in classical Greek =ro! 8e*xouai. rfjs kk. the whole Church is regarded as concerned in the matter as present at the public discussion in ver. 12 and as concurring in the decision, ver. 22 (30) the decree is issued by the Apostles and Elders, see on ver. 23. uct' av-r&v, see above on xiv. 27. Ver. 5. For D see critical note. c|av^o-TT)orav compound verb in this sense here only in N.T. (only elsewhere
4.

Ver.

-n-apayev.,

direSe'xOiio-av
;

wo

from place to place, perhaps visiting Cornelius or Philip the Evangelist, viii.
their only here in

in quotation, Mark xii. 19, Luke xx. 28), but in classical Greek and in LXx[

40,

in

progress.

irio-rpo<fr'J|v

N.T.

(cf.

Thess.
2.

i.

9),

Ecclus. xviii. 21 (20),

xlix.

Obad. i. 1, Ecclus. viii. n, xvii. 23, 1 Mace. ix. 40. The double compound apparently gives at least some measure of emphasis, Simcox, Language of the N. T., p. 43. rives tv a-rro -H}s alp. ruv 4.
cf.
:

3i

nPAHEi^ AnorroAUN
irpeo-fSuripuv,
e^aKe'aTTjaa*'
J

xv.
p.er

dvYjYYeiXd*' re

oaa

Qeos

ttoiy|(T

aoTwf.

5.

8c rives rutv diro rr)s alpiueois rwv apiaatwi' Treiria-

T6ok6tS, Xcyorrcs,

Oti 8ei

ircpiTc'iit/en'

auTou's,

-napayytiWeiv

re

rr)peiv rbv vop.ov Mwiiaews-

6. 1u\'r))(Qr\cra.v 8e 01

dirooroXoi xal oi

npeoflvrepoi

i&ctk ircpl tou XiSyoo toutou.

1 D, Syr. Hard. mg. begin verse 01 te irapavveiXavTCs av-rois ava^aiveiv irpo? tous irpeer. |avcaTY)a-av Xyovts, so Blass in f}, so Hilg., but with airoo-roXovs instead of irpeo-p\, Blass " male," omitting rives . ireirio-TevtcoTcs. According to this reading the Jerusalem Christians who stirred up the disputed question in Antioch are now identified with those who rise up against Paul and Barnabas in A.V. margin, following Beza and some of the older commentators, Jerusalem. make this sentence part of the narrative of Paul and Barnabas, " there rose up, said they (eXYov)," etc. Weiss, Volter, Spitta, see here a proof of a combination of two sources. But there does not seem to be any reason why, as in T.R., the Pharisees at Jerusalem should not represent the same point of view as had been presented by the Jews who had come down to Antioch that they did so with accentuated bitterness in Jerusalem is quite in accordance with the notice in Gal. ii. 4, but this fact need not exclude the previous raising of the question against the Apostles in Antioch, especially as the Jews who had come thither from Jerusalem were plainly not merely Jews but Judaisers. See Wendt (1899), following Meyer, and for a favourable judgment of the Bezan text Salmon, Introd., p. 598 see also Hilgenfeld, Zeitschrift fur wissenschaft. TheoL, i., 1896, and Acta Apost., p. 246, 1899 on the other hand Weiss, Codex D, p. 80, and Wendt (1899), Introd., p. 49, and on this occasion Zahn, Einleitung, ii., p. 344.

rtp ttXt]0i so Blass in p, and Hilg. After irpeo-p. 137, Syr. Hard. mg. add itXt)8os here, although not mentioned except in authorities just named, is plainly presupposed in w. 12 and 22, and Wendt (1899) opposes the view that we have before us in its omission elsewhere a trace of distinct sources.
3

The

probably in some smaller and more private assembly in answer to the avr\-yy. of ver. 4, which seems to mean that the delegates at first announced informally in Jerusalem what had happened, just as they had done in Phoenicia and Samaria,
cf.

attitude of

men

like

Nicodemus

or Joseph

TrapeicraKToi a8eX<+>oi,

GaL

ii.

4.

The

Pharisees took up their remarks, objected probably basing their teaching on the necessity of circumcision on such passages as Isa. lvi. 6, cf. lii. 1 (Lumby) and then followed as a consequence the
;

official

assembly

in ver. 6 (see Zockler's

note, ver. 4,
edition).

and
if

in loco, p. 246,

second

of Arimathsea towards our Lord, and the moderate counsels of Gamaliel. ireirurreveres: believed, i.e., that Jesus was the Messiah, and the fulfiller of the law but still only as the Head of a glorified Judaism, from which Gentiles were to be rigidly excluded unless they conformed to the enactments relating to circumcision, How difficult it was for a Pharisee Quietist probably of the earlier part of the first century to acknowledge that the law of circumcision and of Moses could possibly be regarded as unessential we may learn

consider that a representative meeting of the whole Church is implied in ver. 4, and that the Apostles spoke before it, then the private conference of Gal. ii. 2 may be regarded as taking place between the first public assembly, ver. 4, and the second in ver. 6 (Hort, Ecclesia, p. 69, cf. Lightfoot, Galatians, p. 126). alpeVtws, see above tuv 4>. : the Pharisaic spirit had p. 148. already shown itself in xi. 2, but this is the first definite mention in the book of the conversion of any of the Pharisees not strange after the conversion of the priests, see note on vi. 7, or after the

Or

we

from Assumption of Moses,

viii.,

ix., 4-6, and on circumcision, and see references

on

ver.

1.

avrrovs,

i.e.,

the

Gentiles,

speaking generally, not the nvas oXXovs of ver, 2 (Lekebusch), the uncircumcised companions of Paul and Barnabas, although in accordance with Gal. ii. 3-5 such persons would no doubt have been included. njpetv only used here by St. Luke of keeping the law, and only else-

where
cf.

in

Mark vii.

James ii. 10 in a similar phrase, 9, John ix. 16, of keeping the

;

law of the Sabbath Matt. keeping the commandments

xix.
;

17,

of

Tobit

xiv.

(S, at.), Jos., Ant., xiii., 10, 6.

510.

nPAHEIS AflOSTOAQN
1

3'9
eitre

7.

rioXXfjs 8e au^TjTi] crews

yevo\).4vr)<;,

dyacrrds lltTpos

rrpos

auTous. "Ai/opes d8eX<J>oi, upveis eiTicrraaSc

on

d<j>'

rjuepeii'

dpxaiwc 6

0os iv

r)iilv

ee\e'aTO

Sid tou arouaTOs pou aKoucrai to e6Vr| t6k

8. Kal 6

Xoyoi' tou euayyeXiou, Kal moTcucrai.

(xapTu'pY]o-ec

KapSioy^waTTjs 0e6s
tca0a>s
tt)

aoTots, Sous auTois to

n^cupa to "Ayioy,

Kal

ripiK

9.

Kai ouSeV SieKpiKe peTa|u ripely tc Kal aurtoy,

auTaii'.

Trurrei

KaOaptcras Tas KapSias

eiriGeicai

10. vuv ouV ti Treipd^ere tqv 0e6V, 3

01 iraTc'pes

^uyof

eirl

t6k Tpd^TjXov rS>v paGrjTOJk, ov outc

ruT]TT|crtws,

but J^TTjcreus as in ver.

Weiss, Wendt,
of alteration to
2

Meyer

i fc^AB, so Tisch., W.H., Blass, R.V., retains T.R, with Lach. (so Hilg. and Blass) on the ground

t]t. after ver. 1.

ev T][itv |e\.,

but ev vpiv fr$ABC 13, 40, 61, Arm., Const., so Tisch.,

W.H.,

R.V.,

Weiss,

Wendt

(as against

Meyer, Blass, Hilg.).

s After ircipa^cTe one Latin MS. and several Latin Fathers omit tov 0eov. Blass says "recte fort.," but does not follow in p\ But no need to omit the words or to regard -rreipajeiv = iripacr9ai (Wendt in loco).

Ver. 6. Xoyov : " de causa quae in disceptationem venit " (Blass), cf. viii. 21,

The Ecclesia at large was in 38. some manner also present at this final
xix.
cf. vv. 12, 22, although the chief responsibility would rest with the Apostles and Elders, cf. Iren., Har., iii., chap. xii. 14, " cum universa ecclesia convenisset in unum," Zockler, in loco, p. 246, and cf. p. 254 ; Hort, Ecclesia, pp. 66, 70, and see critical notes above. Ver. 7. dvacTTOis, Lucan, see v. 17 the position of Peter is one of authority, not of pre-eminence the latter belongs to James. The part which Peter had formerly taken in the conversion of Cornelius would naturally make him the most fitting person to introduce the discussion. From GaL iL 3 we learn that the general principle was debated with reference to the individual case of " a good d<j>' T|p.piv dpxcucdv Titus.

assembly,

Rendall connects ev ^jxiv 139 (1888). with dpx- on the ground that thus the whole phrase would point to early Christian days, whereas, without qualification, confusion as to its meaning would arise, cf. ver. 21. But a reference to the case of Cornelius need not exhaust the meaning of the phrase, and St. Peter would naturally think of his own choice by God as going back earlier still, dating from the foundation of the Church, and receiving its confirmation and significance in the acceptance of the Gospel by Cornelius. e|eXe'aTo, see on i. 2. tov evayy. not used by St. Luke in his Gospel, but here and in xx. 24 used

once by St. Peter, 1 Pet, iv. 17 so also evayy eXiopai, three times in the same
;

Epistle.

Ver.
the
cf.
cf.

8.

6 KapSioyvwcn-r)?,
is

i.

same word

used by

24, where St. Peter ;

while ago," meaning probably from the beginnings of the Christian Church, xi. xxi. Phil. iv. 16; 15, cf. cf.
15
(see

Jer. xvii. 10. cTajJwv xapSias, and St. Peter's words in x. 34. Ka0ws

Clem.

Lightfoot's note, Rom., Cor., xlvii.,

carp, Phil., i., 2; or, if referred to the one definite incident of the conversion of the Gentile Cornelius, some ten or twelve years (Blass, fortasse ") may have passed since that event, possibly longer, see Zockler, Page, Knabenbauer, in loco. Others take the words as referring to our Lord's declaration to St. Peter as long ago as at Cassarea Philippi, Matt. xvi. 13-20; see Speaker's Commentary, so Bishop Williams of Connecticut, Studies in the Book of Acts, p.
'

and cf 2, and Polythe words are

/.

c),

Kal qpiv, x. 44, xi. 15. Ver. 9. T-jj iricrTei Kaflaptcras t. k. the thought is described by Zockler as equally Petrine, Pauline, and Johannine;
:

cf.
iii.

iii.

16, 19, 1 Pet.

1

i.

18-21,
ii.

xiii.

38,

Rom.
r4

24,
it

John

i.

8,

2,

Rev.

vii.

stands in contrast to the outward purification of circumcision upon which the Judaisers insisted, cf. also x. 15, and for the phrase KaOap. ttjv k., Ecclus. xxxviii. ro. Rendall renders T-jj irio-Tt, the faith, i.e., the Christian faith, and he is no doubt right in this, in so far as the faith is faith in Jesus Christ (Schmid, Bibl. Theol. des N. T., pp. 424, 425), cf.
St. Peter's

here

language

in 1 Pet.

i.

18-22.


120
hu.G>v
'

IIPAHEIS

: ;

xv.

AnOSTOAQN
;

out

iqfieis

iaxvvapev Baordo-cu

II.

dXXd

Stck.

ttjs

X^P lT0 *

Kupiou Mr)crou Xpurrou

I2.
1

irt<rreuo(ji,t' <ru>Qr\vai,

KaO' oe TpoiroK Kaxeifoi.

'Eaiy^o'e Se irav to tt\tj0o5, kcu TjKouoy

BapwdBa Kal flauXou

i^t]yov]iivu)v

Sao

eiroiTiaei'

6 ed$ crnpieia Kal

WpaTa

iv toi$ IGveai

D, Svr. Hard. mg. prefix <rvyKarar>.6\i.tvuv 8e t<uv irpta-Sv-rtpcuv rots viro tov ip-np.evois, so Blass and Hilg., an addition which shows why the multitude kept silence, and connects Peter's speech with Paul and Barnabas. Weiss, p. 84, sees here the characteristic love of D for the gen. abs., cf ii. 1, iv. 18, etc., and notes that the same stress is here laid as in ver. 5 upon the irpco-BvTCpoi rather than upon

nTpov

the Apostles.

Ver. 10.

vvv oiv

in
;

Acts four times,

N.T. cf. x. 35, nunc igitur: LXX, Gen. xxvii. 8, etc.; 1 Mace. x. 71. tC impaT T ov ., cf.

nowhere

else in

Pet. v. 12. In R.V. crwdfjvai is joined clearly with 8id than in A.V. K&icetvoi, i.e., the Gentile Christians, not

more
oi

v. 9,

they put

God

to the proof, as to

whether

He had not admitted unworthy persons into the Church. eiriO. vyov: on the infinitive see Burton, N. T. Moods and Tenses, p. 151 Blass, Gram., p. 221 metaphor common among the Rabbis,
;

TTOTe'pes (as St. Aug. and Calvin). For points of likeness between these, the last words of St. Peter in Acts, and hi&

previous utterances, with characteristic idioms and expressions, see Alford on Acts xv. 7 fT., cf. Schmid, Bibl. Theol.
des

N.

T., p. 427.

and

also in classical literature, cf. Jer. v. 5, Lam. iii. 27, Ecclus. Ii. 26 (Zeph. iii. 9), and Matt. xi. 29 (Luke xi. 46), Gal. v. 1. Possibly in Jer. v. 5 reference is made to

Ver. 12.

ialyr\v

may mean

" be-

came

silent," " itaque

vii., 8, cf. xvii.,

the yoke of the law, but Psalms of Solomon, 32, present undoubted instances of the metaphorical use of the term "the yoke" for the service of Jehovah. In Sayings of the Jewish Fathers, iii., 8 (Taylor, second edition, p. 46), we have a definite and twice repeated reference to the

rant " (Blass), cf. Tenses, 21, A. and R.V., "kept silence". irav.TO irXrjOos implying a general assembly of the Church ; on the word see ii. tjkovov: imperfect, 6, iv. 32, etc. marking a continuous hearing ; the silence and the audience both testified to the effect produced by St. Peter's words. Bap. xai n., on the order here and in

antea non tacueBurton, N. T. Moods and

:

yoke of Thorah,
xli.,

Apocalypse ofBaruch, 66 and note), and also Psalms of Solomon, Ryle and James, p. 72, note. It would seem therePeter uses an almost St. fore that
cf.

3 (Charles' edition, p.

technical word in his warning to the twv p,a8TjTv, i.e., of first Christians. those who had learnt of Christ and knew the meaning of His yoke, Matt. xi. 29. cf xiii. 39. St. Peter l<rx. Baorrdo-ai no less than St. Paul endorses the charge
:

St. Paul, p. 84. setting forth in detail see above on ver. 3, and x. 8. 5<ra eiroi., cf. xiv. 27 and ver. 4. In each case the appeal is made to what God had done, and to the further answer to the prayer of iv. 30 by the miracles wrought among the Gentiles: it was an answer which a
ver. 25
cf.

Ramsay,
:

efTiyovplvcov

T)|j.is

Stephen, vii. 53. ovrt St. a remarkable confession on St. Peter's lips : the conversations with Paul and Barnabas, Gal. ii. 7, may well have

made by
:

confirmed the attitude which he had taken after the baptism of Cornelius
'Zockler).

twice in his n. 81a ttjs xEpistle St. Peter speaks of the grace of God, of the God of all grace so also of the grace prophesied beforehand, of the grace brought to them, cf. The exact also iii. 7 and 2 Pet. iii. 18.
Ver.
'

First

phrase here is not found elsewhere in St. Peter, although common in St. Paul, but
see

Jewish audience would understand, John The historical truthfulness of Paul iii. 2. and Barnabas thus recounting the facts, and leaving the actual proof of the rightfulness of their method of working to Peter and James, is to Zeller inconceivable an objection sufficiently answered by the consideration that Luke wished to represent not so much the attitude of Paul and Barnabas, but that of the original Apostles to the Gentile-question and in Jerusalem it was only natural that Peter and James should be the spokesmen. Ver. 13. p.To 8J to o\, i.e., after Barnabas and Paul had ceased speaking. his speech may be divided aire*. 'I. X.

Plumptre (Cambridge Bible) on

two parts: (1) reference to the prophecy foretelling the reception of the
into

ir

r6.

IIPAHEIS AFTOSTOAQN
13.

321
'idtccupos

81'

auTtLk.

MctcI

8e

to

o-iyfjoxu
jiou

auTou's,

dirKpi0T)

\eywv, "At'Spcs

dSeX^oi,

aKoucrari

14.

Zupcuf c^ytjaaTO,

ku0w9

TTpaiToc 6

os

eTT-aKe4aTO

XaPcik e cOcwk Xao*'

cm

tu

ofopcm aoToo

15. kcu toutw cru^uvouaiv 01 Xoyoi tuiv -rrpotpriTwv,

J

Ka0ws y^ypa-nTai,
ttji'

6.

"

Mna

TaoTa

dyaoTpi|>a> teal dfoitcoSopyr^crw

(TKt\vr\v

AafBlS

ttji'

TreirTWKuTay

Kal rd KaTecrtcappeVa

au-rfjs

1 em, but om. Rebapt., so Tisch.,

NABCDE

61, Vulg., Sah., Syr.

P.

and H., Arm.,

Iren., Const.

W.H., R.V.,

Blass, Weiss,

Wendt, Hilg.

2 Ka-rco-icappeva ACDEHLP, Const., Chrys., so Lach., Blass in 0, and Hilg. icaTeo-Tpapneva ^(B) 13, 33, 34, so Tisch., W.H., R.V., Wendt, Weiss. Similar variation in the passage in LXX.

Gentiles (2) his opinion ditions of that reception,

;

on the cond.

Ver. 16.

Mcto. toSto.:
4v

both

dicovo-aW

and LXX,
in

Hebrew
i.e.,

tq

beet,

tr
:

Tjpep^,

only here and in James ii. 5. Peter so named Zvpcwv Ver. 14. The only here and in 2 Pet. ii. 1. use of the word here in its old Hebrew form by James is exactly whafr we should expect, cf. Luke ii. 25, 34, W.H. ; probably therefore the form current in Jerusalem, a form which reappears in the list of the successors of St. James in the bishopric of the Holy City, Eusebius, H. E., iv., 5, cf. Luke xxiv. 34, from which also it would appear that the Hebrew name of Peter, in the contracted or uncontracted form, was current in Jerusalem. irpw-rov like dir' ire<rKc'|raTo, cf. James dp. qp. in ver. 7.

pov

the Messianic times, after the predicted chastisement of Israel the house

of David
re-erected,
its

is

in

ruins,

but

it

is

to

be

and from the restoration of

prosperity the Messianic blessings will flow: "the person of the Messiah does not appear in this prophecy, but there is the generic reference to the house of David, and the people of Israel," Briggs, Messianic Prophecy, p. 163, Delitzsch, Messianische Weissagungen,

second edition, p. 94. St. James sees the spiritual fulfilment of the prophecy in the

kingdom of Christ erected on the Day of Pentecost, and in the ingathering of the
Gentile nations to it. On the Messianic interpretations of the passage amongst the Jews see Edersheim, Jesus the Messiah,
like
ii.,

i.

27,

and above on

Sources

o/N.

23, T. Greek, p. 105.

vii.

Xaficiv:

Kennedy,

of purpose, it, eOvuv Xaov, ex gentibus populum, " egregium paradoxon " Bengel; the converts from among the Gentiles were no less than Israel the people of God. On cdvos and Xa4s see iii. 25. t&> 6v6\loti, i.e., who should bear His Name as a people of God, or may mean simply "for Himself," God's name being often so used. On the "pregnant use" of the
infinitive

734.

dvao-Tpe'tj/w

Kal

dvoi.

Hebrew

2L"1t27X

=I

will return

and

do, i.e., I will do again but not in or Hebrew. In the latter we have simply

LXX

D^pMj
St.

an d in
is

LXX

dvao-TTJcrw,
:

where

James has dvoncoSopijcru

restoration

the idea of fully contained in the twice

word cf. James ii. 7, v. 10, 14. St. James thus in his address agrees with
St.

Peter.

Ver. 15. teat tovtw, "and to this agree," A. and R.V., i.e., to the fact just stated (so Wendt, Weiss, Blass, Ramsay) if the pronoun referred to St. Peter, as some take it, we should have had 01 asserted itself in Psalms of Solomon, xvii., irpo(j>TJTat, not as in text, ol X. twv k. 23, where Ryle and James, p. comThe quotation Amos. ix. 11, 12, is freely pare the words with Amos ix.137, n, Jer. cited from the LXX, and indeed the xxx. 9, etc. From the passage before us chief point made by St. James depends ^ the Messiah received the name of Bar upon that version. twv irpo4>., plural, as Naphli, "Son of the fallen ". Ka-rco-including those prophets whose words of icapptVa, see critical note. In B prophecy had been of similar import. has KaTccricap., A itaTfOTp.

repeated dvoi. and in dvopOuo-co. ttjv o-k. A. Tren-T. the noun is used to show how low the house of David (2 Sam. vii. 12) had fallen it is no longer a palace but a hut, and that in ruins the Hebrew word might be used for a temporary structure of the boughs of trees as at the Feast of Tabernacles. may compare the way in which this hope of restoration
:
:

We

LXX

VOL.

II.

21

: ;

322

IIPAEEI2 ATIOSTOAQN
&KOtKo8opr|<X<>,

xv.
fi.f

KOI &KOp9io U OUTni'

,

1 7.

OTTWS

ll(|T]T^<T*cril'

01

KOTdXoiiroi. rStv dvOpwTrwv tok KupioK, Kal irdrra toI c0it|, c^' ou*

!mKK\T]T(u to 8Vop.d pou

irdira."
8

eir'

auTous

'

Xeyci Kupios 6

TtoiStv

TaOra

18. 2 yrwoTa, dir' aiaivo? tort

tw 6ew irdrra
twk

Ttt

cpya auTou.

19. 810 eyw

KpifO) prj irape^oxXctK tois diro

iQvSiv

emoTp^ouaip

1 o iroiwv, art. om. fr$*B, Vulg., Ir>nt., Tisch., W.H., Blass, Weiss, Wendt. tqvto, om. iravTo fc^ABCD 61, Vulg., Boh., Aeth., Irint., Rebapt., Const., so Lach., Tisch., W.H., Blass, R.V., Weiss, Wendt, and Hilg. (iravTa Tavra ELP, Syr. H.). Amos ix. 12 o iroiwv to,vto..

2 Yveno-ra air* aiwvo?, om. rest, so fr$BC 61, 180, Sah., Boh., Arm., so also Tisch., Alford, W.H., R.V., Weiss, Wendt; see W.H., App., p. 96, and for the same exThe quot. in Amos ix. does not contain planation Wendt, 1888 and 1899, in loco. yvwara air' aiwvos> so that the words were separated from the clause and formed T.R. is supported by EHLP, Syr. H., Const., Chrys. into an independent sentence. whilst AD, Vulg., Syr. H. mg., Irint-, Blass in both texts, and Hilg. read yvoKrrov

ir'
3

aiwvos

e-Ti

tw Kvpiw to epvov

o/utov.
cf.

After ey Iren. adds to kot' efjLE " secundum me," lator's paraphrase ; retained by Blass in p\
8ir* iv ckt)t. ol k. twv Ver. 17. LXX and Hebrew avOpwiruv rbv K. Heare here considerably at variance. brew: " that they may possess the rem" that the nant of Edom ". In LXX of men may seek after (the rest Lord) " (so also Arabic Version, whilst Vulgate, Peshitto, and Targum support the Massoretic text, see Briggs, In LXX A tov K. is found, u. s., p. 162).
: :

Rom.

i.

15

may

be trans-

time," Ramsay), or margin, " who doeth these things which were known " etc. St. James may perhaps have added the to emphasise words freely to the his argument that the call of the Gentiles was a carrying out of God's eternal purpose, but there is nothing corresponding to the words in the Hebrew, although at the end of ver. we have

LXX

but not in B.

In

LXX rendering DIN, T T

ItE'V

DvlJJ ^3*0! LXX, Ka0ws

air'

al T|pcpat

"

men, takes the place of DllSt, Edom,

similar phrase in Isa. xlv. 21, see Zockler, in loco, for different authorities, and for further dis-

aluros, and

somewhat

and
ftj"H
sess.

ItXTVp

instead of

*'.,

cussion of the words, Klostermann, Probleme im Aposteltexte, p. 128. dir' alivo?

to seek, instead of fcJ'V

to pos-

Kal iravTa ra tdvT\ : explicative, " the rest of men," i.e., the heathen " sine respectu personarum et operum ". Situs av, Winer-Moulton, xlii., 6 Burton, N. T. Moods and Tenses, p. 85
:

N.T., cf. Luke i. simply = " of old time," see Plummer, St. Luke, I. c, but here it may intimate that St. James refers to that purpose of God revealed by
is

peculiar to

Luke
;

in

70,

Acts

iii.

21

it

may

all

the prophets, as in
viii., 7, dir*

iii.

Solomon,

21. In Psalms of alwvos seems to be

cf. Luke ii. 35, Acts iii. 19, Rom. iii. 4, and in no other instances, three of these

quotations from LXX. !<J>" ovs cttik^k. " upon whom my name is eir' a. . . forcalled [pronounced] " : Hebraistic mula, cf. LXX, Jer. xli. 15 ; and Deut.
.
:

xxviii.

Mace. viii. 15. and only there in the N.T. does the same formula recur (see Mayor, Introd., and Nosgen, Geschichte
10, Isa. lxiii. 19, 2
ii.

In

James

7,

der Neutest. Offb., ii., 51). Ver. 18. In R.V. the phrase dir' aiwvos is connected closely with the preceding clause, see critical notes " who maketh these things known from the beginning of the world " (" of

equivalent to " from the creation of the heaven and earth," cf. Ps. cxviii. 52. If the conference was held in Greek, as we may reasonably conclude from the fact that Gentile interests were at stake, and that many of the Gentiles, as of the Hellenistic Jews, would probably be present, it is very significant that St. James, a Hebrew of the Hebrews, quotes the rendering of the so apposite for his purpose, and that he should see the spiritual restoration of the house of David in the kingdom of Jesus, and the fulfilment of prophecy in the reception of the Gentiles into the kingdom of the Messiah, so exclusively guarded by the Jews.

LXX

:;

i7-2o.

TIPAHEI2 AFJOSTOAQN
20.

323
l

em

TOf 0eof

dXXa emOTciXai

au-rois tou &iri)(<r6ai

&ird

twk

akioyr\ii&T(i>v

rdv eiSoiXwK

ical ttjs iropfcias

Kat tou

imrrou Kal tou

1 airo om. fr$BD 61, 180, so Tisch., W.H., Blass, Weiss, Wendt, Hilg. kcu to* -tviktov om. art. AB 13, 61, so W.H., Weiss. D, Gig., Iren. omit tcai tov itviktov (see Wendt (1888) accounts for the omission partly by the fact that no such also ver. 29). command was precisely given in Lev. xvii. 13 (so Meyer, Alford), and partly from the laxer views of the Western Church but (1899, Introd., p. 50) he now gives in his adherence to Corssen's view (G. G. A., p. 442; 1896), with which compare for similarity Zahn's explanation, Einleitung, a., pp. 344, 345 (1899), Weiss, Codex D, p. 198, that the omission, as also the addition following (see below), were intended to do away with the Judaic and ceremonial character of the decree, and to substitute the comprehensive moral prescription of the Sermon on the Mount ; so too recently Harnack. tov ttvik. being eliminated aipa can be referred to homicidium, Tert., De Pud., xii., so that the decree means that they should abstain from pollutions, viz., idolatry, fornication, bloodshed (cf. the punctuation in P), and that they should love their neighbours (the negative injunction of the Golden Rule) ; see below. See further in favour of the omission Blass, Praef., Evang. sec. Lucam, p. xxv. (1897) Philology of the Gospels, p. 250 but for a very different reason ; as against the interpretation given above by Harnack and others to aipa, see also Blass, Studien und Kritiken, i., 1900; Hilgenfeld, also Corssen, C. G. G., p. 445 ff., remark on the probability of Montanistic influences in the Bezan text of the passage before us, and in reply to their strictures see Blass, Evang. sec. Lucam, Praef., p. xxiv. ff. At the end of the clause we have kcu ocra pi} OeXovo*iv eavTOis yivecr6ai crepoi? p-i) iroieiv, so D, 11 minuscules, Sah., Aeth., Iren. (cf. also ver. 29). Harris, Four Lectures, etc., pp. 31, 32, points out that the addition was known to Aristides (Seeberg, Die Apologie des A.., p. 213), and that therefore the Acts was known and used and interpolated by the middle of the second century. But he refrains from speaking positively as to the source of this variant in Acts, as " the negative precept turns up everywhere in the early Church, having.been absorbed in the first instance from Jewish ethics " cf. also
; ; ;

Weiss, Codex D,

p. 109.

So Theophilus, Didache, Const. Apost. and Ephrem on

;

21 and viii. 7 ; see Harris, u. s. Resch, Agrapha, p. 95 ; W.H., App., g6. unhesitatingly refers the addition to the Didache, but it is very doubtful how far the Didache enjoyed the high and wide credit which Zahn attaches to it about 110-140 the words were interpolated in the text in the East, and soon after, but by no means with universal acceptance, they found their way into the Western text. Blass in Studien And Kritiken, u. s., replies further to Harnack. Harnack asks why the "golden rule," if genuine, is not found in xxi. 25. Blass replies that Luke kept a rough draft for himself in which were both irviKTa and the rule, and thus omitted " brevitati consulens ". rviKTa in fj, and in a the rule
iii.
:

Rom. Zahn

Ver. 19.

810 bfi icpivu

St.

"wherefore

my judgmentjis ".

James apparently

speaks as the president of the meeting, Chrysostom, Horn., xxxiii., and his words with the emphatic cyw (Weiss) may express more than the opinion of a private member he sums up the debate and proposes " the draught of a practical resolution" (see however Hort, Ecclesia, 79 Hackett, in loco ; and on the other hand Moberly, Ministerial Priesthood, p. 147). If a position of authority is thus given to St. James at the conference, it is very significant that this should be so in Jerusalem itself, where the Twelve would naturally carry special weight. But this presidency and Apostolic authority of St. James in Jerusalem is exactly in accordance with the remarkable order of the three names referred toby St. Paul

in Gal. ii. 9 (cf. Acts xii. 17, xxi. 18). At the same time ver. 22 shows us that neither the authority of St. James nor that of the other Apostles is conceived of as overriding the general consent of the whole Church. u,tj irapevoxXelv only here in N.T. ; "not to trouble," A. and R.V. ; it may be possible to press the irapd, "not to trouble further," i.e.,

by anything more than he is about to mention, or in their conversion to God. The verb is found with dative arid accusative in LXX for the former cf. Judg. xiv. 17, 1 Mace. x. 63 SR, xii. 14;
;

and for the latter Jer. xxvi. (xlvi.) 27, 1 Mace. x. 35. Bengel takes irapd as = prater, but whilst it is very doubtful how far the preposition can be so rendered here, he adds fides quieta non obturbanda. tois eirur. cf. xi. 21, "who are turn-


3*4
aZfia-ros*

TTPAEEI2 AIT02T0AQN
ti1

xv.
icard
ttoXiv

MuKrrjs

yip in ycvewK dpxaiwv

tous

KTjpuffffOKTas

adTde

3x

fr TOi$ <niKOY*Yois kotcI irav crdpPa.TO*'

AraYrcMrK6fMKOs.
1 Blass in P brackets whole verse on the ground of its omission by Irenaeus, but the latter may easily have omitted it as superfluous or irrelevant to his argument, whilst the obscurity of the verse has been well noted as a reason for its retention.

ing to

God "

present participle, as in
in

acknowledgment of a work actually

progress.

James

lirwrrciXai (xxi. 25), Heb. Ver. 20. 22 ; the verb is used of a written injunction, Westcott, I. c. (so Wendt here and in xxi. 25, and so Klostermann), and so often in ecclesiastical writers; here it may mean to write or enjoin, or may well include both, cf. Hort, Ecclesia, p. 70, Westcott, u. s., Weiss, in loco ; in classical Greek it is used in both senses. In LXX it is not used, except in a few passages in which the reading is doubtful, air. for iir. f see Hatch and Redpath, sub v. tov airexco6ai: Burton, N. T.
xiii.

The language, however, of St. in his Epistle shows us how imperative it was in the moral atmosphere of the Syria of the first century to guard
stain.

Moods and
1

Pet.

ii.

dir<J.

Tenses, p. 159, cf. Jer. vii. 10, 11, 1 Tim. iv. 3 ; generally without tuv a.Xio~yT)|AdToiv : from HellenaXitryeiv,
12,

istic

verb,
i.

LXX, Dan.

i.

8,
;

Ecclus. xl. 29 (S, al) may mean the pollution from the flesh used in heathen offerings = eiSwXoflvTwv in ver. 29 (xxi. 25), cf. 1 Cor. viii. 1, x. 14 ff., but see further Klostermann, Probleme itn Aposteltexte, p. 144 ff., and Wendt, 1888 and 1899, in loco. The phrase stands by itself, and the three following genitives are not dependent upon If St. James's words are interpreted it. more widely than as = i8wXo8vtwv, ver. 29, they would involve the prohibition for a Christian not only not to eat anything offered to idols, or to share in the idolatrous feasts, but even to accept an invitation to a domestic feast of the Gentiles or at least to a participation in the food on such an occasion. That it was easy for Christians to run these risks is evident from 1 Cor. viii. 10 when St. Paul refers to the case of those who had not only eaten of the flesh offered to idols, but had also sat down to a feast in the idol's the moral extemple. rr\$ iropveia? planation of this close allocation of idolatry and uncleanness is that the former so often involved the latter. But Dr. Hort whilst pointing out that such an association is not fanciful or accidental, reminds us that we ought not to lay too much stress on the connection, since

Mai.

7,

the Christian life from sexual defilement, and the burning language of St. Paul in 1 Cor. vi. 15 and 1 Thess. iv. 3, etc., shows us the terrible risks to which Christian morality was exposed, risks enhanced by the fact that the heathen view of impurity was so lax throughout the Roman empire, cf. Horace, Sat., i., Cicero, 2, 31 ; Terence, Adelphi, i., 2, 21 Pro Ccelio, xx. and on the intimate and almost universal connection between the heathen religious guilds and societies and the observance of nameless breaches of the Christian law of purity, see Loening, Die Gemeindeverfassung des Urchristenthums, and his references to Foucart, p. 12 ff. Without some special prohibition it was conceivable that a man might pass from some scene of licentious indulgence to the participation in the Supper of the Lord (Plumptre,
; ;

attempt has been made to to the sin of incest, or to marriage within the forbidden degrees, rather than to the sin of fornicaFeltenl.
refer the

An

word here

so Holtzmann, Ritschl, Zockler, Wendt, Ramsay but on the other hand Meyer, Ewald, Godet, Weiss, and others take the word in its general sense as it is employed elsewhere in the N.T. From what has been said above, and from the way in which women might be called upon to serve impurely in a heathen temple (to which religious obligation, as Zockler reminds us, some have seen a reference in the word here, also Wendt, p. 332 (1888)), we cf. see the need and the likelihood of such a
tion,
;

specific enjoinder against the sin of for-

nication. Bentley conjectured xtp" a s or iropKcfas. tov itviktov "from that which has been strangled," lit., such beasts as had been killed through strangling, and whose blood had not been let
:

out

when they were

killed.
is

For

this

many

forms of idolatry might fairly be regarded as free from that particular

usually made to Lev. xvii. 13, Deut. xii. 16, 23, so Weiss, Wendt, Zockler, Plumptre, Felten, HacBut on the other hand Dr- Hort kett.
prohibition reference

nPAHEIS AII02T0AQN

325

22. Tore ?8o toi$ dirooroXois Kal tois irpecrpuTepois

eKKXrjata, eKXeapeVous dVSpas e auTwc
irea-ilrai

aw

SXtj tt]

els 'Arrioxeiar

ow

tw llauXw

Kal BapydBa, 'louSay tok

e-rrt.KaXouu.eyoy

BapaaBdf, Kal

1 eiriK., but icaX.. fc^ABCDEL, Tisch., W.H., Blass, Weiss, Wendt. BapcraSav Vulg., Arm., Chrys. ; Bap<raB0av 61, Sah., Boh., Const., Tisch., W.H., Blass, R.V., Weiss, Wendt; see on the word Winer-Schmiedel, pp. 56, 57; BapaBSav D, so Hilg.

^ABCEHLP

all attempts to find the prohibition in the Pentateuch quite fail, although he considers it perfectly conof animals ceivabje that the flesh strangled in such a way as not to allow of the letting out of blood would be counted as unlawful food by the Jews,

contends that

Ver. 21.

ck ycveuv
first

apxaCuv

pointing

back to the

days when the Diaspora

:

cf.

Origen,

c.

Cels., viii.,

30

Judaistic

Christianity, p. 73, and Appendix, p. But his further remark, that if such 209. a prohibition had been actually prescribed (as in his view it is not) we should have a separate fourth precept referring only to a particular case of the third precept, viz., abstinence from blood, is probably the reason why in D, cf. Irenaeus, Har., iii., 12, 14; Cyprian, Testim, iii., 119; Tertullian, De Pudicitia, xii., the words Kal tov itviktov are omitted here and in the decree, ver. 29, although it is also possible that the laxer views on the subject in the West may have contributed to the omission (see Zockler and Wendt). Dr. Hort leaves the difficulty unsolved, merely referring to the " Western " text

spread to any considerable extent in heathen lands see on ver. 7. The exact phrase (iiro) yevewv dpx. occurs in Psalms of Solomon, xviii., 14 from the generations of old the lights of heaven have not departed from their path. For the custom referred to here, see Schiirer,
first

had

Jewish People, div. ii., vol. ii., p. 55, E.T. The words seem closely connected in
sense with the preceding in this way, the Gentile proselytes could long ago in the synagogues have been acquainted week by week with the spirit and enactments of the Mosaic law, and they would thus be the more easily inclined to take upon themselves the few elementary precepts laid down in the decree of the Jerusalem Church, so as to avoid any serious cause of offence to their Jewish-Christian brethren. Others however take the meaning to be that, as the Jewish Christians in their continual association with the synagogue would still hear the law read every Sabbath, there would be no intercourse between
viz., that

without adopting it. But in xxi. 25 the words are again found in a reference to, and in a summary of, the decree, although here too D consistently omits them (see critical notes). tov atu.aTog: specially forbidden by the Jewish law, Lev. xvii. 10, cf. iii. 17, vii. 26, xix. 26, Deut. xii. 16, 23,
xv. 23,

and we may

refer the prohibition,

with Dr. Hort, to the feeling of mystery entertained by various nations of antiquity with regard to blood, so that the feeling is not exclusively Jewish, although the Jewish law had given it such express and divine sanction. " The blood is the life," and abstinence from it was a manifestation of reverence for the life given by and dedicated to God. This was the

Christians, unless the latter observed the necessary restrictions enjoined by the decree for brotherly intercommunion. There is no occasion to interpret the meaning to be that it is superfluous to write the decree to the Jewish Christians, since they knew its contents already from the law (so St. Chrysostom, and Blass), for a decree for the Jewish Christians is not in question, see ver. 23. Others again interpret: there is no fear that the Mosaic law should be neglected or despised "for

them and the Gentile

Moses,

etc.".

See further, Wendt, Weiss,

:

ground upon which the Jews based, and base, the prohibition. Nothing could override the command first given to Noah, Gen. ix. 4, together with the permission to eat animal food, and renewed in the law. alp., cannot refer (so Cyprian and
still

Tertullian) to homicide, as the collocation with ttviktov (if retained) is against any such interpretation. See additional note (2) at end of chapter.

McGiffert, Knabenbauer. Ver. 22. ?8oe the word is often found in public resolutions and official decrees, Herod., i., 3 ; Thuc, iv., 118 L) and S.). tois airocr. . . . ck\c. . . . Ypa\|r. : on the irregular construction see Page and Rendall, and instances in Alford and Lumby ; and further, Burton, N. T. Moods and Tenses,
o-iiv SX-q T-jj ckkX., cf. ver. 12, p.^ 173. trav to irXt)8os, cf. Iren., Har. iii., 12.


326

nPASEIS AnOSTOAQN
avTu>y rahe

XV.

IiXay, dVSpas riyoup-eVous iv T019 d8eX<J>ois, 23. ypd^iavrt^ Sid x^ipos

Ot dirocrroXoi Kai 01 irpecrj3uTcpoi

Kai 01 dSeX^oi, tois

xaTot ttjc 'Arrioxeiar Kal lupiav Kai KiXiKiav doeX^ois tois iQvwv,

1 Kai 01 a8eX<f>oi ^cEHLP, Syrr. P. and H., ArmZoh., Aeth<., Chrys., so Weiss, Apostclgeschichte, p. 57 ; om. Kai 01 ^*ABCD, 13, 61, Armusc, Irint, Ath., Tisch., W.H., R.V., Wendt. Blass, following Sah., Orig., reads a8eX<f>ois here and brackets the same word after KiX., so Ramsay, St. Paul, p. 171, rejecting the word as an accidental corruption " The Apostles and the Elders unto the brethren," etc., R.V. renders "The Apostles and the elder brethren," a title which the Jerusalem Church might use in addressing younger Churches (Rendall), but see commentary.
;

k\|. avSpas irlu\|/ai:

"to choose men

out of their company, and send," R.V. In A.V. we lose sight of the fact that the choice was thus made in the rendering " chosen men," a rendering which takes IkXc|. middle as if passive (see Wendt's
just criticism,

various forms of authority and leadership (see also references to the word in
classical Greek,

Grimm-Thayer), and cf. Clem. Rom., Cor., i., 3 (xxi., 6), with v. 7,
1, be. 4.

xxxvii. 2, lv.

and cf. ver. 40 ciriXc|.). MovSav tov citik. B., see critical note, sometimes regarded as a brother of Joseph Barsabbas in i. 23. Ewald thinks that he was actually identical with him. Nothing further is known of him, but if he was a brother of Joseph Barsabbas, he too may have been amongst the personal followers of the Lord hence his leading position, see also B.D. 2 "Judas,"
;

that it KaXoi,

may have
xiii.
1

It is quite possible essentially = 8i8d<r-

(cf.

xiv.

12,

-rjyovfi.

tov
iv.,

Xo-yov), cf.
;

Heb.

u. s.,

with Didache,

1830. ICXav, cf. ver. 40, xvi. 19, 25, 29, xvii. 4, 10, 14, xviii. 5, 2 Cor. i. 19, 1 Thess. i. i, 2 Thess. i. 1, 1 Pet. v. 12.
p.

The name may have been

for Silvanus, but
it

contracted

may

also

have been
x
2 4>

a Greek equivalent for a

tt?T>\2?

Hebrew name
-

Tertius, or

H vtZ?, G en

see especially Winer-Schmiedel, p. 143, note, and Zahn, Einleitung, i., p. 23,

1, and see Zockler, Apostelgeschichte, p. Harnack, Proleg. to Didache, p. 249 g5 ; or the mere fact that Judas and Silas may both have been personal followers of Jesus would have conferred upon them a high degree of authority (Plumptre); or the term q-yot*. may be used as a general one, and we cannot say to what particular office or qualification it may have extended besides that involved in ver. 32. For use of the word in sub-apostolic times see Gore, Church and the Ministry, p. 322, etc., Moberly, Ministerial Priesthood, pp. 166, 186. The word may be called characteristic of St. Luke (Friedrich, p. 22, cf. Luke xxii. 26, Acts vii. 10 (of civil rule),

xiv. 12).

who
(so

bitten, erfragen ". Paul always used the form ZiXovavos

prefers
7fc$t!?>

Ver. 23. 01 dirrfor. Kal 01 irpecrf$. Kal 01 dScX., but in R.V. "the Apostles and the elder brethren," see critical notes.

1 Pet. v. 12), Blass, Gram., pp. 70, Winer-Schmiedel, u. s., and also pp. On the supposed identity of 74, 75. Silas with Titus, who is never mentioned in Acts, see above and Wendt, in loco.

The phrase

as

it

stands in R.V. has been

71,

If the
viii.

two passages, 2 Cor. i. 19 and 23, on which the advocates of this

called meaningless (Page), but Hort, Ecclesia, p. 71, while admitting that the phrase is unusual, defends it as indicating that they who held the office of elder were to be regarded as bearing the characteristic

view rely make the identity possible, the description of Titus, Gal. ii. 3, is completely at variance with the description of Silas in this chapter ("perversa, ne

from which the title itself had and that they were but elder brethren at the head of a great family of brethren (cf. Knabenbauer in loco). It
arisen,
is

of course quite possible that dSeX.

is

quid durius dicam, conjectura"

in

Blass,

merely to be taken as in apposition to

dirooT. and irpe<rp\, meaning that as brethren they sent a message to brethren (Wendt, Felten, Page). tois Kara ttjv 'A. k.t.X., see below. a ^P eiv amongst the Epistles of the N.T. only that of St. James thus commences, as has been often pointed out by Bengel and others. The

the supposed identity). ver. 32, irpo$T|Tai ovts: the word is also used in Heb. xiii. three times, once of those who had

^yovuevovs,

commenting on

cf.

passed away, ver. 7, and in w. 17 and 24 of actual authorities to be obeyed.

The word

is

applied

in

the

LXX

to

: :

2325.
Xalptiv.

nPAEEIS AnOETOAQN
24.
eirei&T) T|KOuo-ap,ev 5ti tikcs tjp.wi'
1

327

|cX06ktS irdpa^av
TrepiTeu.k-ecrOcu
T)p.if

ojxas Xoyois,
ical TjjpciK

dmoxeudorres Tas ^ux^S

Kop.oi',

up.wy, 2

\4yovres

tok

ots oo &iOTiXdp,e0a

25. cooler

y^o-

p,eVois 6p.o0ufiaSoK,

cKXclap^yous ayopas irep|*ai

-rrpos up.ds,

ow tois

cgeXdovTcs om. N*B, Arm., Aethro., Const., Ath., Chrys., so W.H., R.V. marg., Wendt ; but retained fc^cACDEP, Vulg., Syrr. P. and H., Sah., Boh., Aethpp., It might have been introduced (cf. ver. 1, ko/tcX.) to Iren., so Tisch., Blass, Hilg. guard against the appearances that nves e i)p,o>v belonged to the senders of the letter
1

Weiss,

(see
2

Wendt's note,

188S).

Xey. . . . tov vojjlov om. fr^ABD 13, 61, Vulg., Sah., Boh., Aethro, Or., Const., Ath., so Tisch., W.H., Blass., R.V., Weiss, Wendt ; but Blass retains in f$, following CEHLP, Gig., Iren. (Chrys.), so Hilg.

Const., Iren., Chrys., so Tisch., W.H. marg., Blass, Wendt unable to decide whether 61, Lach., W.H. text. -01s ace. after ver. 22 or dat. for gram, was the later reading.
s

eicXegapcvovs

fc^CDEHP,

Weiss and Hilg.

ABL

may be a chance one, but it the more remarkable, since the letter may well have been written and dictated by St. James in his authoritative position. On the phrase in letters see Mayor's inIt occurs teresting note on James i. 1.
coincidence
is

again in Acts
in

xxiii. 26,

but nowhere else

N.T.

On the similarity of this Ver. 24. verse in phraseology to St. Luke's preface, Luke i. i, Schwegler, Zeller, Weiss, Friedrich, Hilgenfeld, and others have commented. But, after all, in what does the likeness consist ? Simply in the fact that here as there we have tireiS^ introducing the antecedent clause, and (8o|ev the subsequent clause. Friedrich (p. 46) considers this as too striking to be a matter of chance, but strangely he writes each of the two passages as if they commenced with the same word, see below on ver. 28 circiStjircp. This word is a curious one, and is only found in Luke i. 1 (not in LXX), but there is no authority for reading before us in Acts. it in the passage

in the decree, so pdpos, to 81a Xoyov, diroYyeXXeiv, ev -irpaTTeiv, Ippuo-Oc, ayairTjTos. ols ov " to whom we gave no 8ieoTiXap.8a R.V., omitting "such," commandment," not in text, and weakens in Tyndale, Cramner, and Genevan Version cf. Gal. only used once ii. 12, and Acts xxi. 20 in passive in N.T., Heb. xii. 20, often

Lucan words

eirdvayices,

LXX in middle voice, meaning to warn, cf. also its meaning in Judith xi. 12 with Mark v. 43, etc. Ver. 25. Yvop 6p.o0vp.aSoV " having come to one accord," " einmutig geworden," Weiss: 6p.o0., though frequent in Acts, see i. 14, only here with yev. For the form of the phrase as indicating mutual deliberation on the part
in
:

Nosgen, Apostelgeschichte,
to

p. 45, refers

instances of a similar formula and phraseology as in use in Jewish writings, nves c| cf. Jost, jfiid. Gesch., i., 284. y\v.>r, cf. for the expression Gal. ii. 12. i-rdpa|av v|p.a<;, 2$eX., see critical notes. Xoyois may mean cf. Gal. i. 7, v. 10. with words only, words without true doctrine. dva<nceud[ovTs, " subverting," A. and R.V. ; not in LXX, and only here in N .T., in classical Greek, primarily colligere vasa, to pack up, and so to carry away or to dismantle a place ; to destroy, overthrow, and so trop. as in text of breaking treaties (Polyb.), of destroying an

of the Church collectively see " Council," Diet. ofChr. Ant., i., 474. icXe. avSpas " to choose out men and send them unto you," R.V., whether we read accusative or dative see critical note, and cf. ver. 22. dyaiTTjToXs : very frequent in used three times by St. Paul's Epistles St. James in his Epistle, twice by St. Peter in his First Epistle, four times in the Second, cf. iii. 15, where the word is used by St. Peter of St. Paul, ten times it was therefore by St. John a very natural word to occur in the letter, and we may compare it with the right hand of fellowship given by the three Apostles just named to Barnabas and Paul, Gal. this order because In ii. 9. B. icai n. Jerusalem Church see above on ver. 12. Meyer, Bleek, Nosgen, Wendt, all note

its truthful significance.

opponent's arguments (Arist.). Nosgen and Felten note it amongst the non-

Ver. 26. irapa8c8<i>K6Vi ra.% \j/. a. " hazarded their lives," A. and R.V. so in classical Greek, and in LXX, Dan. iii. 28 (95). The sufferings of the mission;

xv.

328

I1PAEEI2
dyainjTOis ^jiwe

AnOSTOAQN
r\nu>v 'Itjctou

BapfdBa Kal flauXw, 26.

ouV 'louoae
28.
ital

deOptdirois irapaScowKoai

Tag
27.

(J'ox* 5 ciutwc oircp

d-rrecrrdXicap.ey

toO 6f6p.aTos tou Kupiou

li\av,

XpioTou. 1

Kal (xutoos 8id Xoyou

diraYYcXXocTas xd auTd.
^ulf,
p.T)8ei'

e8o|e
up.ir

yap tw

Ayiw

riyeufiaTi

Kal

irXe'of

iriTi0cr0ai

Bdpos ttXt^

tw

endkayKes

1 137, Syr. Hard. mg. add ets iravro ircipaapov, so Blass in B, At end of verse, Harris, Four Lectures, etc., pp. 85, 86, describes this as the best example Hilg. extant of a Syriac assimilation in the text of Acts irapaScSuKao-iv in D, ambiguous, but in Sirach, ii., 1, Syriac had rendered " thou hast surrendered thy soul to all temptations " (eTotpao-ov Ttjv t|ruxijv <rov eis ireipeurjtov, LXX) ; gloss added here for Weiss, Codex D, p. 82, refers the words to a reminiscence of Acts xx. 19. clearness.
;

DE

aries in their first

well

journey were evidently known, and appeal was fittingly made to them in recognition of their selfsacrifice, and in proof of their sincerity.
:

Ver. 27. M. Kal X. Kal av-rovs "who themselves also shall tell you the same things by word of mouth," R.V. Judas and Silas were sent to confirm personally the contents of the letter, as they could speak with authority as representing the Church at Jerusalem, while Barnabas and Saul alone would be regarded as already committed to the conciliatory side (Alford). The present participle, as the writer thinks of Judas and Silas as actually present with the letter at its reception, cf. dircaTaXKapev, "we have sent" by a common idiom, and also Blass compares Thuc, vii., 26, xxi. 16 ?irfju|/av dyyeXXovras, Gram., p. 194. not the same things as Barnato, avrd bas and Paul had preached, but, as Sid X.
;

Times, December, 1898. Moreover it would seem that this tfSogc is quite in accordance with the manner in which Jewish Rabbis would formulate their decisions. p.T]8ev irX^ov Bdpos the words indicate authority on the part of

intimates, the same things as the letter contained, see critical notes. Ver. 28. ?8oe ydp t$ 'A. II. koI T|p.iv "causa principalis" and "causa minisThe words of terialis" of the decree. Hooker exactly describe the meaning and purpose of the words, E. P., iii.,
10, 2, cf. viii., 6, 7,

the speakers, although in ver. 20 we read only of "enjoining". St. Peter had used the cognate verb in ver. 10, cf. Rev. ii. 24, where the same noun occurs with a possible reference to the decree, see Lightfoot, Galatians, p. 309, and Plumptre, in loco. eiravayKes, i.e., for mutual intercourse, that Jewish and Gentile Christians might live as brethren in the One Lord. There is nothing said to imply that these four abstinences were to be imposed as necessary to salvation the receivers of the letter are only told that it should be well with them if they observed the decree, and we cannot interpret cv irpd|eTe as = At the same time the word o-ud^o-eo-Oc. was a very emphatic one, and might be easily interpreted, as it speedily was, in

a narrower sense, Ramsay, St. Paul, Lightfoot, Galatians, p. 310. p. 172 Rendall compares the use of dvayKaios
;

in

Thuc,
Ver. 29.

i.,

90.
: ;

aire'x.

and

cf. St.

tom's words, Horn., xxxiii., themselves equal to Him [i.e., the Holy Ghost] they are not so mad the one to the Holy Ghost, that they may not deem it to be of man the other to us, that they may be taught that they also themselves admit the Gentiles, although themselves being in circumcision ". On other suggested but improbable meanings

Chrysos" not making

in ver. 20,
3, v.

W.H.

preposition omitted as so usually in classical

1

Greek, but in N.T. direx. ainS, 22 so in LXX, Job i. 1,

;

Thess.
ii.

iv.

8,

3, etc.

On the difference in meaning in the two constructions, see Alford and Wendt, in loco. cl8ci>Xo0vTiov, see ver. 20. irviKTov omitted in Western text see critical notes. 8iaTi)povvTes eavToiis verb, only in Luke, cf. Luke ii. 51 (in with K or dird, Ps. xi. 7, Prov. xxi. 23). In

LXX

The see Alford's and Wendt's notes. words became a kind of general formula in the decrees of Councils and Synods,
phrase commonly prefixed to Councils: Sancto Spiritu suggerente On this {Diet. Chr. Ant., i., 483). classical construction of cSoc Ty with the infinitive see Nestle's note, Expository
cf.

Jas. i. 27 we have a somewhat striking similarity of expression (cf. also John xvii. " it shall be well with ev irpd|cTc 15).
:

the

you," R.V. viz., through the peace and concord established in the Christian community, cf. 2 Mace. ix. 19, so in classical Greek. The reading in A.V. is somewhat ambiguous, but the Greek signifies
;


^6-3 2.

nPAHEIS AnOSTOAQN
icai
x

329

toutwc, 29. dire'xco'Oai ei8a>Xo8uTwv Kal aluaTos

iropfetas. c|

ttviktou *al

we SiarnpouyTes cauTOus cu
3

Trpa^eTC.

eppaioOe.

30. Ol pik oue diroXoSeVTCS

i]X(W

eis 'An-io^eiae

Kal

owaya-

yorres

to

ttXtjOos,

eireSwKae TTjy emaToXqf.

31.

d^ayeoVTes 8c

i^dpy](rav

em

ttj

irapaKXTjact.

32. 'louoas 0 Kal ItXas, Kal auTol

irpocpqTai ocTes,* oid \6you ttoXXou irapeKaXeaaf tous d8e\<pous, Kal

1 Kai ttviktov om. D, Iren., Tert., Cypr., Amb., Pac, Aug., so Blass in p; see above on ver. 20, and Zahn, Einleitung, ii., p. 353; ttviktov fr$cA 2 EHLP, Vulg., ttviktuv ^*A*BC 61, 137, Sah., Syrr. P. and H., Arm., Aeth., Const., Chrys., etc. Boh., Clem., Or., so Tisch., W.H., R.V., Weiss, Wendt (itviktov introduced after ver.
;

20).

many
2

After iropveias D, Par., Wer. 2 Syr. Hard, mg., Sah., Aeth., Irint., Cypr. (with variations) read Kai o<ra \li\ 0cXctc cavTois yivitrdai, cTcpui pt| iroieir, so Blass in p, and Hilg.
,

irpa|eTC fc^AB, Vulg., all edd. ; irpagaTc irpa|iiTe E; see Zahn, u. s., After irpa|. D, Iren., Tert. (Ephrem) add <pepo|xcvoi V rot ayiy irvevpan, Harris, Four Lectures, etc., p. 77, thinks that the gloss has been so Blass in p. misplaced, and declining all references to Montanus or Marcion or to N.T. parallels, regards it as simply an expansion or explanation of airoXvOevres, ver. 30 cf. xiii. 4. Weiss also declines all Montanist influence, but takes the words after ev irpa|. as meaning that they would fare well being guided by the Holy Spirit, by the decree, ver. 28, had been inspired, eppuordc, Blass brackets in p, om. by Irenaeus; see also Zahn, u. s., p. 354.
p. 354.
;

CDHL;

Whom

fc^ABCD 61, Vulg., Arm., Aeth., Theophyl., so Tisch., Blass, R.V., Weiss, Wendt. After airoXvOcvres D* adds ev Tjpepais 0X17(11,5, so Blass in P, and Hilg. Belser, Beitrdge, p. 72, speaks of the addition as more valuable than much gold, as showing their eagerness to bring the good news to Antioch, and the speed of their travelling, contrasted with ver. 3 Weiss however
t)\0ov, but Ka-njXOov

W.H.,

would connect

it (p. 82), not with the time consumed in the journey, but with the time of their departure, i.e., they set off a few days after the Council to put an end to the disquietude at Antioch.
4 After ovts D adds irX-ripeis irvcvparos ayiov, so Blass and Hilg., no Montanistic source ; either explanation of 7rpo<|>. (unnecessary), or may be connected with Sia Xoyov implying that their oral words no less than the written letter were spoken in the Holy Ghost (Weiss, p. 82). Mr. Page, Classical Review, p. 320 (1897), refers this addition, with similar ones in w. 7 and 29 of this chap., to the characteristic of D " to emphasise words and actions as inspired ".

prosperity. For D, see critical notes. ?pp<i>o-0c, see critical notes, 2 Mace. xi.

Ver. 31. irapaKXTjo-ei A. and R.V. "consolation" ("exhortation" margin,

:

21
in

and

a natural conclusion of a addressed to Gentile Christians, see additional note (2) at end of chapter, Ver. 30. ot pev oiv . . . dva-yvovrcs two parties are presented as acting St in concert as here (or in opposition), see Rendall, Acts, Appendix on pjy ovv, p. 161. t|X0ov, but KaTTjXOov R.V., Jerusalem is still the centre from which Barnabas and Paul go down. See reading in D, critical note. toitXt}6os -t| KKXrjo-ia,
letter
:

33, classics;

3 Mace.

vii. 9, etc.,

and often

R.V.). The former rendering seems suitable here, because the letter causes rejoicing, not as an exhortation, but as a

message of relief and concord. Ramsay and Hort render " encouragement ". Barnabas was a fitting bearer of such a
message,
Ver.
cf. iv. 36.

32.

Kal

a-uTol

irpo<f>.

ovtcs:

xiv. 27 Deissmann, Neue Bibelstudien, p. 59, especially refers to this passage: to irX.= Christengemein.de at Antioch, cf. pie bs,populus in Lat.Chr. authors. lirc'SwKav ttjv brio-., see instances in Wetstein of same phrase in same sense.
cf.
;

av-roi not with irpo<p. ovres (these words in cornmas), but with the words which follow, indicating that Judas and Silas gave encouragement to the brethren personally (cf. ver. 27), as the letter had verbally; but punctuation of T.R. in R.V.,
etc. On Kal ovtoi and frequency in St. Luke, Friedrich, p. 37 Hawkins, Hora Sytwptica (1899), p.

Wendt, so Meyer, takes Kal

W.H., Weiss,
its
;


33

xv.
u.ct' elpTJrnc;

I1PAEEI2
iirwrripitav.
diro

AnOSTOAQN

33. noirjaaircs 8c \povov, direXu'O'naak'

irpos tous dirooToXous. 1

rdv

d8e\<j)d)i'

34. 2 eSo^c Se tw IiXa

1 oitoo-toXovs EHLP, Syrr. P. and H., Bohwi., Arm., Chrys. but airocrrciXavTas avTovs I^ABCD, Vulg., Sah., Bohboett., Aethro., so Tisch., W.H., Blass, R.V., Weiss, Wendt, Blass and Hilg.
;

9 61, Vulg. (am. fu. demid.), Syr. Pesh., Syr. H. text, Bohboett., Om. Chrys., so Tisch., W.H., R.V. text, Weiss, Wendt. In 13, Vulgclem. + tol., Sah., Bohwi., Syr. Hard, mg., Arm., Aethut., so Blass and Hilg. Also D, Gig., Wern., Prov., Vulg. clem., Cassiod. add povos Sc lovSas ciropcvOi] (Wern. adding "reversus est Hierosolyma," cf. also Vulg.d.). It is difficult to see why if 34a was genuine it should have been omitted, but the sentence may have been introduced to account for the presence of Silas at Antioch in ver. 40 so Weiss and Corssen. (In C and D avTovs instead of avTov, and in a few mins. av-roOi.) Ver. 34* is defended as genuine by Ramsay, St. Paul, pp. 174, 175 Zahn, Einleitung, i., p. 148 (whilst both regard 34b as a gloss) cf. Belser, Beitrage, p. 73, on the same ground, viz., that ver. 33 does not declare that Judas and Silas actually departed, but only that they were free The Bezan reviser found the first part of the verse in his text and added to depart. Blass retains both parts of the verse in |3. If the first clause was introthe second. duced to explain a supposed difficulty about Silas, it must be remembered that the difficulty was more fanciful than real, since Barnabas takes Mark from Jerusalem, W.H., App., p. 96, considers the first clause as probably xiii. 13 (see Ramsay, u. s.). Alexandrian, as well as Western, while Corssen regards them both as Western.

^ABEHLP

CD

33.

wapciedXco-av
R.V.

horted";

A. and R.V. "exmargin, "comforted,"

: ;

excludes, Gal.

or Ramsay, "encouraged" (so Hort Possibly the word may "exhorted"). include something ol all these meanings
(see
cf. xiv.

ii., etc., but the phrase is very indefinite, and may have included months as well as days, cf. xvi. 12, and

also Alford's 22.

note).

eirecrrijpilav,

On the incident referred to see ix. 23. additional note at end of chapter. p.ra Se Ver. 36. second missionary
:

journey commences,

iroiifc-avres Si xp^ vo " c f' xviii. 23, and xx. 3, only in Acts in N.T., For the cf. 2 Cor. xi. 25, James iv. 13. and classical Greek phrase both in

Ver. 33.

ending xviii. 22. reversi, cf. Luke ii. The word is so39, W.H., xvii. 31. used in LXX, and in modern Greek
cirurrpEifravTcs,

LXX

(Kennedy,
lirio-Ke\|/.,

p. 155).

8tj,

see

on
vi.

xiii. 2.

(so in Latin), see Wetstein, Blass, Grimm. In cf. Prov. xiii. 23, Eccl. vi. 12

see

above

on

3.

The
like

LXX

word was
St. Paul,

characteristic of a

man

(Tob. x.
rjs:

7),

so

Hebrew
phrase

|~ni>V.

I** 1-'

^P !"
1

whose heart was the heart of the world, and who daily sustained the
care of all the churches. iris exovcri: " in fide, amore, spe . nervus visitationis ecclesiasticas " Bengel.
. .

exact
;

only
3

Heb.

xi.

31
in

N.T. Apocryha,
in
airo<r.
:

in

LXX
1

several

in

and

Mace.

irp&s

times;

tovs

but if as in R.V., " unto those that had sent them" (see critical notes and Hort, Ecclesia, p. 73), i.e., the whole synod at Jerusalem, not only the Apostles. Ver. 34. Omitted in R.V. text, but not See critical notes. in margin. Ver. 35. SuTpifJov, cf. xii. 19, and see In LXX cf. Lev. xiv. 8, also on xvi. 12. Jer. xiii. (xxxv.) 7, Judith x. 2, 2 Mace, So also in classics with or withxiv. 23. SiSdcr. ical evayy. possibly out xP'Svov. the first may refer to work inside the Church, and the second to work outside, but the distinction can scarcely be Within this time, according to pressed. Wendt, falls the incident between Paul On the other and Peter, Gal. ii. n. hand, see Weiss, Afostelgeschichte, p. 194, who thinks that the ti T|p.e'pa$

Ver. 37. c^ovXcvo-aTo, but e^ovXcto see critical note, " wished," volebat ; R. V., "was minded" almost too strong. Possibly owing to his kinship, Barnabas may have taken a more lenient view than Paul. Ver. 38. Tjio\i, cf. xxviii. 22 (Luke vii. 7), and cf. 1 Mace. xi. 28, 2 Mace. ii.
ejiovX. is a mild word compared 8, etc. with this. o-vp/irapaXaficiv, cf. xii. 25, used also by Paul in Gal. ii. 1 of taking Titus with him to Jerusalem, and nowhere else in N.T. except in this passage, cf. Job i. 4, 3 Mace. i. 1, so in classical Greek. tov airoo-Tavra air' avTwv the

oirox<piv air' avr<*v, xiii. 13, is not used here, but a word which may denote not disloyalty in the sense of apostasy from Christ, but to the mission

neutral

word

; : :

; ;

3335eirifAtlvai

nPAHEIS AnOZTOAQN
auTOU.

33*
hUTpifiov
iv

35.

flauXo?

8c

ical

Bapi'df3as

'Arrioxeta, SiScxctkoctcs kcu euaYyeXiXop.ci'oi, ficTa koi iripuv iroX-

\uv, Toe Xoyok' tou Koptou.

Tim.

iv.

(Rendall)

it

is

doubtful,

however, whether we can press this (see Weiss, in loco). tovtov: significant at

the end of the verse, and note also decisive contradiction between <n>jxirapaX., ver. 37, and jitj o-ufrrrapaX. here. Ver. 39. irapo|v<rp.<te, Heb. x. 24, in different sense, nowhere else in N.T. The verb is found twice, Acts xvii. 16, 1 Cor. xiii. 5 ; in the former passage of Paul's righteous provocation in Athens, and in the latter of irritation of mind as here the noun twice in of God's righteous anger, Deut. xxix. 28, Jer. xxxix. (xxxii.) 37 (cf. also the verb, Deut. ix. 7, 8, etc.), so too in Dem. Both noun and verb are
;

LXX

of the Church, although we must never forget that " twice over did Barnabas save Saul for the work of Christianity ". Mdpicov In his two imprisonments St. Paul mentions Mark in terms of high approval, Col. iv. 10, 11, Philem. 24, 2 Tim. iv. 11. In the first imprisonment St. Paul significantly recommends him to the Colossians as being the cousin of Barnabas, one of his own fellow-labourers unto the kingdom of God, one amongst the few who had been a irapriyopia, a comfort unto him. In such words as these St. Paul breaks the silence of the years during which we hear nothing of

medical language (Hobart) irapovcrfAos, (f>T)(riv, eylvcTO ov\ X^P a ovS <|>i\ov6iKia in the result good, for
in
;

common

up to greater diligence by Paul, and the kindness of Barnabas made him cling to him all the more devotedly, cf. Oecumenius, in loco. airostirred

Mark was

the relations between him and Mark, although the same notice in Colossians seems to indicate an earlier reconciliation than the date of the letter, since the Churches of the Lycus valley had already been instructed to receive Mark if he passed that way, Expositor, August,
1897, " St.
p. 85.

Mark in

the N.T." (Dr. Swete),

Xopio-eTJvai

" they

parted

asunder,"

R.V.,

cf.

SiaxwpitecOai

11, 14, cf.

not the nabas alone takes Mark. cicirXtva-ai with els also in xviii. 18, with oir5 in xx. 6 on irXcw and the number of its

Luke ix. compound

irapaXafiovTa 33. verb, because Bar-

&*<{,

Gen.

xiii.

Ver. 40. n. 82 4iriXc|. X. : not in the place of Mark, but in the place of Barna-

compounds

in St.

Luke,

cf. xxvii. 4, etc.

K. where he could be sure of influence, since by family he belonged to the Jews settled there, iv. 36. Barels
:

not mentioned again in Acts, to be noted that St. Paul's friendship was not permanently impaired either with him or with Mark (see Chrysostom, in loco, and cf. 1 Cor. ix. 6). In Gal. ii. 13 St. Paul in speaking of Barnabas marks by implication his high estimate of his character and the expectations he had formed of him na\ B. " even Barnabas " (Lightfoot, Gal., in loco, and Hackett). According to tradi-

nabas

is

and

it

is

tion Barnabas remained in Cyprus until his death, and the appearance of Mark at a later stage may point to this but although possibly Mark's rejoining Paul may have been occasioned by the death of Barnabas, the sources for the life of Barnabas outside the N.T. are quite un;

Ramsay, St. Paul, p. 171 having chosen, i.e., for himself: sibi eligere only in N.T. in this sense, but in classical Greek and in LXX, 1 Sam. ii. 28 A, 2 Sam. x. 9 R, Ecclus. vi. 18, 1 Esdras ix. 16, 1 Mace. i. 63 R, v. 17, etc. " elegit ut socium, non ut. ministrum " (Blass). If Silas had not returned to Jerusalem, but had remained in Antioch (see above on ver. 35), he had doubtless recommended himself to Paul by some special proof of fitness for dealing sympathetically with the relations of the Jewish Christians and the Gentile converts. This sympathy on the part of Silas would be the more marked and significant as he was himself almost certainly a Hebrew; otherwise we cannot account for his high position in the Jerusalem Church, ver. 22, although his Roman citizenship is implied in xvi. 37 perhaps this latter fact may account for
bas,
; ;

his freedom judices. If

from

narrow Jewish pre-

trustworthy, "Barnabas," B.D. 1 Hackett, Acts, p. 192. Whatever his fortunes may have been, St. Luke did not estimate his work in the same category as that of Paul as a main factor in the development
;

we may identify, as we' reasonably may, the Silas of Acts with the Silas (Silvanus) of the Epistles, 2 Cor. i. ig, 1 Thess. i. 1, 2 Thess. i. 1, 1 Pet. v. 12, the last mention of him by St. Peter becomes very suggestive. For St. Peter's First Epistle contains the names of the two men, Mark and Sil-


332
36.

nPAEEIE AII02T0AQN
META
8e

xv.

nvas

T|u.e'pas

dire flaOXos irpos Bapvi^av, 'Emcrrpet|jxu>k

1

\|aires Stj iri<rKei|cS(X60a

tous d8eX<J>ous

K<rrd irao-ay iroXif, ck

T1JJ.WV

om. with

^ABCDE,

Tisch.,

W.H.,

Blass, R.V., Weiss,

Vulg., Sah., Boh., Syrr. P. and H., Arm., Chrys., Wendt, and Hilg.
dition to the verse in the critical note.

vanus, who had originally been members of the Jerusalem Church, Acts xii. 12, xv. 22, and moreover the two oldest of St. Paul's associates, whose brotherly Christian concord had been broken for the time (when Paul chose the latter in the place of Barnabas, and rejected Mark's services altogether), but who are now both found at St. Peter's side in

Bezan

text see

Additional note (1). Amongst recent writers on the Acts, Mr. Rendall has stated that the evidence for the identification of Acts xv. with Gal. ii. 1-10 is overwhelming, Appendix
to Acts, pp. 357, 359. If we cannot fully endorse this, it is at all events noticeable that critics of widely different schools of thought have refused to regard the alleged differences between the two as irreconcilable in this conservative writers
;

Rome (assuming that Babylon is Rome), evidently at one with him and with each other the one the bearer of a letter, the
;

other the sender of greetings, to Pauline

Paul had passed to his rest, and the leader had thus changed, the teaching was the same, as the names of Silvanus and Mark assure us, and St.

Churches.

If St.

Peter takes up and carries on the work of the Apostle of the Gentiles, see Dr. Swete, egrjXOc, cf. Luke ix. 6, . s., pp. 87, 88. 3 John, ver. 7, where the word is used of going forth for missionary work. irapaPossibly we may SoOels, cf. xiv. 26. infer that the Church took Paul's view of the point at issue between himself and Barnabas, but on the other hand we cannot prove this, because the writer's thoughts are so specially fixed upon Paul as the great and chief worker in the organisation and unification of the

Church.
8ii]pxTo, see above on xiii. Ivpiav Kal KiXiKiav as Barnabas had turned to Cyprus, the scene of his early labours in the Gospel, and perhaps also his own home, so Paul turned to Syria and Cilicia, not only because his home was in Cilicia, but also because he

Godet, Belser, Knabenbauer and Zahn, Einleitung, ii., 627, 628 scientific critics, as we may call them, like Reuss, B. Weiss and still more advanced critics like Lipsius and H. Holtzmann are agreed. This general agreement is recognised and endorsed by Wendt, p. 255 (i8gg), see also K. Schmidt, " Apostelkonvent," in RealEncyclopadie fur protest. Theol. (Hauck), Amongst English writers p. 704 ff. Lightfoot, Hort, Sanday, Salmon, Drummond, Turner may be quoted on the same side (so too McGiffert, Apostolic Age, p. 208), (see for the points of agreement, Lightfoot, Galatians, p. 123; Drummond, Galatians, p. 73 ff. Salmon, "Galatians," B.D. 2 Reuss, Geschichte
like

Lechler,

Ver. 41.

des h. S. des

6.

and very

N. T p. 60, sixth edition, fully in Belser, Die Selbstver-

theidigung der h. Paulus im Galaterff., 1896 ; for the difficulty in identifying Gal. ii. with any other visit ot St. Paul to Jerusalem, cf. Salmon,
briefe, p. 83

had worked there

life

in his early Christian

It is

a and labours, Gal., i., 21, 23. coincidence with the notice in Gal. that St. Luke here and in ver. 23 presupposes the existence of Churches in Syria and Cilicia, although nothing had been previously said of their foundation, whilst the presence of Saul at Tarsus is twice Moreover the intimated, ix. 30, xi. 25. commencement of the letter, w. 22, 23, indicates that these regions had been the centre of the teaching of the Judaisers, and St. Paul's presence, together with the fact that Silas, a prominent and leading member of the Jerusalem Church, was his colleague, would doubtless help to prevent further disquiet. On the ad-

Lightfoot, u. s., and Zahn, u. s., Felten, Introd. to Apostelgeschichte, p. 46). But the recent forcible attempt of Professor Ramsay to identify Gal. ii. 1-10 with St. Paul's second visit to Jerusalem, Acts xi. 30, xii. 25, and not with the third visit, Acts xv., has opened up the whole question again (see on the same identification recently proposed from a very different point of view by Volter, Witness of the Epistles, p. 231, and also by At Spitta, Apostelgeschichte, p. 184). first sight it is no doubt in favour of this conclusion that according to Acts the journey, xi. 30, is the second made by St. Paul to Jerusalem, and the journey in xv. the third, whilst Gal. ii. 1 also describes a journey which the Apostle

: ;

3637-

HPAHEIE AnOSTOAQN

333
1

ots KaTTjYYeiXafici' Tof Xoyof tou Kupiou, thus c^puai

37.

Bap^dPas

8c cPooXeuoraTO CTup.TrapaXa|36ii'
1

-roy '\tadvyr\v

Tor KaXouueeov MdpxoK

After irws exov<ri and at commencement of verse Syr. Hard. mg. prefixes "placuit cogitatio Barnabae," so Blass in (3. e8ov\i/<ra.TO, but with fc$ABCE 13, 61, Vulg. verss., so Tisch., W.H., Blass, R.V., Weiss, Wendt, efJovXero; D, Gig! cBovXevero, so Hilg.

autem

himself represents as his second to the cannot fairly solve mother-city. this difficulty by cutting the knot with McGiffert, who regards Acts xi. 30 and xv. as = Gal. ii. 1-10, and thinks that Luke found two independent accounts of the same journey, and supposed them to refer to separate events (Apostolic Age, or by concluding with Drump. 171) mond, Galatians, p. 78, that the writer ot Acts made a mistake in bringing St. Paul to Jerusalem at the time of the famine, so that Gal. ii. and Acts xv. both refer to his second visit (cf. to the

We

to their work of love and danger. Professor Ramsay emphasises the fact (Expositor, p. 183, March, 1896) that Luke pointedly records that the distribution was carried out to its completion by
in person (Acts xii. then does Paul only refer to his own zeal in remembering the poor in Acts xi. 29, and xii. 25 = Gal. ii. 1-10 ? (On the force of the aorist as against 25).

Barnabas and Saul

Why

same effect, Wendt, p. 218 (1899), who looks upon the visit described in xi. 25 as a mistake of the author, at all events But McGiffert and as regards Paul). Drummond are both right in emphasising one most important and, as it seems to us, crucial difficulty in the way of the
view advocated by Ramsay;
correct,
it

is

difficult to see

if he is any object

Acts xv. After the decision already arrived at in Gal. ii. 1-10: Acts xi. 30, xii. 25, the question then ex hypothesi at issue could scarcely have been raised again in the manner described in Acts xv. Moreover, whilst Ramsay admits that another purpose was achieved by the journey to Jerusalem described in Gal. ii. 1-10, although only as a mere private piece of business, St. Paul, p. 57, he maintains that the special and primary object ol the visit was to But if the pillars of relieve the poor. the Church were already aware, as ex hypothesi they must have been aware, that St. Paul came to Jerusalem bringing food and money for the poor (Acts xi. 29, 30), we may be pardoned for finding it difficult to believe that the " one charge alone " (Gal. ii. 10) which they gave him was to do the very thing which he actually came for the purpose of doing.
in the visit described in
If, too, Barnabas and Saul had just been associated in helping the poor, and if the expression 6 icai. c<rirov8a<ra, Gal. ii. 10, refers, as Professor Ramsay holds, to this service, we should hardly have expected Paul to use the first person singular, but rather to have associated Barnabas with himself in his reference

Professor Ramsay's view, see Expositor, March, 1899, p. 221, Mr. Vernon Bartlet's note.) Gal. ii. 10 should rather be read in the light of 1 Cor. xvi. 1-3 ; if the firstnamed Epistle was also the first in point of time, then we can understand how, whilst it contains no specific and definite mention of a collection for the Church at Jerusalem, which is so emphasised in 1 Cor. xvi. 1, 2 Cor. viii. 9, etc., yet the eager desire of the pillars of the Church that the poor in Judaea should be remembered, and the thought of a fund for supplying their needs, may well have been working in St. Paul's mind from the earlier time of the expression of that desire and need, Gal. ii. 10, Expositor, November, 1893, " Pauline Collection for the Saints,' and April, 1894, "The Galatians of St. Paul," Rendall Hort, jfudaistic Christianity, p. 67. For reasons why St. Paul did not refer
to his second visit to Jerusalem

when

writing to the Galatians see on xi. 30, and Salmon, "Galatians," B.D. 2 p. Sanday, Expositor, February, 1896, p. 92 Hort, jfudaistic Christianity, p. 61 " Acts of the Apostles," p. 30, Hastings' B.D. and "Chron. of the N.T.," ibid., p. 423 ; Zahn, Einleitung, ii., 629. Further Dr. Sanday has emphasised the fact that at the time of St. Paul's second visit to Jerusalem the state of things which we find in Acts xv. (the third visit) did not exist that a stage in the controversy as. to the terms of admission of Gentile converts had been reached by the date of Acts xv. which had not been reached at the date of xi. 30 that at this latter date, e.g., there was no such clear demarcation of spheres between St. Peter and St. Paul, and that it is not until Acts xiii. 46 that the turning-point is actually
,

mi;

334
38.
ical

I1PAHEI2 AilOSTOAQN
nau\o5 $
Tjlioo,
1

xv.
Plajx^oXias,

rbv diro<rrdTa

&tt'
fit]

au-rwf diro

pj <rofc\66KTa auTOis

2 els to epyof,

au)j.7rapaXa|5eiv' TouTor.

For
For

rjfiov

reads ovk |3ov\eTO Xrywv.

av-rois see on the passage tovtov D reads toutov jitj eivai. Weiss, Codex D, p. 83 but if Weiss is correct, it has been well asked, how came Paul to take Silas ? Hilg. reads icvai for eivai. <rvp.irapa\apiv, cf. ver. 37, but pres. infin. ^ABC 61, 180, Tisch., W.H., Blass, R.V., Wendt, Weiss.
2

at) <rvf*.ir.

aw

reached: henceforth St. Paul assumes his true " Apostleship of the Gentiles," Gospel of the and preaches a real especially Exsee uncircumcision " Of course positor, July, 1896, p. 62. Professor Ramsay's theory obliges us to place Gal. ii. 1-10 before the Apostolic Conference, and to suppose that when the events narrated in Gal. ii. took place, the journey ot Acts xiii., xiv. was still But is not the whole tone in the future. and attitude of St. Paul in Gal. ii. 1-10, placing himself, e.g., before Barnabas in ver. 9 and evidently regarding himself as the foremost representative of one sphere of missionary work, as St. Peter was of the other, ver. 8, more easily explained if his first missionary journey was already an accomplished fact,and not still in the
' ' ;

same authorities as above upon which Ramsay strongly that a visit which is said
revelation," Gal.
ii.

one point
insists, viz.,

2,

to be "by cannot be identified

with a visit which takes place by the appointment of the Church, Acts xv. 2, is surely hypercritical it would not be the first occasion on which the Spirit and in the Church had spoken in harmony Acts xiii. 3, 4 the Church aireXvcrav sent away Paul and Barnabas, and yet in the next verse we read ol ckitc|a4>0evtc9 iiri tov ayiov irvcvpa-ros, see Lightfoot, Galatians,y. 125 Drummond, Galatians, p. 75 Turner, " Chronology of the N.T.," Hastings' B.D., p. 424; cf. also Wendt, p. 258 (1899), and Zahn, Einleitung, ii., 632, who both point out that the state; ; ; ;

ments referred
ally exclusive.

to are

by no means mututhe whole question

future ? In the

On

to Paul's Jerusalem, Acts xi. 30, xii. 25, it is still " Barnabas and Saul," so too in xiii. 1, 2, 7 not till xiii. 9 does the change come : henceforth Paul takes the lead, w. 13, 16, 43, 45, 50, etc., with two exceptions as Professor Ramsay pointedly describes them (see above on xiii. 9), and in the account ot the Conference and all connected with it St. Luke and the Church at Antioch evidently regard Paul as the leader, xv. 2 (2), 22 (although the Church at Jerusalem But places Barnabas first, w. 12, 25). in xi. 30, xii. 25 the historian speaks The whole of " Barnabas and Saul ". position of St. Paul assigned to him by St. Luke in Acts xv. is in harmony with the Apostle's own claims and prominence in Gal. ii. 1-10 ; it is not in harmony with the subordinate place which the same St. Luke assigns to him in the second visit In other words, if Gal. ii. to Jerusalem. r-10 = Acts xv., then St. Paul's claim to be an Apostle of the Gentiles is ratified by the Gentile Luke but if Gal. ii. 1-10 = Acts xi. 30, xii. 25, then there is no hint in Acts that Luke as yet regarded Paul in any other light than a subordinate to the Hebrew Barnabas he is still Saul, not Paul. For the points of discrepancy between Gal. ii. 1-10 and Acts xv. see

two short references

second

visit to

see Wendt's 1899 edition, p. 255 ff., and Expositor, 1896 (February, March, April, July) for its full discussion by Dr. Sanday and Professor Ramsay. A further question arises as to the position to be assigned to the incident in Professor Ramsay, St. Gal. ii. 11-14. Paul, p. 157 ff., supposes that it took place before the Apostolic Conference, and finds a description of the occasion ol the incident in Acts xv. 1, Acts xv. 24, Gal. ii. 12, i.e., in the words of three authorities, St. Luke, the Apostles at Jerusalem, and St. Paul himself; the actual conflict between St. Peter and St. Paul took place after the latter's second visit to Jerusalem, but before his third The issue of the conflict is not visit. described by Paul, but it is implied in the events of the Jerusalem Conference,

Acts xv. 2, 7. Barnabas had wavered, but had afterwards joined Paul; Peter had been rebuked, but had received the rebuke in such a way as to become a champion of freedom in the ensuing Conference, employing to others the

argument which had convinced

cf.

himself,

Mr. Turner, " Chronology of the N.T.," Hastings' B.D., i., 424, is inclined to adopt this view, which identifies the two Judaising missions from Jerusalem to Antioch, Gal. Acts xv.
10, Gal.
ii.

14.

3*3939.

ITPAEEI2

AnOSTOAQN
&ir'

335
dXX^XwK,

Y^ CTO
*

5f irapo|uo-|xos, wore aTroxwpicrd^ai auTou?

toV
1

tc BapfrfBae TrapaXaBocTa Tof

MapKOk cKirXeuaai

el$ KutrpoK

and Hilg.

amplifies after aXXijXwv tots B. irapaXaS. tov M. eirXcvo-ev cis K., so Blass Weiss sees in rore a characteristic of ; cf. ii. 37.

ii. 12 and Acts xv. 1, while he still maintains the ordinary view that Gal. ii. 1-10 = Acts xv. This, as he points out, we may easily do, whilst Gal. ii. 11-14 may be allowed to precede Gal. ii. 1-10 in order of time, and in the absence of the ireiTa in Gal. i. 18, 21, ii. 1 there is nothing to suggest that the chronological

mentioned. According to a very common view they represented the Seven Precepts of Noah, six of which were said to have been given by God to Adam, while the seventh was given as an addition to Noah. The Seven Precepts were as follows (1) against profanation of God's
:

name

continued. It may be noted series that Paley, Hora Paulina, v., 9, had remarked that there is nothing to hinder us from supposing that the dispute at Antioch was prior to the Conference at Moreover it may be fairly Jerusalem. urged that this view puts a more favourable construction on the conduct ot St. James and St. Peter in relation to the compact which they had made with Paul But on at the Jerusalem Conference. the attitude of St. James and the expression IXOciv tivos airo 'laxc&Bov, see Hort, Judaistic Christianity, p. 79; Lightfoot on Gal. ii. 12 ; Drummond, Galatians, p. and with regard to the conduct of 85 St. Peter, see Hort, w. s., p. 76 ; Lightfoot on the collision at Antioch, Galatians, p. 125 ff. and Salmon, " Galatians," B.D.', p. 1114; Drummond, u. s.,
is
; ;

(2) against idolatry ; (3) against ; fornication; against murder; (4) (5) against theft ; (6) to obey those in authority; (7) against eating living flesh, i.e., flesh with the blood in it, see Schurer Jewish People, div. ii., vol. ii., p. 318, E.T. Hort, judaistic Christianity, p. No doubt there are points of con69. tact between these Precepts and the four Prohibitions of the Decree, but at the same time it would seem that there are certainly four of the Precepts to which there is nothing corresponding in the
;

p. 78.

On Zahn's position that the dispute between Peter and Paul took place be1

Decree. The Precepts were binding on every Ger Toshav, a stranger sojourning in the land of Israel, but it has been erroneously supposed that the Ger Toshav = acBop-cvos, and thus the conclusion is drawn that the idea of the four prohibitions was to place Gentiles on the footing of <rcB6pcvot in the Christian community. Against this identification of the Ger Toshav and the acBopcvos
Schiirer's

fore the Apostolic Conference,

when

the

318, 319.

words are decisive, u. s., pp. But if this view was valid

former betook himselt to Antioch after his liberation, Acts xii. 5 ff., a view put forward also by Schneckenburger, Zweck der Apostelgeschichte, p. 109 ff., see Neue Kirchl. Zeitschr., p. 435 ff., 1894, and Belser's criticism, Die Selbstvertheidigung des h. Paulus im Galater briefe, p. 127 ff., 1896 {Biblische Studien). Wendt, pp. 211, 212 (1899), while declining to attempt any explanation either psychological or moral of St. Peter's action in Gal. ii. 11-14, points out with justice how perverse it is to argue that Peter could not have previously conducted himself with reference to Cornelius as Acts describes when we remember that in the incident before us Barnabas, who had been the constant companion of St. Paul in the Gentile mission, shared nevertheless in St. Peter's

historically, the position of the Gentile

Christians under such conditions would

have been far from satisfactory, and we cannot suppose that Paul would have regarded any such result as a success; still circumcision and the keeping of the law would have been necessary to entitle
a

man

to the full privilege of the Christian

Church and name. Ritschl, who takes practically the same view as Wendt
below, admits that in a certain degree the Gentile Christians would be regarded as in an inferior position to the Jewish Christians, A Itkatholische Kirche, pp. 131,
133,
It

weakness.
Additional note (2), cf. ver. 29. further question arises as to why the particular prohibitions of the Decree are

difficult to trace the prohibitions of the Decree to the Levitical prohibitions, Lev. xvii., xviii., which were binding on strangers or sojourners in Israel (LXX irpocr^Xvi-oi), since, if the written law was to be the source of the Jerusalem prohibitions, it is inexplicable that the variations from
it

second edition. seems even more

both

in

matter and number should be

; :

33*

HPAHEI2 AnOSTOAQN
40. riauXos 8c e-rriXe^aficvos ItXccy e^rjXOe, irapaSoOcls
rfj

xv.

X^P 11 1

"

T0 "

9oo

uir6

tuc dSeX^wf.

41. SnqpxcTO 8c

ttjv

luplav Kal KiXiKtay,

tov 0eow,

cf. xiv.

Sah., so Tisch.,

W.H.,

26, but best tov K. with ^AB(D), Vulg. (am. fu. demid. tol.), Blass, R.V., Wendt, Weiss, Hilg.

60 observable (Hort, u.

although

Wendt

*., p. 70); and (so Ritscht, Overbeck,

Lipsius, Zockler, Holtzmann, and others see on the other hand, Weiss, Biblische Felten, Apostelgeschichte, Theol., p. 145 p. 297 ; Lightfoot, Galatians, p. 306 Hilgenfeld, Zeitschrift fur wissenschaft. Theol., i., 72, 73, 1896) adopts the view that in the four prohibitions of the Jerusalem Decree we have the form in which prohibitions binding upon proselytes in the wider sense, i.e., upon the uncircumcised 4>of)ov|j.. or <refl. tov edv, existed in the Apostolic days, he can only say that this is " very probable "
;

naturally ask why the Decree fell so quickly into abeyance, and why it did not hold good over a wider area, since in writing to Corinth

We

apparently

of direct historical evidence, as Zockler admits, there is none. The difficulty is so great in supposing that Paul and Barnabas could have submitted to the distinction drawn between the Jewish Christians and Gentile Christians that it has led to doubts as to the historical Weizsacker character of the decree. and McGiffert maintain that the decree was formulated after Paul's departure, when James had reconsidered the matter,

St. Paul never refers to it. But, to say nothing of the principle laid in the reading of Codex D (see above on p. 323), St. Paul's language in 1 Cor. viii. 1-13, x. 14-22, Rom. xiv., may be fairly said to possess the spirit of the Decree, and to mark the discriminating wisdom of one eager to lead his disciples behind the rule to the principle and there is no more reason to doubt the historical truth of the compact made in the Jerusalem Decree, because St. Paul never expressly refers to it, than there is

and Rome

down

throw doubt upon his statement in ii. 10, because he does not expressly refer to it as an additional motive for
to

Gal.

and had determined that some restriction should be put upon the complete Gentile liberty which had been previously granted. But this view can only be maintained by the sacrifice of xvi. 4, where Paul is
have given the decrees Churches to keep. Ramsay, agreeing with Lightfoot, calls the Decree a compromise, and although, as he points out, it seems impossible to suppose that St. Paul would have endorsed a decree which thus made mere
distinctly said to

urging the Corinthians to join in the collection for the poor saints, 2 Cor. viii. But further, there is a sufficient 9. answer to the above question in the fact that the Decree was ordained for the Churches which are specifically mentioned, viz., those of Antioch (placed first as the centre of importance, not only as the local capital of Syria, but as the mother ot the Gentile Churches, the Church from which the deputation had
Syria and Cilicia. In these Churches Jewish prejudice had made itself felt, and in these Churches with their constant communication with Jerusalem the Decree would be maintained. The language ot St. James in xxi. 25 proves

come),

to the

points of ritual compulsory, it is probable, he thinks, that after the exordium in which the Jewish party had been so emphatically condemned, the concluding part of the Decree would be regarded as a strong recommendation that the four points should be observed in the interests of peace and amity (St. Paul, p. 172). In a previous passage, p. 167, he seems to take a very similar view to Wendt, who answers the question as to how the Precepts of the Decree were to be observed by the Gentile converts by maintaining that they were an attempt to make intercourse more feasible between the Jewish Christians and their Gentile brethren, p. 265 (1899).

that some years later reference was naturally made to the Decree as a standard still regulating the intercourse between Jewish and Gentile Christians,
at least in Jerusalem, and we may presume in the Churches neighbouring. St Paul's attitude towards the Decree is marked by loyal acceptance on the one

hand, and on the other by a deepening recognition of his own special sphere among the Gentiles as the Apostle of the Thus we find him Gentiles, Gal. ii. 9. delivering the Decrees to the Churches of his first missionary journey, xvi. 4, although those Churches were not mentioned in the address of the Decree (no mention is made of the same action on his part towards the Churches in Syria

o 4 1.

nPAEEIS AnOSTOAQN
Paul and Barnabas,

337
and
their

and Cilicia, xv. 41, doubtless because they were already aware of the enactments
that St. It may well be Paul regarded himself as the missionaryApostle of the Church at Antioch, sent forth from that Church for a special work, and that he would recognise that if the Antiochian Christians were to be loyal to the compact of Jerusalem, he as their representative and emissary must enforce the requirements of that compact in revisiting those regions in which the converts had been so instrumental in causing the Decree to be enacted. But the work upon which he had been specially sent forth from Antioch had been fulfilled, xiv. 27 the Conference at Jerusalem had assigned a wider and a separate sphere to his labours henceforth his Apostleship to the Gentiles els ra
prescribed).
;
;

mutual

labours in xiii., xiv. subsequent to the incident described in Gal. ii. 13, whether that incident took place just before or just after the Jerusalem Conference; in either case a previous mutual association

between Paul and Barnabas in mission work amongst the Gentiles, such as that
described in Acts xiii., xiv., accounts for the expectations Paul had evidently formed of Barnabas, Gal. ii. 13, and also for the position which the latter holds in Gal. ii. 1-10. Space forbids us to make more than a very brief reference to the attempts to break up chap. xv. into various sources. Spitta, who places the whole section xv. 1-33 before chap, xiii., refers w. 1-4, 13-33 to his inferior source B, which the reviser has wrongly inserted here instead of in its proper place after
xii.

was more definitely recognised, and more abundantly fulfilled; and in what
0vt|

24,

may

be called strictly Gentile Churches, in Churches not only further removed from Palestine, but in which his own Apostleship was adequate authority, he may well have felt that he was relieved In these from enforcing the Decree. Churches the stress laid upon such secondary matters as " things strangled and blood" would simply have been a cause of perplexity, a burden too heavy to bear, the source of a Christianity maimed by Jewish particularism, see Lightfoot, Galatians, pp. 127, 305 Hort, Ecclesia, pp. 88, 89; Judaistic Christianity, p. 74; Speaker's Commentary, Zockler, Apostelgeschichte, Acts, p. 325 p. 254; " Apostelkonvent," K. Schmidt in Real-Encyclopadie fur protest. Theol. (Hauck), pp. 710, 711 (1896) Wendt, p. 269 (i8gg) and for the after-history of the Decree, K. Schmidt, u. s., Lightfoot, u .s., Plumptre, Felten, and cf. also Hooker's remarks, Eccles. Pol., iv., 11, 5 ff. On the attempt to place the Apostolic Conference at Jerusalem before chaps,
;

in the

and has added vv. 5-12. Clemen same section, which he regards as

an interpolation, assigns w. 1-4, 13-18, 20-22, to his Redactor Judaicus, and w. 5-12, 19, 23-33 t0 Redactor Antijudaicus. Clemen, like Spitta, holds that ver. 34 simply takes up again xiv. 28 further, he regards xxi. 17-2C* as the source of xv. 1-4, but Jiingst cautiously remarks that there is nothing strange in the fact that an author should use similar expres;

sions to describe similar situations (p. 146) a piece of advice which he might

xiii.

and xiv. see Apostelgeschichte, Wendt and McGiffert, AposWeizsacker adopts this view because no mention is made in
,

(1899), pp. 254, 255, tolic Age, p. 181.

Gal. i. 21 of the missionary journey in Acts xiii., xiv., and he therefore maintains that it could only have taken place after the Conference, but the Epistle does not require that Paul should give a complete account of all his missionary experiences outside Judaea; he is only concerned to show how far he was or was not likely to have received his Gospel from the older Apostles. Moreover, it is very difficult to find a place for the close companionship of

himself have remembered with advantage on other occasions. Hilgenfeld's " author to Theophilus " plays a large part in the representation of the negotiations at Jerusalem in respect to the Conference and the Decree, and this representation's based, according to Hilgenfeld, upon the narrative of the conversion of Cornelius which the same author had formerly embellished, although not without some connection with tradition (Zeitschriftfur wissenschaft. Theol., p. 59 ff. Still more recently Wendt (1899) 1896). credits the author of Acts with a tolerably free revision of the tradition he had received, with a view of representing the harmony between Paul and^the original Apostles in the clearest light thus the speeches of Peter and James in xv. are essentially his composition ; but Wendt concludes by asserting that it seems' in his judgment impossible to separate exactly the additions made by the author of Acts from the tradition, another note of caution against hasty subjective con:

clusions.

Chapter XVI. Ver. 1. icaT^vrrjo-e in Luke and Paul, nine times in Acts, four times in Paul, xviii. 19, 24, xx.
:

only

VOL.

II.

22


nPAEEIS AnOSTOAQN
,

33&
e TTi<rrr|pi(i>'

XVI.

1 Tas eKKXrjcrias.

XVI.
tis

I.
tji*

KaTTJrrnae 8e els AcpPrjc

ckci 6v6p.a.Ti Ttu.60eos, ul6$
'

Kal Auorpai'

teal i&ou, fia6ir)Tqs

yufcuicos tikos 'looSaias Triorrjs, irarpos 8e "EXXtjkos

2.

os efiap-

At end of verse D, Gig., Vulg., Syr. H. mg. add -irapaSiSovs rt Kai evroXas rttv airoo-ToXwv Kat (airoo-r. Kai om. D, Cassiod) npta-^vrepuiv, so Blass in P and Hilg. in P). The words look like an obvious addition, (cf. w. 5, 12 for omission of airocrroXoi defends as "very interesting," as showing that cf. xvi. 4, but Belser, Beitrdge, p. 73, whilst the mission of Judas and Silas was limited to Antioch, Paul was afterwards in person the bearer of the decree to the Churches in Syria and Cilicia ; see however Ramsay, St. Paul, pp. 173, 174; C. R. B., p. 87.
1

2 Before eis A. icai with AB, Boh., Syr. Hard, text, so W.H., R.V., Weiss, Wendt, R.V. fr$AB 6i insert eis before A., so Tisch., W.H., Blass, R.V., Weiss, Wendt. TIV09 om. with fc^ABCDE 61, Vulg., many verss., so Tisch., W.H., Blass, Blass R.V., Weiss, Wendt, Hilg. After yvv. 25 (Gig., Prov., Wern.) has X"nP a s At beginning of verse D, Syr. Hard. mg. (Gig., Cassiod.) prefix SieXduv 8e rejects. to, flvt| TavTa, to show that Lystra and Derbe were not included in Syria and Cilicia, so also the Kai in AB may point to the same reason see Ramsay, C. R. E., p. 87.

15, xxi. 7, xxv. 13, xxvi. 7, xxviii. 13, 1 Cor. x. II, xiv. 36,

xxvn.

12,

Ephes. iv. But whilst in St. Paul it 13, Phil. iii. 11. is used in a figurative sense, it is used eight times by St. Luke of arriving at a place and making some stay there, cf. 2 Mace, The fact that the verb is thus iv. 21, 44. used frequently in the second part of Acts and not in i.-xii. is surely easily accounted for by the subjects of the narrative (Hawkins, Hora Synoptica, p. if we read els els Ae'pPijv Kal A. 147).

before A., also (see critical note): "he came also to Derbe and to Lystra ". The purpose was implied in xv. 36, but here places mentioned in the inverse order

the successor of Barnabas (this was Silas), but of Mark. It could hardly be said of one in the position of Silas that he was like Mark a vin\pin\%, on a mere subordinate footing, whereas on the other hand the difference of age between Barnabas and Timothy, and their relative positions to St. Paul would have naturally placed Timothy in a subordinate position from the first. eKei, i.e., at Lystra, most probably. The view that reference is made not to Lystra but to Derbe arises from supposing that in xx. 4 the word Aep-

of xiv. 6 since coming from Cilicia through the " Cilician Gates" St. Paul would visit Derbe first, see Hastings' The two B.D., " Derbe " (Ramsay). places are grouped together as a region according to the Roman classification (Ramsay, St. Paul, pp. no, 179). The second els before A. marks that while Derbe is mentioned as a place visited, Lystra is the scene of the events in the sequel. Kai ISov indicating the surprising fact that a successor to Mark was
:

Timothy and not to Gaius, the truth being that Timothy is not described because already well known. Certainly the fact that his character was testified of by those of Lystra, as well as St. Paul's reference to Lystra in 2 Tim. iii. 11, seems to favour Lystra as being at all events the home of Timothy, if not his birthplace. There is no reason why the Gaius mentioned as of Macedonia, xix. 29, should be identified with the Gaius of xx. 4. Gaius was a very common name, and in the N.T. we have apparently references to four persons bearing the name. Blass however rePatos refers to
in
t.

found at once (so Weiss)

still

more

significantly

whilst Hort fers AepPaios marks the form of vlos "ywaiKos

;

xx.

4 to

Timothy.
"""

'lov8.

iriorTTJs

8e

the phrase by pointing out that St. Luke reserves it for sudden and as it were providential interpretations, Ecclesia, p. 179,
cf.

E.

such marriages although forbidden

by

however i. 10, viii. 17, x. 17, xi. 7 disheartening had been the rupture with Barnabas, in Timothy Paul was to find another " son of consolation," cf. Hort's comment on 1 Tim. i. 18 in this connection, u. s., pp. 179-185. It must not however be forgotten that there are good reasons for seeing in Timothy not
:

the law, Ezra x. 2, were sanctioned under certain conditions, cf. xxiv. 24 in the case of Drusilla, wife of Aziz, king of Emesa (see also C. and H., p. 203), who became a proselyte and actually accepted circumcision. In the Diaspora such marriages would probably especially be more or less frequent, In if the husband became a proselyte. this case even if he were ranked as one.

nPAHEIS AII02T0AQN
TupeiTO
fiiro

339
3.

roc iv

AuoTpots

ko!

'ittoeiu

dSeX^uf.

toutok

qfltlXTjcrei'

6 riauXos ctuv

auTw

e|eX&eic, kcu \aj3<ji' Trepi^TCfief afabv

iv

Sid

tous 'louSaious

toOs

orras

toi$

toitoi$

ckcikoi;

flSeie-av

could only have been as a " proselyte of the gate," otherwise Timothy would cansurely have been circumcised. not argue from the fact that the boy had been trained in the Jewish Scriptures that his father was a proselyte, for the early training of the child was evidently the work of the mother, 2 Tim. iii. 15. But such a duty according to Jewish law rested primarily upon the father, and the fact that the father here is described as a Greek, without any qualifying adjective as in the case of the wife, indicates that he was a heathen, see Weiss, in loco; Edersheim, Jewish Social Life, p. 115. The mother, Eunice (on spelling see Hastings' B.D.), may conceivably have been a proselyte, as the name is Greek, as also that of Lois, but 'lovS. seems to indicate that she was a Jewess by birth. Whether she was a widow or not we cannot say, although there is some evidence, see critical note, which points to the influence of some such tradition. On the picture of a Jewish home, and the influence of a Jewish mother, see Edersheim, u. s. irurrTJs: Lydia uses the same term of herself in ver. 15. Both
it

We

Lycaonia and Phrygia, and an approximaJew to the pagan population around him, confirmed as it is by the evidence of inscriptions. Sua tovs 'I. the true answer to the objection raised against Paul's conduct may be found in his own
tion of the

mother and son were probably converted in St. Paul's former visit, and there is no reason to suppose with Nosgen that the
conversion of the latter was a proof of the growth of the Church in the Apostle's absence. Ver. 2. IpapTvpctro, cf. vi. 3, x. 22,

The good report which may 12. well have been formed to some extent by the aptitude and fitness which Timothy had shown in the Church during St, Paul's absence may also have helped the Apostle in the selection of his future
xxii.

words, 1 Cor. ix. 20 (cf. 1 Cor. vii. 19). As a missionary he would have to make his way amongst the unbelieving Jews in the parts which were most hostile to him, viz., Antioch and Iconium, on his road into Asia. All along this frequented route of trade he would find colonies of Jews in close communication, and the story of Timothy's parentage would be known (Ramsay, St. Paul, p. 180). But if so, his own usefulness and that of Timothy would be impaired, since his Jewish countrymen would take offence at seeing him in close intercourse with an uncircumcised person (a reason which McGiffert admits to be conceivable, Apostolic Age, p. 232), and Timothy would have been unacceptable to them, since with a Jewish mother and with a Jewish education he would be regarded as one who refused to adhere to the Jewish rule " partus sequitur ventrem " (see Wetstein and Nosgen), and to remedy the one fatal flaw which separated him from them see, however, B. Weiss, Die Briefe Pauli an T., Introd., p. 2, who disagrees with this reason, whilst he lays stress on the other reason mentioned above. On the other hand, both among unbelieving and Christian Jews alike the circumcision of Timothy would not fail to produce a favourable impression. Amongst the former the fact that the convert thus submitted even
: :

companion. The union of Lystra and Iconium is quite natural for common intercourse, Ramsay, St. Paul, p. 178. There is no reason to suppose with Rendall that Iconium would be the home of Eunice, as the synagogue and principal Jewish colony were there, see Edersheim, u. s. Ver. 3. TrpieT(xv av>T&v the act might be performed by any Israelite ; cf. Gen. xvii. 23 for a similar phrase which may indicate that St. Eaul performed the act himself. See also Ramsay, Cities and Bishoprics ofPhrygia, ii., 674 the marriage and the exemption of Timothy from the Mosaic law may be regarded as typical of a relaxation of the exclusive Jewish standard in
:

in manhood to this painful rite would have afforded the clearest evidence that neither he nor his spiritual father despised the seal of the covenant for those who were Jews according to the flesh, whilst the Christian Jews would see in the act a loyal adherence to the Jerusalem decree. It was no question of enforcing circumcision upon Timothy as if it were neces-,

aary to salvation it was simply a question of what was necessary under the special circumstances in which both he and Paul were to seek to gain a hearing for the Gospel on the lines of the Apostolic policy : " to the Jew first, and also to the Greek " " neque salutis aeternae causa Timotheus circumciditur, sed utilitatis,
; ;


34
yap

nPAHEIS AnOSTOAQN
a-rrarres
*

XVI.
8

tov iraripa auTou, otv "EWtj*' iiTn\p\v.

4..'

&>s

oteiropeuorro Tas Tr6X.is, irapcSiSooc auTOis <j>u\d(ra-U' rd

SoypaTa
ev

tA KCKpip-eVa
'lepouo-oX^p..
^irepicrcreuot'

utto
5.

rdv

dirocrroXwf

Kai

tS>v

irpeaPuTepojc tuk
tjj

at \ikv ouv eKicXTjcriai ccrrepeourro

morci, koi

tw

dpi0pa>

Ka0' Tjpe'pay.

fc*ABC

read

on

13, 31, 180, Vulg., Sah., Boh., Aethwi. ; W.H., R.V., Weiss, Wendt EXXtjv o iraTrjp avrov wripxev ; Blass, Hilg., Tisch. follow T.R. (DEHLP).
;

* D, Gig. read Sicpxopcvoi 8e Tas iroXeis D, Syr. Hard. mg. continue ciMjpvo-o-ov ovtois ptTa irao-T]9 irappTjo-ias tov Kvpiov \i\<rovv Xpiorov, and D adds apa irapaSisee Weiss, Codex D, p. 85, who regards the 8ovts Kai ras VTo\as twv airoo-T addition as made to account for the growth of the Church described in ver. 5, but also cf. Blass, Philology of the Gospels, p. 158.

Blass, cf. Godet, Epitre aux Romains, i., pp. 43, 44 ; Hort, Judaistic Christianity, pp. 85-87 ; Knabenbauer, in loco. " There is no time in Paul's life when we should suppose him less likely to circumcise one of his converts," says McGiffert, w. 5., p. 233, but there were converts and converts, and none has pointed out more plainly than McGiffert that the case of Titus and that of Timothy stood on totally different

the verses to his Redactor Antijudaicus). But St. Paul might well feel himself bound to deliver the decree to the Churches evangelised by him before the conference in Jerusalem. Weiss, therefore, is probably right in pointing out that as no

is again made of any similar proceeding, the action was confined to the Pauline Churches which had been previously founded, Churches which were, grounds, and none has insisted on this as it were, daughter Churches of Antioch. SoypaTa: j n the N.T. only in Luke more emphatically than St. Paul himself: d\X* ov8 Ttos, Gal. ii. 3. The case of and Paul (cannot be supported in Heb. Titus was a case of principle Titus was a xi. 23), and only here of the decrees of the Greek, and if St. Paul had yielded, there Christian Church relative to right living, would have been no need for the Apostle's cf. Ignat., Magnes., xiii., 1 ; Didacke, xi., In 3 Mace. i. 3 it is used of the rules further attendance at the conference as 3. the advocate of freedom for the Gentile and requirements of the Mosaic Law, cf. Churches. In the words "EXXtjv v, Gal. its use by Philo, see further Plummer on Luke ii. 1, and Grimm, sub v. Dr. Hort ii. 3, there may have been a tacit allusion refers the word back to xv. 22, <Socr, to the different position of Timothy, whose parentage was different, and not and so iceicp. to icpivtt, xv. 19 (cf. xxi. 25), wholly Gentile as in the case of Titus. used by St. James. In these expressions For a defence of the historical nature of he sees "more than advice," but "less the incident as against the strictures of than a command," and so here he regards Baur, Zeller, Overbeck, Weizsacker, see " resolutions " as more nearly expressing Wendt, 1898 and 1899, who regards St. the force of this passage, Ecclesia, pp. 81, Paul's action as falling under the Apostle's 82 see however above on xv. 19. Ver. 5. at piv ovv Ikk. the last own principle, 1 Cor. ix. 19. vjrijpxev: Blass translates fuerat, and sees in the time 6KK\t]o-Ca is used by St. Luke, that the father was no except of the Jerusalem Church, and in word an intimation longer living, otherwise we should have the peculiar case of the elders at Ephesus, Wapxci, cf. Salmon, Hermathena, xxi., Hort, Ecclesia, p. 95. Rendall, Appendix, pv ovv, p. 165, connects this verse with p. 229. Ver. 4. A proof of St. Paul's loyalty the following paragraph, cf. ix. 31, so The decree apparently Blass in p. iortptovvro to the Jerusalem compact. had not been delivered in Syria and only used in N.T. in Acts, cf. iii. 7, 16, and only here in this figurative sense, Cilicia (where the letter had been already and it is very possible that St. Luke as received), but in Galatia St. Paul delivers it. Wendt regards w. 4 and 5 as in- a medical man might thus employ the terpolated by the author, who desires verb which he had twice used in its to give a universal importance to the literal sense, cf. similar instances in here as in decree which had previously been read to Hobart's Introd., p. xxxii. a few specified Churches (so too Spitta, vi. 7, ix. 31, we have the outward growth Jungst, Hilgenfeld, Clemen, who refers of numbers and the inward in the stead-

mention


476. 1

nPAHEIS AnOSTOAQN
AicX66Vtcs 8e
r?|>'

34

ptryiae

ical tt\v

raXa-mcr]!' x^pc^, KwXuOerres

tjj

utto tou 'Ayiou rii'cufiaTos

XaXrjaai top X^yoy Iv

'Acta,

7>

eXSoPTes
koi ouk

icaTa -n\v MuCTiar eireipa^of Ka-ra r$\v BiOimai' iropeu'co-Oai

: Chrys. ; BirjXeov SieXOovTcs HLP, 61, Syrr. Pesh.-Harcl., Sah., Boh., Arm., Aeth., so Tisch., W.H., Blass, R.V., Weiss, Wendt, Hilg. This latter overwhelming evidence in its favour, however the passage may be interhas therefore tt]v ToX., otn. n\v fc^ABCD 13, 61, so Tisch., W.H., R.V., Weiss, Wendt. preted. Par. reads " Phrygiam et Galatie regiones," and so Blass in B t)v pvyiav kcu ras Belser, following Blass, sees in the TaXaTiicas x w P a 5 (**> "vicos Galatia? "). expression sufficient to destroy the South Galatian theory, cf. Beitrage, p. 74. But it can scarcely be said that this reading in Par. is of any special value.
. . . :

^ABCDE

2 eX0ovT6s Kcn-a, but 8e after eXO. in fc$ABC(D)E 13, 61, Vulg., so Tisch., W.H., Blass and Hilg. read yevo^evoi for cXOovtcs. koto, ttjv B., but ts in R.V., Weiss. NABCD, Epiph., Did., Cyr., Chrys., so Tisch., W.H., R.V., Blass, Weiss, Wendt, Hilg. iropeueo-flcu CDHLP, so Hilg., but -8t|V<u fc^ABE 31, 61, so Tisch., W.H., 2 R.V., Blass, Wendt, Weiss, irvevpo, add Itjtrov DE, Vulg., Syrr. Pesh.Harcl., Boh., Armcodd.3, Aethut., Did., Cyr., so Tisch., W.H., Blass, R.V., Weiss, Wendt, Hilg. ; for a gloss one would have added to ayiov, cf. ver. 6, but the expression irvevpa I. is not found elsewhere in N.T. For cn-ipaoy D reads i)0eXav, to Blass in 8, and Hilg. ; see Ramsay, C. R. E., p. 88.

^ABC

fast

holding of the
6.

faith,

extensive and

intensive.

and therefore we might expect " LycaonoGalatic and Phrygo-Galatic," but to avoid
phraseology the writer uses the simple phrase: "the Galatie country," while Phrygia denotes either Phrygia Galatica or Phrygia Magna, or
both.and see Ramsay,Church in the Roman Empire, pp. 77 and 91-93, and Expositor, August, 189S. Dr. Gifford, in his valuable contribution to the controversy between Prof. Ramsay and Dr. Chase, Expositor, July 1894, while rejecting the North-Galatian theory, would not limit the phrase " the Phrygian and Galatian region " to the country about Iconium and Antioch with Ramsay, but advocates an extension of its meaning to the borderlands of Phrygia and Galatia northward of Antioch. ki)Xv0^vtcs a favourite word in St. Luke, both in Gospel and Acts, six times
;

SicXOovres Se tt)V <t>. koI ttjv see critical notes, and also additional note at the end of chap, xviii. If we follow R.V. text and omit the and l~. as second ttjv, and regard both adjectives with Ramsay and Lightfoot (so Weiss and Wendt, cf. adjective Flio-iSiav, xiii. 14 but see also xviii. 23), under the vinculum of the one article we have one district, " the Phrygo-Galatic country," i.e., ethnically Phrygian, politically Galatian see also Turner, " Chronology of the N.T.," Hastings' B.D., i., 422, and "The Churches of Galatia," Dr. Gifford, Expositor, July, 1894. But Zahn, Einleitung, i., 134, objects that if Ramsay sees in ver. 6 a recapitulation of the journey, and action in w. 4 and 5, and includes under the term PhrygoGalatia the places visited in the first missionary journey, %re must include under the term not only Iconium and Antioch, but also Derbe and Lystra. But the two latter, according to xiv. 6, are not Phrygian at all, but Lycaonian. Ramsay, Ver.
T.

this complicated

x"P

v,

in

each,

cf.

viii.

36, x.

47.

How

the

hindrance was effected we are not told, whether by inward monitions, or by

intimations, or by some circumstances which were regarded as pro" wherefore they vidential warnings were forbidden he does not say, but that they were forbidden he does say teaching us to obey and not ask questions,"

prophetic

however, sufficiently answers this objection by the distinction which he draws between the phrase before us in xvi. 6 and the phrase used in xviii. 23 tt|v
:

ra\aTiKT)v xtopav Kal pvyiav. In the verse before us reference is made to the country traversed by Paul after he left Lystra, and so we have quite correctly the territory about Iconium and Antioch described as Phrygo-Galatic but in xviii. 23 Lystra and Derbe are also included,
;

Chrys., Horn., xxxiv. On the construction of KwXvO. with SiTJXdov (see critical notes) cf. Ramsay, Church in the Roman

Empire,

p.

8g

St. Paul, p. 211

Expositor

(Epilogue), April, 1894, an d Gifford, u. s., Both writers point out pp. 11 and 19. that the South Galatian theory need not depend upon this construction, whether we render it according to A.V. or R.V.,


342
ciaaci*
els

HPAHEI2 AIIOSTOAQN
XVI.

auTous to nycupia.

8. 1 irapeXSoVTes 8c rr)v MvoLav, Ka.Te0r|crai>

ai<|>0T|

TpwaSa.
r\v

9. ical opau-a Sia tt}s fUKTos

Icttcos,

tw riauXw

2, dni]p
els

tis

MaKeSwv

irapanaXuf auTOf Kal \iymv, Aia^ac

1 For irapX8ovT9 D, Gig., Vulg. read SicXOovtcs, so Blass ("recte ') in a and p. But the meaning of irapeX. is disputed. In its ordinary sense of " passing along" passing along Mysia," i.e., on border of Mysia side " it can hardly stand, or even and Bithynia (Weiss, Codex D, p. 26), as the travellers to reach Troas would pass through Mysia, see below in comment. It seems unlikely that SieX.8., a common word, should be changed to iropeXO. the converse is far more probable see also For KaTc(3T]crav D has Ka-n\vn\cray " nos Harris, Four Lectures, etc., p. 83, note. venimus," Iren., Hi., 14, 1 see especially Harris, u. s., pp. 64, 65.

In R.V. (avtjp) MaiteSwv

tw

t]v,

so

^ABCD
DE

13, 31, 61, Vulg., so Tisch.,

W.H.,

reads also ev opo.fj.a-n., and so ; Blass, Weiss, Wendt; Mck. tis, otn. r\v before avrjp D, Syr.-Pesh., Sah. insert <rei. After eorws D, Syr. Hard, mg., Sah. add koto, irpo<rwirov o/utov. Belser points out that the phrase occurs only in Luke, Luke ii. 31, Acts iii. 13, xxv. 16, and regards it as original; but see also Corssen, u. s., pp. 436, 437, who compares o. and p, and holds that in the latter the reviser has purposely added words for clearness in the description. Blass in p and Hilg. both
read these additions.
the to see further Askwith, Epistle Galatians, p. 46, 1899. " over against Ver. 7. koto. tt]v M. Mysia," R.V., i.e., opposite Mysia, or perhaps, on the outskirts of Mysia, cf.
:

Ramsay, Church
p.

76 ;

Wendt

in the Roman Empire, TpwdSa (1899), in loco.

a town on the sea coast (Alexandria Troas, in honour of Alexander the Great), a Roman colony and an important port
for

xxvii. 7,

and Herod., i., 76, tcen-a. I.\.vu>trt\v, Ramsay, St. Paul, p. 194, Wendt, p. 354 (1888), and Giftord, u. s., p. 13. If we read els for Kara. (2), it means that they endeavoured to go out of Asia into the Roman province Bithynia on the north, Ramsay, St. Paul, p. 195. eirelix.

communication between Europe and

the north-west of Asia Minor, opposite

Tenedos, but not to be identified with New Ilium, which was built on the site of ancient Troy, considerably further north. It was not reckoned as belonging to either of the provinces Asia or
Bithynia,

for a similar use of the verb cf. pafcov to rivvp.a, add '\i\<rov, 26, xxiv. 6. Doctrinally, the exsee critical note.
:

Tim.
loco.

also xx. 5, 2 Cor. ii. 13, 2 C. and H., pp. 215 and 544, Renan, St. Paul, p. 128, Zockler, in
cf.
iv.

13

pression shows that the Spirit may be called the Spirit of Christ, Rom. viii. 9, or of Jesus, no less than the Spirit of God, Rom., I. c, Matt. x. 20 see Westcott, Historic Faith, p. 106. irapeX86Vrs : "passing by Ver. 8. Mysia". Ramsay renders "neglecting Mysia," cf. St. Paul, pp. 194, 196, 197, i.e., passing through it without preaching. McGiffert, p. 235, so Wendt (1899), following Ramsay. Rendall, p. 278, explains "passing along or alongside of Mysia," i.e., skirting it, the southern The words cannot mean portion of it. passing by without entering. Mysia was part of Asia, but there was no disobedience to the divine command, which, while it forbade them to preach in Mysia did not forbid them to enter it. Troas could not be reached without crossing Mysia; Blass sees this clearly enough (but note his reading) " non praetereunda sed transeunda erat Mysia, ut ad jEgasum mare venirent," Blass, in loco, cf. also
; :

Ver. 9. icaV opap.a used by St. Luke eleven times in Acts elsewhere (in N.T. only once, Matt. xvii. 19), three times in i.-xii., and eight times in xii.-xxviii. (see
:

Hawkins, HoraSynoptica, p. 144). But Luke never usesovop sometimes op. 810. vvktos as here, sometimes op. alone. It is quite arbitrary on the part of Baur, Zeller, Overbeck to interpret this as a mere symbolical representation by the
St.
;

author of the Acts of the eagerness of the Macedonians for the message of salvation see as against this view not only Wendt and Zockler but Spitta, p. 331.
;

Hilgenfeld, Zeitschrift fur wissenschaft. Theol., ii., p. 189, 1896, thinks that the "author to Theophilus" here used and partly transcribed an account of one of the oldest members of the Church of Antioch who had written the journey of St. Paul partly as an eye-witness, and see " sections for the question of the "

We

Introduction.

avr)p tis t|v

M.

Ramsay,

8 ii.
MaKCooviay
lt,i\Tr\cra\ie\>

riPAEEIS ATIOSTOAQN
fior\Qr)<rov
v\ilv.

343
euOe'ax;

io. 1

a>s

oe to opap,a

eloev,

e^eXQeiy els tt)c MaKeoofiae, crup|3i|3dorrS

on

irpo<r-

ic^KXrjTai rjpvas 6 Kupios euayYeXicrao-Gai au-rou's.

n.

'Ayax^eVTes
ttj

*S*

diro

ttjs

Tpwdoos,

euSuopop.^o-ap.ei'

els

Zau.oSpdKTjy,

tc

1 D, Sah. read SicyepOEis ovv SiTj-yTio-aTo to opapa rjpiv, and continues icai VOTj<rapV ot irporKK\T]T(u T|p.as o k. eva/yYeXio-aorGai tovs tv i-fl MaKeSovia, so Blass in |3, and Hilg. Wendt (1899) refers to Corssen, u. s., and regards addition as simply elaboration of the vision.

here in agreement with Renan, identifies this man with St. Luke, St. Paul, pp. 202, But it can scarcely be said that 203. anything in the narrative justifies this identification. Ramsay asks Was Luke already a Christian, or had he come under the influence of Christianity through meeting Paul at Troas ? and he himself evidently sympathises entirely with the former view. The probability, however, of previous intercourse between Luke and Paul has given rise to some interesting conjectures possibly they may have met in student days when Luke studied as a medical student in the university (as we may call it) of Tarsus in the passage before us the succeeding words in ver. 10 lead to the natural inference that Luke too was a preacher of the Gospel, and had already done the work of an Evangelist. Ramsay admits that the meeting with Luke at Troas may have been sought by Paul on the ground of the former's professional skill, p. 205. He further maintains that Paul could not have known that the man was a Macedonian unless he had been personally known to him, but surely the man's own words sufficiently implied it (Knabenbauer), even if we do not agree with Blass, in loco, that Paul must have recognised a Macedonian by his dress. At all events it is quite unnecessary with Grotius (so Bede) to suppose that reference is made to the angel of Macedonia, " angelus Macedoniam curans," On the importance of this Dan. x. 12. " sections see Introducverse in the "
:

than

ours

St.

Paul's

first

European

founded, although perhaps it is venturesome to say that the was now first preached on the Gospel continent of Europe, as the good tidings may have reached Rome through the Jews and proselytes who heard St. Peter on the day of Pentecost, cf. Acts ii. 9 see McGiffert's remarks, pp. 235, 236, on the providential guidance of St. Paul
;

Church

was

now

at this juncture,

and Lightfoot, Biblical

Essays " The Churches of Macedonia". o-vppi|}aovTes, see on ix. 22. Ver. 11. dvax^vTes, see on xiii. 13. evOvSpoprjcrapcv only in Acts here

nowhere else in N.T., not in LXX or Apocrypha but used by Philo, cf. St. Luke's true Greek feeling for the sea, Ramsay, p. 205. Strabo used eiiOvSpopos, p. 45, and elsewhere
and
in xxi.
1,

We

tion

Ramsay,

p. 200, Blass, Proleg., p. x.

:

St. Luke's language may point to the influence of the great geographer; see Plumptre's Introduction to St. Luke's Gospel. Zapo0paKT)v an island of the iEgean sea on the Thracian coast about half-way between Troas and Neapolis. but with adverse winds or calms the voyage from Philippi to Troas takes five days, xx. 6. Samothracia, with the exception of Mount Athos, was the highest point in this part of the JEgean, and would have been a familiar landmark for every Greek sailor, see C. and H., pp. 220, 221. NcdiroXiv: modern Cavallo, the harbour of Philippi, lying some miles further north Thracian, but after Vespasian reckoned as Macedonian opposite Thasos, C. and H., p. 221 ; Renan, Saint Paul, p. 139. TQ tc iiriov<F(\, sc,

Ver. 10. els M. It is easy to understand St. Paul's eagerness to follow the vision after he had been twice hindered in his purpose, although it may well be that neither he nor St. Luke regarded the journey from Troas to Philippi as a passage from one continent to another continent
p.

T)pe'pa,

xxi. 18, with ripe'po. added, vii. 26, xxiii. n, so too in classical Greek, Polyb., Jos. in N.T., phrase only found in Acts mark the exact note of
cf.

xx.

15,

Macedonia
But
in

provinces of the
199.

Roman

and Asia were two empire, Ramsay, the good Providence of

eyes

time. ckciOcV Tt els Ver. 12. on or near the site of Krenides (Wells or Fountains), so called from its founder Philip, the father of Alexander the Great. Near

Him Who

sees with larger other

Philippi, Octavius and Anthony had decisively defeated Brutus and Cassius,

344
einouo-T]

[IPAEEI2 ATTOSTOAQN
eis
*

xvt.

NeaTroXie,

12.

eiceiSeV

tc

ei?

iXittitous, tjtis

i<n\

nputTT] 2 tt)s

uepiSos

ttjs
tt)

MaiceSoeias ttoXis KoXweia.

ttj

'Hp.ee Se ee TauTT)
r)p.e'pu

iroXei 8iaTpi|3oeTes Tjp.e'pas Tirds, 13.

rdv aafifi&Twv

es'TjXOop.ei'

e|w

ttjs

iroXews Trapa. TTOTauoe, ou

eVop.ieTO irpoaeuxT) cleat, Kal KaGi'aaeTes eXaXoGp.ee tois oweXGouo-ats

1 NeairoXtv, but Neav noXiv NABD 2 so Tisch., W.H., Blass, R.V., Weiss; see Winer-Schmiedel, p. 37 D 137, Syr. Hard. mg. prefix tt| 8e eiravpiov, so Blass and Hilg. If this is a revision, it is a further proof of the oft-recurring fact that the Western reviser takes nothing for granted.
,

2 om. ttjs before M. fc$ACE 31, 40, 61, irpuTT] ttjs jiepiSos ttjs M. ttoXis Ko\wvia so by Weiss; B has the article 180, Tisch., W.H., R.V., but retained in before M. instead of before pepiSos. fr^AC read irpumj ttjs pepiSos Ma.Ke8ovi.as ir. k. has Ke<j>a\Tj ttjs Maic. (so Hilg.). Blass in B has irptoTT] p.cpiSos ttjs Ma*. P (so Prov.) (see p. xx.) inserts irpamjs pepiSos ttjs MaK. and rejects K<fSaX.T], which and Syr.-Pesh., Lat. caput, while p.cpiSos is omitted by is read in 137, Syr. Pesh. and Hard.; see W.H., App., for Hort's conjecture, IlicpiSos Lightfoot, Phil., p. 50; Wendt, 1888 and 1899; and Ramsay, St. Paul, p. 100, and C. R. E., see additional note at end of chapter. p. 156
;

BDHLP,

D
;

iroXes, but ttvXt)s fc^ABCD 13, 40, 61, Vulg., Sah., Boh., W.H., R.V., Weiss, so Blass and Hilg. iroX. may have been a marginal expl. of ttuXtjs (see Alford and evo\x.it,To irpoo-evxTj eivai, so EHLP, Amm., Chrj's., Theophyl., but Wendt). Ramsay and Wendt both follow T.R. Tisch., W.H., Weiss, R.V. prefer evopiop.ev have evorrpocrevxTjv, following 13, 40, 61, Boh., Aethro. (^ evoai^ev) cSokcl p,L^opv irpoj-vxTj, but this may testify to the originality of the nom., so In a text Blass irpoo-eux 1! (Blass in p, so Hilg.); cf. Vulg., "videbatur oratio". Weiss maintains that in AB the v conjectures ov evopiov ev irpoo-euxD eivai. as unquestionably correct. in irpoo-evxTjv has dropped out, and regards
3
;

^C

AB

^C

to that event it owed the honour of being made a Roman colony with the jus Italicum (R.V. " a Roman colony "), or in other words, " a miniature likeness of the great Roman people," cf. Lightfoot, Hence both in St. Philippians, p. 51. Luke's account of the place, and in St. Paul's Epistle we are constantly face to face with the political life of Rome, with

and

the jus Italicum like Philippi at this time, governed by Roman law, and on the model of Rome; see "Colony" in

B.D. 2 and Hastings' B.D. Tjp.ev Siarp., see above on i. 10 characteristic

.
. .
;

the

ship.

power and pride of Roman But its geographical position

citizen-

really

invested Philippi with its chief importance, thoroughfare as it was on the great Egnatian Wav for the two continents of

Europe and Asia.

At Philippi we are

standing at the confluence of the stream

of Europe and Asiatic life ; we see reflected in the evangelisation of Philippi as in a mirror the history of the passageof Christianity from the East to the West, Lightfoot, Phil., p. 49; Renan, McGiffert, Apostolic St. Paul, p. 140 Speaker's ComChristianity, p. 239 C. and H., p. mentary, vol. Hi., 580 202 ff. irpioTT) ttjs p.epi8os, see Additional " a Roman colony," note. KoXuvia R.V., there were many Greek colonies, Air-oucCa or rrroiicCa, but ko\. denoted a Roman colony, i.e., a colony enjoying
; ;

construction. Ver. 13. Tro\ea)s, see critical notes, and C. and H., p. 226, note. irapa iroTapov: "by a river side," A. and R.V.. see critical notes; here Ramsay sees in the omission of the article a touch of local familiarity and renders " by the river side ". On the other hand Weiss holds that the absence of the article merely denotes that they supposed they should find a place of prayer, since a river provided the means for the necessary purifications. ov cvop.. irpoo-ux^ eivai, see critical notes: "where there was wont to be held a meeting for prayer" (Ramsay); on the nominative see above. A further difficulty lies in the word evop.(rro. Can it bear the above rendering ? Rendall, p. 103, thinks that it hardly admits of it; on the other hand

Lucan

2 Mace. xiv. and see instances of the use of the passive voice in L. and S., Herod., vi.,
4,

Wendt and Grimm compare

138

Thuc,

iv.,

32.

Wendt

renders

12

14.

T1PAHEI2 AIjOSTOAQN
14.

345

yucai^i.

Kac

tis

yo^T]

cV6p.aTi Auoia,

irop^upoTTOjXis iroXews
6

QuaTeipwc, crepOfAeVn rde coV, 1 t^koocc

1

rjs

Kupios Sir^oi^e

Tt)*

tjKovtv,

D*E, Vulg., Chrys. read

t)kovo-cv

Blass rejects.

" where there was according to custom The R.V. reads a place for prayer".

than was the case for instance

in

Athens,

ov evopLi^ofiev irpotreuxV etvou, " where we supposed there was a place of prayer". There is very good authority for rendering vpoa-ev\i] t " a place of prayer," cf. 3 Mace. vii. 20; Philo, In Place, 6 Jos., Vita, 54, cf. also Juvenal, iii., 295, and Tertullian, Adv. Nat., i., 13, etc. To these instances we may add a striking use of the word in an Egyptian inscription, possibly of the third century B.C., Deissmann, Neue Bibelstudien, pp. 4g, 50, see also Curtius, Gesammelte Abhandlungen, ii. 542. No doubt the word occurs also in heathen worship for a place of prayer, Schurer, yewish People, div. ii., vol. ii., p. 69, E.T., cf. also Kennedy, Sources of N. T. Greek, p. 214. Where there were no synagogues, owing perhaps to the smallness of the Jewish believers or proselytes, there may well have been a irpoorevxi]! and St. Luke may have wished to mark this by the expression he chooses (in xvii. 1 he speaks of a <ruvdycuyi] at Thessalonica), aJthough on the other hand it must not be forgotten that irpoacvx^ might be used of a large building capable of holding a considerable crowd (Jos., u. s.), and we cannot with certainty distinguish between the two buildings, Schurer, u. That the river side (not j., pp. 72, 73. the Strymon, but a stream, the Gangas or Gangites, which flows into the larger river) should be chosen as the place of resort was very natural for the purpose of the Levitical washings, cf. also Juvenal, Sat., iii., ii, and long before Tertullian's day the Decree of Halicarnassus, Jos., Ant., xiv., 10, 23, cf. Ps. exxxvii. 1, Ezra viii. 15, 21, cf. Plumptre's note on Luke vi. 12. Tats a-weXOovo-ous yvv. " which were come together," R.V. i.e., on this particular occasion A. V. " resorted ". It is noticeable that in the three Macedonian towns, Philippi, Thessalonica, Bercea, women are specially mentioned as influenced by the Apostle's labours, and, as in the case of Lydia, it is evident that the women of Philippi occupied a position of considerable freedom and
;

Lightfoot, Philippians, pp. 55, 56; Ramsay, St. Paul, pp. 224, 227, 252. In this lies an answer to the strictures of Hilgenfeld, who regards the whole of ver. 13 as an interpolation of the " author to Theophilus," and so also the expression irop. tiuuv ets ttjv irpoo-cvxijv, whereas it was quite natural that Paul should go frequently to the Jewish house of prayer. Ver. 14. AvSia she may have taken her name " a solo natali," as Grotius and others have thought, like many of the libertinae, Afra, Graeca, Syra; but the name was a popular one for women, cf. its frequent use in Horace. Renan takes it as meaning " the Lydian," and
:

compares KopivOia
V>

in

inscriptions,

St.

Paul, p. 116, cf. also Zahn, Einleitung, 375. Du t on the other hand, Nosgen,
loco. iropcjjvpoTTwXis a seller of purple at Philippi of the purple dyed garments from Thyatira, which formed the finest class of her wares. It is evident that she must have possessed a considerable amount of capital to carry on this trade, and we may note that she was thus in a position to help Paul in the expenses connected with his trial, without endorsing Renan's view that she was his wife, St. Paul, p. 148 see below on xxiv. 26. The expression <rp. tov edv shows that she was " a proselyte of the gate " she could easily have gained her knowledge of the Jewish religion as she was ttoXcu; vareipuv where a Jewish colony had been planted, and there is reason to believe that the Jews were specially devoted to the dyeing industry for which Thyatira and the Lydian land in general were noted. Thus the inscriptions make it certain that there was a guild of dyers ol 0a<J>ets at Thyatira, cf. Spohn, Miscell. crud. ant., p. 113 Blass in loco ; Ramsay, Cities and Bishoprics of Phrygia, i., p. 145 ; Renan, St. Paul, p. 146, note Zahn, Einleitung, i., p. 376. According to Strabo, Thyatira was a Mysian town,, but Ptolemy, v. 2, describes it as belonging to Lydia. fjtcovev: imperfect, denoting continuous hearing; the baptism would naturally follow after a period of hearing and instruction, "quod evenit aor. 8ii)voi|cv declaratur " Blass, see also Bengel. 8ii]voi|c ttjv KapSiav, cf. xvii. 3, Eph. i. 18 in LXX, cf. Hos. 'ii.
:

in

See this picture fully by extant Macedonian inscriptions, which assign to women a higher social position in Macedonia
social

influence.

borne

out


346

nPAEEIS AT102T0AQN
KapSi'av, Trpoo-e'xeti' tois XaXoup-eVots utto too

XVI.
HauXou.
15. ws Se
p.c

cPairTiaOrj, Kal 6 oIkos auTTJs, irapcKaXeae Xe'youaa, El KtKpiKaTe

moTrji'

tw Kupiw
2

eleai,
'rjuas.

elo-eXGocTes els Toy

oikoV

jjlou *

fictcaTc
tjuwi'

Kal TrapePido-aTO
TrpoaeuxrJK,
r\\uv, tJtis

16.
Tiya.

'EyeVeTO
*
'

8e

Tropeuop.eVuK
riuflwcos

els

TTaiSio-Ktjy

ex 000 01

i"'U|j.a

dTrarrfjcrai

cpyaaiaf iroXXrjy

-irapeixe tois Kupiois auTrjs u.arruou.eVr]

u.ivot |xvct
is it.,

fc^ABDE

13, 61, Tisch.,

W.H., Weiss, Wendt,

art.

Blass, Hilg.

but fr^ABCE x 3i *8, 4> 61, 180, Or. insert R.V., Blass, Weiss, Wendt (not Hilg.).
2

before

ir.,

so Tisch.,

W.H.,

3 irvevuo riv0wvos, but ace. fc$ABC*D* 13, 33, 61, Vulg., Or., so Tisch., W.H., 3 2 R.V., Blass, Weiss, Wendt, Hilg.; T.R. has in its favour C D EHLP, tol., Syr. H. mg. gr., Chrys., Eustath., Lucif., Gig.

15 (17), 2 Mace. i. 4. The verb is frequent in St Luke, Luke xxiv. 31, 32, 45, and in ii. 23 quotation, Acts vii. 56, xvii. only once elsewhere in N.T., Mark 3 " To open is the part of God, vii. 34.
;

to

pay attention that of the woman," Chrysostom u<tt Kai 0iov Kal av0pwC. tois X. viirb tov 11. ttivov rjv. and H. see an indication of St. Luke's in ver. 13, own modesty: "we spake"
:

made her one of the contributors to the Apostle's necessities, as a member of a Church which so frequently helped him. irapep\d<raTo only used by St. Luke, once in Luke xxiv. 29, in the same sense as here, cf. LXX, 1 Sam. xxviii. 23, Gen. xix. g, 2 Kings ii. 17, v. 16 (A omits). The word expresses urgency, but not

compulsion

(in classical

Greek

it

is

used

but now only Paul is mentioned. as in the case 6 oikos Ver. 15. of Cornelius, so here, the household as one into the fold of is received Christ, cf. ver. 33 and xviii. 8. cannot say whether children or not were included, although we may well ask with " quis credat in tot familiis Bengel nullum fuisse infantem ? " but nothing against infant baptism, which rests on a much more definite foundation, can be inferred from such cases, " Baptism," Hastings' B.D., p. 242. Possibly Euodia and Syntyche and the other women, Phil, iv. 2, 3, may have been included in the familia of Lydia, who may have employed many slaves and freed women in almost = since et KCKplKaTe her trade.
:

We

have judged me, viz., by my baptism or cl if instead of eirel chosen with delicate modesty. ucivaTc this has been called the first instance of the hospitality which was afterwards so characteristic of the early Church, and enforced by the words of St. Peter, St. Paul, and 1 Pet. iv. 9, Rom. xii. 13, St. John alike 1 Tim. v. 10, etc., 3 John 5, cf. Clement, Cor., i., 17, and see Westcott on Heb. the Early xiii. 2, Uhlhorn, Charity in " Church, pp. 91, 325, E.T. " Hospitality a in B.D. and Smith and Cheetham, Diet, of Christ. Antiq. Another trait is thus

you

of violent compulsion). The word may imply that Paul and his companions at first declined, cf. 2 Cor. xi. g (so Chrys., Bengel), although on occasion he accepted the aid of Christian friends, Phil. iv. 15, and the hospitality of a Christian host, Rom. xvi. 23 or it may refer to the urgent entreaty of Lydia in expression of her thankfulness. If we add the ar'rcle tt|v, see Ver. 16. ,l critical note: to the place of prayer," R.V. irvevua n^Oivos: in R.V., accusative, see critical note, " a spirit, a Python," margin, i.e., a ventriloquist (Ramsay). The passage most frequently quoted in illustration is Plutarch, De defectu Orac, ix., from which it appears that ventriloquists who formerly took their name from EvpvKXrjs a famous ventriloquist (cf. Arist., Vesp., 1019) were called riv0u) v 5. The word eyyacrrptu.'uOos, ven;

triloquist

(Hebrew

21^)'
Sam.

0I

"

which

riv0wv is thus used as an. equivalent, is the term employed in the LXX, Lev.
xix.

31, xx. 6, 27, 1 for those that have

a familiar

xxviii. 7, etc., spirit (cf.

two words lYY ao"r Pand rivOwv amongt the Rabbis, R. Salomo on Deut. xviii. 11, and instances
also the use of the
in

Wetstein),

i.e.,

man

in

whom

is

the

spirit

or a woman of divination
;

Gesenius uses

marked in the character of Lydia, the same generosity which afterwards no doubt

the divining spirit, the python, supposed to be present in the body of a sorcerer or conjurer,
for

^|N


1517*

347

nPAEEIS AnOSTOAQN
KaTOKo\oo0T)<raefo tw llauXu
ica! r|u.iv,

17.

aunr|
2i

eKpa^e Xe'youaa.
euxiy,

Oorcs

avBputtoi

800X01

too

eou too

u^iotou

oiuves

1 KaToKoXov8ovaa is read by fe$BD 180, Tisch., W.H., R.V., Weiss, Hilg. ; but tju.iv (2) vu.iv is best supported, WBDE, Vulg., Syrr. Blass in |J follows T.R. P. and H., Arm., AethPP-, Theodt., so Tisch., W.H., R.V., Blass, Weiss, Wendt, 2 Hilg. Meyer and Lach. follow T.R. (AC HLP, Sah., Boh., Aethro., Or., Chrys., t|u.iv would have been easily changed, as it seemed unfitting for the Eusth.).
;

demons.

and illustrates from and adds that the

this

LXX

passage in Acts, usually render

between the two verbs and recognised

the superior dignity of irpo<j>T)Tveiv; e.g., Plato contrasts the u,dvTi who more or less rages (cf. derivation pavta, u,cuvou,ai, thus fitly used of Pythonesses, Sibyls, and the like) with the irpo<|>rJTT]s, Timaus, 71 E, 72 A, B, Trench, Synonyms, i., 26. Ver. 17. KaraKoXouS-qo-aaa, but if we follow R.V. the present participle denotes that she continuously followed after
(icaTd),

rVQ&
this

correctly

by bfya<Trpip.v9oi, ven '

amongst the ancients power of ventriloquism was often misused for the purposes of magic. But in addition to ventriloquism, it would certainly seem from the narrative in Acts that some prophetic power was claimed
triloquists, since

for the

maiden,

u.o.vtvou,'vt),

so Blass

in describing the

fyyaorp. " credebatur

verb
cf.

is

and kept crying (ocpate). The only used by St. Luke in N.T.,
xxiii.

daemon e ventre illorum loqui et vaticitt|v EvpvicXlovs fiav-retav, nari," cf. Arist., u. s.) ; so too Suidas explains riv6wy as Saipoviov fxavriicov, connecting the word directly with the Pythian serpent or dragon, the reputed guardian <5f the oracle at Delphi, slain by Apollo, the successor to the serpent's oracular power. If therefore the girl was regarded as inspired by the Pythian Apollo, the expression in T.R. simply expresses the current pagan estimate of her state ; this is the more probable as the physicians of the time, e.g., Hippocrates, spoke of the way in which some symptoms of epilepsy were popularly attributed to Apollo, Neptune, etc. ; article " Divination," B.D. 2 , i., 490; C. and H., p. 231, smaller edition; Lightfoot, Phil., p. 54; Plumptre and Wendt, in loco, and Page on the derivation of the word. cpyaonav : only in Luke and Paul ; A. and R.V. " gain," although primarily the word denotes work done, so Rendall, " business " Wisdom xiii. 19 well illustrates its use here. The word is used of gain (quastus), Xen., Mem., iii., 10, 1. tois Kvpiois avTTjs, ver. 19, seems to imply not successive but joint owners (on the plural in Luke see Friedrich, p. 21). pavTcv. if Luke had believed in her power he would more probably have used irpo^T)pavrcv. used only here in N.T., tviv. but it is significant that in it is always employed of lying prophets or of divination contrary to the law, e.g., Deut. xviii. 10, 1 Sam. xxviii. 8 (9), Ezek. xiii. 6, xxi. 29 (34), Micah iii. n, etc. The Greeks themselves distinguished

Luke

35

in

LXX,

Jer. xvii. 16,

Dan.,
6, 1

Esd. vii. 1, Jud. xi. 23, but not in same literal sense as here used by Polyb., Plut., Jos. ovtoi placed emphatically first (see
ix. 10, 1

LXX,

Mace.
:

vi.

also Friedrich, pp. 10, 89). If we turn to the Gospel narratives of those possessed with evil spirits, as affording an analogy to the narrative here, we recall how Jesus had found recognition, cf Mark i. 24, iii. 11, Luke iv. 41 (where the same verb, Kpdu, is used of the aicd0apTa TTVvu,aTa ical Saiftovia). tov . tow vij/. similar title used by the
:

demoniacs

in

Mark

v. 7,

Luke

viii.

28

see Plumptre's note on former passage. Both Zeller and Friedrich note that Luke alone employs 6 vi\J. of God without any word in apposition, Luke i. 32, 35, 76, vi. 35, Acts vii. 48, and that we have the title withTov 0cov, both in his Gospel and Acts.

(Heb.

vii. 1,

vp.lv very strongly supported, see critical note. But t|u,iv might easily have been altered into vu.iv, as the former would appear to be an unfitting expression for the evil spirit but -f|u.iv may point to that disturbed and divided consciousness which seems to have been so characteristic of the possessed (Edersheim) at one time the girl was overmastered by the evil spirit who was her
t^u.iv
: ;

probably from Gen. xiv.

18.)

real Kvpios, at

LXX

for deliverance

another she felt a longing from her bondage, and in Yju,Zv sne associates herself with those around her who felt a similar longing for some way of salvation, for we must by no means regard her as a mere impostor (Ramsay).


-H8

!;

fTPAHEIS
KarayyeWovviv
iroXXas
rjp.e'pas.

AnOSTOAQN
o-amjpias.
1

XVI.

"r1 "'

*S6k

8.

Teuro
koi

cirotci

em
tw

Sicnronfjdets

8c
aoi

6
eV

FlauXos,

iri<JTpe\|/as,
'Itjctou

Tn-eu/xaTi

eiire,

napayyAXw
al

tw oyopcm
-rfj

XpioroG

cleXOelc

air' auTTJs-

el'fjXOe*' ao-rfj
rj

wpa.

19. 'looVres 8e oi
e-rrtXapoixe^oL
3

Kupioi auTT)S, s

on

el^XOeK

*\irls ttjs

epyacrias

auTW,

tcV riaGXoK

ical

Toy IiXay eiXKuaac els

ttjk

dyopdp eni tous apxoiras

Instead of eX. D has iva e|X9r)s instead of e|. avrn tq upo, D has cvSeu? Belser strongly supports D, see his remarks, Beitrdge, p. 77 so Blass in 0, and Hilg. Blassretains changes in f).
1 ;

Instead of on e|TjX6ev spy. avTwv, and adds with e?T)\0v, see below.
2

r\

Xttis

^s

X 0V
(not

Blass and Hilg. read on airco-TepTjvTau t]s Si* avr|s but this spoils the play on the
;

" apxovTas, but Gig., Lucif. omitting orpaTTjyois in ver. 20.

D),

Blass

(" recte"

),

read

o-TpaTTjyovs,

Siairovi]0fi9 only here and Ver. 18. in two 2 in N.T. its use in passages only does not help us much, see iv. 2, and in classics it is not used in the sense required here. Aquila uses it four
in iv.
;

LXX

times of the

Hebrew

"J^ty in passages

which show that the word may combine the ideas of grief, pain, and anger, Gen. It may vi. 6, xxxiv. 7, 1 Sam. xx. 3, 34. be noticed that the word and other compounds of iroveiv are frequent in medical writers. riapayye'XXw, see on i. 4. The same strong word is used of our Lord, Luke viii. 29, where He charged another

unclean spirit to come out. ovopari, see above on iii. 6, " Demonology," Hastings' B. D., where reference is made to Sayce, Hibbert Led., pp. 302-347, as to the belief in the powerful efficacy of the name, the name meaning to an ancient Semite personal power and existence. e^eXOelv air' aiiTijs the phrase occurs in Luke much more frequently than in any other N.T. writer; nine times in his Gospel of the coming out of evil spirits, as here. Rendall sees in the phrase the medical accuracy of the writer in describthe evil ing the process of the cure spirit must not only come out, but depart, pp. 104, 280 it must however be remembered that St. Matthew uses the same phrase twice of the departure of evil spirits from men, xii. 43, xvii. 18. Paul charges the evil spirit to depart it departed, and with it departed the master's hope of gain (see also Weiss, in loco). aviTfj Tjj 5pa: "that very hour," R.V., cf. xxii. 13, eo ipso tempore; peculiar to Luke, cf. Luke ii. 38, x. 21, xii. 12, xx. 19,
: ; ; ;

the girl, but we may well believe that she too would partake of the generous help of Lydia, and of the other Christian women at Philippi, who would see in her no longer a bondservant to the many lords who had had dominion over her, but a sister beloved in the One Lord. Ver. 19. 5ti |. r\ cXirls k.t.X. : " The most sensitive part of civilised man is his pocket," Ramsay, St. Paul, p. 237, and we can see how bitter was the hostility excited both here and at Ephesus when the new faith threatened existing pecuniary profits. eiriXaf). here with hostile intent, see above on ix. 27 and
'
'

4 (Acts xxi. 30), cf. Saul before his conversion, " Everywhere money the viii. 3, o-vpcov. cause of evils O that heathen cruelty they wished the girl to be still a demoniac, that they might make money by her!"
ii.
:

further on xvii. 19. violence, so IXkw in

ctXicvo-av
James

with

xxiv. 33 (so too Friedrich, p. 37). are not told anything further of the history of

We

ay. as in . . cn-paTrjyots it is of course possible that the two clauses mean the same thing, and that the expressions halt, as Lightfoot and Ramsay maintain, between the Greek form and the Latin, between the ordinary Greek term for the supreme board of magistrates in any city apxovrcs, and the popular Latin designation o-rpo/nrvof, prcetores (" non licet distinguere inter apy. etorpoT.," Blass, so O. Holtzmann, Weiss, Wendt). But the former may mean the magistrates who happened to be presiding at the time in the forum, whereas the milder verb irpoo-ayaYovTes may imply that there was another stage in the case, and that it was referred to the orpefTVYoC, the prsetors (as they
xxx.,
5.

Chrys.,

Horn.,

els

t|v
sit,
.

where the magistrates would the Roman forum. apxovras

IS

22.

nPAEEI^ AflOSTOAQN
aurous tois OTparrjyois,
-f\n<x>v

349
Outoi ot

20. 1

Kal TTpo<roYaY<5>Tes

eiiroy,

dvOpwrroi

cKTapdaaoucru'
z

tx]v

iroXiK,

'louSaloi

inrdp\ovre<i

21. Kal KaTayYcXXooo-iK

e

edi)

a ouk

lleoTii' ^jxlc TrapaSe'xeorflai ou8e

icar'

iroicii',

Pwp,oiois ou<ri.

22. Kal owcir&rrn 6 SxXos

to.

auT&c

<ai 01 orpaT^yot, irepipp^farres auruty

1

ludrta, cKc'Xeuof pa|38t-

Ramsay,
c8tj,

Gig., Lucif. read at beginning of verse St. Paul, p. 217.

itai

irpo<rr)vcYKav ovtovs ktyovrt*

see

reads to

e0vtj,

but Blass and Hilg. reject.

really that of introducing a religio illicita, licita as it was for the Jews themselves. doubt the fact that they were Jews presented in itself no ground ot accusa tion, but their Jewish nationality would

called themselves), because they were the chief magisterial authorities, and the ac-

cusation assumed a political form. Meyer and Zockler, H. Holtzmann distinguish between the two, as if apx- were the local magistrates of the town, cf. iroXtIn the municipia and rdpx'ns, xvii. 6. colonice the chief governing power was in the hands of duoviri who apparently in many places assumed the title of praetors, cf. Cicero, De Leg. Agr. t ii., 34, where he speaks with amusement of the duoviri at Capua who showed their

No

suggest the kind ot customs with the introduction of which it would be easy to charge them, e.g., circumcision. The introduction of Jewish habits and mode of life included under I6tj, cf. vi. 14, xxi. 21, would upset the whole social system, so that here, as on other occasions, the missionaries suffered Irom being identified

ambition in this way, cf. Horace, Sat., i., A duumvir of Philippi is a title 5, 34. borne out by inscriptions, Lightfoot, Phil., p. 51, note; Felten, p. 315. Ver. 20. ovtoi, contemptuously 'lovS. ovts If the decree of Claudius expelling the Jews from Rome had been enacted, it would have easily inflamed the minds of the people and the magistrates at
:

with their Jewish countrymen. ovk If. irapa5x cr at Wetstein, in loco; Mar<3
:

quardt, Rom. Staatsrecht, iii., 70, and see preceding verse, cf. xv. 5, xxi. 21.

In
in

LXX, cf. Exod. xxiii. 'Pa>p,aiocs oiiai

Philippi against the Jews (cf. xviii. 2, so Holtzmann). Of the bad odour in which the Jews were held we have also other evidences, cf. Cicero, Pro Flacco, xxviii. On the Juvenal, xiv., 96-106. attitude ot the Romans towards the Jews see Sanday and Headlam, Romans, p. xix. ff. It was of this intense feeling of hatred and contempt felt by Romans and Greeks alike that the masters of the maiden availed themselves : " causa autem alia atque praetextus caussae," Blass ; the real cause was not a religious but a social and mercenary one, see
;

natural contrast (at the end of the sentence) to the despised Jews: as inhabitants of a Roman colonia they could lay claim to the proud title. On the force of wirdpxovrcs and owi see Alford's note
in loco.

Ver. 22. <rvv6rTT| only here in N.T., cf. xviii. 12, not in LXX, but cf. Num. xvi. 3, used in classical Greek, but not in same sense. No reason is given, but the oxXos would have been easily swayed by hatred of the Jews, and further incensed perhaps at finding an end put to their love of the revelations of fortune:

telling.

ircpippi^g. .v-rtiv

to

Ijidria, i.e.,

and Ramsay, Church where p. 131 the accusation was brought on purely
rg,

above on ver.
the

they rent off the garments of Paul and Silas; just as there is no change of subject before firi.0., so here probably what was done by the lictors is said to have been

in

Roman Empire,
grounds,
as,

done by the magistrates. There is no need to suppose with Bengel that the
praetors

religious
xviii.

e.g.,

at Corinth,

tore

off the

prisoners'

clothes

13, the

Roman

governor declined

to be judge of such matters.

o-ovo-iv:

eKTapdcr-

"exceedingly trouble" (Ik), cf. LXX, Ps. xvii. 4, lxxxvii. 16, Wisd. xvii. 3, 4, see Hatch and Redpath, xviii., 7;
Plut., Cor., xix.,

Grotius (but see on the other hand Calvin's note in loco) takes the words as meaning that the
praetors rent off their

with their

own

hands.

ing avTv)
at the

so

own clothes (readRamsay speaks of the

garments
in horror

more

often in classical

praetors rending their

Greek, owTapcunrw.
Ver. 21. the charge
?(h)
:

religious

customs here

ostensibly put forward

was

ao^pcio, the impiety. But not only would such an act be strange on the part of Roman magistrates, but also

nPAHEIS AliOSTOAQN
eiv

"
: :

35

XVI.

23. iroXXds re eiudeVTes ootois TrXt^Yds, ePaXoK els

^Xcuo^,

TrapayycLXai'TCS
jrapayyeXiai'

tw

8eo-fio<J>uXa
iXt]4>us>

da<j)aXws rt]pelv auTOUS

24. 05

ToiauTrji'

ePaXei'

auTous els

ttjc

ivunt'pav
25.

^uXaKTjt', Kal tous iroSos aurCtv r\a^a\icraro els

to uXok.

KaT&

Sc t6 p.eaot'UKTiof flauXos Kal IiXas irpoaux6|i'oi tyicouf Toy 6e6V

the verb seems to make against the interpretation ; it means in classical and in later Greek to rend all round, tear off, instances in Wetstein, cf. the numerous and so it expresses the rough way in which the lictors tore off the garments In 2 Mace. iv. 38 the of the prisoners. word is used of tearing off the garments of another, see Wendt's (1888) note in a p8Ci;eiv: to beat with rods : thrice l oco , St. Paul suffered this punishment, 2 Cor.

instances in Wetstein, Liv., viii., 28, Plaut., Capt., iii., 70, Latin nervus. So Eusebius uses the word of the martyrs in Gaul (see In Jeremiah's case another and Alford). equivalent word is used in the Heb.
xxix. 26

= LXX

Hebrew is used

in 2

The same airrficXeurpa. Chron. xvi. 10, where

LXX has simply <j>vXclki}. rj<r<imXt<raTo only elsewhere in N.T. in Matt, xxvii. 64, in LXX and Polyb., cf. critical 65, 66
;

note, ver. 30 in p.

xi.

scourging, cf. his own words in Thess. ii. 2, r>Ppi<r0^VTes 9 oiSaTe iv Nothing can be alleged 4>i\iirirois. against the truthfulness of the narrative on the ground that Paul as a Roman citizen could not have been thus malThe whole proceeding was evitreated. dently tumultuary and hasty, and the magistrates acted with the high-handedness characteristic of the fussy provincial authorities; in such a scene St. Paul's protest may well have been made, but would very easily be disregarded. The incident in xxii. 25, which shows us how the Apostle barely escaped a similar punishment amidst the tumult and shouts of the mob in Jerusalem, and the instances quoted by Cicero, In Verr., v., 62, of a prisoner remorselessly scourged, while he cried "inter dolorem crepitumque plagarum " Civis Romanus sum, enables us to see how easily Paul and Silas (who probably enjoyed the Roman citizenship, protested and yet cf. ver. 37) might have

25,

grievous and degrading, of a

Roman
1

Kara Se to p,e<rovvicTiov Ver. 25. neuter of the adjective (leo-ovvKTios, cf. xx. 7, Luke xi. 5, elsewhere only in Mark xiii. 35, often in medical writers, also in Arist., Strabo, Plutarch ; in LXX, Judg. xvi. 3 A, Ruth iii. 8, Ps. cxviii. 62 (Isaiah lix. 10). irpo<rrox^P' 6VOl see on chap, vpvovv with accusative Heb. ii. 12 xii. 12.

only, cf. Ephes. v. 19, Col. iii. 16, Trench, " Hoc erat gaudium in Syn., ii., 129. Spiritu sancto : in carcere ubi nee genua
flectere,

have

suffered.

Ver. 23. 8<r|AO<|>uXaia, Lucian, Tox., 30; Jos., Ant., ii., 5, I, LXX apxi8erp.o4>v\a|, Gen. xxxix. 21-23, xl 3 A, xli 10 A (cf. the word apxio-up.aTcxiwXal, Deissmann, Neuc Bibelstudien, p. 93).
-

nee manus tollere poterant Wetstein, cf. too the often-quoted words "Nihil of Tertullian Ad Martyres, ii. crus sentit in nervo quum animus in ccelo est," and Chrys., Horn., xxxvi., " This let us also do, and we shall open for ournot a prison, but heaven. If we selves pray, we shall be able even to open heaven. Efias both shut and opened heaven by used by Plato prayer." eirijKpowvTo (Comicus), and referred to by Kennedy, Sources of N. T. Greek, p. 73, as one of the rare words mainly colloquial common to N.T. and the comic poets; it occurs also in Lucian, and in Test., Not found in LXX (but the xii., Patr. cognate noun of hearing so as to obey in
:

Chrysostom and Oecumenius

identify

him

with Stephanus, but he was the firstfruits of Achaia, 1 Cor. xvi. 15. comparative for Ver. 24. lo-wripav
:

Sam. xv. 22). But it is peculiar to St. Luke in N.T., and it was the technical word in medical language for auscultation the word might therefore naturally be employed by him to denote attentive
1
;

as often in N.T. (Blass). Not necessarily underground, but a part of the prison which would have been further from such light and air as could
superlative,

hearing as God " gave songs in the night ". Both verbs vp,v. and siri)*. are they were singing, and in the imperfect
;

the prisoners were listening,

when

the

earthquake happened. Ver. 26. a4>vu), see on

cf. iv.

ii.

2.

<reio-p.os,

be had.
xxxiii.

to gvXov, Hebrew "Tp,

OD

(A
5

KvtcXcifiaTi).

cf. Arist.,

Eq.,
;

367. 393. 75

Herod.,

vi.,

75

ix.,

37

and

where the divine nearness and presence were manifested in a similar manner; the neighbourhood and the period were conspicuous for such con31,


2328.
eirT]Kpob>n'0
p.e'yas,

"

flPAEEIS AII02T0AQN
8c

IS*
eyeVcTO

outwp

ol

Seo-p-ioi.

26.

dep^oj

8e

o-eiajios
l

wore

aaXeuO-fj vai

Ta

0cu.e'Xia

too ScajxwTrjpiou

dccwx^TjatlK
dpc'ta).

Te n-apaxp'fju.a ol diipai irddot, koi itdvTbtv

to

oecru-d 2

2 J.

4'luwos 8e yeycJueKOs 8o-u,o<puXa, koi iSic dyewyp-eVas Tds dupas

tt]s (puXaiajs,

(nraaduecos

fidxaipcu' eueXXef laurov ivcupdv,

vo\ilt,(i>v

EKTre^euyeVai tous Secruious.

28. dcpw^tjae Se ^aer) u-cydXr) 6 riauXos

dirai'Tes

Xeywv, MtjSck irpd^s acauTw kcikoV

1

ydp

iafiev

V0d8e.

BCD 31, 33, 40, 180; so Lach., Alford, W.H., Blass, Weiss have r\ve(fi\6i\<rav, whilst fr$AE 13, 54, 61, Or., Tisch have T|voix0T)<rav Wendt cannot decide. irapaxpT)p.a otn. B, Lucif., Gig., so Blass Hilg. retains
ave<fx^i\o-av, but

Hilg.
2
3

aveet),

tfD 1

avcXvfli], so Hilg.

(icxaipav,

BCD

61* prefix

tyjv,

so Lach.,

W.H.,

R.V., Weiss, Blass, Hilg,

vulsions of nature,

cf.

Plumptre on Matt.

^avr&v dvaipciv
fate

xxiv. 7, and Ramsay, St. Paul, p. 221. TrapaxprjfAa, see critical notes. avc^x9-qa-av tc . . . at Ovpai irdcau any one

to avoid the disgraceful allotted to him by Roman law, according to which the jailor was subjected to the same death as the
:

which would be

who

has seen a Turkish prison, says Prof. Ramsay, will not wonder at this; " each door was merely closed by a bar, and the earthquake, as it passed along the ground, forced the door-posts apart from each other, so that the bar slipped from its hold, and the door swung open,"

escaped prisoners would have suffered

(Wetstein, in loco), cf. xii. 19, xxvii. 42. vop,((wv, see on vii. 25. It seems hypercritical to ask, could Paul have seen that the jailor was about to kill himself ?

How

That there must have-been some kind of

light in the outer prison is evident, otherwise the jailor could not have even seen

and see further description on same page. dvlOi), cf. xxvii. 40, nowhere else in N.T. in same sense in LXX we have the same collocation of words in Mai. iv. 2. See

also for the phrase, Plut., Alex., 73; see Winer-Schmiedel, p. 101. If we ask,

Why

did not the prisoners escape ? the answer is that a semi-Oriental mob would be panic-stricken by the earthquake, and there is nothing strange in the fact that they made no dash for safety ; moreover, the opportunity must have been very quickly lost, for the jailor was not only roused himself, but evidently called at once to the guard for lights see Ramsay's description, u. s., and the comments of Blass, in loco, and Felten, note, p. 318, to the same effect as Ramsay, that the prisoners were panic-stricken, and
;

were open, nor is there supposing that Paul out of the darkness of the inner priscn would see through the opened doors any one in the outer doorway, whilst to the jailor the inner prison would be lost in darkness. Moreover, as Blass notes, Paul may have heard from the jailor's utter" neque ances what he meant to do enim tacuisse putandus est" (see also Ramsay, Felten, Hackett, Lumby, in
that the doors

any

difficulty in

loco).

had no time to
flight.

collect their thoughts for

Ver. 27.

$|vjrvo9
1

once

in

LXX,

only here in N.T., Esd. iii. 3, of Darius

:

waking from

sleep.

udxaipav:

article

omitted in T.R., see critical note. Weiss thinks that the omission occurs since in xii. 2, and five times in Luke, no article is found with pdxaipa. ttjv = his sword,
cf.

Ver. 28. p,t)S2v Trpd|. crcavT<j> icaicdv: Blass remarks that the distinction between irpdcrorciv and iroieiv is not always precisely observed in N.T., and takes it as = Attic, p.. iroiTio-fjs. irpdtrreiv is not found in St. Matthew or St. Mark and only twice in St. John, whilst by St. Luke it is used six times in his Gospel, thirteen times in Acts, elsewhere in N.T. only by Paul. Philippi was famous in the annals of suicide (C. and H.) see also Plumptre's note in loco. airavres' " Multa erant graviora, cur non ydp i. deberet 6e interficere sed Paulus id

Mark

xiv. 47.

fjpeXXcv,

arripit,

quod maxime opportunum

erat

cf.

iii.

3, v.

characteristic Lucan word, 35, see Friedrich, p. 12. The act was quite natural, the act of a man who had lost in his terror his self-control (Weiss).
xii. 6, etc.,

Bengel. Ver. 29. 4>(iTa: "lights," R.V.,plurai, and only in plural in later Greek, cf. 1 Mace. xii. 29, of fires in a military encampment " the prisoners' chains were
;


3S*
29.
l

nPAHEIS AnOSTOAQN
XVI.

aiT^cras Se 4>wTa eiaeTfr}Sr)crc, kcu en-pou-os yepou-e^os irpocreTrecre

tw

flauXto Kal

tw IiXa

30. kcu Trpoayaywi' auTOus e^w,'2

;

e<j>tj,

Kupioi,

Ti fie 8ci Troieu' Iva crco&o

'It^o-ook

31. ol 8e

iTroi>, l"liOTucrov eirt

tw

Kupioy

XpioTOK, Kal
Xciyof
3

crcoO^CTTj

ad Kai 6 oikos aou.

irciai
rrj

32. Kal eXdXirjcraf

oikio.

auTw t6v
Tuy

tou Kupi'ou, Kal

tcus ef
copa,

Tt]

auTou.

33.

Kal TrapaXapun- auTOus cV eKeiVr)

ttXtjywk',

rfjs

vukt6s IXoucrey airo

Kal

^parmaOn auros

Kal oi auTou ttoVtes irapa)(pTJp.a

auTou,
-rrape'0T)Ke

34. dvayaywK tc aoTous

eis to^ oiko^

Tpdire^af,

Kal TjyaXXidaaTc irakoiKt 7riricrr6UKa>s

1

tu>

0ew.

At beginning

of verse Blass in

{J

prefixes aKovcras 8e o 8ecr[io<J>vXa (quo audi to

cust. care. Gig.,

Wer.).

2 D, Syr. H. mg. add (k<u) tov* Xoiitovs acr^aXio-afuyos after egu, see on this touch Ramsay, St. Paul, p. 222, who accepts it as most prob. genuine, retained by Syr. H. mg. adds " appropinquavit et" (irpoo-T|X0ev in P). Blass and Hilg.
;

tov K., W.H. text, R.V. marg., Blass, Wendt, Weiss, following see Weiss, Apostelgeschichte, p. 5.
*

fr$*B, read

eov;

loosed, and worse chains were loosed from himself; he called for a light, but the true heat was lighted in his own heart " Chrys., Horn., xxxvi. cUrcm^-

cf.

v tKcivfl rfj (Spa ttjs vvktos, ver. 18, " at that hour of the night " ; the jailor will not delay for a moment his

Ver. 33.

Stjctc, cf. xiv. 14, 6Kir.,

both verbs only

cf.

in

Luke

in

N.T.

In

LXX,

Amos

v. 19,

Sus., ver. 26, especially the latter, found cvrpouos yev., also in classical Greek. irpo<rrrecre he may have see above.

Christian duty, Matt. xxv. 36. twv irXijywv " and washed them of their stripes," Ramsay ; i.e., the stains of the wounds caused by the lictors (for similar construction of Xovciv dird see Deissmann, Neue Bibelstudien, p. 54).
first

(Xovcrev dir6

of the words of the maiden, ver. 17, and recognised their truth in the earthquake, and in the calmness and demeanour of Paul ; hence too his question. Ver. 30. Kvpioi, in respect, cf. John iva <r<i>0; the word of the xx. 15. maiden o-wnrjpia and the occurrence of the night may well have prompted the The context, ver. 31, seems question. to indicate the higher meaning here, and the question can scarcely be limited to mere desire of escape from personal danger or punishment. On the addition in D see critical note. Ver. 31. *ni tov K. " non agnoscunt

known

Hobart, p! 112, compares Galen's words, to alua tov TCTpoaevov pepovs a-rroKal 01 oaitov itovtcs for the bearing of the words on Infant Baptism, It may of course be said see on ver. 15. that the expression evidently implies the same persons who are instructed in ver. 32, but it cannot be said that the phrase may not include any other members of The two washings are the household. put in striking juxtaposition the waters of baptism washed the jailor from deeper stains and more grievous wounds than those of the lictors' rods, Chrys., Horn., xxxvi. irapaxprjpa, emphatic, see above
irXvvai.
: :

se dotninos"

Bengel

the
first

One
word

Lord.
is

most

to oIkos . . . oU(a: the frequently used in Attic

they point him

on

p. 106.
:

Greek, and in the N.T. for household, cf. ver. 15, but both words are used in Attic, and in the N.T., for familia. " and thou shalt be trv xa\ 6 oIkos crov saved, thou and thy house," R.V., not as if his faith could save his household, as A.V. might imply, but that the same
:

way was open

(Alford,

see

to also

him and to them Meyer-Wendt, and

:

Page). Kai IXaVrjo-av Ver. 32. tism instruction.

before

bap-

dvayavwv T atcrovs Ver. 34. T* closely connects this second proof of his "he thankfulness with the first dvay. Blass brought them up into," R.V. thinks that the dvd means that he brought them up from underground, but it may simply mean that the house was built over the prison see also Knabenbauer in loco. the phrase irap^0T)Kc Tpdir. is a classical one, so in Homer, also in Polyb. ; so in Homer a separate table is assigned to each guest, Odys., xvii., 333 xxii., 74. But the word is also used as implying the meal on the table see L
: ;

2937e

HPAHEIS AnOSTOAQN
Hp.e*pas 8e yevop.eVr|s
*

3S3

35.

dir&rmXap

01

orpa-njyoi tous pa|3Sou36. dmiyyeiXc

Xoos XeyofTes, 'AiroXuaov tous dyOpwirous eKcieous8e 6 Seap.O({>uXa| tous Xoyous toutous
irpc-s

rov (lauXo^, "Oti direcrrdX2

Kaaic

01 arpaTTjyoi,

Xva diroXuGTJTe
e<j>t]

vuv o&V c^eXOotres iropeueafle

cV

elprjrj).

37. 6 8e riauXos

irpos auTOus, 8 Aeiparrcs Tjpias 8Tjp.ooia,

aKaTOKpiTOus, dvOpwirous 'Pwjiaious UTrdp)(orras, l^aXof cts 4>uXaKi]^,

ical

vuv

Xd0pa

rju.&s

KpdXXouaii'

ou

yap

dXXd eXOdrres auTol

1 D, Syr. H. mg., after ytv., add opwt)\0ov 01 o-Tpa-niYoi iri to avro is ttjv a-yopav K oi avap-vrjaOevTes tov <rei<rp.ov tov ye-yovoTa c<j>oPr|0T)o-av, so 81ass in Belser and Zockler both defend this and subsequent additions in D P, and Hilg. as valuable in explanation of the sudden change of resolve on the part of the magistrates; but see also Weiss, Codex D, p. 86, and Ramsay, St. Paul, p. 223. After cKctvovs D 137, Syr. Hard, add 0V9 x*s irap\a0es.

2
s

After iropcvc<r0c Blass and Hilg. omit ev cipT|VT), following D and Gig. At beginning of verse Blass, following D, prefixes avanriovs (so Hilg.), but

brackets aicaTaicpiTous.

and S., cf. Tobit ii. 2, irapcT^T) pov f\ Tpdirega, S. Ps. lxxvii. 20. Paul makes no question about sitting at meat with the uncircumcised (Weiss). TJ-yaXXidaa/ro it is suggestive that St. Luke uses the cognate noun of this same verb to describe the intense exulting gladness of the early Church at Jerusalem in their

doubt the omission may fairly account reading in D, see critical notes. At the same time it is quite characteristic
for the

social
iv.

life,

ii.

46

here

was indeed an
cf. 1

Agape, a Feast of Love,

Pet. i. 6, 8, 13 (Matt. v. 12, Rev. xix. 7) ; in St. Luke the word occurs twice in his

Gospel, i. 47, x. 21, and in Acts ii. 26, quotation (see above) ; not found in classical Greek, but formed probably from d-yd\Xou.ai, Hellenistic, often in
the same time the word iretrnrrevKus, perfect participle, shows that this fulness of joy was caused by his full profession of belief; it was the joy of the Holy Ghost which followed on his baptism " rejoiced greatly with all his house, having believed on the Lord," gaudebat quod crediderat, Blass (reading imperfect tj-vclXXiclto, see critical note). See also Viteau, Le Grec du N. T., p. 194 (1893).iravoiKi (-el, W.H.,

LXX.

At

App.,
xxiii.

p. 18.
i.

154),

cf.

irapairXT)9cC,

Luke
found,
iii.

Exod.

1,

In but

LXX
A
has

the

word

is

of St. Luke to give the plain facts without entering upon explanations. Meyer thinks that they were influenced by the earthquake, while Wendt rather inclines to the view that they were incited to this action, so inconsistent with their former conduct, by fresh intelligence as to their own hasty treatment of the missionaries Ramsay combines both views, and see also St. Paul, p. 224, on the contrast brought out by St. Luke, and also on the Bezan text see to the same effect Zockler, in loco. Blass accounts for the change of front on the part of the praetors by supposing that they saw in the earthquake a sign that they had insulted a foreign deity, and that they had therefore better dismiss his servants at once, lest further mischief should result. tov? pap. " the lictors" R.V. margin, apparently as the duoyiri aped the praetors, so the lictors carried the fasces and not the baculi, cf. Cicero, De Leg. Agr., ii., 34; Farrar, St. Paul, i., 493 Grimm-Thayer, sub v., and references in Wetstein 8id xi Xiktwpeis tovs paPSovxvs ovopdovo-i Plut.,
;
:

-kio. 3

Mace.

27,

where

A has also -k$. On St. Luke's fondness for iris and its related forms see Friedrich, p. 6. The form preferred
in

Quast. Rom. 67. Ver. 36. vvv ovv, Lucan,

10, xxiii. 15.

cf. x.

33, xv.
:

iv clpTJvg (omitted

Attic is iravoiiajs-Ca. The word in text is found in Jos., Philo, and in Plato, Eryx., p. 392 C, cf. Blass, in loco, and Proleg., p. 19. Ver. 35. dir&r. 01 o-TpaTtiyol: we are not told the reason of this sudden change in the action of the praetors, and no

the jailor may in a deeper sense after the instruction of Paul, and his own admission to citizenship in a kingdom which was "righteousness, peace, joy in the Holy Ghost ". Ver. 37. Aeipavrcs T|p.as $ in flagrant violation of the Lex Valeria, B.C. 50Q, and the Lex Porci?,, B.C. 248 see also Cicero,
: ;

by D) well have used the words

VOL.

Ii-


354

nPAEEIS AnOSTOAQN
T)pas IfayayfrfcMraK.

XVI.

38.
1

dnwYCiXav 8c

tois CTTpaTKiyots 01 pa$Sou-

\oi to prjjiaTa Taura

ci<n,

Kal i$o$r\Qr\<rav dKOuararrcs

icai

on

Pojpaiot

39. Kai c\86TS irapcKaXeaaf auTous,

clayayorrcs rjpwTwK

1 reads at beginning of verse icai irapaycvopevoi pera 4>i\uv iroXXwv cts T~n After cgeXOciv the same authorities continue 4>v\aKi]v (cts t. <p. 137, Syr. H. mg.). then continues tiirovres HYVoij<rap,ev ra Ka0' vpas on cqtte avSpcs SiKatoi. Eic (137, Syr. H. mg., Ephr.) icai t^ayayovre^ irapticaXeirav avrovs XryovTCS ttj5 troXcus ravTT]5 ccX8aTC, p-rjiroT* iraXiv cruaTpacJxuo-iv np.tv eiriicpaovTs kc.0' vjacjv (so practically the other authorities above, followed here by Blass in p, and Ramsay, S*. Paw/, p. 224, points out that the Bezan text hits off the situation Hilg.). with obvious truth, and the way in which in the /Egean cities the weak municipal government was always a danger to order, "one would gladly think this Lucan ". Belser draws attention to the fact that o-vtrrpacp. has a parallel in Acts xxiii. 12 see Harris, Four Lectures, etc., pp. 26, 27, for Ephraem's commentary on w. 35-37, 39, Schmiedel, Encycl. Bibl., p. 52, regards this and likenesses to the Bezan text. passage as plainly derived from a fusion of two texts, and as militating strongly

against Blass.

In Verr em, v., 57, 66, it was the weightiest charge brought by Cicero against Verres. To claim Roman citizenship falsely was punishable with death, Suet., Claud., " uncondemned " aKaTOKpiTovs xxv.

gives a

wrong
it

idea,

cf.

also xxii. 25,

is

although

is

difficult to translate

word otherwise.

The meaning

the " with-

out investigating our cause," res incognita, "causa cognita multi possunt absolvi; incognita quidem condemnari nemo potest," Cicero, In Verretn, u, 9, see also Wetstein, in loco. The word is only found in N.T., but Blass takes it as =

his Philippian converts, would prompt Paul to demand at least this amount of Wetstein's comments are reparation. well worth consulting. Ver. 38. dvTjYYeiXav, see critical notes. <<j>oPtj8t)o-o.v, so the chief captain, xxii. 29 ; and no wonder, for the illegal punishment of Roman citizens was a serious offence. If convicted, the magistrates

would have been degraded, and incapable

holding office cf. Cicero, In Verretn, v., 66 Rep., ii., 31 ; and see Blass, note on xxii. 29, Grotius, in loco, and O. Holtzmann, Neutest. Zeitgeschichte, p. In a.d. 44 the Rhodians had been 99. deprived by Claudius of their privileges for putting some Roman citizens to death (Speaker's Commentary, in loco).
in future of
; ;

which might be sometimes used of a cause not yet tried. The ren" uncondemned " implies that the dering flogging would have been legal after a fair trial, but it was illegal under any circumstances, Ramsay, St. Paul, p. 224. ST)(jio<ria contrasted with XdOpa, so a marked contrast between <?|3aXov els $vX. and litpaXXovtriv. 'Pwpaiovs v-napxras: "Roman citizens as we are," the boast made by the masters of the girl,
Attic, SicpiTos,

ver. 21.

St. Paul, too,

Roman

citizen, see

had his rights as below on xxii. 28.

antithesis is again marked in the Apostles' assertion of their claim to courtesy as against the insolence of the

The

Ver. 39. See addition in D, critical note. The fear of a further riot expressed by the magistrates is exactly what we should expect in the cities of the iEgean lands, which were always weak in their also expresses municipal government. the naive way in which the magistrates not only try to throw the blame upon the people, but wanted to get out of a difficulty by procuring the withdrawal from the city of the injured parties, Ramsay,

prsetors

wish CK^aXXctv XdOpa; nay, but let them come in person (axiToi), and conduct us forth (IgaYa-ycTbxrav). oi -yap non profecto ; Blass, Grammatik,
:

they

The Greek pointedly and s., p. 224. dramatically expresses the change in the whole situation cX06vtcs irapcicdXc<rav
u.

ia.YY^VT
Ver. 40.

*s ^pTv (Wendt). cls> see critical notes

!

they

pp. 268, 269, "ut ssepe in responsis," see not only his also Page, in loco.i^ay. sense of justice, but the fact that the public disgrace to which they had been subjected would seriously impede the
:

would not leave the city without once more visiting the household out of which grew the Church dearest to St. Paul see Lightfoot's remarks on the growth of the Church from "the Church in the house,"
;

acceptance of the Gospel message, and perhaps raise a prejudice to the injury of

I|tjX8ov the third Philippians, pp. 57, 58. person indicates that the narrator of the
:

'

3840i&\Qeiv
els tt)v
Trjs

1IPASEI2 AiIOSTOAQN
mSXcus.
-

3SS

40. c^eXOovrcs 8c

eit

Tij$ $uXaicrjs eurrjXOor

AoSiaK

kcu l86Wes tou$ dSeX^oos, 1 -rapcitdXecrar outous,

cat e^fjXdop.

After a8eX<f>ovs

adds 8it]Yi)cravTo ocra ciroiTprcv Kvpios ovtoh, so Blass in

p\

and Hilg.
"
" section, xvi. g, 10, remained at Philippi, Timothy probably accompanying Paul and Silas. In xx. 5 we again have

We

-f|p,as

introduced, and the inference is that Luke remained at Philippi during the and interval, or at least for a part of it
St.
;

telgeschichte, p. 262 (second edition), and Farrar, St. Paul, i., 501, whilst more recently Schmiedel (1898) attempts to find a parallel in Euripides, Baccha, 436-

441, 502, 602-628, see

Wendt's note,

p.

it is reasonable to infer that he laboured *here in the Gospel, although he modestly refrains (as elsewhere) from any notice of his own work. The Apostle's first visit to Philippi represented in epitome the universality of the Gospel, so char-

of St. Luke's record of our Lord's teaching, and so characteristic of Both from a the mind of St. Paul. religious and social point of view the conversions at Philippi are full of sigThe Jew could express his nificance. thankfulness in his morning prayer that God had not made him a Gentile woman a slave. But at Philippi St. Paul taught in action the principle which he enforced in his Galatian Epistle, iii. 28, and again in writing to the Colossians, iii. n: "Christ was all and in all"; in Him the soothsaying slave-girl, the proselyte of Thyatira, the Roman jailor, were each and all the children of God, and fellow-citizens with the saints, Lightfoot, Introduction to Philippians ; Taylor, Sayings of the Jewish Fathers^ pp. 15, 26, 137 (second edition). The narrative of St. Paul's visit to Philippi has been made the object of Most of attack from various quarters. the objections have been stated and met by Professor Ramsay, and a summary of them with their refutation is aptly given in a recent article by Dr. Giesekke (Studien und Kritiken, 1898) described at length in the Expository Times, March,
acteristic

282 (1899). Weizsacker boldly refuses to admit even the imprisonment as a fact, and regards only the meeting of Paul with the soothsayer as historical. But it should be noted that he allows the Apostle's intercourse with Lydia and his instruction of the women to be genuine historical incidents, and he makes the important remark that the name of Lydia
the more credible, since the Philippian Epistle seems to support the idea that women received Paul and contributed to the planting of the Church (Apostolic Age, i., 284, E.T.). Holtzmann represents in a general manner the standpoint
is

of modern advanced criticism, when he divides the narrative of the events at Philippi into two parts, the one concerned with events transacted under the open " heaven, belonging not only the "
to

We

source but bearing also the stamp of reality, whilst the other part is not guar" source, and is full anteed by the "

We

of legendary matter. Thus w. 25-34 are dismissed as a later addition, and Ramsay's fresh and careful explanations are dismissed by Holtzmann as " humbug " Theologische Literaturzeitung,
I

No.

7,

1899.
is

Note. Chap. xvi. 12, a city of Macedonia, the first of the district," R.V. This might mean, so far as Trpu-nj is concerned, that
Additional

"which

Philippi
trict,

was the

city nearest in the dis-

and the city which they first reached. Neapolis, which actually came first on

1898, see also Knabenbauer, pp. 292, 293.

the route,

was not

generally regarded as
;

The view that the narrative is simply a fiction modelled

in iv. 31

upon the escape of St. Peter

and xii. is untenable in face of the differences in the narratives (see the points of contrast in Nosgen, Apostel(Schneckengeschichte, pp. 315, 316). burger in his list of parallels between Peter and Paul in Acts apparently makes no mention of the supposed parallel here.) Zeller's attempt to connect the narrative with the story in Lucian's Toxaris, c. 27, is still more absurd, cf. Zockler, Apos-

many

Macedonian but Thracian so Lightfoot, Rendall, O. Holtzmann. Or it might also mean that it was "the chief" (A.V.), the leading city of its division of Macedonia (Ramsay). Here again Ramsay sees a
proof of St. Luke's intimate acquaintance with the rivalries of the Greek cities, and of his special interest in Philippi. In B.C. 167 the province Macedonia had been

by the Romans into four districts, pcpts, and even if this division were obsolete at the time, another would be
divided

356
XVII.
TJX0OK
cis

nPAHEIS ATT02T0AQN
I.

xvn.
!

AIOAEYXANTEZ

8e iV'Ap+iiroXii' *"
tjk
rj

'AiroXXamar,
'louoauop.

6cotraXoKUM|K, OTOU

aumywyY)

rwv

1 -n\v before AtroX. fc^ABE 13, 40, 61, 180, so Tisch., W.H., Weiss. r\ before <rvv. om. fc^ABD 13, 40, 61, 180, Sah., Boh., Arm., W.H., R.V., Weiss, Wendt, Zockler,

Blass, Hilg.
likely to succeed to it (so Ramsay, Church in the Roman Empire, p. 158, as against Lightfoot, Phil., p. 50, who takes irpw-rT) as denoting not the political but the

geographical position of Philippi.) At this time Amphipolis was the chief (irpw-nj) city of the district to which both it and Philippi belonged, but though Amphipolis held the rank, Philippi claimed the same title, a case of rivalry between two or even three cities which often occurred. This single passage Ramsay regards as conclusive of the claims of Philippi, see St. Paul, p. 207, and Cities and Bishoprics As to whether of Phrygia, ii., 429. p.cpU can be used in the sense of a division of a province, cf. Ramsay, Church in the Roman Empire, p. 158, and the instances quoted from Egypt, and also Expositor, October, 1897, p. 320, as against Hort's limitation of the term. Hort, W.H., App. 96 (to whose view Rendall inclines, cf. also Zahn, Einleitung, i., p. 375), thinks that pcptSos must be a corruption, and proposes riicpiSoc, Pieria being an ancient name 01 that part of Macedonia; but he declines to draw any positive conclusion in its favour. Wendt, following Meyer, regards irpwTt) as signifying rank, and so far he is in agreement with Ramsay. But as Amphipolis was really the chief town of the
district, he contends that irtSXis icoXuvCa might be taken as one phrase (see also Hackett, Overbeck, Weiss, Holtzmann), and so he regards the whole expression as signifying that Philippi is spoken of as the most considerable colony-town in that district of Macedonia, whilst he agrees with Hort and Lightfoot in main-

the term irpurq liable to be misunBlass himself finds fault with D, and also considers irpwrn. wrong, not only because Amphipolis was superior in rank, but because Thessalonica was called -vpuni Maiec86v<dv, C. T. Gr., 1967. But this would not prevent the rivalry amongst other towns in the various subdivisions of the province. Blass reads in P irpTT)s ptpCSos (a reading which Lightfoot thinks might deserve some consideration, though unsupported, if the original Roman fourfold division of the provinces were still maintained, see above, P- 355)i an d takes it as referring to Philippi as a city of the first of the
substituted
is

because ambiguous, and so

derstood.

four regiones.

Ver. 1. SioScwravrc; " and they went along the Roman road" (Ramsay) verb only found in Luke,
82
;
:

Chapter XVII.

Luke

viii.

1,

and

here, but frequent in

used also by Polyb. and Plut., cf. Gen. xiii. 17, etc., so in 1 Mace, three times. The famous road, the Via Egnatia, Horace, Sat., i., 5, 97, extended for a distance of over five hundred miles from the Hellespont to Dyrrhachium it was really the continuation through Macedonia of the Via Appia, and it might be truly said that when St. Paul was on the Roman road at Troas or Philippi, he was on a road which led to the gates of
;

LXX, and

taining that irpwTj is only classical as an absolute title of towns in Asia Minor. This Ramsay allows, but the title was frequent in Asia and Cilicia, and might easily have been used elsewhere, Church in the Roman Empire, p. 156; Holtzmann quite admits that the term may have been applied as in Asian towns to signify the enjoyment of certain privileges. For Ramsay's criticism of Codex D, which

Rome ; see some interesting details in The article " certam C. and H., p. 244. atque notam viam designat," Blass, in loco, and Gram., p. 149, but see also Weiss, in loco. 'An<f>., thirty-two or thirty-three miles from Philippi. The Via Egnatia passed through it {cf. C. and H., and Hackett, in loco). The import of its name may be contained in the term applied to it, Thuc, iv., 102, ircpufiavifs* conspicuous towards sea and land, "the all around [visible] city " ; or the name may simply refer to the fact that the Strymon flowed almost round the town, Thuc, w. s. Its earlier name, " Nine

Ways," 'Ew/a
vii.,

M. and omits Church in the Roman Empire, pp. 156, 157, and Expositor, u. s., Kc^aX^ being evidently
pepiSos
substitutes Kc4>a\f) ttjs altogether, see

and
tion

&So(, Thuc, i., 100 ; Herod 114, indicated its important position, no doubt this occasioned its colonisa-

by the Athenians in B.C. 437. In the Peloponnesian War it was famous as the scene of the battle in which both Brasidas

: ;

; :

i3.
2.

nPAHEIS AI102T0AQN
Trpos auTOus, xal
3-

357

KaTa 8e to ciudos tw DauXui ciarjXde

1

em crdfifiaTa
on
and H.,

Tpia

SieXcycTo auTOis diro twi' ypa^wy,

oiafoiywf Kal irapcmOeetc

p.kos,

on

Toy XpicrrcV l$ei TTadcif Kal dpaoTTJyai

yeKpuy, xal

SifAega-rd (pro -Xiyero,

which Meyer

retains) fc$AB 13, 61, 103, Syrr. P.

;

Boh., so Tisch.,

W.H.,

R.V., Weiss,

Wendt

8itXe X 6T], Hilg. with D.

fell, Thuc, v., 6- 11, whilst previous failure to succour the place Thucydides had himself been exiled (Thuc, i., 26). From the Macedonians it passed eventually into the hands of the Romans, and in b.c. 167 ^Emilius Paulus proclaimed the Macedonians free and Amphipolis the capital of theirs/ of the four districts into which the Romans divided the province (Liv., xlv., 18, 29). In the Middle Ages Popolia, now Neochori B.D. 2 and Hastings' B.D., C. and H. The route may well have been one of the most beautiful of any day's journey in St. Paul's many travels, Renan, St. Paul, pp. 'AiroXXwviav : to be carefully 154, 155. distinguished from the more celebrated Apollonia in Illyria apparently there were three places in Macedonia bearing this name. The Antonine Itinerary gives it as thirty miles from Amphipolis, and thirty-seven from Thessalonica, but the other authorities, for example, the Jerusalem Itinerary, differ a little. The Via Egnatia passed through it, and the name is probably retained in the modern Pollina. It is quite possible that the two places are mentioned as having formed St. Paul's resting-place for a night, see references above. 6c<r<raXoviktjv Saloniki ; formerly Therme the name had been most probably changed by Cassander in honour of his wife Thessalonica, the sister of Alexander the Great, Polyb., xxiii., 4, 4. Under the Romans it became the capital of the second of the four districts of Macedonia Provincia (Liv., xlv., 29), and later it was made the metropolis of the whole when the four districts were united into one. It was the largest as well as the most populous city in Macedonia,

and Cleon
his

for

247

Romani,"as Cicero says. C. and H., p. ff. Zahn, Einleitung, i., p. 151; Light;

253 ff. SchaffHerzog, Encycl., iv. oirov tjv f\ o-vv. implying that there was no synagogue at Amphipolis or Apollonia, the former being a purely Hellenic town, and the latter a small place. oirov may = ov simply, but if distinguished from it implies oppidum tale in quo esset (as in distinction to

foot, Biblical Essays, p.

the other places named) see Wendt and Blass. In Agrippa's letter to Caligula we have plain evidence of the existence of Jews in Macedonia, O. Holtzmann, Neutest. Zeitgeschichte, p. 180 ; Schurer, Jewish People, div. ii., vol. ii., E.T., pp. 222, 232. As the name remains in the modern Saloniki, manent Judaei quoque (Blass), C. and H., 250, see also in this connection, Ramsay, St. Paul, p. 236. Ver. 2. Kara to ciu6os phrase peculiar to St. Luke, only here and in Luke iv. 16. St. Paul follows his usual principle '* to the Jew first ". cirl crdppara rpio : " for three Sabbath days " or " weeks," R.V., margin, the latter strongly supported by Zahn, Einleitung, i., 152. This may be the exact period of work within the synagogue. For eiri
;
:

cf.

iii.

1,

iv.

15, xiii. 31, xvi.

18, etc.

Hawkins, Hora Synoptica, p. 152, used in the " We " sections, and also predominantly, though not exclusively, in the rest of Acts or Luke or either of them see on Acts xxvii. 20, xxviii. 6 Klostermann, Vindicia Lucana, p. 53 see also Blass, Gram., p. 133. SicXc'ycto av-rois
; ;

and like Ephesus and Corinth it had its share in the commerce of the ^Egean. From its geographical position it could not cease to be important; through the Middle Ages it may fairly be described as ihe bulwark of Christendom in the feast, and it still remains the second city in European Turkey. St. Paul, with his usual wisdom, selected it as marking a centre of civilisation and government in the district " posita. in gremio imperii
:

he reasoned, rather than disputed, as the word is sometimes rendered ten times in Acts, seven times rendered by R.V., " reasoned," cf. also Heb. xii. 5, and twice " discoursed," xx. 7, 9, once only "disputed," xxiv. 12, cf. Jude 9. Here

the word may point to a conversational intercourse between St. Paul and hig fellow-countryman (cf. ver. 17 and Mark ix. 34) so Overbeck, Holtzmann, Wendt, on the force of the verb with the dative or irpdV That such interchange of speech could take place in the synagogue we learn from John vi. 25, 29, Matt. xii. In classical Greek with the dative 9. or irpiis the word means to converse with,
;


358
ootos eoTiK
TIK6S
e

"
nPAHEIS An02T0AQN
1

XVII.

6 XptaTos, 'Irjaous, ov eyw

eTreicrGrjao*',
2

KaTayyeXXw

up,if.

4.

kcu koi

auTuiy tc

ical

irpoacKXTipuOrjaav tw riauXw

tw XiXa, twk

<jefioy.4v<i>v

'EXXfjKwc ttoXu ttXtjOos, yot' aitcwv tc twv

1 o Xp. I., so HLP and most mins., Theophyl.,but B has o Xp. o I., so W.H. text, Weiss, Wendt, R.V., Blass in a; ^, so Vulgc'em., Syr. Pesh., Boh., Armcodd. have so Tisch., W.H. marg., so Hilg. with comma after X.; Xp. o I. Xp.; AD Xp. I., Probably the many changes arose from the unusual descripI., so E 32, 177, 180. tion in B with the double article.

2 This <rep. EXX., 13, 40, 61, Vulg., Boh., Gig. have <rep. icai EXX., so Lach. reading is defended by Ramsay, St. Paul, p. 235, and Hilgenfeld, Zw. Th., 1896, p. 198, Wendt so in 1899, Acta Apost. (but not by Blass in P text) see notes in comment. (1899) finds a solution of the reading in the wish to express that Paul won converts -vvvaiKiov tc, but D, Gig. icat amongst other Gentiles than the proselytes. Probably the reviser took irpwrwv as referring only yvraiiccs tv irp. ovk 0X17. to the men, and thought that the expression meant "wives of the chief men " (so too Weiss explains the words), and then altered above to bring out this sense more irpwrwv of course could be taken as masc, but better to refer it to yuv. = clearly, cwxm xiii. 50, xvii. 12 (Wendt, 1899). Belser, however, pp. 81, 82, strongly supports the originality of D he points out that in Acts we never have the expression rwv irp. used of women, and that the reading in D harmonises with the thought that the influence of these women as wives of the leading citizens may account for the mild treatment of the Apostles.
; ;

AD

to argue,
ii.,

and thus

in Xen.,

Mem.,

i.,

6, 1,

the construction SiaX. ir. Tin or "irpos riva to discuss a question with another, so that the word might easily have the meaning of arguing or reasoning about a question, but not of necessity with any hostile intent; even in Heb. xii. 5 it is the fatherly irapdwhich reasoneth with sons. kXyjo-is Blass supports the imperfect as in T.R.,
10, 1,

we have

the Jews a stumbling-block," see above on p. 113, and cf. xxvi. 23; so also in writing to the Thessalonian Church the Apostle insists on the same fundamental facts of Christian belief, 1 Thess. iv. 14. " and that this cat on ovtos k.t.X.
.

Jesus

Gram.,

airb -ypa<j>wv, i.e., drawif a discusstarting from them Winersion is meant, xlvii., Grotius, so Overbeck, Moulton,
p.

186.

said he, I proclaim unto you is the Christ," R.V. adds 6 before *l. The words said he are inserted because of the change of construction,
i.

whom,

cf.

4,

xxiii.

22,

Luke

v.

14, specially

ing his proofs from them, or

frequent in Luke. On St. Paul's preaching that "Jesus was the Christ," and what it involved, see Witness of the
Epistles, p.

Kuinoel, Weiss, Wendt take the word with Siavoiywv. Ver. 3. Siavoiyuv, sc, avTas, a favourite word with St. Luke, cf. xvi. here, as in Luke xxiv. 32, 45, he 14 alone uses it of making plain to the understanding the meaning of the Scrip;

307

ff.
:

tures,

"opening

their

meaning".

icai

irapant. " and quoting to prove " (Ramsay), i.e., bringing forward in proof passages of Scripture so often amongst profane writers in a similar way, instances in Wetstein lit,, the word means
;

"there were in addition gathered to them (Ramsay), giving the verb a passive meaning answering to its form or " these were allotted to them, associated with them, as disciples [by God]," cf. Ephes. i., 11. The verb is often used in Philo, also found in Plutarch, Lucian, but only here in N.T. Mr. Rendall, while pointing out that the A.V. and R.V. "consorted " gives the impression of outward
Ver.
4.

irpo<rcicXT)pw0T|o-av

" to set forth," and this was the older English meaning of allege; in middle
voice,

to

set

forth

from

oneself,

to

explain ; to quote in one's own favour, as evidence, or as authority, " Non other auctour allegge I," Chaucer, Hours of Fame, 314. t&v X. f8i iraOelv " that it behoved the Christ to suffer," R.V., cf. Luke xxiv. 25, 46 ; now as ever " to
:

association only, regards the passive aorist as a middle in meaning, and renders "threw in their lot with Paul and Silas". According to A.V. and R.V., W. H., Weiss, and Hort, Judaistic Christianity, p. 89, two classes seem to be mentioned besides the Jews, vix., devout Greeks, and some of the chief

women. According, however, to Ramsay,

comparing

A and D (see p. 235, St. Paul),


45-rrpuTui'

IIPASEIS AI102TOAQN

359

ouk 6\iyai.

5. T)X(6oxirres oe 01

dirci6ourr6S 'louSaioi, xal

Trovrjpous, >tai oxXoiroirj-

-n-poaXaj3ofi.yoi

t&v dyopaiuf Ttrds dvopa?

tyjv
-nroXty

aaKTes,

c'0opu0ouf

firurrdires

tc

tt)

oiKia 'laaows,

1 aireiOowTc om. fr$ABE, Vulg., Syr. P. H., Sah., Boh., Arm., Aethpp., so Tisch., reading in T.R. very R.V., Weiss, Wendt, W.H. irpo<r\. 8e ot I. 01 airci.0. Probably airctS. is an addition after ill supported ; and there are other variations. xiv. 2. D reads 01 Sc airci6. I. rvvo-Tp\|/avres (o-v<rTpo<pT) occurs twice in Acts, not elsewhere in N.T., but not <rvcrrpe^u in sense demanded here), so Blass in p, and Hilg. a-ya-yuv, but irpo- fc$AB, Vulg., Tisch., Weiss, Wendt, W.H., R.V., Blass in 0; Meyer follows T.R. with HP; irpoo-ay. in E; mxa.y*.y. in L ega-ya-y. in D, so Hilg.
;

HLP

we have
viz.,

three classes besides the Jews, proselytes, Greeks, chief women (added as a climax), see critical note, but also McGiffert, Apostolic Age, p. 247. The difficulty in T.R. and authorities first mentioned is that their rendering restricts St. Paul's work not only to three Sabbaths or weeks, but to the synagogue

whether the word

and

its
i.

worshippers, whereas
9,
ii.

from

is read or not (cf. ft), a jealousy aroused not only by the preaching of a Messiah, but also by the success of such preaching. irpocrXap*., cf. xviii. 26 for similar sense of the verb, tv d-yopaiwv cf. 2 Mace. viii. 1, x. 15. "certain vile fellows of the . . irov. . rabble," R.V. ; irov. translated in A.V. " lewd " (A.-S. loewede) means simply

would appear that the Church contained a large number of

Thess.
14,
it

converted heathens.
possible

McGiffert thinks it that St. Luke may have only recorded the least important of Paul's labours, just as he only mentions his work in three Macedonian towns, whereas he may easily have laboured over 2. wider area, 1 Thess. i. 7 but see Paley, Hora Paulina, ix., 6, and on the reading, Zahn, Einleitung, i., p. 152. In any case it would seem that a small minority of Jews is contrasted with a large number of born Gentiles, so that the Thessalonian Church may have been spoken of by St. Paul as one of Gentile Christians, who had been opposed not only to Christianity, but earlier still to Judaism, 1 Thess. i. 9, 10. yvv. t twv irpwTwv ovk dXiyai: here, as at Philippi and Bercea, the three Macedonian towns, the prominence assigned to women quite
;

"people," hence (1) the common people and (2) the ignorant and rude among the people, cf. Spenser, Shep. Kal. Feb., 245 " But little ease of thy lewd tale I
:

and in tasted " (Skeat) vicious, Ezek. xvi. 27, A.

;

the sense of

the German Lumby's note in loco Leute is the word nearest akin to it.)

and R.V.

(see

in

accordance with what

we know from

other sources ; see above. The mention both here and in ver. 12 that the women were the leading high-born women intimates that the poorer women would follow the men of the lower orders, ver. Dr. Hort regard* the women here 5. as the Jewish wives of heathen men of distinction, as in xiii. 50, Judaistic Christianity, p. 8g, but in xiii. 50 the opposition to the Apostles proceeds from these women of the higher classes, and it seems much more likely that those mentioned here were Macedonian women. Ver. 5. dirciO., see critical note. (T|Xw<ravTC9 the jealousv is apparent,
:

hangers-on in the market-place Blass renders " tabernaiii aliique in foro versantes," see instances in Wetstein (Aristophanes, Xen., Plut.), who compares " canalicolas " hodie canaille. In Latin, subrostrani, subbasilicani Germ. Pflastertreter, our Loafer, Grimm-Thayer, Farrar, Sr. Paul, i., 513, and Nosgen, in On the distinction sometimes but loco. probably fancifully maintained between aYopaios and d-y<Spaios, see Alford on xix. 38; Wendt (1888), in loco; WinerSchmiedel, p. 69 Grimm-Thayer, sub v. For the accent of irovi)p6s see also WinerSchmiedel, M..5. rfj ottciij. 'I.: in which the Apostles were lodging, or in which the Christian assemblies were held. know nothing further for certain of this Jason, cf. Rom. xvi. 21 where a Jason is mentioned as a companion of Paul, and amongst his o-uyytvilt. If he was a Jew, as is most probable, we may infer that his Jewish name was Joshua or Jesus, but that he used the name Jason, the nearest Greek equivalent, in his intercourse with
a-yop.
:
;

We

Greeks and Hellenists cf. for a similar change of the two names 2 Mace. i. 7,
;

iv. 7,

and

cf. Jos.,

Ant.,

xii., 5, 1,

where

read that Jason's real name was Joshua, but that he changed it into the

we

XVII.

360

nPAEEIS ATI02T0AQN
e^roor outoos
dyo/yetf iS T o* Stjiiok
eiri

6.

fit)

eupotres Se o.utous,

laupof to^ Mdoroca xai tiwo? dSeXtpous

tous TroXiTdpxas, Powires,

"On

01

ttji'

oUoop.c'Tj'

dycKrraTwcrcn'Tes, outoi nal cVddSe irdpciaif,

icai

7. 00s uiroSc'ScKTat

'idawf

outoi irdtres dircVakTi twp ooyfidTur

former, owing no doubt to his Hellenising see Deissmann, Bibelstudien, p. 184, Wendt and Zockler express themno'te selves doubtfully, and hold that the name
;

and excitement. There is therefore no need for the hypercritical remarks of

Baur, Zeller, Overbeck, against the truthfulness or accuracy of the expression. dva<rTaT<i<ravTs only in Luke and Paul, xxi. 38, Gal. v. 12, see LXX, Dan. vii. 23 (in a different sense), Deut. xxix. 27, Graec. Venet. (Grimm-Thayer, sub v.), and several times in the O.T., fragments of Aquila, Symmachus, and in Eustathius, see also Hatch and Redpath, sub v.). ovtoi, contemptuous. no notion of viroSe'ScKTai Ver. 7. secrecy as Erasmus and Bengel, but as in Luke x. 38, xix. 6 only found in these
:
:

may be here a Greek name, and eirio-TdvTs, bearer not a Jew at all.

its cf.

iv. 1, vi.

12, Friedrich, p. 87.

8-fju.ov

to

a public meeting, or to the crowd who shall inflict vengeance on them, there and C. and H. then (so Weiss, Lumby) take it of the free assembly of the people, so Ramsay. A true cause does not need such methods or supporters, *' non tali auxilio nee defensoribus istis ". the word indicates Ver. 6. ccrvpov the violence of the mob. iroXiTapxas the word is an excellent instance of the accuracy of St. Luke it is not used by any classical author of the magistrates of
;

Greek we have only form iroXiapx<>9 and iroXlTapxos), but an inscription on an arch spanning a street of the modern city has been preserved containing the title (and also containing the names which occur

any
the

city (in classical

three passages in Luke, and in James ii. 25, cf. LXX, Tob. vii. 8, Jud. xiii. 13 (see Hatch and Redpath for both instances), 1 Mace. xvi. 15, and 4 Mace. xiii. 17, often in classical Greek without any notion of ovtoi ttovtcs the words may secrecy. be taken as referring not only to Jason and the accused, but with Alford, " all these people," i.e.. Christians wherever only here in N.T. found. dircvavri
:

among

the names of St. Paul's converts, Sosipater, Gaius, Secundus), see Bceckh, The arch is assigned C. I. Gr., 1967. the time of Vespasian, and the to entablature preserved by the British consul at the instance of Dean Stanley in 1876 is in the British Museum, see Blass, Commentary, C. Speaker's in loco, and H. (small edition), p. 258, Knabenbauer in loco, and for other inscription evidence, Zahn, Einleitung, i., 151. But more recently Burton (Amer. Jour, of Theol., July, 1898, pp. 598-632) has collected no less than seventeen inscriptions on which the word iroXirapxai or -iroXtTapxovvrcs (iroXciTapx-)t the latter more frequently, occurs: of these thirteen are referred to Macedonia, and of these again five to Thessalonica, extending from the beginning of the first to the middle of the second century, a.d. The number of the politarchs in Thessalonica varies from five to six (see Theol. Liternotice of for aturzeitung, 1899, 2, Burton's article by Schurer), and on spelling, Winer-Schmiedel, p. 82 note. tt|v ol:cov|ic'vT)v no doubt in the political sense " the Roman Empire " since the charge was a political one, and was naturally exaggerated through jealousy
:

sense (common in LXX and Apocrypha, so also Polyb., i., 86, 3), 8oy|*acf. Ecclus. xxxvi. (xxxiii.) 14. Tv, see on xvi. 4. The word may here refer to the successive decrees of the emperors against treason, and there is no need to refer it in this passage to the decree of Claudius, see on xviii. 2, but rather to the Julian Leges Majestatis. this was the p. Xeyovtcs cTcpov clvai charge, the political charge of high our Lord Himtreason, brought against self by the Jews, Luke xxiii. 2, John xix. The nature of this charge may 12, 15. fairly point to a Jewish source, for the Jews thought of the Messiah as a king, and in their hostility to Paul they could easily accuse him of proclaiming Jesus or another king, another emperor (Ramsay), instead of Caesar ; so McGiffert on this passage, " whose trustworthiness can hardly be doubted" (Apostolic Age, p. 246). The Epistles to the Thessalonians contain passages which might be as easily perverted in the same direction, 1 Thess. ii. 12, iv. 14, v. 2, 23; 2 Thess. i. 5-8, or the fact that Jesus was so often spoken of as Kvpios, " that deathless King Who lived and died for men," might have given colour to the charge, cf. on the
in

this


-6

,:

io.

nPAHEIS AT702TOAQN
Trpdrrouo-i,

56i
8.

Kaiaapos

8acn.X&i XeyoiTes eTcpoK eiyai, 1 '\r\aouv.

9.

cTapa^ai' Se Toy 3)(Xoi' kui tous TroXirdpxas a.Kouoj'Tas raura

koI

Xaj36rres to Ikclvov irapd toG 'laaocos

aurou's.

ical

twc Xoittuc, dir^XoCTaf

IO. Oi Se dScX<(>ol euOews 8td ttjs ^uictos c^e'irep.^ai' t6V

76

riauXoK Kal t6k ZiXaf eis Be'poiaK

oitivcs tvapayvo\ixvoi.,

eis

Before

Itjo-ovv

Sangermanensis ap. Berger.

Blass reads tivo ttotc (nescio quern) with Gig., and cod. Lat. Cf. xxv. 19.
in a way which not only implies that his own work extended further in and from

coincidence and accuracy of the Acts Thess. ii. 14-16, Paley, Hora 1 Paulina, ix., 5, and McGiffert, u. s. Ver. 8. iTapagav: the people would be disturbed at intelligence which might point to a revolution, and the politarchs, Jest they should themselves be liable to the same charge of treason for not defending the honour of the emperor. No charge would be more subtle in its conception, or more dangerous in the liabilities which it involved, cf. Tacitus, Ann.,

and

iii.,

38.
q.
(cf.

XaBovrcs to iicavov = satis Mark xv. 15, and Wetstein, Blass regards the phrase as a sommercial one, due to the frequency of commercial intercourse, and cf. v. 31, xviii. 15, xix. 38 (xxiv. 24, B) properly pecuniary surety, or sureties, here .a security for good behaviour from Jason and the others, that nothing illegal should be done by them, and certainly nothing against the majesty of the emperor. The words have been explained as meaning that securities were given for the production of the Apostles, and that thus Jason and his friend, by sending them off at night, ran a risk of their lives (Chrys., Grotius), or that the Apostles should not be sheltered any longer, or that they should be obliged to depart at once. Evidently the magistrates did not consider the evidence very weighty = aitiVer.
gccipere in loco).
;

Thessalonica than the Acts alone enables us to learn, but that the furtherance ot the Gospel was due to the Thessalonians themselves. See McGiffert, p. 255, on St. Paul's quiet hand-to-hand work at Thessalonica. For it was not only in the synagogue that St. Paul laboured, as it the message of the Gospel was formal and official, but amongst them who were working like himself for their daily bread, 1 Thess. ii. 9, 2 Thess. iii. 8, see Ramsay's note, Church in the Roman Empire, p. 85, on St. Paul's work at Thessalonica. The phrase " night and day," 1 Thess. ii. 9, need not imply, as the Speaker's Commentary, that Paul had only the Sundays for preaching, because his other days were so fully occupied; but the phrase

means that he started work before dawn, and thus was able to devote some of the later part of the day to preaching. On the striking parallel between the charThessalonians of St. Paul's Epistles and the Acts and the characteristics which were marked by St. Jerome in his day, see Speaker's Commentary, iii., 701. Be'poiav (or Bcppoia) in the district of Macedonia called
acteristics of the

\vua.v avirovs. Ver. 10. cvOews . . . i^iitey.. there was need of immediate action, either in obedience to the direct charge of the magistrates that Paul should not come again to Thessalonica, or from danger of a revival of the tumult. That St. Paul
:

Emathia, Ptol., iii., 12, originally perhaps Phercea, from Pheres, its founder (see Wetstein) about fifty miles southwest of Thessalonica. It was smaller and less important than the latter, but still possessing a considerable population and commerce, owing to its natural
:

advantages,
see B.D.*
St.

now Verria or Kara Feria, and Hastings' B.D., Renan, Paul, p. 162, and C. and H., small

Thessalonica with grief and pain is evident from 1 Thess. ii. 17-20, but he felt that the separation was necessary at least for a time. But still he looked back upon Thessalonica and his work with an ungrudging affection, and his converts were his glory and joy. In the
left

edition, p. 261. According to the Itineraries, two roads led from Thessalonica Wetstein quotes a curious to Bercea. passage from Cicero, In Pisonem, xxvi.

which may possibly indicate that Paul and Silas went to Bercea on account ot
its

comparative
:

Farrar, Felten)

seclusion (so Alford, Cicero calls it " oppiat least

opening words of his First Epistle,

\cf. 2

i.

dumdevium". cisT-fjvo-wv. The Jewish

population

Thess.

i.

4, 2

Cor.

viii. 1),

he speaks

was

considerable


362
tt)'

AnOSTOAQN
airrfeoxu'.

nPAHEIi:
awaYWYT" T& v

XVII.

louoeuwv

II. outoi oc YJaaK

tiiyevia-

Tcpoi tuv iv 0eao-a\ovi>CT), oitis cEc'Icuto Tor Xoyov \iera TrdaTjs

irpodufiias, to Ka0' ^u-cpav dcaKpirovTes tcIs
outo$.

ypa&ds,

e^

'X 01 Ta " Ta

12. ttoXXoi pieV oov i% auTWK CTrio-rcuaaK, 2 teal Twf 'EXXt^iSwp

For cvycvearTcpoi D, Par. 1 read evyeveis, but not Blass or Hilg. Whether to to be retained (W.H., Weiss, Blass) before Ka8' rjjxcpav or omitted is difficult it may easily have fallen out, or may have been added, cf. Luke to decide (Wendt) xi. 3, and at end of verse icaSus n. airayvcXXci is added by p\ after 137, Gig., Syr.
1

is

H. mg., so Hilg.
After eirio-T. D adds rives 8c Tjiuo-TTjorav, cf. xxviii. 24; see Ramsay, C. R. E., 160 (also Corssen, u. s., p. 444, who thinks that the addition proceeded from antiJewish feeling). In the same verse D reads tcai twv EXXtjvwv teat toiv vo-xi|p,ovwv Here Ramsay holds that D misses a characteristic of a. km v. iicavoi nriaTevorav. Macedonia, viz., the prominent part played by the women, C. R. E., pp. 160, 161. Blass omits icai after EXXtjv. Hilg. follows D here and above.
2

p.

enough

to have a synagogue, and thither Paul, according to his custom, went first. only here in N.T., cf. 2 airtfeo-av
:

Mace. xii. 1, 4 Mace. iv. 8 ; here it may imply that on their arrival Paul and Silas left their escort, and went into the synagogue> T Ver. 11. evycveffTepoi only in Luke and Paul in the N.T., so in classics the word is used of noble birth, Luke xix. 12, 1 Cor. i. 26 (Job i. 3), or of nobility of character as here, cf. also its use in 4 Mace. iii. 5, ix. 23, 27 (and cv-yevus in 2 Mace. xiv. 42, and several times in may compare the wide 4 Mace). and varying use of the Latin ingenuus in accordance with the context, its meaning here is that the Berceans were far from the strife and envy of the Thessalonian Jews see Ramsay, Church in the Roman Empire, pp. 154, 160, 163, on the less favourable attitude of Codex Bezae to the Berceans than the T.R., and critical note ; see also above on xiii. 50. another word only in Luke and irpoO. Paul, cf. 2 Cor. viii. 11, 12, 19, ix. 2; not in LXX, but once in Ecclus. xlv. 23, frequent in classical Greek. to icafl' indicates that St. Paul made a T|p.cpav lengthy stay at Bercea also, cf. Luke xi. 3, xix. 47, but elsewhere without the article, with the article peculiar to Luke (see Plummer's note on Luke xi. 3). On the frequency of icaO' -rj^epav in Luke's writings see Friedrich, p. 9, and above on Hawkins, Horce Synoptica, p. If t4 is read, see critical note, it 33. particularises the repetition or constancy of the act. ovaicp. " examining," R.V. (the word in St. John v. 39, which A.V. also renders "search," is cpcvvda>), cf. Cor. x. 25, 27, used elsewhere by 1
,
,

Luke of a judicial inquiry or investiLuke xxiii. 14, Acts iv. 9, xii. 19, xxiv. 8, xxviii. 18. The word is only found in Luke and Paul, once in LXX, 1 Sam. xx. 12, in a general sense, and in Susannah, w. 48, 51, where it is connected
St.

gation,

We

with a judicial inquiry, as elsewhere in Luke. In classical Greek used also in the general sense of examining closely, questioning, sifting. rds ypa^xis Blass explains "locos a Paulo allatos," but although these were ipso facto included, the term can hardly be so limited, cf. xviii. 24, 28, and Lightfoot on Gal. iii. 22. " Character verae religionis, quod se diei ex.01, Burjudicari patitur," Bengel.

Wendt ton, p. 52, cf. Luke i. 29, iii. 15. rightly points out that tie positive praise
bestowed on the Jews of Bercea tends in itself to contradict the theory that Acts was written to emphasise the unbelief of the Jews, and to contrast their unbelief
with Gentile belief. Ver. 12. See critical note and Ramsay, Church in the Roman Empire, u. s. As at Thessalonica, so here the Apostles' work extended beyond the limits of the synagogue. 'EXXtjviSwv the term relates
:

men as well as to the women the Jewish men had already been included
to the
in

the

first

word

iroXXot,

see Alford,

Weiss, Wendt, Zockler.cwxup.iJvcov, Blass refers the see above on xiii. 50. term to avSpwv also, and points out that Sopater of Bercea alone in Acts is named Traxo60v according to Greek custom, cf. xx. 4 (R.V., W.H., Weiss, Wendt). See also Orr, Neglected Factors in the Early Progress of Christianity, p. 107.
Ver. 13. oi aw6 ttjs 'I- as before the first journey, the bitter and enduring malice of the Jews followed Paui
:

in

"
:

ii 15.
vuKaiKbic

nPAHEIS ATTOSTOAQN
tw
v<txi)\k6vuv Kal dvSpuii'

363
8c eycuaor

ouk oXiyoi.

1 3. <Is

01 d-jro tt)s 6ea<TaXoKiKTjs 'louSatoi, oti Kal cV ttj Bepoia KaTT)YY^XT|

otto tou

riauXou 6 Xoyos tou 0eou, tjXIW kokci craXeuorrcs

tous

oyXous.

14- cuOe'cus oe tot Toy llauXoy c^aireoTeiXak 01 d8cX<|>oi

-iropeueafiai

69

eirl

rr)v

OdXaaaaK

uirc'p.ci'ot'

8c o tc IiXas Kal 6
''

TiudOeos ckci.
1

15. Ol 8c KaGio-Twrrcs to*

nauXoK ^Y aY

auTO>

'

After <ra\. fr^ABD 13, 40, 61, verss., except Aeth., soTisch., W.H., R.V., Weiss, Meyer thinks the words a gloss and cf. Blass, Hilg., add Kat rapaoro-ovTes. D also reads on (o) Xo-yos tov cov KaTTj-yYcXr) ei? Bcpoiav koi ciuo-Tcvo-av, ver. 8. so Hilg. and Blass in 8. The Kai cttwtt., the reception of the Gospel, was the reason of this turbulent action. At end of verse D, Syr. Pesh. add ov SicXifi-n-avor In Luke vii. 45 we have SiaXciirw, and only (cf. Acts viii. 24 0), so Blass and Hilg. But SiaXiuiravtt occurs also, Tob. x. 7, ov SicXiiiTrarc in that place in N.T. This may have suggested viii. 24. It may perhaps 6pi)vovo-a T0iav (but S al.). be noted that SiaXip/n-avw is a medical word = BiaXeiiru (Galen).

Wendt,

Before

em read according to

fc^ABE

13, 40, 61, Vulg., Syr. Pesh., Boh., so Tisch.,

;

W.H., R.V., Weiss, Wendt, cws instead of s Meyer retains m%. In D, Sah., Aeth., word omitted, vwcfjievov, but vTrejieivav J^B 61, Tisch., W.H., R.V., Weiss, Wendt;
vireaeivev 27, 137, Sah., Syr. Pesh., so Lach, Hilg., and Blass in B. Y$ABE, Syr. P. and H., Aeth., so Tisch., W.H., R.V., Weiss, Wendt.

AD

tc (for 8c)

of his

from one place to another, and the use name alone shows that he was

Kara!: the word is their chief aim. often taken with caXcvovTcs, for it was

and to bring the news to the Apostle, whose next stage may not have been decided upon until he reached the coast.
i.e.,

not their advent which had happened previously, but their incitement to risk against Paul, so Page, Weiss, Wendt, Rendall, etc. on the word see above on aaXcvovTes, cf. also for its figuxiv. 7. rative use 2 Thess. ii. 2, very frequent in
;

Ver. 15. KaOio-TwvTes, see critical note, the Beroean brethren. In N.T. only here in this sense, cf. Josh. vi. 23, 2 Chron. xxviii. 15, so also in classical Greek and in later Greek (instances in Wetstein) ; they accompanied Paul probably for protection as well as guidance

LXX, and sometimes in figurative sense, as often in the Psalms, cf. 1 Mace. vi. 8, see above on ii. 25, and critical note
on D.
Ver. 14.

supposed that (it has sometimes been disease of the eyes rendered the guidance necessary, but the word is used quite generally) ; see further additional note at

cvOcws 8e to>c

evidently the
at

same

riot

and danger followed as

end of chapter and Ramsay, Church in

critical

the

Roman

note above, Empire,

; St. Luke often passes over the difficulties and dangers which drove Paul from place to place (Ramsay). us if we read fus, R.V., see critical note, " as far as to the sea," but ws cirf might well mean ad mare versus, ad mare, so Alford, Blass, and instances in Wetstein. There is no need to suppose that the words express a feigned movement to elude pursuit, " as if towards the sea (see this meaning supported by Rendall,

Thessalonica

If we compare xviii. 5 it pp. 159, 160. looks as if Timothy and Silas only overtook Paul at Corinth, and that he had left Athens before they reached that city. But from 1 Thess. iii. 1 it appears that

Timothy was with Paul at Athens, and was sent from thence by him to Thessalonica, and this is quite in accordance with Paul's earnest wish that Timothy and Silas should come to him as quickly
as possible (if we suppose that they only rejoined him in xviii. 5, they must have taken a much longer time than wasf necessary for the journey). But if Paul remained alone, as he states, 1 Thess. iii. 1, at Athens, Silas must also have been sent away; and we may well suppose that as Timothy was sent to comfort the Thessalonians for St. Paul's delay in returning to them, so Silas may have

p. 108).

probably he would embark at Dium near the foot of Olympus, which was connected by a direct road with Bercea (Lewin, C. and H., but see, however, Renan, Saint Paul, p. 166, note). viir^fi. . . . ckci, i.e., remained behind at Bercea, probably to gain the first intelligence from Thessalonica as
eirl tt|v 0.:

to the possibility of

St.

Paul's return,

3<H
Iws
Iva
'AGtjcwi'
(*s

I1PAHEI2 AII02T0AQN
*

XVII.

Kal XaPorres eiroXfp' irpos T6k XiXav *al Tiuodeov,

irpos

Tay^ora eXdwcn,

auToV, e^Yfeaap.

1 6.

'Ek 8e Tats 'Afl^ats eK&xoueVou

auTous tou FlauXou, irap2

tolufETO to -nveutta auTOu eV

iroXi*'.

auTW Oewpoum.
tt)

KaTEiSuXoc ouaa^

Trp'

17. SieXcyeTO pip ouk eV

owaywyr)

tois MouSaiois Kal

T)u.e'pai'

tois
1

aePoueVois,

Kal eV

ttj

dyopa koto, iraaac

irpos toos

AB 25, Tisch., W.H., R.V., Weiss, Wendt; D Karao-TavovTes, Blass in p follows reading in T.R. After AGtjvwv D adds iraprjXOev 8c ttjv 0tro-aXtav kw\v8tj Yap is av-rovs Kt)pv|ai tov Xoyov, so Blass in fi, and Hilg. cf. also Ephraem (Harris, Four Lectures, etc., pp. 28, 47, 83). Ramsay, C. i?. ., p. 160, thinks that the reviser did not observe that Paul probably sailed direct from the coast of Macedonia to Athens ; in other words, he misBut Harris, u. s., p. 83, holds that took a sea voyage for a journey by land. Ramsay may be incorrect in this, and that the reviser meant to imply that St. Paul went to Athens by sea, but that he did not go through Thessaly, but coasted by it. It is also possible that irapr]X0ev may mean " neglected " Thessaly in the sense that he did not preach to them, and in this sense Harris, p. 84, believes that Blass would find it possible to defend the Lucanity of the gloss see also Wendt (1899), P- 288, note.
Kaflio-TavovTcs in

so Hilg.
;

eewpowTos, instead of dat. as in T.R., fc$ABE 4o, 61, 180, Tisch., W.H., R.V., Weiss, Wendt D has the dat., so Blass in 0, and Hilg., which seems conformity
2
;

tO OVT(|).

been sent to Philippi, with which St. Paul was frequently in communication

But after their at this time, Phil. iv. 15. return to Corinth from their mission, they found that St. Paul had already gone on to Corinth, and there they reSee on the whole subject, joined him. Ramsay, St. Paul, pp. 233, 240, as against McGiffert; Wendt (1899) and Felten, in loco ; Paley, Horce Paulina, ix., 4. Ver. 16. ekScxoucvov, cf. 1 Cor. xi. 33, xvi. 11, rare in classical Greek in this sense. irapulwero : " was provoked," R.V., only found elsewhere in N.T. in St. Paul's own description of 017071^, 1 Cor. xiii. 5, and cf. xv. 39 (see note) and Heb. x. 24 for the cognate noun, see on the latter, Westcott, in loco. In both verb and noun are used for burning with anger, or for violent anger, passion,

reperiebat Paulus, non ipsam, quae dudum evanuerat," Blass. A.V. follows Vulgate, " idololatriae deditum ". The adjective is found only here, but it is formed after the analogy of KaTaSev8pos, KaTauircXos, so Hermann, ad Vig., p. 638 (1824), " KCLTti8u>\os iroXis non est, uti quidam opinantur, simulacris dedita urbs, sed simulacris referta ". No word
pietatis

LXX

Hos.

viii.

5,

Zech.

x. 3,

Deut. xxix. 28,

could have been more fitly chosen to describe the aspect of Athens to St. Paul as he wandered through it, a city which had been described as SXt) puu^s, SXt) 0vua 0cots Kal avd0T)ua, see below on Before he actually entered the ver. 17. city, as he walked along the Hamaxitos road, St Paul would have seen altars raised at intervals to the unknown gods, as both Pausanias and Philostratus testify, see " Athens," F. C. Conybeare, in Hastings' B.D. " He took these incomparable
figures for idols," writes

Jer. xxxix. (xxxii.) 37 ; cf. Dem., 514, 10 pyi<rBi\ koI irapuivvOr) (Meyer-Wendt).

Renan (Saint

expression principally used 1 Cor. ii. 11, Rom. i. 9, viii. 16, etc. Blass calls it periphrasis hebraica, and cf. Luke i. 47. OewpovvT9: "beheld," R.V., as of contemplation in thought, Latin, contemplari. kotcCSwXov : "full of idols," R.V. the rendering "wholly given to idolatry" was not true, i.e., idolatry in the sense of worshipping the innumerable idols. If the city had been sincerely devoted to idol worship St. Paul might have had more to appeal to, "verum monumenta
:

to irvevua
in

Paul,

cf.

Paul, p. 172) as he describes the beauti ful sculptured forms upon which the eyes of the Apostle would be fixed, but the man who could write Rom. i. must have been keenly alive to the dangers which followed upon " the healthy sensualism of the Greeks ". uev ovv . . . Tives 8e, see Ver. 17. Rendall, p. 162, Appendix on aev ovv, for the antithesis; a simple instance of two parties acting in opposition. Page however finds the antithesis to uev ovr
in ver. ig.

liriXap. 8e (so
.

W.

H.),

and

regards Ttvce Sc

crvvepoXXov *vt


i6 18.
irapaToyx<it'Oi'Tas.
4)iXoa(5<t>ojf

36 S
!

TTPAHEI2 AFIOSTOAQN
1 8.

ticcs Be twk 'EiriKoupeiuv Kai

twk Ituikuc
&c
9e'Xoi

(Tu^PaXXoc

auTw

tcai

tipcs

IXeyoj',

Ti

1 After 8c Blass, Hilg.

W.H.

alt.,

Syr. Pesh., Chrys., Tisch., W.H., R.V., Weiss, Wendt, add Kai instead of Eirucovociwv W.H. read EiriKovpiuv, and Weiss, Hilg. Itoikwv for Itohkwv; see W.H., pp. 159, 161, App.
;

NBDHLP,

as almost parenthetical, see below on " he reasoned," SicXlycTo 19. R.V. (so Ramsay), see above on ver. 2. iv T^j <rvv. on the synagogue see "Athens," F. C. Conybeare, in Hastings' B.D., but St. Paul did not confine himself to the synagogue, although undeterred by their hatred he went first to his own countrymen, and to the proselytes. But probably they were not numerous (see Farrar, St. Paul, i., 533), and the Apostle carried the same method of reasoning into the market-place as was natural in the city of Socrates, he entered into conversation with those whom he met, as the same philosopher had done four hundred years before. Thus he became an Athenian to the Athenians see the striking parallel in the description of Socrates, " he was to be seen in the market-place at the hour when it was most crowded," etc., and the words used by Socrates of himself, Plato, Apol., 31 A, quoted by Grote, viii., 211, 212, small edit., p. 212. F. C. Conybeare, w. s., compares the experiences in Athens of the Apostle's contemporary Apollonius with those of St. Paul he too reasoned SicXlgaTo with them on religious matters, Philostr., Vit. Apolver.

smaller edition, p. 273, Hackett, in loco, views as to its site). kclto. irao-av -qpc'pav every day, for he could take advantage by this method not only of the Sabbaths and days of meeting in the synagogues, but of every day, cf. the words of Socrates, Plato, u. 5., in describing his own daily work of conversation with every one ttjv ^pcpav o\i\v
for different
:

irpo<rKa0io>v. The phrase denote some time spent at Athens. TrapaTuyxavovTas "chance comers " (like another Socrates), used only here in N.T., but cf. Thuc, i., 22, not in LXX or Apocrypha. Athens was full not only of philosophers, but we can imagine from the one phrase applied to it, Tac, Ann., ii., 55, what a motley group might surround the Apostle, ilia colluvies nationum. Ver. 18. <ruvef3aXXov avTu a word peculiar to St. Luke three times in his Gospel, four times in Acts; it need not have necessarily a hostile sense as in Luke xiv. 31, but simply means that amongst the chance comers in the Agora there

iravraxov

seems

to

lonii

Tyana,

iv.,

19.

The words

Iv t{j trvv.

are placed in brackets by Hilgenfeld, and referred by Clemen to his Redactor Antijudaicus, whilst Jiingst retains the words

but omits 16b, and with Van Manen and Clemen regards the whole of Paul's subsequent speech to the philosophers as the interpolation of a Redactor, p. 161 ff. Iv -rfj d-yop< not the market-place like that which fills a bare space in a modern town, but rather to be compared with its varied beauty and its busy crowd to the square of some Italian city, e.g., the Piazza di Marco of Venice. There the Apostle's eye would fall on portico after
:

portico,
in

adorned by famous

artists, rich

noble statues, see F. C. Conybeare, u. 5., and Renan, Saint Paul, p. 180. On the west lay the Stoa Pacile, whence the Stoics received their name, and
pupils, whilst the quiet gardens of Epicurus were probably not far distant (see on the site of the Agora to which St. Luke refers, " Athens," B.D. 2 i., 292, 293, and also C. and H.,
,

where Zeno met his

in discussions" like Latin, consilia \6yovs), a meaning perhaps suggested by the imperfect. Grotius and others take it as "translatio de prceliis sumpta, ut apparet, Luc. xiv. 31. Utitur ita saepe Polybius, quern sequi amat Lucas." 'EiriKovpeCuv so called from Epicurus, 342-270 B.C. ; his disciples were known also as the School of the Garden, from the garden in Athens where the master instructed them, in distinction from the disciples of the Porch or the Academy. must be careful to remember that as in numberless other cases, so the system of the founder suffered at the hands of his successors, and that the life of Epicurus himself was far removed from that of a mere sensualist, or " Epicure " in its later sense. But it was evident that a life which made pleasure and happiness the be-all and end-all of existence, however safeguarded by the conditions imposed at the outset by Epicurus, was liable to degenerate into a mere series of prudential calculations, or a mere indulgence of the senses and appetites. In his determination to rid men of the

were some who "engaged

with him (so Blass
sc.

conferre,

We

.366

I1PAHEI2 AI102TOAQN
o-ircpfioXoyos ootos Xe'yeif
;

XVII.
Sokci KdTayyeXeus

01 8e,

EeVwk

Saiu.oi'uijv

ciKai

on

TOf

'\r\cro\jv

xal

TT|y

afdoraaiK auTOis eoTjyyeXiJeTO.

1 otc tov I. . . . vt)yy\ito om. by D, Gig., one of these places where explanatory clauses are omitted in D, and also by Blass in {3, and Hilg. Blass, p. x., " a scriptore potius in a adjecta puto, qui videret ea lectoribus cf. xiv. 12, xvii. 18, vel omnibus vel quibusdam vel necessaria esse vel utilia ". It is possible that the writer scrupled to appear to class Inaovs among the Saipovia. Ramsay, St. Paul, p. apparently a gloss, suggested by 242, thinks the clause foreign to Luke's fashion
;

ver. 32.

superstitious fears

which were the chief

cause of the miseries of humanity, Epicurus opposed the popular Polytheism, and regarded the gods as living a life of
passionless calm far removed from mundane strifes and sorrows, "careless of mankind ". The Stoics branded Epicurus as an Atheist, but the materialistic creed of Epicurus and his followers had at all events this merit, that its bold criticism of existing beliefs was serviceable in undermining the prevailing acceptance of a gross and crude mythology, whilst it helped to assert in contradistinction to a paralysing fatalism the doctrine of the freedom of man's will (see F. C. Conybeare, "Epicureans," Hastings' B.D.
;

ideal, in spite of its recognition of virtue, became not merely stern and intellectual.but impassive and austere; in aiming at apathy the Stoic lost sympathy with the most ennobling and energetic emotions, and thus wrapped up in the cloak of his own virtue he justified, at least from an ethical point of view, the description which classed him as the Pharisee of Greek philosophy. In addressing an audience composed at all events in part of the representatives of

man, the Stoic

Epicureanism). Ztuikuv

Westcott," Epicureans," B.D. 2 Wallace,

;
:

The Stoics, so called from the Stoa Paecile at Athens where Zeno of Citium, the founder of the school, 340-260 B.C., met his pupils, and where his successors debated (Capes, Stoics, p. 30), spoke in their theology of a providence ruling the world, of a first
cause and a governing mind. But their creed was essentially Pantheistic, although the verses of Cleanthes' Hymn (" the most important document of the Stoic theology," Ueberweg) seemed to breathe the accents of a higher and nobler belief. But no devotional phrases could disguise a Pantheism which regarded the world as the body of God, and God as the soul of the world, which held that apart from external nature the Supreme

these two great philosophic schools it may be said that St. Paul was not unmindful of his own former training in the early home of Stoicism (see on p. 235). And so in speaking of creation and providence, of the unity of nations in the recognition of all that was true even in Pantheism, St. Paul has been described as taking the Stoic side against the Epicureans, or at least we may say that he in his speech asserts against some of the cardinal errors of the Epicureans the creative and superintending power of God. But to the Stoic and Epicurean alike the Christian Creed would proclaim that All's Love, yet all's Law ; to the Stoic and Epicurean alike, the Pharisee and Sadducee of the world of philosophy, the bidding came to repent and obey the Gospel, no less than to the crowd whom sages and philosophers despised: " Paulus summa arte orationem
ita temperat, ut modo cum vulgo contra Philosophos, modo cum Philosophis contra plebem, modo contra utrosque pugnet," Wetstein see Capes, Stoicism ; Lightfoot, Philippians, " St. Paul and Seneca " Zahn, Der Stoiker Epiktet und seinVerhaltnisszumChristcnthutn;Ueberweg, Hist, of Phil., i., p. 185 ff. Rendall, Marcus Antoninus, Introd. (1898) Gore, Ephesians, p. 253 ff. icai Tives eXeyov these are generally taken to in elude the philosophers, and the remarks following are referred to them sometimes the first question to the Epicureans, and the second criticism to the Stoics. But it has recently been maintained that we

suam

God had no existence which identified Him with fate and necessity, while the history of the universe was an unfolding of the providence of God, but a providence which was but another name for the chain of causation and consequences, inleading maxims of the ethical system of the Stoics was the injunction to live according to nature, although the expression of the rule varied in the earlier and later schools. But as this life was best realised in conformity to the law of the universe, in conformity with reason as the highest element in
violable, eternal.

The


Ift,

IIPAEEI2

367

An02TOAQN

need not refer to the two sects of philosophers this unfavourable criticism on St. Paul; "Epicureans," Conybeare in Hastings' B.D. Certainly the oi 8e has no oi. (Atv as if two opposing schools were meant. The punctuation in R.V., which simply states the fact that amongst those in the Agora certain also rives 8c ical of the philosophers, etc., admits of this view that the criticisms were uttered not by the philosophers, but by the curious crowd which thronged the Agora. Ramsay however takes the verse as marking the opinions of the philosophers, and the use of the word o-ircpp.oX<S-yo$ by Zeno of one of his followers may help to confirm
" what would this t{ &v Oc'Xoi babbler say ? " R.V., not future as in A.V. ; the 4v with optative being used to express what would happen as the fulfilment of some supposed condition, Burton, p. 79, so Viteau, he Grec du N. T., p. 33 (1893), the condition being if we would listen to him, or if his words have any meaning optative with ov only in Luke, see Burton, u. s. <rTTtou.o\6yo$ : primarily an adjective, -ov as a substantive 6 trircp. of a rook or crow, or some small bird, picking up seeds, cf. Arist., Av., 233, 580. derivation VKtpfia.-\iym so far as is concerned it is not connected with o-irsiow-Xdyovs, Latin, seminiverbius (so Augustine, Wycliffe, "sower of words"). The accent shows that this latter derivathis.
: ;

ore Atheniensium auctor excepit" Blass), and applied to one who was quite outside any literary circle, an ignorant, vulgar plagiarist. At the same time it is per-

haps difficult to find any single word more to the point than "babbler," A. and R.V. (Tyndall), for, as Alford urges, it both signifies one who talks fluently to no purpose, and hints also that his talk is not his own. We may, however,
well
it

owe

this rendering to the fact that

o-irtpp-oXoyos

was wrongly derived, as if meant seminator verborum, whereas its

is given above. De Wette, Overbeck, Nosgen, Weiss, Holtzmann, Zockler, Wendt, all so render it. An ingenious attempt has been made to connect the word with the Aretalogi (Juvenal, Sat., xv., 16; Suet, Aug., 74) or praters about virtue, who hired themselves as entertainers for the wealthy Roman nobles at their dinners " mendax

true derivation

aretalogus," Juv., u. s. ; Zockler, in loco. For instances of the use of the word see

Wetstein, Ramsay, Nosgen, Bethge, Die Paulinischen Reden, p. 77; Rendall (who agrees with Ramsay), and
" Babbler," Hastings' B.D. cVv8aip,. Sokci icaTo/y. The same kind of accusation had been already made against Socrates, Xen., Mem., i., 1, as also against Anaxagoras and Protagoras, see Josephus, C. Apion., ii., 38, who also tells us how a certain priestess had been condemned in Athens on {cVovs cp/uei Ocov?. In Athens the introduction of strange
:

is incorrect. Hence a man hanging about the shops and the markets, picking up scraps which fell from the loads and thus gaining a livelihood, so a parasite, one who lives at the expense of others, a hanger-on, Eustathius on Horn., Odys., v., 490; see in Grimm, sub v.; so Dem. speaks of Aeschines, 269, 19, as trircp.

tion

gods was a capital offence,

if

by such an

ircpiTpippa a-yopas. The word thus came to be used of a man who picked up scraps of information, and retailed them at second hand. So Eustathius speaks of rhetoricians who were mere collectors of words and consistent plagiarists Si' oXov enrcpjioXoyovvTcs ; so again he remarks that the word is applied to those who make a show in unscientific style of knowledge which they have got from misunderstanding of lectures (see for these quotations Ramsay, Expositor, September, 1899, p. 222, and the "whole article " St. Paul in Athens "). Ramsay

maintains therefore that there is no instance of the classical use of the word as a babbler or mere talker, and he sees in the word a piece of Athenian slang, caught up as the Athenians had themselves used it (" sine dubio hoc ex ipso

introduction the home deities were rejected and the state religion disturbed, but there is nothing to show that the Athenians regarded Paul's teaching in this light, and there is no evidence that the Areopagus had cognisance of serious charges of impiety or of the introduction of foreign religion (Ramsay, St. Paul, p. 2 47)l^vwv: "strange," i.e., foreign. Satfi,oviav used here like the Greek Scufidviov in a neutral sense which might refer to deities good or bad. In classical Greek we have icaiva Saipovta, cf. the charge against Socrates, Xen., Mem., i., 1 ; Plato, Apol., 24 B. Ko/ray-ysXtiis only here in N.T., not found in or classical Greek, the verb Karayyc'XXctr occurs twice in 2 Mace. viii. 36, ix. 17, of declaring abroad the power of the God of the Jews. In Plutarch we have KoiTayycXos. Sokci, see Burton, p. 153 ; on the personal construction with Sokci cf. Gal. ii. 9, Jas. i. 26, etc. t6v 'I. koA tt|v avwrrcuriv, see critical note. It is possible that the Athenians thought that Paul was preaching two strange

LXX


3 68

nPAHEIS AnOSTOAQN
19. emXaPou-efoi tc aoTou,
Auvd|jLe9a yyuiyai, Tis
T)

xvn.
'

tm

to* "Apeiov
r\

vdyov t^ay 01 ^^Y 0KTC ?

XaXouu.^1} 0i8axT|
,

Kaiia) outt)

uiro <rou

1 In fr$ADE, Sah., Boh. we have Apiov, but Apciov in BHP, Weiss, W.H., Blass, Hilg. tj after avrtj omitted in BD, Lach. [W.H.], Blass, Hilg., but retained in

R.V. and by Weiss.

Jesus and Resurrection (the latter female deity 'Avderrao-is), just as they had their own altars erected to Pity, Piety, Modesty, a view which gains support not only from the collocation of the words, but from the use of the article \vith both, and from the supposition that Pwul was held to be a preacher of more than one strange God so Chrys. Oecum., Selden, and list given by Wendt (r888),
deities,
ix. 27 presents language, as the participle eiriX. is followed as here by Jjyayov (Weiss), but the context there expresses beyond all doubt a friendly action. Grotius (so Weiss, Wendt, Felten, Zockler, Bethge) attributes friendliness to the action here, and renders " manu leniter prehensum," so too F. C. Conybeare, "Areopagus," Hastings' B.D., renders it " took Paul by the hand," but in three of the four parallels to which he refers xp is expressed, and for the fourth see aoove. But the view taken of the following words will help us to decide, Ramsay, S/. Paul, p. 245, and Expositor, September, 1895, eiri tov'A. iriyov, Curtius, pp. 216, 217.

alone decides.

Certainly
in

as

a close verbal parallel

Wendt also (1899) inclines to in loco. this view, which is adopted by Renan, Overbeck, Holtzmann, Felten, McGiffert, Knabenbauer, cf. also the punctuation in R.V., which may imply this view (see Humphry on R.V., in loco). As against this view see Hackett's note, p. 213, who thinks it hardly conceivable that the Apostle could express himself so obscurely on the subject as to afford any occasion for this gross mistake (so also Farrar). The article before dvdcr. is taken by Nosgen as referring simply to the general resurrection, a view which he regards as agreeing with the prominence given to the doctrine in ver. 31. It is argued that if avdtr. referred to the resurrection of Jesus we should have olvtov which has crept into some copies, but the address itself shows that the Apostle spoke of the resurrection of Jesus as affording a pledge of a general resurrection. Ver. 19. lmXap\ as to whether we regard this as done with hostile intent,
:

Gesammelte Abhandlungen, ii., p. 528, note, and Ramsay, Expositor, u. s., p.

217, point out that itti with accusative

would be the correct expression for taking any one before an official court, cf. ix. 21, xvi. 19, xvii. 6, xviii. 12 a regular Lucan

or not, will depend upon the view taken of the meaning of the Areopagus. If the latter means "the Hill of Mars," to which the Apostle was taken for a quiet hearing and for unimportant discussion, then the former is clearly inadmissible however, the Areopagus meant the if, Council of Areopagus, then that action would seem to have been indicative at
;

least of malice

and dislike. The verb in the N.T. is used only in the middle, with accusative or genitive, and most fre-

quently by St. Luke, five times in his Gospel, seven times in Acts, twice by St. Paul, only once by St. Matthew and by St. Mark. In each case it can be determined by the context whether it is used in a favourable or unfavourable sense. So too in LXX (always with genitive), where it is frequently used, the context

preposition in this sense cf. also Herod., viii., 79. iii., 46, T56 But it does not therefore follow that a regular trial was instituted, as Chrys., Theophylact and others have held, since there is nothing in the context to indicate this. But the form of expression certainly does seem to indicate that Paul was taken not to the Hill of Mars, as is generally held, but beAnd there is fore a court or council. substantial evidence for believing that the term Areopagus (as Blass admits) was not merely local, but that it was sometimes used as = the Council or Court of Areopagus, cf. Cicero, Ad Atticum, i., 14, 5 ; De Nat. Deorum, ii., 29 ; Rep., i., 27. Moreover, there is good reason to believe that the council, although' deriving its name from the hill, did not always meet on the hill, and also that it had the power of taking official action in questions bearing upon public teaching in the city (cf. Renan, Saint Paul, pp. 193, 194, and authorities cited). It is therefore not an improbable inference that Paul would be brought before such a court for inquiry into his teaching beyond this inference perhaps we cannot go; even to call the inquiry a irpoSiicao-ia (so Curtius) may be to apply a technical term unwarranted by the con; ;


HPAEEIS AIT02T0AQN
20. viovTa ycp ti^ci flcr^ipeis els tc\$ Akocis
Tjp.oii'

' ; :

3b9
(3ooX6fX0a

oGv yvihvai, ti av QiKoi

01

TOUTa

ivai.

21. 'A0T|i>cuoi 8c -rrdvTes kcu

T)

2 6mOY]U.OUVTtS ^VOt IS OttOCV CTpOV CUKClipOUV,

XcyCH' Tl KCU

dtcoueii'

Kaivdvepov.

1 ti av 6i\oi DEHLP, Chrys., so Tisch., R.V., W.H., Weiss, Wendt.

Meyer; nva

OeXci fr^AB 18, 36, 40, 61, 180,

2 evKtupow, but t)vk. fc^ABDE 13, 40, 61, Tisch., W.H., Blass, Weiss. Instead of Kdi aKov J^ABD 25, 44, Vulg., Sah., Syr. H., Arm., Tisch., W.H., Weiss, Wendt, Blass read tj atcov.

text,

which bears no trace of a criminal

cf.

pp. 528, 529 Ramsay, u. s. ; Plumptre and Rendall, in But where did the council meet loco. for the discharge of such duties as inquiries into the qualification of teachers,

procedure,

Curtius, u.

s.,

as a public court for the maintenance of Probably in the Stoa public order? Basileios here Demosthenes informs us that some of its duties were transacted
;

was not speaking about the doctrine, A.V., his words were the doctrine (LumFelten regards the question as by). courteously put, and sees in it a decisive proot that Paul was not put upon his trial, since a man could not be tried on a charge of which his accusers had no knowledge. But this would not prevent a preliminary inquiry of some kind before the court, prompted by dislike or
suspicion. Ver. 20. |evtovTa rather perhaps startling or bewildering than strange so too in Polyb., cf. 1 Peter iv. 12, but see Grimm-Thayer, sub v. Ramsay renders "some things of foreign fashion" if the words were connected with the as opinion that the Apostle was an announcer of foreign gods, cf. also 2 Mace. ix. 6, Diod. Sic, xii., 53. nva: the rhetorical use of the indefinite tis here strengthening the participle, cf. viii. 9,
:

(see Expositor, October, 1895, p. 272, and Curtius, u. s., p. 528), and the scene before us is full of the life of the Agora with the corona of people thronging to listen, rather than of the sacred or solemn associations of the Hill of Mars, or of the quietude of a spot far removed from the busy life of the market-place. So too the name "Areopagus" might have been easily transferred to the council sitting in a place other than the hill, so that r\ BovXt) q 4| 'A. ir. might easily become Apcio? fldyos informally and colloquially, and the word as

v.

6,

Heb.

x.

27.

eio-<J>.

aicoas

used here by St. Luke may really be another proof that, as in crirepuoXoyos, the author catches the very word which the Athenians would use, Ramsay, Expositor, September, 1895, P* 2I 6. and Renan, u. s., p. 194, note. But it has further been urged both by Curtius and

Renan, u. s.) that the Hill of Mars would be a most inconvenient place for public assemblies and speakers, see Ramsay, w. s., p. 213, and Curtius, . j., p. 529, and even if the spot had been suitable for such purposes, there would have been a want of fitness in the Athenians taking this crirepuoXo705 to harangue them on a spot so
(so also

Ramsay

inseparably associated with the dignity and glory of their city see also below on vv. 22 and 33. AvvaucOa -yvwvai: like the Latin, Possum scire ? the question may have been asked in courtesy, or in sarcasm, or ironically; in the repetition of the article the irony may be " which accentuated. r\ viro <rov XaX. is spoken by thee," R.V., the Apostle

Blass suggests a Hebraism, but on the life of Greeks we must look no further than the parallel which the same writer adduces, Soph., Ajax, 147, cf. also Wetstein. The verb is only used here in this sense in N.T. rL av tVXoi, see critical note and Simcox, Language of " de rebus in aliquem the N. T., p. j,i2 exitum tendentibus," Grimm ; cf. ii. 12 so Bethge. Ver. 21. 'A8tjv. Se iravrct: "now all Athenians," without any article, a characteristic of the whole people, cf. xxvii. 4, but see Ramsay, Expositor, October, 1895, p. 274, and Blass, Gram., p. 4iri8r)uovvTs sojourn ing there, 157 R.V., A.V. takes no notice of the word = resident strangers "undeiidem mores,"' Bengel; on the population of Athens see F. C. Conybeare, " Athens," Hastings' B.D. Renan, Saint Paul, pp. 1S3, 185, 187. evKaipow " had leisure for nothing else," R.V. margin, cf. Mark vi. 21 (only elsewhere in N.T. in 1 Cor. xvi. 12), used by Polyb., Rutherford, New Phrynichus, How fatally the more important p. 205.
:
.

'

'

'

VOL,

II.

24


.170
22

IIPAHEI^ A1102T0AQN
IraOels
oe 6

XVII.
'Apiou

flauXos

iv
a>s

\ii<r*a

tou

Trdyou,

<pt},

"AvSpc? 'ASnwaioi, Kara irAvra

interests of life were sacrificed to this characteristic (note imperfect tense), restless inquisitiveness, their great orator,

Stitriocupoyta-r^pous upas dcwpu.

usual

to allege

Demosthenes, knew when he contrasted

this idle curiosity with the vigour and ability of Philip of Macedon, Philippic I., The words go to support the interp. 43.

was no formal indictment, but they do not destroy the view that there may have been an examinaton
pretation that there
into the Apostle's teaching, Curtius, u. s., certainly there is, itaivoTfpor p. 529. as Blass says, " mirus consensus " as to this characteristic of the Athenians ; see instances in Wetstein: Dem., Philippic

a speech ; strange as a proof that the speech " according to the best is not genuine : MS. evidence, Demosthenes habitually, at least in some speeches, said avSpcs 'A0T)vatot without w. It is therefore a mistake to note as unclassical the use of the vocative here without L, cf. i. 14, xix. 35," Simcox, Language of the New Testament, p. 76, note. KaTa iravTa "in all things I perceive that ye are," R.V., meaning that wherever he looked
it

way of beginning

[.,

43,

and Philipp.
ill

Epist.,

156,
iii.,

157;
irepl
;

Thuc,

38

Theophr., Char.,
74.
Lit.,

Xo-yoirotas uyj Xe'-yeTai ti tcaivrfi-cpov

cf.

Seneca,

Ej>ist.,

"some newer

thing," something newer than that which had just preceded it as new up to the time of asking. The comparative may
indicate more vividly the voracious appetite of the Athenians for news, although it may be also said that the comparative was the usual degree used by the Greeks in the question What indeed their news ? (usually vSTcpov) fondness for using the comparative of both vio% and icaivos is quite singular (Page, Blass, see also Winer-Moulton, xxxv., 4
therefore
;
;

he had evidence of this characteristic the A.V. would imply that in all their conduct the Athenians were, etc. The phrase which is common in classics is only found here, in iii. 22, Col. iii. 20, 22, Heb. ii. 5, iv. 15, in N.T. is, see Grimm-Thayer, sub v., i., d., WinerMoulton, xxxv., 4. SeuriSaui. " somewhat superstitious," R.V., but in mar-

gin, "

the

somewhat religious," so in xxv. 19 noun is rendered "religion," R.V. (in margin, " superstition "), where Festus, in speaking to Agrippa, a Jew, would
not have been likely to call the Jewish religion a superstition. R.V. gives a better turn to the word than A.V. with Tyndale, " too superstitious," cf. Vulgate, super stitiosiores, as it is incredible that St. Paul should have commenced his remarks with a phrase calculated to offend The R.V. has modified the his hearers.

The words of Bengel are often quoted, " nova statim sordebant, noviora quserebantur," but it should be noted that he adds "Noviora autem quasrebant, non modo in iis quae gentilia accidunt; sed, quod nobilius videtur, in philosophicis," see for a practical and forcible lesson on the words, F. D. Maurice, Friendship of Books, pp. 84, 85. o-TaOels, Lucan, see i. 15. Ver. 22. Iv jx^o-w tov 'A. ir., i.e., in the midst of the Council or Court of Areopagus, see above on ver. 19, cf. iv. 7, Peter stood in the midst of the Sanhedrim. Ramsay pertinently remarks that the words " in the middle of Mars* hill " are far from natural or clear, and those who adopt them usually omit the word " midst," and say that Paul stood on Mars' hill, justifying the expression by supposing that Iv ulcry But is a Hebraism for Iv, i. 15, ii. 22. whilst a Hebraism would be natural in the earlier chapters referred to, it would be quite out of place here in this Attic scene, cf. also ver. 33, Ramsay, Expositor, September, 1895, so too Curtius, u. s., p. 529, in support of the rendering "AvSpes 'AOtjv. adopted by Ramsay.
Gram.,
p.

138).

A.V. by introducing " somewhat " instead of " too," according to the classical idiom by which the comparative of an adjective may be used to express the
deficiency or excess (slight in either case) of the quality contained in the positive. But the quality in this case may be good or bad, since the adjective Scio-iSaCuuv and the cognate noun may be used of reverence or of superstition, cf. for the former Xen., Cyr., iii., 3, 58 Arist., Pol., v., 11 cf. C. I. Gr., 2737b; Jos., Ant., x., 32; Polyb., vi., 56, 7, and for the latter, Thcoph., Char., xvi. ; Plut., De Superstit., 10; Jos., Ant., xv., 8, 2; M. Aurelius, vi., 3p, and instances in Philo, cf. also Justin Martyr, Apol., i., 2 (see Hatch, Biblical Essays, p. 43). Ramsay renders: " more than others respectso Renan, " le ful of what is divine " Holtzmann, " Gottesplus religieux "
;
;

fiirchtige," so Weiss, so Zockler, " religiosiores ceteris Grsecis " (Horace, Sat., i., In 9, 70), cf. Winer-Moulton, xxxv., 4.

thus emphasising the religious spirit of the Athenians, St. Paul was speaking in

"

371

2223-

nPAHEis AnorroAQN
Y^P
KOtl

23. Siepx^fMros
^wjio*'
1

dfadewpwK

to. crej3d<rp.aTa ufiGtv,

eupoe Kal

iv

circY^YpairTO, 2

'AyewoTw

6ew.

ok

ouV

dyyoouires

For avaOcupwv

(Clem.) has SitoTopwv (nowhere found in N.T., not used in

LXX

or classical Greek).

a For irryrypawTo D (Gig.) has tjv ytypa.\i.\i.(.vov, so Hilg., and reads Ayvwo-tw* dcmv, see Blass, in loco, for authorities who think this reading original, although ov . . . tovtov ^cA2 EHLP, Arm., Clem., Ath., Chrys., in p text he follows T.R. , A*BD 1 Vulg., Or., Hier., Tisch., W.H., R.V., Weiss, Cosm., Aug. o . . . tovto Wendt, Blass; o . . . TovTor 61.
;

accordance with similar testimonies from various quarters, cf. Thuc, ii., 40 Soph., O. C, 260; Jos., C. Apion., ii., Pausanias, In Attic, 24 Petronius, 11
strict
;

ver. 27,

i.e.,

Sat.,

c.

17.

The

context,

ver.

24,

Wisdom xiv. 20, xv. 17. Kal " I found also an altar," R.V., addition to those with definite dedications; only here in N.T., often in LXX, sometimes of heathen altars, Exod.
PwjiAv
:

in

where cvatpciTc, religiose colitis (Wetstein), is one result of this ScKTiSaipovia, strengthens the view that the adjective is used here in a good sense cf. the comment on its good use here by St. Chrys., Horn., xxxviii., and Theophylact. There is therefore no reason to suppose that Paul's words were an accommodation to the usual practice of Athenian orators to commence with a mere compliment. At the same time it is possible
;

xxxiv. 13, Numb, xxiii. 1, Deut. vii. 5. iirfy^ypaiTTo, cf. Luke xvi. 20 on the pluperfect with augment, Blass, Gram., Farrar, St. Paul, p. 37, see critical note
; :

i. f

542,

takes

the

word as implying

permanence, and perhaps antiquity, so in Speaker's Commentary as of an ancient decayed altar, whose inscription had been forgotten Mark xv. 26, Rev. xxi. 12 (Heb. viii. 10, x. 16). 'Avvwo-Ttp 6e$ " to an unknown God," R.V. all
;

that with delicate tact the Apostle made use of a word of doubtful meaning, verbum per se p&rov, which could not possibly provoke hostility at the outset, while it left unexpressed his own judgment as to the nature of this reverence for the divine " with kindly ambiguity,"
-yap: "for as I passed along," R.V., through the streets, or perhaps '* was wandering through Renan has passant dans vos rues, see also on ver. 16 above, and also on viii. 40. A. V., " as I passed by " does not give the force of the word, and apparently means " passed by the objects of your devotion ". dvadcwpwv accurate contemplari, "observed," R.V., only in later Greek, and in N.T. only in Heb. xiii. 7, "considering with attentive survey again and again," see Westcott, in loco : Weiss renders it here immer wieder betrachtend," cf. critical notes, cf Diod. Sic, xiv. 109, and references in Grimm. i-d o-cpdo-aara " the objects of your worship," R.V., Vulgate, simulacra, the thing worshipped, not the act or manner of worshipping. The A.V. margin gives "gods that ye worship," cf. 2 Thess. ii. 4, where A. and R.V. both render "that is worshipped," <riPacrpa in text, and R.V. in margin, " an object of worship " Bel and the Dragon,

previous versions like A.V., but there

is

no definite article, although in inscriptions For the existence of it was often omitted.
Pausanias and Philostratus may be fairly quoted; Pausan., i., 1, 4 (cf. v. 14, 6), pwuot 6cwv tc 6vop.ao|iv<i>v ayvwa-ruiv Kal TJpwwv, and Philost., Vit. Apollon., vi., 2, <rw<pporl<7Tepov ircpl irdv-rwv 0cuv cv Xiyeiv, Kal ravTa 'AOijvijauv, ov Kal dyvcio-Twv 0ewv Pa>fxol iSpwxai, see references in Wetstein, and cf. F. C.Conybeare, u. s. ; Renan, Saint Paul, p. 173 Neander, Geschichte der Pflanzung, ii., 32 ff. Wendt, etc. Baur, Zeller, Overbeck have maintained that there could have been no such inscription in the singular
; ;

altars of this kind the testimony of

Grimm-Thayer. Ver. 23. Supxopcvos

number as the plural is so much more in harmony with polytheism, although the last named admits that the authorities
cited above admit at least the possibility of an inscription as in the text. To say nothing of the improbability that Paul would refer before such an audience to an inscription which had no existence, we may reasonably infer that there were at Athens several altars with the inscription which the Apostle quotes. A passage in Diog. Laert., Epim., 3, informs us how Epimenides, in the time of a plague, brought to the Areopagus and let loose

white and black Bheep, and wherever the sheep lay down, he bade the Athenians

; ;

XVII.

11PASEI2 An02T0A<JN
eoaepeiT6, toutov eyw KaTayyeXXco upiy.

24. 6 Qeos 6

-rroirjcras

rbv

Koapov Kal
to sacrifice

irdi'Ta

Ta

iv au-rw, outos

oupa^ou Kal yrjs Ku'pios uirdp^wi',

irpoo-ifKovTi 9ew,

and so the

plague ceased, with the result that we find

in Athens many f3<i>pois avc>vvp.ovs, see the passage quoted in full in Wetstein from this it is not an unfair inference that in case of misfortune or disaster, when it was uncertain what god should be

honoured or propitiated, an altar might be erected ayvwc-np a>. (It is curious that Blass although he writes ayvuo-Tw

0u in p thinks that the true reading To draw must have been the plural.) such an inference is much more reasonable than to suppose with Jerome, Tit., 12, that the inscription was not as Paul asserted, but that he used the singular number because it was more in accordance with his purpose, the inscription really being " Diis Asia? et Europae et Africa;, Diis ignotis et peregrinis," cf. the inscription according to Oecumenius Ocots 'Acrla.% tcai Evipuirqs Kal But at Aif3vi]S 6eu ayvuicrrw Kal jjcVco. the very commencement of his speech the Apostle would scarcely have made a quotation so far removed from the actual words of the inscription, otherwise he would have strengthened the suspicion St. that he was a mere trireppoXovos. Chrysostom, Horn xxxviii., sees in the inscription an indication of the anxiety of the Athenians lest they should have neglected some deity honoured elsewhere, but if we connect it with the story mentioned above of Epimenides, it would be quite in accordance with the religious character of the Athenians, or perhaps one might rather say with the superstitious feeling which prompted the formula so often employed in the prayer of Greeks and Romans alike St deo si dea, or the words of Horace (Epod., v., 1), "At deorum quidquid in coelo regit". There is no reason for the view held amongst others by Mr. Lewin that the inscription refers to the God of the Jews. But in such an inscription St. Paul wisely recognised that there was in the heart of Athens a witness to the deep unsatisfied yearning of humanity for a clearer and closer knowledge of the unseen power
i.,
,

notes. If we read 5 for ov, we may render with R.V., " what therefore ye worship in ignorance " Vulgate, quod colitis. The mere fact of the erection of such an inscription showed that the Athenians did reverence to some divine existence, although they worshipped what they knew not, St. John iv. 22; not "ignorantly worship^ as in A.V., this would have been alien to the refinement and tact of St. Paul. used here as elsewhere of v<rpiTe genuine piety, which St. Paul recognised and claimed as existing in the existence of the altar the word throws light on the meaning which the Apostle attached in N.T. to the SeuriSatpovia of ver. 22 only in Luke and Paul, cf. 1 Tim. v. 4, of filial piety {cf. pietas), cf. Susannah, ver. 64 (LXX), and 4 Mace. xi. 5, 8, 23, xviii. 2. "That divine nature which you worship, not knowing what it is " (Ram:

say).

tovtov yw KaTayytXXw

vp,iv

in

these words lay the answer to the charge that he was a o-n-epp. or a KaTa-y-ycXcv; of strange gods, lyw, emphatic I whom you regard as a mere babbler proclaim to you, or set forth, the object which you recognise however dimly, and worship however imperfectly. Since the days of St. Chrysostom the verse has been taken as a proof that the words of St. Paul were addressed not to a select group of philosophers, but to the corona of the people. " the Ver. 24. 6 0os 6 iroii]o-as God made all," R.V., the definiteness of the words and the revelation of God as Creator stand in marked contrast to the imperfect conception of the divine nature grasped by the Athenian populace, or even by the philosophers c^Ocyga-ro 4>(i>vt)v fiiav, Si* tJs iravra KaWarTpc\|/c to tuv 4>iXoo~64>u>v. 01 pev yap 'Eiri.K0vpci.oi aviTopaTa <j>ao~iv clvai to. -rravTa, xal airo d-ropwv <ruvTTdvai * ol 8e ZtwikoI o~d>|xa Kal cKirvpuaiv 6 SI epvov Geou Xt'yci KoVpov Kal irdvTa to. cv avi-ru. 'Opas o~vvrop(av, Kal cv o-WTopta o-a^ijvciav. St. Paul's language is that of a Jew, a
;

Who

perfectly, a

which men worshipped dimly and imyearning expressed in the sacred Vedic hymns of an old world, or in the crude religions of a new, cf. Max

Miiller, Selected Essays, i., p. 23 ff. Zockler, in loco, "Altar," B.D. 2 ; Plumptre, Movements of Religious Thought, p. 78 ff. ov ovv o/yvoouvTs, see critical

Monotheist, and is based upon Gen. i. 1, Exod. xx. 11, Isa. xlv. 7, Neh. ix. 6, etc., but his use of the word koVuos (only here in Acts, only three times in St. Luke s Gospel) is observable. The word is evidently not used in the moral sense, or in the sense of moral separation from God, which is so common in St. John, and

which

is

Synoptists, and

sometimes employed by the it may well have been


2425-

373

nPAHEIS AnOSTOAQN
irda-i

ouk iv xcipoiroii^Tots faois kotoikl, 25. ouSe utto xeipuv dfOpuiruf

wcpaircucTai irpocrSeofxeros Tiros, auTos Sioous
t,(t>r)v

*al

iryoi\f

chosen by Paul as a word familiar to his Both by Aristotle and Plato it hearers. had been used as including the orderly disposition of the heaven and the earth (according to some, Pythagoras had first used the word of the orderly system of the universe), and in this passage ovpavov (tot yfjs may perhaps both be taken or
included in the K<5o-pos, cf. iv. 24, xiv. 15. In the LXX Koo-pos is never used as a synonym of the world, i.e., the universe (but cf. Prov. xvii. 6, Grimm, sub v.), except in the Apocryphal books, where it is frequently used of the created universe, Wisdom vii. 17, ix. 3 ; 2 Mace. vii. 23, viii. 18 ; 4 Mace. v. 25 (24), etc., Grimm, sub v., and Cremer, Worterbuch. ovtos "He being Lord of heaven and earth," R.V., more emphatic and less ambiguous than A.V., " seeing that ". " \nrdpxv " being the natural Lord (Farrar), " He, Lord as He is, of heaven and earth " (Ramsay) see Plummer's note on Luke viii. 41 ; the word is Lucan, see above on ovp. koI ytjs k., cf. Isa. xlv. 7, ovk v Jer. x. 16, and 1 Cor. x. 26. XcipoiroiTjrois vaois k. : as the Maker of all things, and Lord of heaven and earth, He is contrasted with the gods whose dwelling was in temples made with hands, and limited to a small portion of space, cf. 1 Kings viii. 27; Jos., Ant., viii., 4, 2, and St. Stephen's words, vii. 48, of which St. Paul here as elsewhere may be expressing his reminiscence, cf. for the thought Cicero, Leg., ii., 10, and in early Christian writers Arnobius and Minucius Felix ( Wetstein), see also Mr.

quidem aliquid, sed non satis, qui insuper eget," Wetstein, so "cum . . . nullius boni desideret accessionem," Erasmus a close parallel is found in 2 Mace. xiv. 35 (3 Mace. ii. 9) ; in both passages the word airpocrScifc is used of God, and in the former reference is made to the fact that God was pleased that the temple of His habitation should be amongst the Jews, Blass and Wetcf. also Ecclus. lii. 21. stein both quote a striking Pythagorean saying from Hierocles, see in loco, and to this avTapKcia of the divine nature both the Jewish philosopher Philo and the Roman Epicurean Lucretius from
;

varying standpoints bore witness, see the instances in Wetstein {cf. Psalm li. 9). Luther takes tivos as masculine, which as Wendt admits corresponds well to the preceding and also to the following irao-i, but it seems best to take it as neuter, of the service which men render, cf. Clem., Cor., lii., 1, airpoo-Setjs, aSc\<j>oi, 6 SecnrdTris tiirdpxci twv airdvTtov, ovSev ovScvos xPT)t et d TO p*l eop.o\oycio-0ai avT$> and Epist. ad Diognetum, iii., 5. avros 818011$ " seetheir

ing he himself giveth," R.V., so Vulgate ipse, but although avro? is so emphatic it was unfortunately ignored in Wycl.,

Genevan and A.V.

tary on the words

The
is in

best

commen-

1 Chron. xxix. 14, cf. sage in Epist. ad Diognetum, iii., 4. irao-i taken as neuter or masculine, but perhaps with Bengel "omnibus viventibus et spirantibus, summe irpoo~SeoucVoi
:

David's words, the striking pas-

Oep<nrVTai used Greek of the service of the Gods, significantly twice in Epist. Jer., w. 27, 39, of the worshippers and priests of the idols overlaid with silver and gold, which are contrasted with the true God in that they can save no man from death, or show mercy to the widow and the fatherless, before which the worshippers set offerings and meat as before dead men. " Non quserit ministros Deus. Quidni ? ipse humano generi ministrat," Seneca, Epist., 95, and instances in Wetstein ; but St. Chrysostom's comment must also be noted,
.
.

Page's note. Ver. 25. ovSe

indigentibus. De homine speciatim, v. seq." wrjv Kal irvoTjv, cf. Gen. ii. 7,

not a mere hendiadys, vitam animalem,

or spiritum vitalem, but the first word = life in itself, existence ; and the second the continuance of life, " per spiritum (halitum) continuatur vita," Bengel: on the paronomasia, see Winer-Moulton, lxviii., 1. For irvotj LXX, Ps. cl. 6, Job xxvii. 3, Isa. xlii. Ecclus. xxx. 29 (xxxiii. 5, to, 20), 2 Mace. iii. 31, and vii. 9, etc.

in

LXX

and

in classical

Xeyuv
tov

Se,

p.T)

into \. avO. 0Epairctjea-6ai

0e6v,

alviTTETai

fu

flpairVTai.

on Siavoia Kal n-poorSedp.sviSs Tivos

:

iravra: omnia quacutnque, Rom. viii. 32, the expression need not be limited with Bethge to all things necessary for the preservation of life and breath. Ver. 26. "And he hath made of one every nation of men for to dwell," R.V., so also A.V. takes t-rroitjo-e separately from KaToiKciv, not ** caused to dwell";
eiroiTio-,
cf.

ver.

24,

he

made,

i.e.,

only here in N.T., to need in addition, as if necessary to perfection, " qui habet

created of one; see Hackett's note. KaToiKtiv infinitive of purpose.- c ivo%

:

374

TIPASEI2 ATIOSTOAQN
xal to tt&vto,
KaroiKCiK
irt

XVII.
x

26.

cttoitjo-^

T6 e ivbs atfj.aTos

tray eQvos dfOpuiruf,

2

irav to irpoVwiroK tt]S y?\S,

6p<ra$ irpoTCTayiJ-eVous

1 aipaTos fc$AB 13, 40, 61, Vulg., Sah., Boh., Aethpp-, Clem., so Tisch., W.H., R.V. [Blass], Wendt Meyer retains with DEHLP, Syrr. P. and H., Arm., Irint., Theodt., Chrys., Cosm., Hilg. Alford brackets like Blass, see his note. For irav to irpoo-. ^ABD, R.V., W.H., Weiss, Wendt read vavros irpotrwirov Meyer follows T.R.
; ;

2 irpoo-TTaYp.evov, overwhelming support fc$ABD J EHLP, Clem., Chrys., Theodt., Tisch., W.H., R.V., Weiss, Wendt; D* 13 has irporeTay., so Blass in p\ Lach.

wrote

-rrpos tcto/yp-.

(ai(iQTos), see critical note. Rendall renders " from one father " as the substantive really understood, the idea of offspring being implied by tg, cf. Heb. ii. n, xi. 12 Ramsay, " of one nature, every race of men," etc. Such teaching has often been supposed to be specially directed against the boast of the Athenians that they were themselves oaitoxOovcs (so recently Zockler, and see instances in Wetstein, cf, e.g., Arist., Vesp., 1076 Cicero, Pro Flacco,xxvi.) ; but whilst the Apostle's words were raised above any such special polemic, yet he may well have had in mind the characteristic pride of his hearers, whilst asserting a truth which cut at the root of all national pride engendered by polytheism on the one hand, by a belief in a god of this nation or of that, or of a philosophic pride engendered by a hard Stoicism on the other. When Renan and others speak of Christianity extending its hand to the philosophy of Greece in the beautiful theory which it proclaimed of the moral unity of the human race (Saint Paul, p. 197) it must not be forgotten that Rome and not Greece manifested the perfection of Pagan ethics, and that, even so, the sayings of a Seneca or an Epictetus wanted equally with those of a Zeno "a lifting power in human life ". The cos: ;

cf.

Gen.

ii.

6, xi. 8, etc.

Winer-Moulton,
JEn.,
i.,

xviii., 4, cf. in Latin, maris fades, v., 768, natura vultus, Ovid, Met.,

opta-as irpoTCToy. itaipovs

irpoo-TTaY. see critical

6.

if

we

read

note,

" having

determined their appointed seasons," R.V. icatp. not simply seasons in the sense used in addressing the people of Lystra, xiv. 17, as if St. Paul had in mind only the course of nature as divinely ordered, and not also a divine philosophy of history. If the word was to be taken with KaTOiicfas it would have the article and xp v s would be more probably used, cf. also irpoo-To/yp.a, Jer.
Ecclus. xxxix. 16. It is natural to think of the expression of our Lord Himself, Luke xxi. 24, Kcupoi cOvwv, words which may well have suggested to St. Paul his argument in Rom. ix.-xi., but the thought is a more general one. In speaking thus, before such an audience, of a Providence in the history of mankind, assigning to them their seasons and their dwellings, the thought of the Stoic irpovoia may well have been present to his mind; but if so it was by way of contrast (" sed non a Stoicis Paulo erat discenda irpovoia," Blass, in loco). St. Paul owed his doctrine of Providence to no school of philosophy, but to the sacred Scriptures of his nation, which had proclaimed by the mouth of lawgiver, patriarch, psalmist, and prophet alike, that the Most High had given to the nations their inheritance, that it was He had spread them abroad and brought them in, that it was His to change the times and the seasons, Deut.
v. 24,

mopolitanism of a Seneca no
that of a

less

than

Zeno failed

the higher thoughts

of good

men

of a citizenship, not of

Ephesus or elsewhere, but of the world, which were stirring in the towns where St. Paul preached, all these failed, Die
Heraklitiscken Briefe, p. gi (Bernays) it was not given to the Greek or to the Roman, but to the Jew, separated though he was from every other nation, to safeguard the truth of the unity of mankind, and to proclaim the realisation of that truth through the blood of a Crucified Jew (Alford). On the Stoic cosmopolitanism see amongst recent writers G. H. Rendall, Marcus Antoninus, Introd.,pp. 88, 118, 137
(1898).

Who

xxxii. 8,

Job

xii.

23, Ps. cxv. 16,

xiv.

Dan.

ii.

21,

see

further

the note on irpovoia,

3
(xvii.

Wisdom

of Solomon

itrl

irav to

vpoVwirov

rr\^ y*l*>

Speaker's Commentary (FarrarJ. to? KaTOiicta? : opofecrtas the first Ttjs noun is not found elsewhere either in classical or biblical Greek, but cf. Blass, Gram., p. 69. tcaToir.fa only here in found N.T., but frequent in also in Polyb., of a dwelling so ia
:

2),

LXX

26

27.

nPASEIS AnOSTOAQN
Kal ras opoOcaias
el

375
t)Tic
3

Katpoos
Ku'pioi/, 1

tt)s

KdTOiKias
2

aiirCyv

27.

tok
ou

apo ye
Kvpiov
;

i\ir)\a$r\(Tiav

auToy koI eupoicy, icaiTorye

0tov

for

^ABHL

Tisch.,

W.H., R.V., Wendt, Weiss; D, Gig., H. mg. adds ti and D, Syr. H. mg. add
a

61, Vulg., Syrr. P. H., Boh., Sah., Arm., Chrys., so Iren., Clem, read to Gtiov and Syr.

ww

(Iren.).

Blass omits

Weiss thinks
Hilg.

arbitrarily.
\i-'T|Xa4nf]o-eiav, -o-citv (cf.

Luke

vi. 11)

Winer-Schmiedel,
icat

p. 114, -o-aicrav

W.H., App.,
3

174.
2
,

KaiToiye fc$P
61,

13,

137,

180,

Chrys., Cosm., so Meyer; but Tisch., W.H., R.V., Weiss,

T)p.(i>v

ye

BD 2

(D*

icai

Te),

HLP*

Wendt, Blass; AE, Clem, have

KaiToi.

Instead of

A*L

31,

180 read vpuv.

13, and in 1 Cor. xv. 15, cfircp Spa (see further Blass, Gram., pp. 254, 267 Burton, pp. 106, in). With the whole passage, Wisdom xiii. 6 should be compared.
;

settlement, a colony. the former part of the verse, we need not limit the words to the assertion of the fact that God has given to various nations their different geographical bounds of mountain, river or sea; as we recognise the influence exerted upon the morale of the inhabitants of a country by their physical surroundings, St. Paul's words teach us to see also in these conditions " the works of the Lord " the words of the most scientific observer perhaps of Palestine, Karl Ritter, are these : " Nature and

Strabo,

of

Here,

as

in

On St. Wisdom
is

\|>T)Xa^<rciav,

Paul's study of the Book of at some time in his life see Sanday and Headlam, Romans, p. 52.

jEolic aorist, the verb used several times in LXX for the act of groping in the dark, Deut. xxviii. 29, Job v. 14, xii. 25 Isa. lix. 10 cf. its use also in classical Greek, Odys., ix., 416 so Plato, Phado, 99 B, where it is used of vague guesses at truth (Wendt, Page).
;
;
;

the course of history

show
:

that here,

from the beginning onwards there cannot be talk of any chance" G. A. Smith, Historical Geography of the Holy Land, Curtius. pp. 112, 113, and 302,303 ff. " Paulus in Athen.," Gesammelte Abhandlungen, ii., 531, 536.
;

Ver. 27.
infinitive,

tjtiv

oira>s Jtjtwci, telle

xliv.
:

The word would therefore fitly express the thought of men stretching lame hands of faith and groping, and calling to what they feel is Lord of all. Weiss finds the idea of the word as used here, not in the as above, but in 1 John i. 1, of some palpable assurance, which was everywhere possible in a world made

LXX

Winer

Moulton,

1.

Kvpiov, see critical note. eov the more fitting word before this audience Ramsay renders " the God ". el Spa ye " if haply," A. and R.V., apo strengthened by ye i classical Greek we have Spa followed by ye, but not Spa. This Spa and Spa yt are generally regarded as = Latin si forte (Blass, Grammatik, p. 211), although Simcox, Language of the New Testament, pp. 180, 181, in admitting this, is careful to point out that it is misleading to regard Spa as = forte. Alford (so Page) maintains that the expression here, as in viii. 22, indicates a contingency which is apparently not very likely to happen. On the other hand Rendall holds that the particle here, as in viii. 22, should be rendered not perhaps or haply, but indeed : " if they might indeed feel after him," etc., expressing a very real intention of God's providence, the optative pointing to the fact that this intention had not yet been

by God, ver. 24, Rom. i. 20, and where men's dwellings had been apportioned by Him. But the word might still be used
above sense, since the recognition in His Creation is after all only a partial recognition, and not the highest knowledge of Him and the inscription " To an Unknown God " testified in itself how imperfect that recognition had been. For the meaning of the verb in modern Greek see Kennedy, p. 156. Kai-roLyc,
in the

of

God

"

koi ye, cf. ii. 18, quin etiam (quamvis Kairoiye " vix aptum,"
see critical note,
Blass).

The word v/t]Xa<f>. had intimated "et proximum esse Deum et oculis occultum " (Blass, Knabenbauer), and
the Apostle now proclaims the nearness, of God, not only in creation, in its maintenance and preservation, but in the spiritual being of man : " Closer is he than breathing, and nearer than hands and feet ". ov uaicpav the word implies not mere local nearness, but spiritual, cf.

realised (pp. 66, no), cf. also

Mark

xi.

Jer. xxiii. 23, and Ephes. ii. 13. this we may compare Seneca, Ep.

With
Mor.,


376
aaKp&f
kcu
xli.,

;;

ii

pah Eii: AnoriOAUN

kou
eorfief

XVII.

&ird Ivos 4k<otou rju-wv U7rdpxorro.

28. iv au-rw ydp wp.ev

uja&s
iroiTjTwf

KiyoufieOa

us Kai rives twc Ka0'

the

thee

is near thee ; He is with within " (quoted by LightThe relation foot, Philippians, p. 290). of man to God is a personal relationship God is not " careless of the single life " : airo cv&s kdirTuv ^uwv, " from each one
1.
;

"

God
is

He

former as his fellow-countryman, Aratus being of Soli in Cilicia. Both poets named were Stoics, and the words may have been well known as a familiar quotation, see on Tarsus, chapter lx. 11. In Cleanthes the actual words are rather
different, k

of us," R.V. The words may well have struck a responsive chord in the hearts, not only of some in the crowd, but of some of the Stoics who were listening, contradictory and incongruous as their system was, with its strange union of a gross material pantheism, and the expression of belief in the fatherly love and goodness of God (see further Lightfoot, u. s., p. 298, and Curtius, Gesammelte

vov

-yap "yeVos eo-acV,

where

origin rather than kinship may be meant. No doubt it is possible to exaggerate, with Bentley, St. Paul's knowledge of
classical literature, but
it is

Abhandlungen,

ii., 530, 531). St. Chrysostom comments Ver. 28. T Xryco uaKpdv ; ovtus (Horn., xxxviii.)
:

lyyvs

lo-riv,

is X w P^s avTow

|atj

t)v.

Iv

avi-y "yap <i>UV k.t.X. . . . Kai ovk iire, Si' aviTov, aXX' $ tyyvTepov rjv, iv awi. In the three verbs it has been sometimes maintained there is an ascending scale in God we possess the gift of life, in Him we move, in Him we are (not "have our being" simply), i.e., we are what we are, personal beings. Bethge and Plumptre may be named as two chief supporters of some such view as this, whilst others regard the words (Bengel, Weiss) as merely expressing what had been already expressed in ver. 25, or as referring simply (so Overbeck, Wendt, Felten) to our physical life and twv Ka6' vp.as ir. -'of your own being.
:

on the other hand not perhaps an unfair inference that a man who could quote so aptly from the poets as here in 1 Cor. xv. 35, and in Tit. i. 12, could have done so at other times if occasion had required, cf. Curtius, ubi supra, Blass, in loco, and Farrar, " Classical Quotations of St. Paul," St. Paul, ii., Exc, iii. As the words of the hymn were addressed to Zeus, a difficulty has been raised as to the Apostle's application of them here, and it has been questioned whether he was acquainted with the context of the words, or whether he was aware of their application. But he must at least have known that they were not originally written of the God Whom he revealed. If so, however, there seems no more difficulty in supposing that he would apply such a hemistich to a higher purpose, than that he should make the inscription on a heathen altar a text for
his discourse.

Ver. 29.

ylvos ovv

virdpxovrcs:

for

poets," see Grimm., sub v. Kara, with the accusative as a periphrasis for the see also Winerpossessive pronoun Moulton, xxii., 7, xlix. d. Blass takes it as = vp.Ttpoi., on the reading see W. H. marg. Kafl' T|p.ds, though the limited range of attestation prevents 'them from reading this in the text: " there would be
;

a striking fitness in a claim by St. Paul take his stand as a Greek among Greeks, as he elsewhere vindicates his position as a Roman (xvi. 37 xxii. 25, 2S), and as a Pharisee (xxiii. 6) " W. H., tov yap Kai yivos e<rp.ev: ii., p. 310. half of an hexameter, the yap Kat has nothing to do with the meaning of the quotation in the N.T., but see Winerto
;
:

virdpxnv, see above on ver. 24; is the inference simply that because we are dependent upon God for all things, it is absurd to suppose that the divine nature can be like to the work of men's hands ? This is correct so far as it goes, but is not the further thought implied that as men are the offspring of God, they ought not to think that man is the measure oj God, or that the divine nature, which no man hath seen at any time, can be represented by the art of man, but rather as conscious of a sonship with a Father

of spirits they ought to worship a Father in spirit and in truth ? see quotations

from Seneca
p.

in

Lightfoot, Philippians,

The words are found liii. 10. Aratus, B.C. 270, Phcenom., 5, and Cleanthes, B.C. 300, Hymn to jfove, 5 for other parallels see Blass, in loco, and Wetstein, so that Zockler may go too far in saying that St. Paul quoted from
Moukon,
in

290: "The whole world is the temple of the immortal gods. Temples are not to be built to God of stones piled on ." Fragm. 123 in Lactant. high Div. Inst., vi., 25: "God is near thee; He is with thee; He is within," Ep. " Thou shalt not form Mor., xcv., 47 Him of silver and gold, a true likeness of
. . . :


jS 29.

T7PAEEI2

AnOSTOAQN
.

377

eipTJxacn, " Toii yelp koi yivos i<j\iiv"

29. yeVos ouk uirctpxctfTes

i'

tou 0eou, ouk

1

6<}>eiXo(jiei'

eofii^eiv

XP ua<

T <*PY"P c

Xi&*>>

x a P^YfJiaTt

Ka9 vp.as, see note in comment., B 33, W.H. mg. read i^ias. After ecraev D adds to kq8 t](jipav, so Blass in p, and Hilg. ttoi^tw om. D, Gig., Aethro., Irint, Ambr., Blass in fj. -Blass reads (P) xp^^t* T -PY v pKt; XP- N^E, Theodt. apy. AE 13, 15, i3, Xpvo-os et apvvpos materiem denotant xpveria et ap-yvpia sunt ex auro argentove
; ;

facta (Blass, in loco).

God cannot be moulded of this material," Ep. Mor., xxxi., 11. See also the striking parallels from Letters of Pseudo-HeraFor a cleitus, Gore, Ephesians, p. 254. recent view of the possible acquaintance of Seneca with the Christian teaching of St. Paul see Orr, Some Neglected Factors in Early Christianity, pp. 178 ff. to Ociov: not "godhead," but "that which is divine,** R.V. margin, "the probably the word divine nature " which the Athenians themselves used,
;

260. avdpwirov stands contrasted p. with to Oeiov it is the device of man which forms the material into the idol god, and thus human thought becomes the measure of the divine form Xeno:

Xen., Mem., i., 4, 18, see instances in Grimm, sub v., of its use in Philo and Josephus, who employ it in the neuter of
for

the one God, Grimm thinks, out of regard Greek usage. xpva-y ^ *PY* *l ^S (on the form of the word see Blass and critical notes) including, we may suppose, the chryselephantine statues of Phidias in the Parthenon, and a reference to the silver mines of Laurium, and the marble hewn from Pentelicus, cf. Epist.
:

phanes (570 b.c.) had ridiculed the way in which the Thracians represented their gods, with blue eyes and fair complexions, whilst the ^Ethiopians had represented their gods as flat-nosed and swarthy. Zeno had renewed the protest, but some of the best of the heathen philosophers had spoken in inconsistent language on the subject; St. Paul's plain and direct words were the utterances of a man who had in mind the severe and indignant
prophets, cf. Isa. at the same time the use of the 1st person plural again points to the conciliatory tone of the speech, " clemens locutio " (so Bengel, Wendt) or possibly the words may mean that he is referring in a genera; way to the beliefs of the people, to the crowd and not to the philosophers irpos tovs iroWovis \<SyS tjv oaitu, Chrys. But Nestle has lately called attention to the question as to whether we should not translate: "we are not obliged, not bound to think, we are at liberty not to think so," and thus, instead of a reproof, the words become a plea for freedom of religious thought. The first shade of meaning, he adds, i.e., " clemens locutio," as above, comes nearer to 6<|>ciX. \xi\ vo|*(civ, the second agrees with the other passage in the N.T., 2 Cor. xii. 14, where the negative particle is connected with 64>i\civ see Nestle's note in Expository Times, March, 1898, p. 381. Ver. 30. tovs p.iv ovv xp a contrast drawn between the past times of ignor-, ance, and the present times with God's summons to repentance, but instead of a finite verb we have the participle uircpiSwv, and so S is omitted in the apodosis see Rendall, in loco, and Appendix on p.v ovv, p. 163, and to the same effect, Blass, in loco. Ttjs dyvoias simply " the times of ignorance," R.V.,
xliv. 12.

protests of the

Hebrew

otiK 6<f>e(\o|iev

ad Diognetum,

ii.,

2.

a P*YlxaTl

apposition to xpv<r<p. x a PL<r<r <*> Latin, sculpo, insculpo, only here in N.T. in this sense. Polyb. uses the words of coins stamped (so in Anth. P., v., 30) to Xapaxflev v6\ii<r\i.a. Tt'xvtjs teal ev0. " artis externae, cogitationis interna? ".

iv9.
cf.

a rare word
ix.

(in

the plural, thoughts,

Matt.

4, etc.),

but used by

Thuc,
See the

Eur.,

and

also

by Hippocrates.

remarks of Curtius (Gesammelte Abhandlungen, ii., 535) on the words, as indicating that Paul was acquainted with the phrases of Greek authors. The passage in Wisdom xiii. 6 should be carefully noted (see ver. 27 above), and also ver. 10, in which the writer speaks of gods which are the work of men's hands, gold and silver to show art in, i.e., lit., an
elaboration of art, ep.p,c\e'TT]pa tcxvtjs. In the words Bethge further sees an intimation that the Apostle had an eye for the forms of beauty represented in the carved statues and idols which met his gaze in Athens but for a very different view of St. Paul's estimate of art see Renan, Saint Paul, p. 172, Farrar, St. Paul, i., 525, McGiffert, Apostolic Age,
;


3 ?8
T 'X*' r) s KOtl
fjiK

nPAHEIS ATT02T0AQN
*/ & u fi11
'

XVII.

W S dyOpwirou, to Qzlov tlvai

ofjtoiof.

30. Tous
l

ouv xp*' 0U S

T,n5

dyfoios UTrepiowf 6 0e6$, Taco*' TrapaYyA.Xei

irapa-yveXXei fc^cADEHLP, so Blass in {}, and Hilg. a-rrayYeXXei fr$*AB, Tisch., W.H., R.V. marg., Weiss, Wendt. iroo-t, butiravTas ^ABD 2 E, Ath., Cyr., Tisch., W.H., R.V., Blass, Weiss, Wendt. For vwcpiSwv D has irapiSuv, "recte," Blass 0) neither word occurs elsewhere in N.T.
1
; ;

not " this," as in Vulgate and all E.V. " Ignorantia objicitur Atheniensibus ? Hanc ipsi sunt fassi. iyvwo-Tw, ignoto ; virepio-yvoovvTes, ignorantes, v. 23." Swv " overlooked," R.V., " winked at," A.V. The latter rendering occurs three times in LXX, Wisdom xiii. 23, Ecclus. for the verb xxviii. 7, and xxx. 11 R. irapopdv Skeat quotes Lever, Serm., p. 81 " For if ye winke at such matters, God wyl scoull upon you," when the word evidently means to connive at, but not the sense required here, cf. also Chapman, II., iv., 66. The verb virfpopav is frequent in the LXX, but rather in the sense of despising, neglecting, Gen. xlii. 21, Deut. xxii. 3, 4, Ps. liv. (Iv.) 1, Job xxxi. 19, and Ecclus. ii. 10, etc. But here it is used rather as the opposite of !<j>opdv, a verb used in classical Greek of overseeing, observing, as of the divine providence of the gods (cf. in N.T. Luke so vircpopav = (1) to i. 25, Acts iv. 29) look over, (2) to overlook, i.e., not attend to, to let pass (cf. the use of virepioYiv in LXX, Lev. xxvi. 44 and 3 Mace. vi. 15). Tyndale rendered " regarded not," with which we may compare " et cum videas perinde te gerere quasi non videas," Both Chrys. and Oecum. Erasmus. comment on the words, pointing out that it is not irapctScv or ctacrcv, but virepeiScv, tovt&ttiv, ovk diraiTet KtSXatriv us d|(ovs ovtos KoXao-cws. With the statement of St. Paul here cf. Acts xiv. 16, Rom. iii. But it must be remembered that 25.

Paulus," Bengel, in contrast to the " overlooking " on account of ignorance, and so relatively of excuse (cf. iv tu vvv KQip<{>, Rom. iii. 26, i.e., from the N.T. times of salvation to the final judgment). vapa-yvlXXci " commandeth," but in margin, R.V., airay., " he declareth " cf.

Friedrich, p. 29,
latter in St.

on the constant use of the

Luke's writings, but used twice Paul elsewhere, 1 Cor. xiv. 25, 1 Thess. i. 9. iraa-i iravraxow on this and other collocations with va% as frequent in Luke see Friedrich, p. 5. iravTxv is used in the N.T. four times by St. Luke, cf. Luke ix. 6, Acts xxiv. 3, xxviii. 22 (elsewhere in the Gospels, Mark L 28, xvi. 20), but it is also used, although only once, by Wetstein quotes St. Paul, 1 Cor. iv. 17.

by

St.

same collocation in Dem., and adds " ex toto terrarum orbe plurimi Athenas advenerant, adeoque hac ipsa Pauli oratione omnibus prasdicatur
instances of the
Philo,
:

doctrina Evangelii ". jieTavociv for all had sinned, and all would be judged; infinitive after verbs dicendi, expressing what they must do, cf. xiv. 15, iv. 18, v. The context requires something 28, 40. more than a reference of the words to the turning from idol worship to the true God (Holtzmann), it points to the change of mind which was demanded of those whose consciences by sin were accused. To both Stoic and Epicurean the counsel would appear not merely needless, but objectionable. To the latter because it would conflict not only with his denial of immortality, but with his whole idea of irdpeoris, Rom. iii. 25, is by no means the same as a<t>ccri$ (" idem paene est the gods, and to the Stoic because the irapicvai quod wtpiSeiv, Acts xvii. 30," wise man was himself a king, selfBengel) ; in considering the strictures of sufficing, who stood in no need of atoneOverbeck against the use of the passage ment, who feared no judgment to come the famous picture of Josephus was so in Romans as a parallel to our present passage, it is not alleged, let it be noted, far realised, and the Epicurean might be either here or there that God inflicted no called the Sadducee, and the Stoic the punishment upon the sins of the heathen. Pharisee of ancient philosophy but in one Rom. i. 19 is a decided proof of the con- respect both Stoic and Epicurean were at whether they were just persons trary in the case of the very sin of one or not, they " needed no repentance," idolatry which St. Paul condemns in Athens; see the words of Chrys. and Bethge, Die Pauliniscken Reden, p. 115 ; Oecum. above, and cf. the comments of Lightfoot, " Paul and Seneca " (PhilippiWeiss, Wendt, Felten, Plumptre, and ans, pp. 280, 296, 305) Plumptre, in loco ; McGiffert'snote,pp.26o,26i. rdvw,see Zahn, Der Stoiker Epiktet, unci scin Verabove p. 135 " hie dies, haec hora, inquit hdltniss zum Christenthum, pp. 26, 33, etc.
;
:


3o32-

nPAHEIS AnOSTOAQN

379
r\ii.4pav,

tois d^Opwirois ireUri irarraxou \i.Tavoelv

Iv
T]

31. SuSti

e<m\o-v

fieXXei KpiKCiK 2

TT|i'

oucouu-efr] v iv

SiKaioown,

iv dfopl

wpi<r,

many
1

-napaayuv

traoiv, deaoTrjcras

auTov ex veKpuv.

32. 'Akou-

KaOoTi for Sioti

is

W.H., R.V., Weiss, Wendt,

Kpivai, so Blass in 0,
2

supported by fc^ABDE, Ath., Bas., Cyr., Theodt., Tisch., Blass. For tv xj peXXci icpiviv D, Gig., Iren. simply
ircpi

and Hilg.
tovtov kcu iraXiv, so fc^AB.
rection of Christ as a final proof given by God that the claims of Christ were true; but to an audience like that at Athens he might well insist upon the fact of the resurrection of the Man ordained by God as a guarantee that all men would be raised R.V., " whereof he hath given assurance," "whereof" implied in the
;

Tisch., R.V.,

W.H., Weiss read

Ver. 31.
critical note,

SkSti

Ka96rx,
=
7,

R.V.,

sec

only found

in St.

Luke
:

quia (Blass) in
24,
ii.

Luke
35
i.

45,

iv.

i. 7, xix. 9, Acts it according as see

and Blass, Gram., 2<rn]<rcv -ijpipav hence the comp. 268. mand to repent, cf. 1 Mace. iv. 59 and

Plummer on Luke

marginal rendering in A.V. " offered faith " is omitted in R.V. " and He hath given all a guarantee in that He ity LXX, as in instances above. iv Sutaio- hath raised Him from the dead" so Ram<ruvn = SucaCuf (as of the moral element say. Others have taken the words to in which the judgment will take place), mean that God thas Affords assurance that He will ju4ge the world righteously cf. 1 Peter ii. 24 and Rev. xix. 11, cf. Psalms as above, and Ecclus. xlv. 26. in that He ha*h shown His righteousness ev ovSpl in the person of the man (so by raising Christ, others again connect Ramsay, Meyer, Alford), not avOpwiros irltmv clasely with 4v dv8p( (so Bethge). but avijp, in viro (cf. 1 Cor. vi. 12, iv If at thto point the Apostle was interrupted vpiv KptvcTai); above we have dv6pu- he may have intended to pursue the theme irois, but here the nobler appellation. further, if not then, on some other occamay compare with the Christian sion. But the fact that the speech condoctrine Book of Enoch, xli., 9, although tains so little that is distinctively Christian according to other Jewish statements is a strong proof of its genuineness none it would seem that God, and not the would have invented such a speech for Messiah, was to judge the dead. < Paul, any more than they could have inwpio-c attraction, cf. ii. see vented his discourse at Lystra, see below 22, < Winer-Schmiedel, p. 225, cf. x. 42, Rom. on p. 381, and Ramsay, St. Paul, pp. i. 4. The whole statement, as indeed the 150 and 250, 251. Yet in this short adgeneral tenor of the address, is entirely in dress at Athens the Apostle had preached line with the preaching to the Thessaboth Jesus and the Resurrection. lonians in the Epistles written some few Ver. 32. ol pv i\\. . . . ol 8i verb months later, cf. 1 Thess. i. 9, 10, iii. 13, only here in N.T., implies outward gesiv. 6, v. 2, 2 Thess. i. 7, ii. 12 McGiffert, ture as well as words of scorn (xXevtj, Apostolic Age, p. 259, and Plumptre, in Xt\0S, Cf. p.VKTT)p{<l>, UVKT()p). " Pour un juif, dire que Jesus usually think of the ol pev as the Stoics, loco. presidera au jugement, e'etait a peu pres and the ol SI as the Epicureans e.g., dire qu'il est createur. Aussi je ne sais Wetstein after describing the Epicureans pas de preuve plus eclatante de l'immense adds ol W=Stoici cf. Cicero, De Natura impression produite par le Galileen que Deorum, ii., 17, and Plutarch, De Or. Def, ce simple fait . . apres qu'il eut ete 32. But if the Epicureans ridiculed a crucihe, un pharisien, comme l'avait et resurrection and judgment to come, the Paul, a pu voir en lui le juge des vivants et Stoics also were separated by a wide des morts," Colani, J. C. et les Croyances gulf from the teaching of St. Paul. Even Messianiques de son temps. irio-riv irapa- if it may be said that in general they rxv in classical Greek to afford assur- approximated towards the doctrine of mce, a guarantee, see instances in personal existence after death, some of Wetstein. But it is difficult to say how their most famous representatives demuch St. Paul included in the words parted from it Capes, Stoicism, p. 173 to a Jewish audience he would no doubt, Wallace, Epicureanism, p. 121 Ueberlike St. Peter, have insisted upon the resurweg. Hist, of Phil., i., p. 196; E.T.
:

Blass, in loco. iuXXi Kptvciv, LXX, Ps. ix. 8, xcv. (xcvi.) 13, xcvii. (xcviii.) 9 ; its form here may xii. 6, " on the point of judging " (Weiss). olu., so often in

Greek

We

We

; ;

XVII.

3 8o

nPAEEIS AIIOSTOAQN
aaKTCS 8e tivdaracnv yexpwv, ol
licdd
p.eV e'xXeua^oi'
'

0l &< eTiroy, 'Akouao-

aoo irdXiv

Trepl tou'tou.

33. Kal outws 6 flaOXos e^rjXGey ck

Rendall, Marcus Antoninus, Introd., pp. " On one point alone were the 107, 108. professors of this school [Stoic] agreed an external existence of the human soul

danger
this
;

trial,

was out of the question," Lightfoot, The idea of retriPhilippians, p. 323. bution beyond the grave would have been equally alien to the Stoic as to the Epicurean, and both Stoic and Epicurean alike would have ridiculed the idea of a resurrection of the body. Zockler, in loco, while referring the ol (tv without hesitation to the Epicureans, thinks that possibly Platonists rather than Stoics may be represented by the
only

is indicated, but nothing is said of the words apparently refer to no although, perhaps, to some kind of preliminary inquiry, see above, ver. 22. Ver. 34. Ttvts Sc : may contrast the favourable with the unfavourable, or perhaps merely continuous. koXXt]0Vts, see above on v. 13, implies close companionship upon which their conversion followed, see additional note. Aiovvcrios 6 'A. : " quam doctrinam scurrse rejece-

runt,

Paul was addressing not philosophical but a popular audience, as we have seen reason to believe, it is quite possible that while the majority would laugh at his closing words, Juvenal, Sat., ii., 149, there may have been others who clung to the popular mythology and its crude conceptions, and the Apostle's prediction of a
ol

8e\

If St.

Areopagita vir gravis accipit ". Dionysius was a member of the Council, the words can mean nothing less it is evident, therefore, that this convert must have been a man of some distinction, as an Areopagite would previously have filled the office of Archon. On the honour attached to the term cf. Cicero, Pro Balbo, xii., and instances cited by Renan, Saint Paul, p. 209, note. It is not improbable that St. Luke may have received from him the draft of St. Paul's

judgment to come may have sufficiently interested them to prompt a desire for
dKovo-(Sp.0d <rov further disclosures. iraXiv (irepl tovtov, R.V., neuter, we can hardly refer it to the avr6v of ver. The words are often taken to imply 31). a polite rejection of the Apostle's appeal,

a courteous refusal to hear anything further; or at all events to express a very cold interest in his announcement. But if we adopt the reading koA irdXiv (see critical note) "yet again," R.V., the

address. On the other hand the conversion of a man occupying such a position has excited suspicion, and Baur, Paulus, i., 195, considers that the whole scene on the Areopagus is unhistorical, and owes its origin to the tradition that an Areopagite named Dionysius was converted. So Holtzmann holds that the whole scene was placed on the Areopagus, because, according to report, a member of the Areopagus was converted, Apostelgesckichte, p. 393, similarly Weizsacker. See further, " Dionysius,"

words rather indicate that a real interest had been excited in some of the hearers (so Calvin, Grotius, Weiss, Alford) and that the marked and denned division of opinion was not merely a dramatic device
of the author. Ver. 33. ovtws : may mean, with this scanty result, or simply, after these events, in this state of the popular mind, with an expectation of being heard again (Alford) " ancipiti auditorum obsequio nullo ck ftec-ov edito miraculo ' : Bengel. opening Paul stood iv aviruv at the " the two p.c'0-cj, ver. 22, tov 'A. ir. expressions correspond to and explain

B.D. a Hastings' B.D., Smith and Wace, Dictionary of Christian Biography, i., p. Felten, Apostelgesckichte, p. 337 846 perhaps and notes below. Adpapis AdpaXis, a heifer, a name popular amongst the Greeks, so Grotius, Wetstein, and Renan, Saint Paul, p. 209,
,

: '

went forth each from the midst of them must have been standing in the midst ol them " cf. Ramsay, Expositor, September, 1895, and for the bearing of the words see above on ver. 22. For similar phrase with \iicrov as frequent in St. Luke's writings, Friedother,
'

... he

that
'

'

rich, p. 22.

Ramsay

thinks that

some

know note; see critical note above. nothing certain about her, but Ramsay makes the interesting conjecture that as the woman is not described as evo-xijp.a>v of the women at (cf. the description Pisidian Bercea, and Thessalonica, Antioch, xiii. 50, xvii. 4, 12), she may have been a foreign woman (perhaps one of the educated Hetairai), as at Athens no woman of respectable position would have been present amongst St. St. Chrysostom (so St. Paul's audience. Ambrose and Asterius) thought that she was the wife of Dionysius, but St. Luke No calls her yvvq, not r\ ywvij avTov. mention is made of her in D (but see above

We


3334auTuf.

nPAHEIS AnOSTOAQN
34. rives $e dVSpes KoMnfl^Tes

3 81

(jlc'ctou

auTu emareucrav

ty ots Kal Aioiwios 6 'ApeoirayiTT)?, Kai yuyi] ocofian Adfiapis, 1 Kai

Tpoi
1

criiv

auTOis.

Before Kai Tep. D (Flor.) add omitted in D (retained by Blass in

eu<rxT]jici>v after

v<rxTjp,<ov.
(J),

The words

icai

-yvvr)

ovop..

A. are

see comment., and also by Hilg.,

who adds

Apeoir.

critical note),

this

and Ramsay accounts for by the view that the reviser of Codex

Bezae was a Catholic, who objected to the prominence given to women in Acts, and that under the influence of this feeling the changes occurred in xvii. 12 (see
above) and 34 this prominence assigned women was, in Ramsay's view, firstly, pagan rather than Christian and, secondly, heretical rather than Catholic Church in the Roman Empire, pp. 160, 161 see " Damaris," Hastings' B.D., and Felten, Apostelgeschichte, p. 337. Kal erepoi a significant contrast to the precise results of the Apostle's preaching elsewhere, and yet a contrast which carries with it an evidence of truth. Spitta, p. 242, justly remarks that he knows not how the " sections, who was author of the "
:

composition of the speech, as to St. Luke, and regards it as derived from information of a speech actually delivered at Athens, insists
refers the

we have

it,

to

equally strongly upon the difficulty of supposing that such slender results would be represented as following, if the speech had been composed with a view of exalting Jewish and Christian monotheism against polytheism. Moreover the narrative bears the stamp of truthfulness in its picture of the local condition of Athens, and also in its representation of St. Paul's attitude to the philosophical surroundings of the place and its schools. " One must

be at

home

in

Athens," writes Curtius,

We

"to understand the narrative rightly," and no one has enabled us to realise more fully the historical character and
vividness of the scene than Curtius himself in the essay to which reference is made above, of which the concluding words are these, that " he who refuses to accept the historical value of the narrative of Paul in Athens, tears one of the weightiest pages out of the history of humanity "

not present at Athens, could have represented the activity of St. Paul in that city better than he has done the idle curiosity of the Athenians, ver. 21, and after a speech received with ridicule and indifference, a scanty result, graphically represented by two names, of which it is a mere assertion to say that they refer to the sub-apostolic age. Spitta thus refuses to allow any justification for Weizsacker's rejection of the historical worth of the narrative. Thus in the simple notice of the results of St. Paul's preaching we gain an indication of the historical truthfulness of the narrative. If anywhere, surely at Athens a forger
;

(Gesammelte Abhandlungen,
:

ii.,

p.

would have been tempted

the
tual

to

magnify
intellec-

influence

of

St.

Paul's

power, and to attribute an overvictory to the

first

whelming
Gospel

message of the

encounter with the philosophic wisdom of the world in a city which possessed a university, the greatest of any of that time, which was known as "the eye of Greece, mother of arts," whose inhabitants a Jewish philosopher (Philo) had described as the keenest mentally of all the Greeks. In answer to the earlier criticism of Zeller and Overbeck, we may place the conclusion of Weiss that the result of
in its
St. Paul's labours is plainly

after a set pattern,

finite

not described but rests upon de-

" Paulus in Athens " see further, Knabenbauer, pp. 308, 309). The character of the people, the moving life of the Agora, the breadth of view which could comprehend in one short speech the crude errors of the populace and the fallacious theology of the schools, " the heart of the world " too generous to ignore all that was best in men's thoughts of God's providence and of human brotherhood, and yet too loving to forget that all men had sinned, and that after death was the judgment we recognise them all. If we turn to the speech itself we find abundant evidence of characteristic Pauline thoughts and teaching (c/., e.g., ver. 27 and Rom. i. ver. 26 and Rom. v. 12, 19, ii. 14 1 Cor. xv. 45 ver. 30 and Rom. iii. 25, etc., Zockler, p. 268, and instances in notes above, McGiffert, Apostolic Age, p. 259), and it is worthy of note that Weizsacker, while rejecting with Baur, Zeller, Schwegler, and Overbeck the account of St. Paul's visit to Athens as
; ;

543,

information, whilst

Wendt, who

unhistorical, fully recognises, after an examination of the Apostle's method of

3 82

TIPAHEI2 ATIOrrOAQN
XVIII.
rj\9ei'
I.

XVIII.
1

META

8e Taura
2.

x^P 10^ 6 ^

flauXos

tm

'^At\v!av

ets

KopifOoy

Kal eupui' Tifa 'IouScuok 6Vou,aTi 'AicuXav,

J^AB

NBD,

13, 6g, Vulg., Boh., Arm., so Tisch., W.H., R.V., Weiss, Wendt, omit 8. Vulg., Sah., Boh., Tisch., W.H., R.V., Weiss, Wendt omit o flavXos.

dealing with idolatry and polytheism in against Celsus as a proof of the fruits of Rom. i. 20, that it we compare with the Christianity (Bethge, p. 116), that its Apostle's own indications the fine survey failing faith was revived in time of perof the world, and especially of history secution by its bishop Quadratus, the from a monotheistic standpoint, ascribed successor of the martyr-bishop Publius; that in the Christian schools of Athens to him by the Acts at Lystra, xiv. 15, and afterwards at Athens, xvii. 24, the latter, St. Basil and St. Gregory were trained whatever its source, also gives us a true and that to an Athenian philosopher, idea of Paul's method and teaching, Apos- Aristides, a convert to Christ, we owe On the whole the earliest Apology which we possess tolic Age, i., p. 117, E.T. tone of the speech as incredible as a (Athenagoras too was an Athenian philosopher), see Farrar, St. Paul, i., p. later composition, see Ramsay, St. Paul, 551 ; Humphry, Commentary on the Acts. p. 147 ff., whilst no one perhaps has drawn up more clearly than Wetstein, see on It is significant that St. Paul never Acts xvii. 25, the consummate skill of the visited Athens again, and never adspeech addressed to an audience com- dressed a letter to the Saints at Athens, prising so many varieties of culture and although he may well have included (To the strange attempt of them in his salutation to "the Saints belief. Holtzmann to reproduce at some length which are in the whole of Achaia," 2 the argument of Zeller, who maintains Cor. i. 1. jiCTa 8i Chapter XVIII.Ver. 1. that the scene at Athens was a mere counterpart of the scene of Stephen's TavTa : in continuation of the narrative, in i. 4 with u P lcr encounter with his foes at Jerusalem, a cf. Luke x. 1. only here with k, iin}, and so usually sufficient answer may be found in Spitta, from Athens emphasised, bedeparture Apostelgeschichte, p. 240.) ask from whom the report cause events had compelled the Apostle If we received, since Luke, to alter his intended plan (Ramsay, St. of the speech was Paul, p. 240, and Blass, in loco), cf. 1 Silas, Timothy all were absent, it is 2 Mace. v. 21, xii. possible that a Christian convert like Chron. xii. 8 (A al.) Dionysius the Areopagite may have pre- 12, with an accusative of place. KopivCorinth from its position as the served it (Zockler) but a speech so full 8ov of Pauline thoughts, and so expressive of capitalof the Roman province Achaia was Athenian life and culture, may well have the centre of government and commerce, been received at least in substance from while Athens was still the great educaSt. Paul, with tional centre of Greece. St. Paul himself, although it is quite conceivable that the precise form of it in his keen eye for the most important and Acts is due to St. Luke's own editing and prominent stations of Roman governarrangement (see for an analysis of the ment and the meeting points of East and language of the speech Bethge, Die West, might be expected to choose a place Pauliniscken Reden der Apostelgeschichte, from whence the influence of the Gospel The results of St. Paul's work could spread over the whole province. p. 82). Like Ephesus, Corinth lay on the great at Athens were small if measured by the number of converts, although even highway between East and West; like amongst them it must not be forgotten Ephesus it was, as Professor Ramsay that it was something to gain the alle- terms it, one of the knots on the line of giance to the faith of a man holding the communication, the point of convergence position of Dionysius the Areopagite for many subordinate roads. But Corinth, (see further an interesting account of with all its external beauty, its wealth and the matter in Expository Times, April, fame, had become a byword for vice and Bat in addition to this, it is also infamy, cf. Kopiv8ta{e<H>ai, KopivOiafciv, 1898). important to remember that St. Paul has Wetstein, 1 Cor. i. 2, and references in given us "an invaluable method of Farrar, St. Paul, i., 557 ff., and it has not missionary preaching" (Lechler, Das been unfairly termed the Vanity Fair of the Apost. Zeitalter, p. 275), that to the Roman empire : at once the London and Church at Athens Origen could appeal the Paris of the first century after ChrLst


riPAHEIS
norriKOk*

AnOSTOAQN
airo
ttjs

383
Kal

tw

y^ 1

Ttpoo-<p<Ta>s

eXrjXuOoTa

MiraXias,

ripio-KiXXae yuvaixa outou, 1 81a to

1

SiorcTax^oi KXauoiof x^pi^crOai

Instead of n. -yvvaiKa avrov Syr. Hard, mg., Flor., Gig., Blass in p read <rw YuvatKi avrov, and Flor. adds t|nrmraTo avrovs, so Blass in 0. After av-rovs Syr. Hard, mg., Flor., so Blass in ji, add ovroi Sc e|nX8ov airo tt\s Pup^s (urbe Flor.), (Blass brackets airo tyjs P. after lovSaiovs). D, Syr. Hard, mg., Flor. insert after P<uui)$ 01 Kai KaT(iiKT](rav is tt|v A\aiav (Blass in P brackets 01). 81aTTaxevai ^cABH, Chrys., so Lach., W.H., Weiss, Wendt, following T.R. Teraxevai fc$*DELP, so Tisch. airo instead of ck in J^ABDEL, Vulg., Tisch. W.H., R.V., Weiss, Wendt, Blass.
f1.
;

To this infamous (Farrar, . s., p. 556). notoriety not only the cosmopolitanism of the city contributed, but the open consecration of shameless impurity in its temple service of Venus, see Ramsay,
"Corinth," Hastings' B.D. C. and H., McGiffert, small edition, p. 324 ff. Apostolic Age, p. 262, and notes below.
;
;

Ver.
xvi. 3, 1

2.

'AicvXav,
its

cf.

ver.

18,
iv.

Rom.
: ;

Cor. xvi. 19, 2 Tim.

19

the

may account for the Apostle's intercourse with him and Priscilla, Zahn, Einleitung, i., 189. But the suspicion with which most of his countrymen regarded St. Paul rather indicates that Aquila and Priscilla must at least have had some leanings towards the new faith, or they would scarcely have received him It is quite posinto their lodgings. sible that, as at the great Pentecost Jews
lief

Greek form the name may have been assumed, as often the case, in place of the Jewish name.
Latin Aquila in
It is altogether unreasonable to suppose that Luke made a mistake and that this Aquila's name was Pontius Aquila, which he bore as a freedman of the Gens Pontia, a distinguished member of which was called by the same two names, Pontius Aquila, Cic, Ad Fam., x., 33 ; Suet., Jul. The fact that another Aquila, Cats., 78, who is famous as giving us the earliest version a.d. of the O.T. in Greek, is also described as from Pontus goes far to show that there is nothing improbable in St. Luke's statement (Schurer, Jewish People, div. ii., vol. ii., p. 226, E.T.). The name, moreover, was also a slave name (Ramsay, p. 269), as a freedman of Maecenas was called (C. Cilnius) Aquila. But it is probable that as the greater part of the Jews in Rome were freedmen, Aquila may also have belonged to this class, see Schurer, u. s., p. 234, and also further, Sanday and Headlam, Romans, p. xxvii., 418 ; Lightfoot, Philipplans, p. 173. t4 yevei " by race," R.V.,
:

Rome had been present, cf. ii. 10, Christianity may have been carried by this means to the imperial city, and that such tidings may have predisposed Aquila and Priscilla to listen to St. Paul's teaching, even if they were not Christians when they first met him. If they were converted, as has been supposed, by St. Paul at Corinth, it is strange that no mention is made of their conversion. That they were Christians when St. Paul left them at Ephesus seems to be beyond a doubt. Renan describes them as already Christians when they met the Apostle, so too Hilgenfeld, on the ground that their conversion by St. Paul could scarcely have been passed over, see further
from

"Aquila," B.D. a and Hastings' B.D.; Wendt, in loco ; Lightfoot, Phil., pp. 16 and 17, Hort, Rom. and Ephes., p. 9.
,

vpo<r^>dTus slaughtered
;

lately here only, lit., or killed; hence recent, fresh Latin, recens (Grimm). In LXX, Deut. xxiv. 5, Ezek. xi. 3, Jud. iv. 3, 5, 2 Mace. xiv. 36, so too in Polybius,
:

Westcott on Heb.
gards
all

x.

20

irp<$o-<faros

re-

cf,

iv. 36, of Barnabas, and xviii. 24, of Apollos the word need not mean more than this. 'lovSaiov The word has been pressed sometimes to indicate that Aquila
;

was

still unconverted to Christianity. But the fact that he is called a Jew may simply refer to the notice which follows "that all Jews," etc. Whether Aquila was a Christian before he met St. Paul is very difficult to determine. He is not spoken of as a disciple, and similarity of employment rather than of Christian be-

derivations from a<f>dw (o-<i>d&>) <f>dco (4>lvu) <{>d<o (<{>i)u() as unsatisfactory. flpto-KiXXav in Epistles, Rom. xvi. 3, 1 Cor. xvi. 19, 2 Tim. iv. 9, Prisca, R.V., W.H., Priscilla, perhaps the diminutive, Probably St. Luke cf. Lucilla, Domitilla. used the language of conversation, in which the diminutive forms were usually employed, St. Paul, p. 268. On Bezan text see critical note, Ramsay, u. $., and Church in the Roman Empire, p. 158. In w. 18 and 26 we have Priscilla mentioned before her husband, and so by


riPAEEIS AFIOSTOAQN
TTdi-Tas

3*4

xvm.
auTois
*

tous 'louocuous

eic

ttjs

PwfiT]?, irpofffjXGep'

nai

81a to 6fxoTex'ov ctcai, efxeee imp' auTois koi eipydTO

r)<rav

yap

At the commencement of the verse Syr. Hard, mg., Flor. (Aug.) add o 8e n. t<j> AkvXo., and before ojiotcxvov Syr. Hard, mg., Aug. add op.o<t>v\ov kou, see Belser, Beitrage, p. 84, on the so Blass in {$ (cf. Flor. in ver. 2, salutavit eos) For cip-ya<To bearing of this reading on the conversion of Aquila and Priscilla. Si*B, Boh. Ong., Tisch,, W.H., R.V., Weiss, Wendt read t)pyo.ovto. Tfl r\v^ D. Gig. (for ace), so ^ABELP, Chrys., Lach., Tisch., W.H., R.V., Weiss, Wendt. (not Flor.) omit the clause rjcrav yap <nci|. tq Ttx^n, and so Blass in {J, and see Ramsay follows Western text in supporting Blass, p. x., and note above on xvii. 18. omission, see St. Paul, p. 253, and, on the other hand, Weiss, Codex D, p. 43.
1

jYvuxrfiii

reason

except in 1 Cor. xvi. 19. The be that she was of higher social status, and indeed not a Jewess at all, as this seems the best way of accounting for the curious arrangement of the sentence here, the point being to emphasise Her the fact that Aquila was a Jew. name may indicate some connection with the Priscan Gens whilst Sanday
St. Paul,

account,

we may fairly suppose, that many

may

Jews would leave the city, Schiirer, . 5., On any view the edict could not p. 237. have remained in force very long, cf. xxviii. 15, and also the return of Aquila and Priscilla to Rome, Rom. xvi. 3. Ramsay dates the edict at the end of 50 a.d. on the ground that although
Orosius, Hist., vii., 6, 15, states that it occurred in the ninth year of Claudius, 49 a.d., the historian here, as elsewhere (e.g., cf. the famine) in connection with the events of this reign, is a year too early. Wendt (1899), p. 59, gives 49-50 as the year of the edict. But it must be remembered that the authority of Orosius is not
altogether reliable in this case, as there is no proof that he had any direct reference to Josephus, to whom he appeals for his date ; see O. Holtzmann, Neutest. Zeitgeschtchte, p. 129 Blass, Proleg., 23, and Turner, " Chronology of the New Testament" Hastings' B.D. McGiffert, p. 362, maintains that as the date of the edict is thus unknown, we cannot base any chronological conclusions upon it, cf. Zahn, Einleitung, ii., 634. Meyer maintained that by Chrestus Suetonius meant a Jewish agitator so called, but it is more probable that the historian confused Christus with Chrestus an unfamiliar name with one in use among
;

and Headlam, Romans,

interesting

p.

420, in

an

discussion find reasons to connect both her (and possibly her husband) with the Acilian Gens. That sh,e was a woman of education is evident from ver. 26, and it is possible that her marriage with Aquila may afford us another proof amongst many of the influence of the Jewish religion over educated

women in Rome, Jos., Ant., xviii., 3, 5. But many commentators from St. Chrysostom have referred the precedence of Priscilla not to social rank, but to her
greater fervency of spirit or ability of character ; or it may be simply due to the fact that she was converted first. Sia to SiaTCTax^vai: St. Luke's statement is fully corroborated by Suet., Claudius, 25 " JudaeosimpulsoreChristo assidue tumultuantes Roma expulit ". But Dio Cassius, lx. 6, in referring to what is most probably the same edict, states that the Jews were not expelled, because of the difficulty in carrying such an order into effect on account of their Another passage in great numbers. Suet., Tiberius, 36, gives us the probable explanation " expulit et mathematicos sed deprecantibus veniam dedit " an in: : :

both Greeks and Romans. This Chrestus Suetonius speaks of as actually living, as the historian might have heard enough to lead him to regard the commotions between Jews and Jewish Christians in Rome as instigated by a leader bearing

stance of a contemplated expulsion, afterwards abandoned. If we thus interpret the meaning of Suetonius with reference to the edict of Claudius by giving the same force to " expulit," it explains the silence of Tacitus and Josephus, who do not mention the edict, while the words of Dio Cassius emphasise the fact that although no expulsion took place the assemblies of the Jews were prohibited, and on that

name, commotions like those excited the Pisidian Antioch, in Thessalonica, and elsewhere or it may be that he thus indicates the feverish hopes of the Messiah amongst the Jews resident in Rome, hopes so often raised by some But Lightfoot pretentious deliverer. makes the important remark that even in this case we may fairly suppose that the true Christ held a prominent place in
this
in
;


35o-kt] i/oiroio! Tr];/

385

TTPAEEI2 AFIOSTOAQN
ri\vr\v. 4. StcX^ycTO
1

8c iv

t)

CTO^aywYTJ Kara irav

5. 'Q$ 8e

ad^PaTOf, eimde re 'louSaiou? Kal

1

EMTjfas.

KaTrjXOoi'

After SicXcycto (8e) D, Flor. Gig., Vulgcl., Syr. Hard, mg., Blass in 0, so Hilg. I. If in contrast to ver. 5 it is difficult to see why omitted, nor does the introduction of the name of Jesus seem likely in itself (interponens, Flor.) to have persuaded both Jews and Greeks, unless we take eireiOs as conative only. evTi8t||ii. is not found elsewhere in the N.T. Belser thinks that here VTi0ei9 means " insinuating " (p. 85), and that the passage in f) reminds us of Paul's own description of his preaching in 1 Cor. ii. 3 (so Blass). 01* p.ovor I. aXXa Kai EXX., so D and Flor., Blass in P, supported by Belser, u. s.

add cvTideis to ovojxa tov itvpiov

these reports, for

less

He must

known

at this

have been not time than any of the

An

(the

(Philippians, p. 16, note). indifference on the part of a Roman of the period is surely not surprising, and the probability is more generally maintained that this Chrestus was really Christ, the leader of the Christians, see Weiss, Einleitung in das N. T. p. 227 Wendt (i8go), in loco ; Ramsay, St. Paul, pp. 47, 254 McGiffert, Apostolic Age, p. 362, note, but, on the other hand, Zahn, Einleitung, i., p. 306. Ver. 3. Sia to 6|*oTex vov tne word is peculiar to St. Luke, and although it
false Christs

Such

Expositor's Note-Book, pp. 419-438 late Dr. Samuel Cox), see als Ramsay, St. Paul, pp. 34-36. o-ktjvoiroiol: only here in N.T. (o-Ktjvoiroictv,

Symm.,

Isa. xiii. 20, xxii. 15)

much

has

been said about the word, but there seems no reason to depart from the
translation " tent-makers," i.e., o-K-rjvoppd<j>os, Aelian, V.H., ii., 1, and so St. Paul is called by Chrysostom and Theodoret, although Chrysostom also calls him o-kvtotojjios, 2 Tim. ii., Horn., iv., 5, 3. It is no doubt true that tents were often made of a rough material woven from the hair of the goats in which Cilicia abounded, and that the name kiXikiov (Lat. cilicium, Fr. cilice, hair-cloth) was given to this material but the word in the text does not mean " makers of materials for tents ". There is no ground for rendering the word with Renan tapissier. or with Michaelis " Kunst-Instrumentenmacher". On the curious notion that St. Paul was a landscape painter, which appears to have arisen from a confusion between <TKT)voppd<{>os and crK-qvoypac^os, and the fact that he is described as
;

found in classical Greek and in Joseit is not used in the LXX, and it may be regarded as a technical word used by physicians of one another the laTpttct] medical profession was called thus txvtj, physicians were ojiotexvoi
is

phus,

-f]

Dioscorides in dedicating his work to Areus speaks of his friendly disposition towards fellow-physicians (6p.oTe'xvovs), Hobart, p. 239, Weiss in Meyer's Kotnmentar, Luke i. 6, and also Vogel, Zur Charakteristik des Lukas, p. 17 (1897). On the dignity of labour as fully recog nised by Judaism at the time of the Advent, see Edersheim, Jewish Social Sayings of the Jewish Life, chapter xi. Fathers, pp. 18, 19, 141 (Taylor, 2nd " In Alexedit.). <f|Xve irap' avTois andria the different trades sat in the
;

Tjvioirotos,
o-KT)vo-n-oios,

probably a confusion with see Expository Times, and

notes by Ramsay, Nestle, Dec, 1896, Jan. and March, 1897. As it was often enjoined upon a son not to forsake the trade of his father, perhaps from respect, perhaps because a similar trade might be

synagogue arranged into guilds; and St. Paul could have no difficulty in meeting in the bazaar of his trade with the like-minded Aquila and Priscilla
(Acts xviii. 2, 3), with whom to find a lodging," Edersheim, u. s., p. 89, and see passage from T. B. Sukkah, 51 b, quoted by Lumby, in loco, and on vi. 9. at Corinth St. Paul's qpYa&To first search seems to have been for

more
that

easily learnt at

home,

it

is

likelv

Saul followed his father's trade, which both father and son might easily have learnt at Tarsus. Schiirer, Jewish People, div. ii., vol. i., p. 44, E.T. In a commercial city like Corinth the material would be easily obtainable, see critical
note.

work," cf. Acts xx. 34, 35, 9, 2 Thess. iii. 8, 1 Cor.

2

Thess.
11,

ii.

iv.

12,

Cor.

xi.

9,

Phil.

iv.

12.

In

close

connection with this passage cf. " St. Paul a Working Man and in Want,"

SieXrycTo 81 . . . itret.84 re to discourse ... and tried to persuade," so Ramsay, marking the imperfects, see also Hackett's note. 'EXXtjvas proselytes, since they are represented as in the synagogue, cf. xiv. The heathen are not addressed until 1.
4.
:

Ver.

"and he used

VOL.

II.

25


386
Airo ttjs

XVIII.
1

nPAHEIS AnOSTOAQN
Maxeoovias o ts ItXas nai 6 Tip,66cos,
6 riaGXos, 8ia|iapTop6|X'os tois MouSaiois rbv Xpioroy
di'TiTacr<rou.e>'w'

truvelyjero tu> irveujiaTt

'Itjctoui'.

6. 2
Tot

8e

auTwi*

Kai

|3\acr4>Y)p.oJi'Ta',

CKTLfadu.t'05

ludTia, ctire irpos auTOus,

1

To

alp-a up-w^ eirl

ttji'

Ke^aXT)^

ojulwc

Instead of xvevp.o.Ti fc^ABDE 13, 40, verss., Bas., Theodt., Tisch., W.H., Weiss, Wendt, R.V. read \oy&>. Blass reads awci^c in p. After lovS. fr^ABD 13, W. H.. R.V., Blass, Weiss, Wendt, 36, Vulg., verss., Bas. insert eivai, so Tisch., * D, Syr. Hard, mg., Flor. prefix iroXXov S Xoyov yevopevov xai ypac|>u>v SiepFlor. continues (so Blass in P) avreTacro-ovTO lovSaioi nves teal u.rjvwop,6v<uv. sSXao-^jAOwv, see especially Corssen, G. G. A., p. 431. For iropcv<rop.ai D^'L, For wro tov vwv D 1 not D 2 reads a^' vjj.w vvv, " nunc vado ad Flor. iropevoftai. Hilg. retains. Blass rejects in p. (gentes) ab vobis," Flor.
Blass,
,
,

ver.

6.

McGiffert considers

that

this

as the power of

God and

the

wisdom

of

notice of

work

trustworthy (p. the fact that in St. Paul's own Epistles there is no hint of it, but cf. 1 Cor. ix. 20, words which we may reasonably suppose had a special application to Corinth, or the Apostle would scarcely have so exIt would have been pressed himself. strange if in such a commercial centre
there had been no Jewish synagogue. Ver. 5. See note on xvii. 15 McGiffert, Apostolic Age, p. 269, recognises this among the striking points of contact between Acts and the Epistles to the
;

synagogue is un268) and at variance with

in the

Here Silas and Timothy Corinthians. are said to have been with St. Paul in Corinth, cf. St. Paul's own statement in 2 Cor. i. 19, to the fact that the same two names occur in the salutations of 1 and 2 Thess., both of which were written from Corinth, see also Paley,
Horde Paulina,
o-vvixto
;

both his Epistles all that the Apostle says about the duties of the Christian life is brought into relation with thisfundamental truth(see McGiffert, Silas and Timothy found u. s., p. 266). him wholly possessed by and engrossed in the word (so the imperfect, Page, AlOn the other hand it has ford, Wendt). been maintained that the arrival of Silas and Timothy brought St. Paul help from Macedonia, and that on the account, Phil. iv. 15, 2 Cor. xi. 9, he was able to give himself up to preaching, as he was thus relieved from the strain of working for his bread (so Wordsworth, Lewin,
in

God, and

Rendall).

But

Cor.

ix.

seems

to

continued to Blass seems to find in the uniqueness of the phrase a reason for its alteration see critical note for his view. Plumptre
still

imply that St. Paul

work

for his livelihood at Corinth.

iv.,

6, 7,
:

and

viii.

4.

refers the

words

to the Apostle's desire to

" he was wholly absorbed in preaching," Xoyoi, so Ram"in teaching the word," Grimmsay Thayer, cf. Wisdom xvii. 11 (cf. 2 Cor. The verb occurs frequently in v. 14). Luke, six times in his Gospel, three times in Acts, twice in St. Paul, only once elsewhere in N.T., but nowhere as in the It looks as if St. particular phrase here. Paul's preaching in Corinth was specially characterised by " greater concentration

tw

irvwp,aTi

Rome, which the Apostle cherished for many years, and which had been further kindled by finding himself in company with those who came from Rome and the announcement of a journey to Rome, xix. 21, after tne Apostle had been some time in the company of Aquila and Prissee
;

both at Corinth and Ephesus, is emphasised by Ramsay, St. Paul, p. 255. But on the whole, Ramsay's interprecilia

tation

is

of purpose and simplicity of method," cf. Cor. ii. 2. The philosophic style in 1 which he had addressed the Athenians is now abandoned, and so too, at least primarily, Che proclamation of the living and true God, and of the coming of His Son to save His people in the day
of wrath, with which apparently he had commenced at Thessalonica, 1 Thess. i.
9,

remarks

very striking, of McGiffert

p.

much

252, cf. to

same
266.

effect,

(.ap,apT.,
'I.
:

tov X.
Jesus," p. 226.
for

cf.

So

Apostolic Age, pp. see above on p. 92. " that the Anointed One is xvii. 3, so Ramsay, St. Paul, far the message was evidently

the the 263-

Jews. in D. Ver. 6.

See

critical

note for reading

classical use, of

dvTiTao-o-.

10.

Such methods and truths had

crucified"

their place, but in

and

Him

Corinth "Jesus Christ was to be preached

an army ranged in hostile array, or of those opposed to each other in opinion, Thuc.,iii.,83. So in later Greek, in Polyb


68.
Ka6apo? iyu

; , ; ;

IIPAEEIS AflOSTOAQN
airo too vuv eis

387
koi p.Taf3as

T&

IGvtj

-iropeuaofiai.

7.

1 inelQev r\\Qv els oiKiay tii'os ovifiari 'loucrrou, aefiofiivou tok 0e6V,

ou q oiKia

tJk

owofiopouo-a

Ttj

(ruvaywYfj.

8. 2 Kpitriros

8e 6 dpx t_
icai

<ruv&yu)yos eirioreuac
1

tw Kupiw auy SXw tu oikw auTOu

iroXXol

B*D 2 Syr. H. Tisch., W.H., Weiss, Wendt have TYrvov I. fc^E, Vulg., Boh., Arm. have Tltov I., so R.V. Instead of ekeiOev D* 137, Flor. read airo tov AkvXo,
,

not Blass in 0, but Hilg.

2

see Corssen, u.

s.,

p. 428.

For doublets

in

in this verse, so in Flor., Blass in 0, see Harris,

Four Lec-

tures, etc., p. 60.

Ramgenerally to oppose, to resist. say renders " and when they began to form a faction against him," but cf.
Rom.
v. 5,
it

xiii.

2,
iii.

James
34.

iv.

6,

v. 6,
cf.

1
xiii.

Pet.

found five times in St. Luke's Gospel, but only here in Acts. It is used once elsewhere in N.T, and there by St. Paul, 2 Cor. v. 16 (cf. John viii. 11). See
is

pXaor^., may be used generally or and 2 Peter

Prov.
g,
ii.

45, as in xix.

Friedrich, p. 16, Synopticce, p. 29.

and Hawkins, Hora

2.

ItcTivag., cf. xiii.

14,

51,

note;

cf.

Matt.

x.

and LXX,

Neh. v. 13, " undoubtedly a very exasperating gesture," Ramsay, St. Paul, but we must remember that the p. 256 opposition at Corinth seems to have been unusally great, as Ramsay himself points to atfta v(au>v, out, U. S., pp. 143, 256. cf. xx. 26, Hebraistic, cf, e.g., Matt.
;

Ver. 7. p.Ta()as ekeiGev, i.e., from the synagogue, cf Luke x. 7, " he removed," Rendall ; " he changed his place

from
is

the synagogue,"

Ramsay

the verb

found three times with ekeISev in St. Matthew, and in each place "departed " R.V., this gives perfectly good sense: cf. Ramsay, Church in the Roman Empire, if 'Iovo-tooi p. 158, and critical note. the addition Titov or TitCov is correct, xxvii. 25, and in LXX, Lev. xx. 16, 2 Sam. i. 16, 1 Kings ii. 37, Ezek. iii. 18, there is no need to discuss the possible Both identification with the companion of St. etc., i.e., cXOc'-ru, Matt, xxiii. 35. here and in xx. 26 we can scarcely doubt Paul in Gal. ii. 1, etc. see Alford and The that St. Paul had in mind the words of Page, in loco, and critical note. identification was adopted by Chrysoslirl ttjv the prophet, Ezek. xxxiii. 6. upon yourselves, the head tom and Grotius, and for a statement of i.e., ke<{>., being used for the person for other ideas the evidence on either side see Plumptre, of the word see Wendt (1888), in loco. in loco. It should be remembered that De Wette interprets of moral ruin, and we have Barsabbas Justus, i. 23, and
: ;

others of the eternal airwXcia, but

we

cannot refine so much upon a figurative In vv. 5b and 6 Spitta and phrase.
Jiingst see the

hand of a Reviser, the former holding that the whole passage runs smoothly with these omissions, whilst Jiingst ascribes also the word
ekeiOcv, ver. 7, to the Reviser. According to Clemen, 4 and 5b, the preaching in the synagogue belongs to Redactor Judaicus, the Jewish persecution in ver.

Jesus Justus, Col. iv. 11, see also Lightfoot "Acts of the Apostles," B.D. 2 i., The house of a proselyte may have 32. been chosen because it offered easy access to those who wished to come, whether Greeks or Hebrews (see Chrysostom's comment), but in Paul's thus going into the house of a proselyte hard by the synagogue we may see how his
,

spirit

had been

stirred.

But further

this

6 to the Redactor Antijudaicus. Hilgenfeld agrees with Spitta in so far that he ascribes 5b and 6b to " the author to scarcely Theophilusf". Ka9apos eyu> enough to say " I am pure," have discharged my duty with a clear conscience, cf. xx. 26, the same idea here, better to punctuate at iy<b, but see Blass, in loco. airo tov vvv from henceforth, i.e., so It is evident that far as he is concerned. the words did not apply to other places, lor in xix. 8 St. Paul goes to the synagogue according to his wont. The phrase

Justus was evidently a Roman citizen, one of the coloni in Corinth, and thus St. Paul would gain access through him to the more educated class in the city, Ramsay, St. Paul, p. 256, and "Corinth," Hastings' B.D., i. 480. avvop.opovo'a there is no need to suppose that he left his lodgings with Aquila this house became Paul's place ol meeting (so in Ephesus, cf. xix. 9, 10) Titus

he had

his

own synagogue

there (Blass)

in classics

compound

simple verb ofiopeu, 6p.ovp'h> only found here; o-vvduopos,

Eccl. writers.


3 88

XVII!.

; :

IIPAHEI2 AII02T0AQN
twk KopifOiuf AtcouokTes
Kupios
p.T]

iriareuoi> ko! ^|3aTrTi^OfTO.

<f>o|3ou,

9. Etirc 8e 6
ica!

81'

opdfiaros Ik kokti tw flauXw, My]

IO. Sioti Iyc5
<re

dXXd XdXei

(nuirrjaTjs

c ^fxl

f*

T&

<rou, ical

ouSels c-irid^aeTai
tt)

<rot

too KaKwcrai

8i6ti

Xa6s lori pot iroXus le

ttoXci TauTjj.

Ver. 8. Kp(<riros, c/. 1 Cor. i. 14, coincidence with, admitted by McGiffert, "no p. 269 (so too by Holtzmann), reason to doubt that he is the man whose conversion Luke reports," according to tradition he became Bishop of iEgina, Const. Apost., vii. 46. Though a Jew he bore a Latin name, cf. for a parallel case J. Lightfoot, Hor. Heb., in 6 dpxio-., if we cf. ver. 17 it looks loco. as if in the Corinthian synagogue there was only one person bearing this title, and that Sosthenes succeeded Crispus when the latter became a Christian, see " Corinth" (Ramsay), Hastings' B.D., i., p. 482, and see also Ramsay, Expositor,
,

the statements in 1 Thess. ii. 15, iii. 7, which describe the Jewish opposition as existing at the time he wrote (see this fully acknowledged by McGiffert, Apostolic Age, p. 270). Hilgenfeld sees no reason to refer vv. 9 and 10 to the Reviser (with Jiingst). He finds them in his source C of which they are characteristic, xvi. 9, 10; the vision refers not to cf. what had preceded, but to what follows, and explains the stay of Paul at Corinth

mentioned
(*T|

in ver.
i.e.,

n.

aXXa

XdXei

icai

<riir.,

" continue
Isa. lviii.

" speak on,"

;

cf.
;

to speak," 1, affirmation
;

April, 1895,

and above on

xiii.

15
,

on

the reason of St. Paul's baptism of Cris2 and pus, Gaius, Stephanas, see B.D. Hastings' B.D., u. s. There is certainly Paul inspired. no ground for supposing that St. SkSti 4-yw Ver. 10. fundamentum depreciated baptism although he baptised so few in Corinth with his own hands, fiducia, Bengel. ciriO. : only here in Speaker's Commentary on 1 Cor. i. 17. this sense, but so in LXX, aggrediri, cf. Gen. xliii. 18, Exod. xxi. 14, 2 Chron. It is evident from this notice that St. Paul's preaching had not been without xxiii. 13, Jud. xvi. 7. tov icaicwo-ai infinitive with tov, probably to express its effect on the Jewish residents, and probably one reason why the feeling conceived or intended result, Burton, p. against the Apostle was so strong, xx. 3, 157 and also p. 148, i.e., an event indiwas because this influence extended to cated by the context not to have actually " qui mei sunt et the taken place. Xarfs persons of importance in Corinth next words show good results among the mei fient": Bengel even in Corinth, Gentile population of the city. <rvv 3X<{> proverbial for its vice, Christ has His tw oiKu, cf. xvi. 15, 1 Cor. i. 16. tv K., " chosen people," and in Cenchreae, where not MovSatoi, who are always so called, all the vices of a seafaring population but EX\t)vs> ver. 4, including for the found a home, " Christianity wrought its miracle," so Renan, Saint Paul, p. 219, most part "proselytes of the gate". " used to cf. the Apostle's own description, 1 Cor. aieov. eirhrTcvov kgA e{$airr. hear, and believe, and receive baptism," vi. 9-1 1 : "in Corinth the Gospel had imperfects ; the spread of the new faith been put to a supreme test, and nowhere was gradual but continuous, dxov. is had it triumphed more gloriously". No taken by some to refer to the hearing of wonder that in facing this stronghold of the fact that Paul had separated himself the powers of darkness St. Paul needed an assurance similar to that which cheered from the synagogue (so Wendt, Weiss) the heart of an Elijah, 1 Kings xix. 18. see critical note. Ver. 9. So at other crises in the But whilst the new faith thus gained adherents chiefly from the lowest social Apostle's life, cf. xxii. 17, xxvii. 23. grade, cf. also 1 Cor. i. 26, which indicates Isa. jit) 4>opov, cf. 6 K., i.e., Jesus. and for the phrase that there were some in the higher social xlii. 2, 6, xliii. Luke i. 13, ii. 10, v. 10, viii. 50, xii. ranks and some versed in the learning of the schools who welcomed the Gospel 7, 32, Acts, in loco, and xxvii. 24, charto a Crispus, a Gaius, a Stephanas, we acteristic of the Evangelist ; Friedrich, may add Erastus, the public treasurer of Cf. p. 35, and Plummer on Luke i. 13. the city, Rom. xvi. 23, an office which in xx. 3 for the continued malignity of these Corinthian Jews the Apostle's apprehen- a place like Corinth carried with it consion as expressed here is confirmed by siderable influence and position (as ever*

and negation solemnity in the double form see too Jer. i. 6-8, xv. 15-21 on the form of the tenses see Weiss, in loco. In 1 Cor. ii. 3, 4 we have a proof of the effect of this assurance, and of the confidence with which the Apostle was

12.

nPAHEIS AnOSTOAQN
fxf|i'as l|,

389
\6yov

II. cKadiae T eViauTOi> koi

Sicdo-icwy iv auTois Tor

tou 0eoO.
12.

raXXiwros 8e dyOuiraTeuoiros
'louScuoi

ttjs

'Arenas, KaTCTr^orrjaaK

6fj.o6ufj.a8oi' oi

tw llauXu,

teal T^yayoi'

auToe

cir!

to prju-a,

1 15, 18, 36, 40, Tisch., Alford, W.H., Weiss, Wendt, Hilg. read avOvirarov ovtos. Meyer follows T.R., so Blass. D and Flor. expand as follows in 12 and 13, so Blass in p, icaTtir. 01 I. o-uXXaXT)o-avTs |*9' eavTuv eiri tov 11. Kai tti8vts Tas x l P as TyaYov avrov eirt to p-r)p.a KaTapouvrts Kai Xcy.

^ABD

Renan admits, although he regards him as the only adherent won from the upper classes), and the readiness with which the Corinthian Church responded to St. Paul's appeal for the poor saints indicates that many of its members had some means at their disposal (cf the striking account of Paul's work at Corinth by McGiffert, p. 267, and Orr, Some Neglected Factors in Early Christianity, p. 108). Ver. n. JicdOio-e, see critical note, " he dwelt," R.V., cf. Luke xxiv. 49, but not elsewhere in N.T. in this sense, but
constantly in LXX, 1 Mace. ii. I, 29. Rendall renders " he took his seat," i.e., as a teacher, a Rabbi, and see also the remarks of Ramsay on the way in which St. Paul was evidently regarded at Corinth as one of the travelling lecturers on philosophy and morals so common in the Greek world, " Corinth," Hastings' B.D. 1 , p. 482. The word may be purposely used here instead of the ordinary (jivctv to indicate the quiet and settled work to which the Apostle was directed by the vision which had calmed his troubled spirit, and had taught him that his cherished plan of revisiting Macedonia must be postponed to preaching the Word in Corinth. During this period 1 and 2 Thess. were probably written. The year and a half is taken to include the whole subsequent residence in Corinth, ver. 18, in which w. 12-17 form an episode. Men attacked him with a view of injuring him, but without success, and his continuous abode in Corinth was a fulfilment of the promise in ver 10 (indicated perhaps more clearlv by tc than

the household of Stephanas is spoken of as the firstfruits not of Corinth but of

Achaia. Ver. 12. dv8., cf. xiii. 7, another proof of St. Luke's accuracy, Achaia from B.C. 27 (when it had been separated from Macedonia, to which it had been united since b.c. 146, and made into a separate province) had been governed by a proconsul. In a.d. 15 Tiberius had reunited it with Macedonia and Mysia, and
it was therefore under an imperial legatus as an imperial province, Tac, Ann. i., 76. But a further change occurred when Claudius, a.d. 44, made it again a senatorial province under a proconsul, Suet., Claudius, 25. On subsequent changes in its government see Ramsay, " Achaia," Hastings' B.D. Corinth was the chief city of the province Achaia, and so probably chosen for the residence of the governors. raXXa>vos we have no direct statement save that of St. Luke that Gallio governed Achaia. Gallio's brother Seneca tells us that Gallio caught fever in Achaia, Ep. Mor., 104, and took a voyage for change of air (Ramsay, St. Paul, p. 258) (see also the same reference in Zahn, Einleitung, ii., p. 634, and as against Clemen, Ramsay, St. Paul, p.
,

by 8c
to

in ver.

11).

ver. 18, see

below

the

On

^fie'pas itcavas,

260), a remark which Ramsay justly regards as a corroboration of St. Luke on the date see Ramsay St. Paul, p. 258, and Expositor March, 1897, p. 206 " Corinth," Hastings' B.D. 1 p. 481 Turner, " Chronology of the New Testament," ibid. Gallio could not have entered on the proconsulship of Achaia before 44 a.d., and probably not before Ramsay thinks during the 49 or 50 summer of a.d. 52 'Renan and Light; ; , ;
:

words are taken

foot, a.d. 53), whilst recently Schiirer (so

mark simply a note of the time spent

between the incident of w. 12-17 and the departure of Paul from the city. In this period the Apostle would have founded the Church at Cenchreae, and his labours seem to have extended still further, for in 2 Cor i. 1 we read of the saints in the whole of Achaia (cf. 2 Cor. xi. 10) and

proconsulship' of Gallio between 51-55 a.d., Zw. Th., 1898, p. 41 f. 'as against O. Holtzmann, Neutest. Zeitgeschichte, who places it before 49 a.d.). The description of Gallio in Acts is quite consistent with what we know of his personal character, and with his attitude as a Roman official.

Wendt, i8gg\ places the


J9

xvnt
dvGpumous
oTopa,
ti
tj

IIPAHEIS

AnOSTOAQN
riau'Xoo dvoiyeiv to
1

13. XeyovTes, Oti irapo. Toe vopov outos deaireiOet tous

(repeaSai tov 066c.

elirev 6

14.

pAXovTOS $e tou
'louSatoi,

raXXiwv

irpds tous 'louSaious, Ei pcv ouV

u>

fy d8iKT}pd
T|Vo-)( <

paSioupynpa
1

TrovrjpoV,

KaTa Xoyop av
R.V., Weiss,

v'
)

v\i.0>v

Flor.,

ovv om. fc^ABDE, Chrys., verss., Tisch., Vulg. read <> avSpcs lovS.

W.H.,

Wendt,

Blass.

D
and

Statius, Silv., ii., 7, 32, speaks of " dulcis Gallio," and his brother
:

him as Seneca

which they were allowed

to practise,

writes of him " Nemo mortahum uni tarn dulcis est quam hie ommous," Quast. Nat., iv., Pra?f., and see other references and testimonies, Renan, Saint Paut, p. 2 It is quite 221, and "Gallio," B.D. possible that the Jews took advantage 01 his easy-going nature and aftability, or, if he had recently arrived in the proGallio's vince, of his inexperience. Hellenic culture may have lea to his selection for the post (Renan, u. s., p. 222). The notion that as a Stoic he was friendly disposed towards the Christians, and on that account rejected the accusations of the Jews, is quite without foundaThe name ot tion, see Zockler, in loco. Junius Gallio was an assumed one its bearer, whose real name was Marcus
. ;

so they sought to oring his teaching under the cognisance 01 the proconsul (see

Zahn, Emleitung,

1.,

p. 190).

They may

therefore have designedly used a phrase

which

had a double meaning. But whatever their design, Gallio saw through it, ana arew a hard and iast distinction between a charge ot illegality against
the state and of illegality against Jewish,. vopov tov Ka6* vpas, not Roman law. in this reply Gallio showed that he knew more about the matter than the Jews supposed, and he may have had some intelligence 01 the Jewish disturbances at Rome about "Chrestus". Both dvdpuirovs and crep. tov 0e6V point to the

Annaeus Novatus, had been adopted oy

the rhetorician, L. Junius Gallio, a triend KOTeireVTrjo-av, cj. xvi. 22, of his father. Rendall, in loco, verb, only found here. " made a set assault upon Paul," renders expressing the culmination Oi the Jewish hostility in a set assault (not against, as to 6u.o8., as in xv. 25. in A. and R.V.). p-rjpa of the proconsul, probably erected in some public place, a movable seat o

general nature of the charge, as including Paul's efforts to convert not only Jews but proselytes. At least the Jews would try to give their accusation a colour of illegality against the Roman law, for they would themselves have dealt with it ii it had been simply connected with their own religious observances, see "Corinth," Hastings B.D.,
i.,

judgment.
Ver. 13. Xe'YovTes: in the set accusation which follows there is probably an indication that the Jews could not stir up the crowd against Paul as at Philippi and Thessalonica, for already he had gained too good an influence over dvairei6ei the common people (Weiss).

481. Ver. 14. pe'XXovTOs Lucan see Burton, p. 71, on ovv, see critical note and its retention. Alford, in for loco, dSiKTjpa, cj. xxiv. 20, only once elsewhere
:

in N.T., Rev. xviii. 5, here it may perhaps mark a legal wrong, a wrong against the state the word is used in classical

Greek 01 a breach ot law dSiK. twv vopwv, Dem., 586, 11, while pa.8iovpY>)P a marks paS., cj. xiii. rather the moral wrong.
10,

not

elsewhere

either

in

classical

only here in N.T., "persuadendo excitare, sollicitare," it is used of evil persuasion

in

LXX,
i.

Mace.

Jer. xxxvi. (xxix.) 8 11. irapa tov v<Spov :

and

in

"contrary

what law ? Roman or to the law " Jewish ? in a certain sense the expression might include both, for as a religio licita the Jewish law was under the protection of the Roman law, and Josephus tells us how leave had been granted to the Jews to worship according to their own law, Ant., xiv., io, 2 ff. But Paul's teaching
:

Greek or LXX, but cj. Plut., Pyrrh., 6, " if a misdemeanour or a crime " so Ramsay. KaTa Xoyov ut par est, merito ; cj. use ot the phrase in Polyb. and 3 Mace. iii. 14 (irapa X., 2 Mace. iv. 46, MovSaioi without dvSpes 3 Mace. vii. 8). perhaps in contempt (so Knabenbauer),

but see critical note. TJveo-xop.T)v, cf. Luke ix. 41, and so several times in St. Paul's Epistles, 2 Cor. xi. 1, 4; on the augment and construction see Blass,
oj the

was

to these

Jews the introduction of

contrary to the religion

Gram., pp. 39, 102, Simcox, Language New Testament, p. 34, note, and
Burton,
p.

something

illegal,

103.


131715. el 8e ^Trjfxtl
Ofids,
ovj/eaOe
3
*

IIPAEEIS
ion

AnOSTOAQN
o^ofiaTWf Kal
i'op.00

39 1
too Ka0
etc ai.

irepi

Xoyou

ical

auTOt

KpiTTjs

Y^P

'Y^ tootwv 00 pouXofiai

16. Kal
Trdrres

dirr|\ac-K

aoToos diro too P^fiaTOS.

17. ETnXa.f36u.eroi. Se

* 01

"EXX'T^es XwoOcV-ni' tov dp)(iaucdY<>YOi' eTOirroi' ifiirpocrQev

*

too p ,'^p.aTOS
1 The Wendt,

no! odoeK tootwi' tw raXXiuia cjieXer.

tt|Tn|*aTa read

plur.

by

^ABD E,
2

verss.,

Tisch.,

W.H.,

R.V., Weiss

Blass.
after icpiTT]s

7 ap

om.
1
,

tfABD

13, Vulg.,

Boh., Tisch.,

W.H.,

R.V., Weiss,

Weadt

Blass.
s *

For airnXao-ev,

Flor., Hilg. airtkvartv, but not Blass.

fc$AB Vulg., Boh., Arm. om. 01 EXXnvs, so R.V., W.H., Wendt, Weiss; Blass Blass in (3 reads icai o TaXXiwv retains (Flor. om. iravres), so Belser and Hilg. Flor. " simulat se non videre " (d) ; Belser holds irpoo-ciroieiTO avTov u.t) fJXeireiv. Some later MSS. read lovScncu. that this is original, p. 87.
Ver. 15. If we read the plural {^"rtfpo/ra we may regard it as expressing contempt " a parcel of questions," Alford but if they are questions of word (teaching) not deed (opposite Zpyov, factum) and of names not things, verba, the opposite irpa-yu-aTa (Blass) ; i.e. arguments as to whether Jesus could rightly or not claim the title of Messiah, v6u.ov tov icaO' see also Page's note. not Roman law with vp.as of your law xvii. 28 (xvi. 39 |J), xxiv. the phrase cf.
:
;

his doctrine and his presentation of it but also as regards his aim that Christi-

anity should be spread throughout the empire, an aim made more clear by the imperial policy of which Gallio was the

exponent. Ver. 16.

lictors

airi^Xao'ei'

probably by his
to clear

who would be commanded

used only once elsewhere in 22. N.T., by St. Paul, Eph. i. 15 (;/. Acts xxvi. 3). o\j/e<r0 avToC, cf. Matt, xxvii. pronoun emphatic, xiii. 18, 19 so 4, 24 in LXX, Num. xiii. 19, Judg. vii. 17, xxi. Blass quotes two passages from 21, etc.
It is

Epictetus,

ii.
:

5, 30,

and

iv., 6,
;

41.

KpiT-fjs

pronoun more omit -yap they could determine their matters according to their own law so Lysias, xxiii. 29, Festus, xxv., 19. ov " I am not minded," R.V. povXofiai the decision while it testifies to the strength of Gallio's character, since unlike Pilate he would not allow himself to be influenced against his better judgment, expresses at the same time his sovereign

yap

ryw emphatic

the court. This interpretation of the word is in accordance with the next verse, which describes the crowd of Greeks as prepared to follow up the decision of Gallio by similar treatment of a leading Jew on their own account. See critical note. Ver. 17. liriXap. 8e of hostile action, xvii. 19, xvi. ig. ol'EXXrjvesj see critical If irdvTes alone is read it seems note. clear from the context that only the Jews could be meant, and Weiss supposes that when they had failed so ignominiously

they

vented their leader, Sosthenes,

who

rage on their own as head of the

synagogue would naturally have been prominent in presenting the complaint

to Gallio.

Some

of the later
iravTes

01 MovSatoi after meaning clearer.

to

MSS. insert make the

Probably confusion
identifying Sos-

arose in the

MSS. from

contempt

for the

Jews and

their religion

to him as to his brother Seneca the Jews were only sceleratissima gens (Aug., De Civ. Dei, vi., 10). The decision shows no favourable inclination to Christianity

but this does not take away from importance as proving that so far as the Roman authorities were concerned the freedom of speech thus granted would enable the religion of the Christ to make its way through the civilised, i.e., the Roman world cf. Ramsay, St. Paul, p. 260, who sees in his residence at Corinth an epoch in Paul's life not only as regards
itself,

its

thenes either rightly or wrongly with the Sosthenes in 1 Cor. i. 1, and therefore oi "EXX'nves was omitted on the supposition that the Jews were allowed to console themselves by beating a Christian. But not only is it difficult to conceive that Gallio would have allowed them to do this, but there is no occasion to suppose that the Sosthenes here is the same as in 1 Cor. i. 1 (for the name was common), and even if so, he may have become It is much a Christian at a later date. more conceivable that the Corinthians in their hatred of the Jews proceeded to


39*
1

nPAEEIS AnOSTOAQN
8. 'O 8e

XVIII.

riauXos ti irpoo-fieivas rjfx^pas

iKacds, tois

doeX<t>oi<;

dtroTa|dp.i'09 e^cirXei els t$\v lupiav, ical

it were the supercilious treatdealt out to them by Gallio, and they would naturally fix upon Sosthenes as the leading spirit in the Jewish community. So far as he cared at all, Gallio may have been pleased rather than other-

ow

auTw ripicnuXXa <al

second as

ment

also its use in Jos., Ant., xi., 6, 8 (so too in Philo), like Latin, renuntio, to forsake (cf. Luke xiv. 33), and in Eccl.
cf.

writers, Ignatius,

Ad

Philadelph.,

xi., 1

Euseb., H.E.,
Ijjc-irXci
:

ii.,

"he

17, 5 (2 Clem., vi., 4, 5). set about the voyage,"

wise at the rough and ready approval of his decision by the populace, see Ramsay, St. Paul, p. 250, and " Corinth," HastPlumptre, in loco, ings' B.D. 1 p. 482 and Wendt (1809). The whole of the section, w. 12-17, is regarded by Clemen, p. 126, Jiingst, p. 165, as an interpolation, but Hilgenfeld puts aside their varying grounds of rejection as unconvincing, and finds it very conceivable that the Jews attempted to hinder the preaching of Paul as is here described (1 Thess. ii. With regard to the whole narrative 16). of Paul at Corinth, w. 1-17, Spitta, p. 244, concludes, as against Weizsacker's
, ;

in xx. 6, aorist,

not imperfect as here

. . .

" recte impf.,

ver.

nam de perfecta navigatione, 22, demum agitur," Blass. ip.

in
it

tv\rfv:

the
is

passage
the

interpretation of this undoubtedly best to refer

;

vow

to Paul

grammatically
it

it

would
to see

refer to Aquila, but

is difficult

what point there would then be

in the statement. If it is urged that Aquila's name placed after Priscilla's indicates that he is the subject of the following verb, we have clearly seen that this is not the only occasion on which Priscilla's name preceded her husband's, see above,

character, that we may regard it as scanty or even onesided, but that there is no valid reason trvirrov to regard it as unhistorical. Hackett interprets the imperfect as

attack

on

its

historical

showing how thorough a beating Sosbut " exitus rei quae thenes received depingitur (imperf.) non indicatur, quia the nihil gravius secutum est," Blass imperfect may simply mean "began to ovSev . . . cfpcXcv, cf. Luke x. strike". 40, a Gallio has become a proverbial name for one indifferent to religion, but there is nothing in St. Luke's statement All the words to support such a view. show is that Gallio was so little influenced by the accusations of the Jews against Paul that he took no notice of the conduct of the Greeks (?) in beating And if the beating was Sosthenes. administered by the Jews, Gallio might overlook it, as he would regard it as well the outcome of some question which only concerned their religion (Weiss). Ver. 18. en irpo<Tfiivas this may be an addition to the year and a half, or may be included in it on en see critical Uavds, Lucan, see on viii. 11, etc. note. the expression shows how little the attack upon the Apostle had injured his prospects of evangelising the city and neighbourhood. enroTaf., Vulgate, valefacio, used by Luke and Paul only, except Mark vi. 46, Luke ix. 61, xiv. 33, Acts, in loco, and ver. 21, 2 Cor. iii. 13 in this sense only in middle voice in N.T., in classical Greek not used in this sense, but dcnrdo-0ai nva (Grimm, sub v.)
; ;

intended by St. Luke to show that Paul counselled observance of the law, and did not tempt him to break it, as he was afterwards accused of doing, xxi. 21, is still more irrelevant, for so far nothing has been definitely said as to Aquila's conversion. And if the vow involved any obligation to appear at Jerusalem, it is quite evident that Paul and not Aquila went up to the Holy City. A list of the names on either side is given by Alford, Felten, Wendt. Amongst recent writers we may add Wendt, Zockler, Blass, Jiingst, Matthias as favouring the view that Aquila is the subject, whilst Weiss, Felton, Ramsay, Hort, Rendall, Page, Knabenbauer, Luckock take the opposite view. What then was the nature and occasion of the vow ? Those who connect this vow with the journey to Jerusalem, as if the latter was obligatory in the fulfilment of the former, are justified in regarding the vow as a modified form of the Nazirite vow, Num. vi. 1-21. The man under the Nazirite vow was to drink no wine or strong drink, and to let no razor pass over his head or face. At the end of the time during which the vow lasted, his hair was shaven at the door of the Tabernacle (the Temple), and burnt in the fire of the altar as an offering. But it is to be observed that in this passage the word is Kcipdp.evo$, whilst of thus completing the Nazirite vow, xxi. 24, the word lupvjo-wvTai is used (cf. 1 Cor. xi. 6), and there is evidence (Wordsworth, in loco) that a man who had taken a
is

and ver. 26, and Rom. argument that the notice

xvi.

3.

The

; ;

iS

19.

flPAEEIS
1

AnOSTOAQN
*

393
Y^P
C "X11 1''

'AkuXcis,

KipdfJtci'os
2

tJji'

KC^aX^i' eV KeyxP ea iS

e *X e

19. KaTT|KTT]o-e

8e els "E4>(70k, KaKeivous tcaTeXnrei' au-rou

auros 8c

1 After AxvXas Blass in |3 reads os evx^v t\(i>v v KYXP ai 5 ttjv K<|>aX.T)v cKcipaTO, following Flor. ; see Belser, pp. 89-92, who strongly opposes Blass, and cf. Ramsay, St. Paul, p. 263, and comment.

plur. in fr^ABE 13, 40, d, tol., Sah., Boh., Syrr., Arm., Tisch., R.V., Weiss, Wendt. Blass omits Kaiceivovs tcaTtXiircv avrov, so Flor., which ends " cum venisset Ephesum in se ". Blass, with D, Flor., reads Karovrrjo-as 8e eis I., and continues with D 137, Syr. H. mg., Sah., -rep eiriovri o-a.ppo.Ta> cio-eXduv. 13, 68, 69, 105, Tisch., Weiss, Wendt, W.H. 8i\x^ EHLP; 8ie\e|a T o Sie\7To D, Gig., Vulg., so Blass in p.
icaTT)VTi<rav,

W.H.,

^AB

Nazirite vow in a foreign land was allowed to poll or cut his hair shorter (tceipw), provided that the hair so polled was taken to the Temple and burnt there as an offering together with the hair shorn off at the completion of the vow. That the Jews took upon themselves a modified form of the Nazirite vow is proved from Josephus, B. J., ii., 15, 1, when they were afflicted by disease or

incident to his " author to Theophilus," whether the vow refers to Paul or Aquila, and considers that the story is intended to connect St. Paul as much as possible with Judaism. One of the most curious

any other distress. Possibly therefore the vow followed upon St. Paul's deliverance from an attack of sickness, and the warm praise bestowed upon Phoebe, the deaconess of the Church at Cenchreae (Rom. xvi. 1), for her personal aid to himself may be taken as some confirmation of this. But if we thus place St. Paul's vow here under the category of the vows mentioned by Josephus, the journey to Jerusalem must be immediately connected with it, as the description given by the Jewish historian plainly shows that the vows in question were modified forms of the regular Nazirite vow. It is a very reasonable conjecture that the vow may be connected with St. Paul's danger at Corinth, and with his safe deliverance from it. As one consecrated to the service of the Lord, he would allow his hair to grow until the promise
of his safety had been fulfilled and his embarkation from Corinth was assured. The vow was thus analogous to the Nazirite vow, inasmuch as the same idea of consecration lay at the root of each but it was rather a private vow (Hort, jfudaistic Christianity, p. 91, and Weiss, in loco), and in this case the journey of the Apostle to Jerusalem would not be conditioned by the vow, but by his desire to be present at some great festival, beyond doubt that of the Passover. On the

instances of perverse interpretation is that of Krenkel, who thinks that the iceip. may be referred to Paul, who shaved his head to counteract the epileptic fits with which he was afflicted, 2 Cor. xiii. 7, see Zockler's note. Kc-yxP ca is> see notices of the place in Renan, Saint Paul, p. 218, and Hastings' B.D., modern Kalaniki (in Thuc. Keyxpeiai) the eastern harbour of Corinth, about nine miles distant, connecting the trade with Asia Lechaeum, the other port (" bimaris Corinthi," Horace, Odes, i., 7, 2), connecting it with Italy and the West. Tovtu (xev ovv xpwvrai irpos tovs ck xfjs 'Ao-ias, irpos 8 roiis (k -rfjs 'IraXtas t$ Aexaiw, Strabo, viii., 6, p. 380. Ver. 19. KarjvTri<re, see critical note. els "E^ecov a voyage of two or three days with unfavourable wind. Cicero mentions two occasions when the voyage from Ephesus to Athens took two weeks, Ad Attic, vi., 8, 9 ; iii., g, but in both instances extraordinary delays were the cause of the lengthy voyage on Ephesus see xix. 1. K&iceivovs icai-eX. avrov

custom amongst other nations to cut off the hair, and to let it grow in votive offering to the gods, see Holtzmann, Apostelgeschichte, p. 395, and Page, in loco.
Hilgenfeld ascribes the narrative of the

Ephesus, famous for its commerce, where they might carry on their trade, although it is perhaps somewhat hazardous to regard the city as the centre of the particular trade in which they were engaged. Lewin quotes two passages in support of this, but they both refer to one event, the presentation of a tent by the Ephesians to Alcibiades, " Ephesus " B.D. 2 uvtos 8e this does not mean that Paul for his part (in contradiction to Aquila and Priscilla) went into the synagogue such an interpretation seems unnatural. Others explain that Aquila and Priscillawere left in the town, and that the synagogue was outside the town (so Alford), but this does not seem satisfactory as a full explanation,
. : ;

'

xviii,

394

nPAHEIS AnOSTOAQN
el(reX0a)y els TTjf

aucaywyTjf 8ieXe'x0T| tois louoaiois.

20. epwruji Tun

*

8e ooTwi'
2 1.

em

irXeio'a

\povov

p.eiecH Trap'
jxe

auTOi?, 1 ouk eirefeuaev

TrdfTais
tt)i>

dXX* direTa^aTo oujtois, euiw, 2 Aei

eopTrji'

ttji'

epxoueVtjy Troirjaai eis 'lepoaoXujJia

irap' awTot? om. Weiss, Wendt, Blass.
1

irdXn' 8e dirvKapJ/uj Trpos uu.d$>

text, Aeth.,

^AB

36, 40, Vulg., Syr.

H.

so Tisch.,

W.H., R.V.,

(exc. demid.), Sah., Boh., Arm., Aethro. R.V., Weiss, Wendt; retained by T.R., so after (D)HLP 36, 40, Syrr., demid., Chrys., Oec, Thl., Gig., Wer. has Blass, p. xx., thinks D here affected tjjv eopTTjv T^p-epav, omitting the second tt|v. by the corresponding Latin, " sollemnem diem advenientem ". The reading may have arisen from a desire to give a reason for St. Paul's urgency in making a brief journey to Jerusalem, a journey to which the avapas of ver. 22 was regarded as referring (cf. xx. 16). But whether we follow the Bezan text or not, Ramsay holds that the shorter reading of the great MSS. still implies a hurried visit to Jerusalem, which could only be for some great occasion the Feast of the Passover close at hand (so Ramsay, Possibly the performance of his vow may have occasioned this St. Paul, p. 263). urgent desire (Belser). But in xix. 1 D has a further expansion of the text, and speaks of a purposed but unaccomplished journey of St. Paul to Jerusalem, so that we cannot find in xviii. 22 an intimation of the accomplishment of this journey (cf. Corssen, G. G. A., p. 440, 1896; Hilgenfeld, Zw. Th., 1896, p. 82), and avaPas, xviii. 22, does not refer to a journey to Jerusalem at all on this view. But the reference of p in xix. Paul may have visited Jeru1 to the proposed journey in xviii. 21 has been doubted salem, xviii. 22, then travelled through Galatia and Phrygia, ver. 23, and have formed anew an intention to pay another visit to Jerusalem (so Belser, strongly against Blass, Beitrage, p. 97, and also Die Selbstvertheidigung des heiligen Paulus, p. 140 ff., App. I. ; the visit in xviii. 22 having been already accomplished for the performance of his vow). But if xix. 1 does refer back to the journey of xviii. 21, Wendt maintains that the original occasion for the addition in that verse may still have been the fact For the two additions may that avafias was understood of a journey to Jerusalem. proceed from different hands that in xviii. 21 has much better attestation than that in xix. 1, and may owe its origin to the correct reference of ava|3as in ver. 22 to a journey to Jerusalem ; whilst the later addition in xix. 1 may have been occasioned by that of xviii. 21, because the reference in ver. 22 to a journey to Jerusalem was no longer recognised (Wendt, 1899, note, p. 306) see further on xix. 1.

After eiircov
.
. .

^ABE

13, 15, 105, 180,

Vulg.

om. 8ei Meyer,

lepoo-.,

so Tisch.,

W.H.,

especially after xvi. 13. It seems most probable that St. Luke uses the words in an anticipatory way, and passes on to In the doings of the chief figure, Paul. spite of all that he had suuered at the hands of his countrymen, St. Paul is still an Israelite, yearning for the hope of Israel, and desirous that others should participate in his hope, see critical note on p and Wendt (1899), note, p. 305. SieXe'xOrj: aorist, not imperfect as in ver. 4; "delivered a discourse to the Jews," so Ramsay, in contrast to the continued stay at Corinth marked by the imper ect so Alford. Ver. 20. eirevevtrev only herein N.T., but cf. 2 Mace. iv. 10, xi. 15, xiv. 20,
:

(so

Ewald,

Renan,

Zockler,

Rendall,

was the Passover, the one which seems most reconcilable with
Blass and others),
;

the chronology

others maintain Pente-

cost, so Anger, Alford, Wieseler,

loco,
p.

and Turner, Chron. see Alford, in Lewin favours 422 of the N. T., Tabernacles. dvaKapj/w, used
;

Plumptre

cf. xix. 1

by St. Luke, Luke x, 6, Matt. ii. 12, Heb. xi. 15 used also several times in LXX, Jud. xi. 39 A, 2 Sam. viii. T3, 1 Kings xii. 20, Job xxxix. 4, Sus. 14, and other instances, so in classical
;

frequent in
for refusing

classical

Greek.

St.

Paul

must have had some very pressing reason

such an invitation from his

Greek, to return to a place, Herod., ii., 8. tov . 94\., cf. 1 Cor. iv. ig, xvi. 17, James iv. 15. Not only amongst Jews and Arabs but amongst Greeks and Romans similar phrases were in vogue, see Meyer's note on James iv. 15; see critical note on p. avr\xdi\, see above on
xiii.

own countrymen.
Ver. 2r.

13.
els K., i.e.,
i.e.,

See

critical note.

The

Feast,

Ver. 22. KaTe\8o>v

Stratonis,

as

Ramsay

maintains, St. Paul, p. 264

came down

Caesarea from the

20 23.
tou 06ou OcXoctos-

nPAEEIS An02T0A<JN
Kal
def})(8r| ^"n-0 ttjs 'Efyio-ou

395

2 2.

kcu kotcXOoh'

tis Kaicrapeiaf, dra|3ds

Kai

&<rjra.CTd|ieeos rr)v eKKXijaia^,

KaT^Tj

eis

'AkTioxeiac.
KaOe^rjs
ttjj'

23.

Kai

iroif}<ra9
{

\p6vov

Tied

e^rjXde,
,

Sip)(6u,eyo$

raXaTHCTjw

x *>P av KaL puY^ a "> n io~rr)pi<H' irdrras

to us

fAu0t] rd$.

1 x 37. ^> r Hard, mg., Pesh. read tov 8* AicvXav ciacrcv cv E<}>ecra>- avro$ 8 avaxflts tj\8ev tis Kaio"., so as to bring in the words omitted above, KareXiirev this would be characteristic of the Bezan auTovs ki no mention of Priscilla
-

reviser, cf. ver. 26, etc.

high sea to the coast, the shore,

5
(xxi.
3),

cf. xxvii.

historical truthfulness of the

so

in

Homer, and

also

of

Jerusalem

coming down from the high land to the dvacoast, see Grimm-Thayer, sub v.

journey to stoutly defended by Spitta The silence of the Gala(pp. 246-248). tian Epistle is admitted by Wendt to be
is

to Jerusalem, the usual expression for a journey to the capital, cf. xi. 2, xv. 2 (b), xxv. 1, 9, Matt. xx. 18, Mark x. 32, see Luke ii, 42, xviii. 31, xix. 28, John ii. 13, vii. 8, Gal. ii. 1 ; cf. xxiv. 1, 22, xxv. 6, where " to go down " is used of the journey from Jerusalem to Caesarea. To suppose that the word is used to indicate simply that they landed in the harbour, or because the town lay high up from the shore, or because the place of

0ds>

i.e.,

in itself

no proof against
less objection

its

occurrence,

and

still

can be based on

the supposed variance at this time between St. Paul and the Jewish Christians of the capital. See Zockler's note, p. 272, and also Alford, in loco. ttjv Ikk. the Church at Jerusalem may be fairly regarded as indicated, the kk. ko.t' " primariam, ex qua propagatae e|oxr)v sunt reliquae," Bengel. If St. Luke had meant the Christians in Caesarea, he

assembly for the Church was on high ground, is quite arbitrary, and cannot be set against the usage of the term " going up " and " going down " in relation to Jerusalem see Hort, Ecclesia, p. 96 Ramsay, St. Paul, p. 264; so Bengel, Neander, Meyer, Hackett, Zockler, Rendall, Page, Weiss, Weizsacker, Spitta, Jiingst, Hilgenfeld, Wendt, Knabenbauer, and Belser, Beitrage, p. 89, who opposes here the position of Blass (and if the T.R.
;

would probably have

said that Paul saluted the brethren or the disciples, cf. xxiv. 7 (see Belser, u. s., p. 90). This visit of St. Paul to Jerusalem would probably be his fourth, ix. 26, xi. 30 (xii. 25),
xv. 4, and if he went on this fourth occasion to complete a vow, this fact alonewould prove that the visit was not wanting in an object: see however note on ver. 18. dcirao*. the word indicates a short stay. Blass interprets that the

in ver. 21 is retained in f) certainly " the going up " to Jerusalem seems naturally

Blass maintains that Caesarea meant, but he is evidently led to adopt this view by his desire to retain the reading in D, xix. 1, see Zockler, in loco, and Ramsay, p. 264, and Belser, u. s., for a
to follow).
is

criticism of Blass's view.

Amongst the

more recent critics, Zahn, Einleitung, ii., 343' 35> combats the reasons alleged by Belser, and takes the going up and the Church mentioned to refer to Caesarea and the Church there, not to Jerusalem.
visit of St. Paul to Jerusalem is disputed by McGiffert, although he does not deny with Weizsacker the whole journey, but admits that the Apostle went as far as Antioch. So too Wendt is not prepared to follow Weizsacker entirely, although he holds that as the Apostle went to Syria, Luke concluded that he must have gone up to Jerusalem (so McGiffert). On the other hand, the

This

Apostle went up from the harbour to the city of Caesarea, and then "went down to Antioch ". But Ramsay, p. 264, urges that it is impossible to use the term Ka-repY) of a journey from the coast town Caesarea to the inland city Antioch on " the contrary, one regularly " goes down to a coast town, xiii. 4, xiv. 25, xvi. 8, etc. At the Syrian Antioch, the mother of the Gentile churches, St. Paul would find a welcome after his second journey, as after his first this so far as we know was his last visit to a place which was now no longer an effective centre for the Apostle's work, or for the supervision of his new churches. Ver. 23. iroiijaas XP^ V0V Tivd: St. Paul would naturally have spent some time in a place so associated with the origin of Gentile Christianity, and with his own labours, the starting place of each of his missionary journeys on the phrase in St. Luke see Friedrich, cf.
;

396

IIPAHEIS AII02T0AQN
24. 'louSaios
di/Tjp
8e'

xvin.

tis 'AttoXXws

ovojian, 'AXe^afSpeus tw
tof

y^ci

>

Xoyios, Karf\vn\arV els *E$<rov, SukaTos

r\V

ee Tats YPa<j>ai$.
t,4(jiV

25. OUTOS

KaTT)Xr]rl
teal

^ 0S

T ty ^ 1

'

T0 " KupiOU, Kdl,

TW

TTkeu-

fian, eXdXei

eSiSao-Kef dKpi(3cos Ta irepl tou Kupiou, 2 eTn.oTdp.eyos

1 reads AiroXXwvios, possibly correct, so Blass in 0, and Hilg., but cf. Ramsay, St. Paul, p. 268, C. R. E., p. 151, and see below; see also Wendt (1899), P- 38> note, who thinks with Blass that orig. in Acts AireXXris as in fc$*.

13, 36, 40, verss., Tisch., W.H., R.V., Weiss, Wendt, (Gig.) reads ev ttj iraTpiSi. After KaTtjxFor ttjv oSov D has tov Xoyov, but not Blass. For eXaXei D 1 has aTreXaXci (d, eloquebatur), so Blass in 0, and Hilg. ; see also below.
2

For Kvpiov

NABDEL

Blass, Hilg. read lijaov.

xv. 33, xx. 3, James iv. 13, Rev. xni. 5, The St. Matt. xx. 12, 2 Cor. xi. 25. stay was probably not lengthy, especially

if

advantage was to be taken of the

season for the highlands of Asia Minor, Turner, Chronology of N. T., On the connecp. 422, Hastings' B.D. tion of the Galatian Epistle with this stay in Antioch see Ramsay, especially erjX0e, on his St. Paul, pp. 190, 265. third missionary journey. tcaBcgTJs, see
travelling

tings' B.D., cf. 1 Cor. xvi. 12, for his unambitious and peaceful character, and Plumptre, in loco. The Book of Wisdom was attributed to Apollos by Dean Plumptre, but see on the other hand " Wisdom of Solomon," B.D. 2

(Westcott), and Speaker's Commentary, " Apocrypha," vol. i., p. 413. Xo-yio? " learned," R.V., " eloquent," margin

above on p. on xiii. 6.

118.

8i.epxop.evos, see above

-

Ver. 24. 'AXes ., cf vi. 9, Schurer, Jewish People, div. ii., vol. ii., p. 226, At Alexandria the LXX was E.T. written and Philo lived; here too was the magnificent mosque of which it was said that he who had not worshipped in it had not witnessed the glory of Israel, Edersheim, History of the Jewish People, pp. 67, 186, 405, 409; on the contact of Jewish and Greek thought " Alexandria," B.D. 2 Alexandria, in

What was the exact in(Westcott). fluence of his Alexandrian training upon Apollos we are not told, but as a cultured Jew of such a centre of Hellenistic influence, it is quite possible that Aquila and Priscilla chose him for the work at Corinth because they thought that his training and learning would attract the attention of a Corinthian audience.
Possibly his preaching may have included some Philonian speculations, but the difference between him and St. Paul in their teaching at Corinth may have consisted in outward form and delivery rather than in substance; see Canon Evans, Speaker's Commentary, iii., p. No doubt the subtle Corinthian 240. would admire the eloquence of Apollos and pervert his words, but there is no reason to suppose that Apollos encouraged any such party spirit. On his work at Corinth and the last notice of him, Titus a and Hasiii. 13, see "Apollos," B. D.
,

A. V., "eloquent"; the word may include both learning and eloquence. In classical Greek of a man learned, as, e.g., in history (Herod.), but in Plutarch \0y16ttjs, eloquence, and so Xoyios, eloquent. Meyer rendered the word " eloquent," so Weiss, Zockler, Page, Alford, Hackett, Felten, Blass (doctus ap. antiquos), SvvaTos referring rather to his learning and acquaintance with the Scriptures " a good speaker and well read in the Scriptures " (Ramsay). Rendall however takes Swaros as conveying the idea of eloquence, but in vii. 22 the word cannot mean eloquent as applied to Moses, but rather denotes the wise and weighty nature of his utterances, see Lobeck, Phryn., p. 198. Ver. 25. See critical note on the proposed omission of the verse and reading
also in D.

tcaTtjx. cf.

Luke

i.

4, "

taught
;

by word of mouth," R.V., margin D. adds ev t iraTpiSi, and Blass holds that we may learn from this that some form of Gospel teaching had already been But how far had known in Egypt. Apollos been instructed ? It is commonly knew the Baptism of held that he only John and nothing further, and that he

was imperfectly acquainted with the facts of our Lord's life. But he is said to have
taught accurately (oKpi(5s) " the things concerning Jesus" (see critical note), and not only so, but, as Blass also points out, the mention of the twelve disciples at Ephesus has previously been taken to

mean
ciples

literally that these

men were

dis-

of the Baptist, and had

never


24

; : ;

26.
pdirTiCTfia
ttj

IIPAKEIS AII02T0AQN
'luawou
26. outos re T]paTO irapp nori.deo'0cu
-

397

fAoeoy to

iv
1

avvayuyi).

aKouaaircs 8c ciutou

'AuXas

Kal

npioxiXXa,

AicvXas Kai ripto-KtXXo, so DHLP, Syrr. P. and H., San., Arm., Chrys., Gig. rip. Kai Ak. ABE 13, Vulg., Boh., Aeth., Tisch., W.H., R.V., Weiss, Wendt, so Blass, although in P we might have expected the other order, as characteristic of the Bezan text see Ramsay, St. Paul, p. 268, and see below on verse 2.
but
;

heard of Jesus, whereas the words used to describe them, p,a6t]Tat and iri<rri5aavTts, are never used except of ChrisWhat is the conclusion ? That tians. whilst Apollos, like these twelve men, was acquainted with no other Baptism than John's, he may have known quite as much of our Lord's words and deeds as was contained in the Gospel of St. Mark in its mutilated form, xvi. 8, which tells us nothing of Christian Baptism. And if we further ask from what source did Apollos gain this accurate informa" videlicet non sine tion, Blass answers scripto aliquo Evangelio ". If, he urges, it had been otherwise, and Apollos had been instructed by some disciple of the Apostles and not through a written Gospel, the position of things in the text would be reversed, and Apollos would have been imperfectly acquainted with our Lord's life and teaching, whilst he could not have failed to know of Christian Baptism as the admission to Christian churches. Blass therefore believes that before the year 50 (he places the Conference in 45 or 46) written Gospels were in existence, and he evidently leans to the oenef that St. Mark s Gospel, or some first edition of it, was the Gospel from which Apollos was instructed (see in loco, and cf. also Philology of the
:

in large

and

numbers the capital of Egypt, by him Apollos like Theophilus

was

instructed in the way of the Lord. This view certainly gives an adequate meaning to Ka-rrjx., but still it seems strange that a Catechist, even if his chief business was to catechise or instruct in the facts of the Gospel history, should say nothing about Christian Baptism surely a Catechist would himself be a baptised member of Christ. It is possible that Apollos may have deliberately decided to abide as he was he may have said that as the Master Himself had fulfilled all righteousness in John's Baptism, so that Baptism was
;

sufficient for the servant. But on this view one has to suppose that no news of the events of Pentecost had reached Alexandria, although Egyptian Jews had been present at the feast. But the news which Apollos may have received had been im. perfect, cf. xix. 2, 3, and he had not therefore abandoned his position as a

Gospels, p. 30).
this

But the word Ka-njx- on view must be taken not to include

follower of the Baptist, who accepted the teaching that Jesus was the Messiah without knowing fully how that claim had been fulfilled, who had been baptised with the Baptism of the Baptist unto repentance without knowing the higher blessings conferred by membership in the Body of the Risen and Ascended Lord see further Expository Times, vol. vii.,
pp. 564, 565 Hermathena, xxi. (1895) Weiss and Zockler, in loco. IXdXei Kal ISiSacricev Blass prefers aireXaXci,
;

but to exclude, at all events mainly, a reference to catechetical teaching, and this from the use of the word in the N.T. is most unlikely. In the majority of the cases, as Blass admits, the word denotes oral teaching, although he maintains that this meaning is not always strictly kept. In the N.T. the word is used only by Luke and Paul, altogether eight times, in six of which it is used with reference to oral instruction, according to Mr. Wright " Apollos a study in Pre-Pauline Christianity," Expository Times, October, 1897 (but see also in answer, Blass, Philology of the Gospels, Mr. Wright suggests that p. 31). Apollos may have derived his knowledge of "the facts concerning Jesus" from one of the many Catechists who were sent out from Jerusalem, and visited
: :

which Wright, u. peated by rote ".

s.,

Rom.

xii.

n,

this

p. n, renders "reluv to irvevp-aTi, cf. fervency was shown

not only in speaking what he knew, but in teaching it to others, cf. ver. 11, where the same word is used of Paul's instructions. can scarcely take IXdXci as privatim, ISiSacrKcv publice (Bengel).

We
:

aKpifJuis
classics,

" accurately,"

so

often

in

this

26

and as agreeing best here with verse and the comparative in ver. on the use of the word in medical
;

writers

see Hobart, p. 251 Weiss, Meyer's Kommentar, Luke i. 3, also compares the similarity between St. Luke's phrase and Galen's dedication of his work to a friend (he also finds a parallel in see also below on Jos., C. Apion, i., 10)
;

XVIIL
TT]f

39

TIPAHEIS ATTOrrOAQ*
Trpo<re\d|3o'TO auTOf, kcu

aKpiPeVrepoe auTu e^eOerro

tou

0eou

680V.

27. 1 {3ouXop,eVou 8e aoTou SieXOeie els tt)v 'Axatai', TrpoTpe|/d-

1 In D, Syr. Hard. mg. ev St E(f>ecra> eTriSnpovvTes rives KopivOioi Kai aicovo-avTes avrov irapenaXovv SieX0eiv <rvv aiiTOis eis "i"qv iraTpiSa av-rtov. o"UY KaTaVVO av"r0 S 8e avrow 01 E<j>c<rioi eypatj/av tois ev Kopiv8a> (j.a6r)T(us, o-rrcos airo8e|wvTai tov avSpa, os iri8T]pt)o-as eis ttjv Axatav iroXv <rvvePaXXe-ro ev Tais KKXij<riais. If the work of a reviser, object seems to be to show more clearly why Apollos came to o-uyKaTaveveiv occurs nowhere in N.T. Belser, Tri8Tjp,iv is Lucan Corinth. pp. 87, 88, argues for the value of the p text here, esp. in the addition ev rais ckkXt)But if original, o-iats, which shows St. Paul had not confined his attention to Corinth. whv omitted? See Ramsay, St. Paul, p. 267; W.H. marg. Holtzmann, ApostelSia tt)s x a P lT s om D 137, Gig., Par., Vulg., Syr. Hard., so zcschichte, p. 396.
'

Blass in p.

axpipeVrepov and
Dioscorides. twice, Luke

where
Paul,

in

employment by occurs in Luke i. 3, Acts xviii. 25, and elseMatt. ii. 8, and twice in St.
its

The word

1 Thess. v. 2, Eph. v. 15, whilst a.KptJ3eo-Tpov occurs four times in N.T., and each time in Acts, cf. ver. 26, xxiii.

15, 20, xxiv. 22.

Ver. 26. irappT]cride<r9ai, see above whatever was the exact on p. 242 form of the belief of Apollos, he had at all events the courage of his convictions. aKovo-avTes showing that Priscilla and Aquila had not separated themselves from their fellow-countrymen. irpo<reXd;

Povto,
private.

cf.

on its use by aKpiPeVrepov The St. Luke see above on ver. 25. word is used by Dioscorides in his preface
:

xvii.

5, i.e.,

for instruction in

Hobart, but also by Vogel, as amongst the medical words in St. Luke, u. s., p. 17. o-vvepdXeTo: only here in N.T. in middle, with dative of the person, profuit, so often in Greek authors, especially Polybius; Wisdom v. 8, Xen., Cyr., i., 2, 8 cf. 1 Cor. iii. 6, " rigavit A. non plantavit" Bengel. 8io.ttjsx ,: "helped much through grace them which had believed " R.V., margin. This connection of the words seems preferable, as stress is laid upon the fact that the gifts and eloquence of Apollos were only available when God gave the increase the position of the words is not against this, as they may have been so placed for emphasis. Blass, who joins the phrase with ire7rio-T.,

De Materia Medica see WeissMeyer's Kotnmentar on Luke i. 1, and Vogel, p. 17, as an instance of medical e|e'6evTo: we are not told language. whether he was baptised, but xix. 5 makes it probable that he was; see Zockler's note. "Qui Jesum Christum novit, potentes in Scriptura docere potest," Bengel, and Vogel u. s.
to his
:

adds " quamvis ibi abundat ". It does not seem natural to explain the word xdpis here as the Gospel, or to refer it to the grace of the eloquence of Apollos. Ver. 28. evrovcds "powerfully," only in Luke, cf. Luke xxiii. 10, " vehemently,"
:

like Latin, intente, acriter, Josh. vi. (7), 8 (-vos, 2 Mace. xii. 23, 4 Mace. vii. 10,

A
cf.

R)

found also in classical Greek, and

may be one of the "colloquial" words common to the N.T. and Aristophanes,
Plutus, 1096 (Kennedy, p. 78). But as the word is used only by St. Luke, it may be noted that it is very frequently

Ver. 27.

Mark
.

SieXOciv els, cf. Luke viii. 22, irpoTpe\|/. 35, Latin, trajicere. "encouraged him and eypaxj/av
iv.

wrote," R.V., so Chrysostom, Erasmus, Grotius, Bengel, Felten, Lumby, Ren" currentem inciKnabenbauer dall, But others refer it to tantes " Bengel. the disciples, " wrote exhorting the disciples," i.e., wrote letters of commendation, 2 Cor. hi., so Luther, De Wette, Ewald, Zockler, Alford, Wendt, Weiss, Nosgen, Hackett. Blass thinks that the word can be referred to neither in the sense of cohortari, and prefers the rendering in accordance with the Syriac anteverterunt, but cf. Wisdom xiv. 18, 2 Mace. xi. 7 for the former sense, so in classical Greek only here in N.T., classed not only by
:

employed by medical
a-rovos.

SiaKa-njX^YxeTo
;

writers,
:

opposed to

" powerfully

The word does not confuted," R.V. prove that Apollos convinced them (A.V.
"mightily convinced"),
lit.,

he argued

but to confute is not of The double comnecessity to convince. pound, a very strong word, is not found elsewhere, but in classical Greek 8ieXeyx w > to refute utterly (in LXX, middle, to dispute), KOTeXeyx*, to convict of only eiriSeiKvvs falsehood, to belie. once elsewhere in N.T., Heb. vi. 17, and in classical Greek as in Plato, to prove, to demonstrate.

them down

nPAHEIE AnOSTOAQN
aeeot
01

399

dSe\(j>oi

eypa\\iav

tois

u.a.9T)Tcus

diro8e|aor0ai auToV

05
*

wapayev6[ivo<i auvtfiaKero iroXu tois TremoreuKoon Sid rfjs

X^P lTS

Additional note on Acts xviii. 23 (see jn xvi. 6). In a brief attempt to refer to a few
difficulties
is

membered

connected with

this verse,

it

well to bear in
is

mind

at the outset that

St.

Luke never uses the noun

TaXa-i-ia

twice used by St. Paul, 1 Cor. i. 2), but the adjective TaXatikos, xviii. 23 and xvi. 6, in both cases with the noun x"V a St. Paul in each case is speaking of the " Churches of Galatia"; St. Luke in each case is speaking of the Apostle's journeys.

(which

xvi. i, Gal.

How may we
phraseology
?

account for this different

If St.

Galatia proper,

Luke had meant we may believe that he

would have used the word TaXaTia, but

as he says TaXaTiKT) x"P a he speaks as a Greek and indicates the Roman province Galatia, or the Galatic province; a name by which the Greek-speaking natives called it, whilst sometimes they enumerated its parts, e.g., Pontus Galaticus, Phrygia Galatica, Expositor, pp. 126, 127, August, 1S98 (Ramsay), and Hastings' B.D., " Galatia " (Ramsay), pp. 87-89, 1899 ; cf. the form of the derived adjective in -ikos in the pair Aclkuvikti y-fj and Aatcuvia. St. Paul on the other hand, speaking as a Roman citizen, used the word TaXa-i-ia as = the Roman province, for not only is there evidence that TaX. could be so employed in current official usage (the contrary hypothesis is now abandoned by Schiirer, one of its former staunch supporters, see Expositor, u. s., p. 128, and Hastings' B.D., ii., 86), but it seems beyond all dispute that St. Paul in other cases classified his Churches in accordance with the Roman provinces, Asia, Macedonia, Achaia, Expositor, u. s., p. 125 ; Zahn, Einleitung, i., 124 ; Renan, Hausrath, Neutest. Saint Paul, p. 51 Zeitgeschichte, iii., p. 135 ; Clemen, Chron. der Paulinischen Briefe, p. 121. Why then should the Churches of Galatia be interpreted otherwise ? Ramsay (" Questions," Expositor, January, 1899) may well appeal to Dr. Hort's decisive acceptance of the view that in 1 Peter i. 1 (First Epistle of St. Peter, pp. 17, 158) the Churches are named according to the provinces of the Roman empire (a point emphasised by Hausrath, u. s., in advocating the South-Galatian theory), and that in provincial Galatia St. Peter included at least the Churches founded by St. Paul in Galatia proper, i.e., in Phrygia
;

that Dr. Hort still followed Lightfoot in maintaining that the Galatians of St. Paul's Epistle were true Galatians, and not the inhabitants of the Roman province. " But if St. Peter, as Hort declares, classed Antioch, Iconium, Derbe and Lystra among the Churches of Galatia, must not Paul have done the same thing? Is it likely that 1 Peter, a letter so penetrated with the Pauline spirit, so much influenced by at least two Pauline Epistles, composed in such close relations with two of Paul's coadjutors, Silas and Mark, should class the Pauline Churches after a method that Paul would not employ ? " (Ramsay, Expositor, January, 1899.) The Churches which in this view are thus included in the province Galatia, viz., Pisidian Antioch, Iconium, Lystra, Derbe, would be fitly addressed as Galatians by a Roman citizen writing to provincials proud of Roman names and titles (although Wendt (i8gg) urges this mode of address, Gal. iii. 1, as one of two decisive points against the South Galatian theory). For we must not forget that two of the four Churches in South Galatia were Roman colonics, Antioch and Lystra, whilst the two others mentioned in Acts xiv. bore an emperor s name, Claudio-Icomum, Claudio-Derbe. That the title " Galatians " might be so applied to the people of Roman "Galatia" nas

been

sufficiently
i.,

illustrated

Einleitung,

p. 130,

by Zahn, and Ramsay, Ex-

positor, August, 1898, cf. Tac, Ann., xiii., 35, xv., 6 ; Hist., ii., 9 ; and it is very noteworthy that in Phil. iv. 15 St. Paul in

addressing the inhabitants of a Roman colonia addresses them by a Latin and

not a Greek form of their name, iXiirirtjo-ioi

Latin, Philippenses, so that in

*nd Lycaonia, although

it

must be

re-

addressing the four Churches of South Galatia, so closely connected with Rome as we have seen, St. Paul would naturally address them by the one title common to them all as belonging to a Roman province, Galata, Galatians; Ramsay, ExMcGiffert, Apospositor, August, 1898 tolic Age, pp. 177-179. St. Paul then uses the term Galatia as a Roman citizen would use it, while St. Luke employs the phraseology common in the ^Egean land amongst his contemporaries he does not speak of Galatia, by which term he would as a Greek mean North Galatia, but of the " Galatic territory" or of the region or regions with which he was concerned; see op
;
;

4QO

nPAEEIS AI102T0AQN
28. cutoVws y^P T0^5 'iouSatois SiaKaTYjXe'yxeTo SiA twc ypafy&v clcai tok Xpiorof iTjaoue.
l

XVIII.

27.

?>Y]|AO<na,

emSe

pus

3 137 has 8-r|fji.. SiaXeyop-evot k, so Blass in S^jioo-ia tiriSeiKvvs, Hilg., but apparently superfluous after 8iaicaTTiXfyx TO (Weiss).

P,

and

this

Expositor,

August,

1898, pp.

126,

and Hastings' B.D., " Galatia". In xvi. 6 he writes of a missionary tour (see on 8i.tj\8ov, note, /. c.) through the Phrygo-Galatic region; in xviii. 23 he speaks of a missionary tour through the Galatic region (Derbe and Lystra) and the Phrygian (Iconium and Antioch). It
127,

him, especially as ex hypothesi they had been evangelised after the rupture between Paul and Barnabas, Acts xv. 36 ff. If, however, the Churches of the Epistle = the Churches founded in Acts xiii., xiv., then we can at once understand the mention of Barnabas. But Mr. Askwith has lately pointed out with much force
{Epistle to the Galatians, p. 77, 1899) that
this

important to note that is, moreover, whether we take Qpvyla, xviii. 23, as an adjective, x<*P a being understood, or as a noun, the same sense prevails, for we have evidence from inscriptions of Antioch that Galatic Phrygia was often designated by the noun, " and St. Luke may be allowed to speak as the people of Antioch wrote," Ramsay, Hastings' B.D., See further the same ii., p. 90, 1899. writer's reference to the testimony of Asterius, Bishop of Amasia in Pontus Galaticus, a.d. 400, in favour of the above
view,

argument must not be pressed too far. introduction of Barnabas in the Galatian Epistle does not prove that he

The

was known

personally to the Galatians (although it may reasonably warrant the inference that he was known by name) any more than the allusion to him, 1 Cor. ix. 6, proves that he was personally known to the Corinthians, cf. also Lightfoot, Colossians, p. 28.

One more

significant

and weighty

fact

who

paraphrases

xviii.

23,

ttjv

AvKaoviav icai -ras f-fjs pvyCas iroXcis, and places the journey through Lycaonia and Phrygia immediately before the
visit

to

Asia,

xix.

see

especially

Ramsay, Studia Biblica, iv., p. 16 ff. and p. 90; Hastings' B.D., u. s., as against Zahn, Einleitung, i., p. 136. But further: if the Phrygo-Galatic district thus lay on the road to Ephesus, it
is difficult to see how St. Paul could be conceived of as going to a distance of some 300 miles out of his route to Galatia in the narrower ethnical and this is one sense of the word of the many points which influences Mr. Turner to regard the South Galatia view as almost demonstrably true, Chron. of the N.T.; Hastings' B.D., i., 422 (see also to the same effect, Renan, Saint Paul, p. 52 and Rendall, Acts, p. 275 Salmon, Introd., p. 377). McGiffert (so too Renan, Hausrath) maintains that if the North Galatian theory is correct, and St. Paul is not addressing the Churches founded on his first missionary journey, but only those founded, as we must suppose, during a period of missionary labour in North Galatia, a period inserted without a hint from St. Luke in xvi. 6, it seems incomprehensible why Barnabas should be mentioned in the Galatian Epistle. The Churches in North Galatia could scarcely have known anything about
; ; ;

deserves mention. In St. Paul's collection for the poor Saints (on the importance of which see xxiv. 17) there is every reason to believe that all the Pauline Churches shared; in 1 Cor. xvi. 1 appeal is made to the Churches of Galatia and Achaia, and the Churches of Macedonia and Asia subsequently contributed to the fund. If by Galatia we understand Galatia proper, and not the Roman province, then the four South Galatian Churches are not included in the list of subscribers, and they are not even asked to contribute. This appears inconceivable ; whereas, if we look at the list of delegates, Acts xx. 4, whilst Macedonia and Asia are represented, and Gaius and Timothy represent the Churches of South Galatia, no delegate is mentioned from any North Galatian community (see " Pauline collection for the Rendall Saints," Expositor, Nov., 1898, and " The Galatians of St. Paul," Expositor, April, 1894 ; also Weizsacker, Apostolic Age, I, 272, E.T., and McGiffert, Apostolic Age, p. 180, Askwith, Epistle For to the Galatians, p. 88 ff. (1899)). the literature of the question see Ramsay, " Galatia," Hastings' B.D., ii., p. 89, 1899 Zahn, Einleitung, i., pp. 129, 130 Wendt (1899), p. 276, and " Galatians, Epistle to the," Marcus Dods, Hastings' B.D., ii., 94. To the list given in the last reference may be added the names of Wendt, O. Holtzmann, Clemen.V. Weber (Wiirsburg), Page, Rendall, McGiffert,
: ;


XIX. 12.

IIPAHEIS ATT02T0AQN
1

401
iv

XIX.

I.

'ETENETO
to.

eV

to tov 'AttoXXw
u-cpr],

tivcu,

KopieOw,
2.

riaCXof, 8ieX06vra
1

dyajTepiita

eX0eiy i$ *E$t(rov

kch

D, Syr. Hard. mg. read at commencement of verse 0Xovtos 8 rov riavXov ttjv iSiav PovXtjv iropv<rOai eis UpocroXvp.a, ci-irev auTu> to irvvp.a v-iroo-Tpt4>iv is tt]v A<rtav. SieXOuv it to. avcoTcpiica p.epT). See above on xviii. 21, and Ramsay, St. Paul, p. 266 the supposed failure to pay the visit to Jerusalem is exthe above statement cf. Harris, Four Lectures, etc., plained by the interpolation of The omission of" the notice about Apollos is p. 48, who quotes Ephrem, in loco. explained by Weiss, Codex D, p. 93, on the ground that it had no meaning for the reviser, but it may have been accidental because of the other changes. AiroXXco ^c, so W.H., Weiss, Wendt AiroXXcov A 2 L 40 AircXXtjv fc^ 1 180. cvpciv instead of cwpoiv, so NAB, Vulg., Boh., Arm.; Tisch., Weiss, Wendt, W.H., R.V. adding

KaTa

tc after turev.

favour of the South Galatian view, most recently Askwith, Epistle to Galatians (1899) whilst to the other side may be added Volkmar, Schiirer, Holsten, who has examined in his whole subject closely the Das Evangelium des Paulus, p. 35 (chiefly in reply to Hausrath's ff. strong support of the opposing view), Zockler, Julicher, Hilgenfeld, Zeitschrift fur wissenschaft. Theol., p. 186 ff. and p. 1896, Schmiedel, and amongst 353i English writers, Findlay, Epistles of St. Paul, p. 288 ff., and very fully Dr. Chase, Expositor, 1893, 1894. can only make a passing allusion to the date or possible date of the Galatian Epistle. Ramsay, St. Paul, p. 189 ff., places it at the close of the Apostle's second missionary journey during his stay at Antioch, xviii. 22 (a.d. 55), whilst McGiffert also places it at Antioch, but before the Apostle started on this same journey, not at its close, Apostolic Age, p. 226. Rendall, Expositor, April, 1894, has assigned it an earlier date, 51, 52, and places it amongst the earliest of St. Paul's Epistles, and more recently Zahn has dated it almost equally early in the beginning of 53, and upon somewhat similar grounds, Einleitung, i., p. 139 (the three oldest Epistles of St. Paul according to him being the group of Galatians, 1 Thessalonians, 2 Thessalonians, all written in the same year). But on the other hand, Lightfoot, Galatians, p. 43 ff., and Salmon, Introd., p. 376, not only place the Epistle later than any of the dates suggested above, but assign it a place between 2 Corinthians and Romans, arguing from the similarity of subject and style between the three Epistles. Most of the continental critics would place it in the same group, but as the earliest of the four great Epistles written
in

?.nd the

fn the earlier period of the Apostle's long residence at Ephesus, Acts xix. 1. Lightfoot places it apparently on the

We

journey between Macedonia and Achaia, Acts xx. 2, 2 Corinthians having been previously written during the Apostle's residence in Macedonia (so Zahn), Romans being dated a little later whilst St. Paul stayed in Corinth, Acts xx. 2, 3 (Galatians, pp. 39, 55). Dr. Clemen has since defended at great length his view, first put forward in Chronol. der Paul. Briefe, p. 199 ff., that Romans preceded Galatians, in Studien und Kritiken, 1897, but see as against Clemen, 2, pp. 219-270 Zahn, Einleitung, i., p. 142 Zockler, Die Briefe an die Thess. und Galater, p. 71
;

Sanday and Headlam, Romans, p. xxxviii. Mr. Askwith has recently discussed the points at issue between Ramsay and
Lightfoot as to the date of Galatians, in accepting the latter's position as his own, he has shown that this is not incompatible with a firm recognition of the South Galatian theory, Epistle to the Galatians, p. g8 ff. Harnack, Chronol., p. 239, declines to commit himself to any definite date for Galatians, and perhaps this conclusion is not surprising in relation to an Epistle of which it may be truly said that it has been placed by different critics in the beginning, in the close, and in every intermediate stage of St. Paul's epistolary activity, cf. Dr. Marcus Dods, "Galatians," Hastings'

and

B.D.

Chapter XIX. Ver. 1. See critical note for Bezan reading. 'AiroXXw, cf.

Gram., p. 31, and Winer-Schmiedel, p. 95. to avon-cpnta The main road to Ephesus which (it pt] passed through Colosse and Laodicea was not apparently taken by Paul, but a shorter though less frequented route running through the Cayster valley. This route leads over higher ground than the
xxi.
1
;

see

Blass,

VOL.

II.

26

402

TIPAEEI2
eupuv Tifas fia0t]Tas,
iTKTTcrfaaKTes
;

AHOSTOAQN
upo? auToos,
El n^eufjia "Ayto*'

XIX.
cXdPere

etire

ol 8c it<w irpos ciutoV, 'AXX' ouSe ei fli'cufi.a "AyioV

etc.,

other,

and St. Paul in taking it would be passing through the higher-lying districts of Asia on his way from Pisidian Antioch According to Col. ii. i the to Ephesus. Apostle never visited Colosse and Laodicea, which seems to confirm the view taken above (but see Ramsay, Church in the Roman Empire, p. 94, on Mr. Lewin's view of Col. ii. 1). The expression to. avoir. fiepTj is really a description in brief of the same district, " the region of Galatia and Phrygia," mentioned in xviii. 23. If the journey passed through North Galatia, Ramsay contends with great force that the expressions in xviii. 23 Ka0|rjs and irdvTas tovs (xaO^Tas would be meaningless, as Ka8. would apply not to Churches already known to us, but to Churches never mentioned in the book, and if St. Paul did not visit the South Galatian Churches, how could St. Luke mention " all the disciples " ? Zbckler, Apostelgeschichte (second edition), in loco, as a supporter of the North Galatian theory, takes the term as the equivalent of the places referred to in xviii. 23, but he does not include in these places as far north as Tavium or Ancyra, and a route through Cappadocia is not thought of; so here Pessinus, Amorion, Synnada, Apameia, Philadelphia, and Sardis would be visited by the Apostle, and from Sardis he would go down to Ephesus the expression to, Avwt. HpT) would thus in Zockler's view include churches founded on the second missionary journey, but the most northerly are excluded as lying too far away, p. 273 see Ramsay, Church in the Roman Empire, p. 93 "Ephesus," Hastings' B.D., and Cities and Bishoprics of Phrygia, ii., 715; McGiffert, Apostolic Age, p. 275. Blass takes the words to mean districts more remote from the sea Rendall (so Hackett) explains them as referring to the land route through the interior of Asia Minor by way of distinction to the sea route which Paul had before pursued on his way from Ephesus to Jerusalem. Grimm explains as the parts of Asia Minor more remote from the Mediterranean, farther east, and refers only to Hippocrates and Galen for the use of the adjective, which was evidently a very rare one (see Hobart, see also Zockler on xix. 1 and p. 148) illustrations of Latin expressions similaily used. R.V. renders " the upper country," lit., the upper parts, i.e., inland; A.V., 'coasts," i.e., borders, as in Matt. ii. 16,
;
;

Humphry, Commentary on R.
:

V.

Ephesus and Athens have aptly been described as two typical cities of heathendom, the latter most Hellenic, the heart and citadel of Greece, the
els "E^>(tov

former the home of every Oriental quackery and superstition in combinathe latter intion with its Hellenism
;

quisitive,

philosophical,

courteous,

re-

fined, the former fanatical, superstitious, impulsive. And yet Acts portrays to the
life

the religious and moral atmosphere of the two cities, no less than their local colouring (Lightfoot, " Acts of the Under the Apostles," B.D. 2 p. 36). empire it was a regulation that the Roman governor should land at Ephesus, and from all quarters of the province the system of Roman roads made Ephesus Paul with his St. easily accessible. wonted judgment fixed upon it as a fitting centre for the message and for the spread of the Gospel. Like Corinth, with which close intercourse was maintained, Ephesus is described as one of the great knots in the line of communication between Rome and the East see further notes
,
;

in

commentary, Ramsay, " Ephesus," Hastings' B.D. "Ephesus," B.D. 2 E. Curtius, Gesammelte Abhandlungcn, i.,
; ;

2 33

ff-

iri<TTTJaavTs Ver. 2. . . fi0. . Blass points out that both these words From St. are used only of Christians. Chrysostom's days the men have often been regarded merely as disciples of the Baptist (so McGiffert, p. 286), and Apollos has been named as the person to whom they owed their conversion, whilst amongst recent writers Mr. Wright, u. s., argues that they had been baptised by But if we realise the Baptist himself. the force of the remark made by Blass on the two words, they were men simply in the same position as Apollos, i.e., " ig-

norabant

illi

ea quas post resurrectionem

(Blass)

facta erant"

their

knowledge

of Apollos. There may have been many who would be called p.a9r]Tai in the same immature stage of Much difficulty has arisen knowledge. in insisting upon a personal connection of these men with Apollos, but St. Luke's words quite admit of the supposition that the twelve men may not have come to Ephesus until after Apollos had left foi Corinth, a consideration which might answer the question of Ramsay, p. 270 as to how the Twelve had escaped the

was imperfect

like that


3-6.

IIPAHEI2 AII02T0AQN
l

403
;

i<mv
2

T|KouaafjLi'.

3. etirc tc Trpos ciutous, Eis ti ouv cf3aimcr0T)T

01 8c eiTrof, Eis
(xcc
ficr'

to 'ladVvou ptiTfTtajxa.

4. dire 8e riauXos,

IwdVvrjs

epdirriac PaTrncrpa jieravoias, tw

Xaw

Xe'yojv, eis

tov epxou-evov
Irjorouv.

auroK IVa mcrreuawtri, TouTeVriv

eis tov

Xpiorov

5.

dicoucrafTes 8e i^atrritTQiqaav eis to

6Vopa tou Kupiou

'itjaou.

6. Kai

Tri0^rros auTOis tou flauXou t&s x^ipas, rjX0e 8 to riveup-a to

1

Aytov

Instead of eo-nv D 1 Syr. Hard, mg., Sah. read Xapf3avovo-iv nves, so Blass and Hilg. eo-nv very likely misunderstood it seems impossible that Xap.f3. rives should be replaced by the difficult eornv.
, ;

2 p.ev om. t^ABD, Vulg., Sah., Arm., so Tisch., W.H., R.V., Weiss, Wendt. Xpio-rov om. 13, 25, 40, Vulg., Boh., Syr. H., Aethro., so Tisch., W.H., R.V., Weiss, Wendt, Blass; although Sah., Gig., Pesh. read eis tov I. X., and D

NABE

(so Hilg.)
3

has eis X.

D, Jer., instead of rjXOev, have ev6e<os eireireo*ev. After -yXooo-o-ais, Sah., Syr. H. mg. add CTepais, and Syr. H. mg. (Par.) continue kcu eTreYivwoxov ev eavTois, axr-re Kai eppT]veveiv auras ea-uTOis, nves 8e koi eirpo(J>T)Tevov. Both Wendt (1899) and Weiss regard as interpolations after 1 Cor. xiv. Blass, on the other hand, accepts in p, cf. also p. xxviii., and speaks of this as " locus gravissimus ".
notice of Apollos
note).

el, cf.

i.

6.

bethe question was whether they had received the Holy Ghost at their Baptism, and there is no allusion to any subsequent time. The two aorists, as in R.V., point to one definite occasion. el II. "A. eo-riv " whether the Holy Ghost was given," R.V. {cf. John vii. 39) (the spirit was not yet given), A.V., but in margin, R.V. follows A.V. in the passage before us eo-Tiv, accipitur, Bengel. There could not be any question as to the existence of the Holy Ghost, for the Baptist had pointed to the future Baptism of the Spirit to be conferred by the Messiah, and the O.T. would have taught the existence of a Holy Spirit the meaning is that they had not heard whether their promised Baptism of the Spirit by the Messiah had been already fulfilled or not. So 8o9eV, eicxvv<5u.evov may be understood. Alford holds that the stress should be laid on TJicowap.cv when we received Baptism we did not even hear of a Holy

believers," or when ye lieved," R.V., in contrast with A.V.

became

maTevo-. "

(see

Felten, p. 351, " when ye

:

placed first beels tov tp\. perhaps for emphasis. The phrase had been a favourite one with the Baptist (cf. Matt. iii. 1). John's own
Ver.
4.
:

fore

iva,

words showed that

sufficient,

his

Baptism was

in-

iva may express both the purport and the purpose (so Alford). Ver. 5. oKOTJO-avres 8J neither grammatical nor in accordance with fact can these words be regarded (as by Beza and others) as part of St. Paul's words, as if they meant, " and the people when they
:

heard him," i.e., John. Ver. 6. Kai emO. ovitois tov U. tols eXdXovv re X-) see above on viii. 16. yX. Kai irpoeif** the imperfects may mean that they began to speak, or that the exercise of the gifts mentioned continued. The two gifts are discussed in 1 Cor. xii.

10, xiv., in

an Epistle which was written

probably during this stay at Ephesus no doubt the gifts are specially mentioned because the bestowal of such
gifts distinguished Christian Baptism from that of John. McGiffert, p. 286, while admitting the accuracy of the account as a whole, thinks that its representation is moulded, as in viii., in accordance with the work of Peter and John in Samaria so too Hilgenfeld refers the account to his " author to Theophilus,"
;

Ghost. Ver. 3. ovv presupposes that if they had been baptised into the name of Jesus, they would have received the Spirit at Baptism. els " to baptise into " (R-V.) may have been suggested by the original practice to baptise by dipping or plunging, see Humphry, Comment, on R. V., in loco. els Ti 'I. PoTTTicrpa, i.e., into or unto repentance. For the strange notion that they were baptised into John as the Messiah see Hackett's note.

who
tised
is

also, in viii. 16, narrates that the bap-

by the laying on of
in

Samaritans received the Holy Ghost Peter's hands. This

some

respects not unlike the older

view of Baur, who held that the narra-

was introduced to parallel Paul's dignity and work with that of Peter in x. the first speaking with tongues in 44
tive


44
^ir'

IIPASE12

AnOSTOAQN
7. r\<rav

XIX.
8e 01

auToos, eXdXouv re yXwaaais Kai 7rpo$^Tcuof.

*

ird^Tcs ac8p$ wcrcl

CTrappTio-id^CTO,'
TTJ?

SeKaSuo.
u.fjfas Tpeis

8.

Eio-eXOwe 8e cis TTjy (ruyaywyrjy

em

oia.Xeydu.ei'os

Kal ttciOuk Ta Trepi

rjirei'Ooui',

PaaiXeias too 6eou.

"rt\v

9. 'lis Be Tires

eoxXnpuVovTO Kal

KaKoXoyourrcs
d(f>wpiae

68ov eVoJmoy tou ttX^Oous, diroords

ko6'

air'
ttj

aoTajk

tous

p.a0rjTds,

rjuepaK
Chrys.),

SiaXeyop-e^os

iv

o^oXfj
Blass,

1 For Sica8vo(T.R., so Meyer, Weiss, Wendt read ScoScxa.

HLP,

^ABDE,

Tisch.,

W.H.,

8 Before TrappT)<rtaeTo D, Syr. H. mg. read ev Suvapci see Harris, Four ficyaXj] Lectures, etc., pp. 60, 61. Ta before irepi 13, 36, Chrys., retained by T.R., Tisch., but om. by Lach., W.H., Weiss, Wendt, Blass (cf. viii. 12), in accordance

^AEHLP

with
ii.

BD.

is narrated in relation to Jews, the second in relation to Gentiles, x., and the in relation to a kind of middle class, half-believers like the Samaritans But (so Zeller and Schneckenburger). not only does this require us to identify with x. and xix., the speaking of ii. tongues at Pentecost with subsequent bestowal of the gift, but it seems strange that a narrative should not have been constructed more free from liability to misconception and misinterpretation if the leading purpose of its introduction had been as supposed above.

diroo-Tos
iii.

verb only in

third

as in xviii. 7, at Corinth Luke and Paul, except Heb. see Friedrich, p. 7, and above 12, on xv. 38, seven times in N.T. with a-rro and a genitive as here. defxipure except Matt. xiii. 49, xxv. 32 (2), only in Luke and Paul, cf. Luke vi. 22, Acts xiii. 2, Rom. i. 1, 2 Cor. vi. 17, quotation, Gal.
:

i.

15,

ii.

12;

cf.

Grimm-Thayer

for dif-

ferent shades of meaning, both in a good and bad sense, in classical Greek and also in frequently. It is evidently presupposed that as in xviii. 26 there were still disciples who held fast to the

LXX

wccl, as Weiss admits, exVer. 7. cludes any special significance attaching number twelve on account of to the which the narrative would be constructed.

common worship of a Jewish community in the synagogue. ko8* T|p.pav on the days when synagogue worship was held,
:

See
it

know
them
loco).

Knabenbauer, in loco. We about these men that seems hazardous to attempt to define
also

so

little

more
8.

clearly

(see

Plumptre, in

Ver.

method

to the Jew

The Apostle

first,

follows his usual and also to the

;

Greek. SiaXcy., see above cf. xvii. 2, " reasoning," R.V. (" discoursing," Rendall).

and so the separation was complete. iv oxoX'n Tvpdvvov nv<$s, see critical note. We cannot tell whether reference is made to the lecture-hall of some heathen sophist hired by Paul or to the Beth Hammidrash kept by a Jew. Others have thought that Tyrannus, like Titius Justus, xviii. 7, may have been " a proselyte of the gate," but if so, one might
expect
Justus.
it

to be signified as in the case of

The name was common enough,

only here and <j-kXt|Pvvovto 9. ix. 18, but four times in Hebrews, times as a quotation from Ps. xcv. three 8, and once in direct reference to that passage, iii. 13, cf. Exodus vii. 3, Deut. ii. In Ecclus. xxx. 12 it is 30, etc. found as here with dimdcu, cf. also Clem. Rom., Ii., 3, 5. rjiretO. " were disobedient," R.V., unbelief is manifested in disobedience, Westcott, Hebrews, pp. 87,
Ver.
:

in

Rom.

Jos., Ant., xvi., 10, 3; B. J., i., 26, 3; 2 Mace. iv. 40, and see Plumptre's note, in loco. Overbeck's view is quite possible, that the expression referred to the standing name of the place, so called from its original owner, cf. Hort, fudaistic Christianity, p. 93. Probably, if we take the

97, cf. Ign.,

ii.,

Magn.,
686v
:

viii.,

2.

KdKoX.,

1.

tt|v

" the
ix.

Mark

Polyc, Phil., see on ix. 39, used by our

2
;

Way,"

Lord of speaking evil of Him, Matt. xv. 4, and Mark vii. 10, as a quotation from Exod. xxi. 17 in LXX five times, and once in same sense in 2 Mace. iv. 1.
;

first-mentioned view, in teaching in such a school or lecture-hall the Apostle himself would appear to the people at large as one of the rhetors or travelling sophists of the time, Ramsay, St. Paul, pp. 246, 271 (so McGiffert, p. 285, who regards the notice as taken from a trustworthy source). For instances of the use of (rxoXij as a school of the philosophers for teaching and lecturing see Wetstein,

/ 12.
Tupdwou
*

nPAHEIS AHOETOAQN
ti^os.

405
wore irdWas
2

IO. touto 8e eyeVcTO

em

err)

Suo,

tous Ka-roiKourras ttjv 'Aaiav dicoGo-ai Toy Xdyoi' tou Kupiou

louSaious
eiroiet

'itjaoo,

tc

Kal

EXXirjyas.
rutv

II.

Auedp-eis
12.

tc

00

rds ruxoueras
Kal

6eds Sid
3

xeip&v

(lauXou,

wore

em
tj

tous
aiiu-

do"0evoCrra$
Kii/dia,

em^epeaOai

dir6 toG )(P WT os au-roG

dir'

aouSdpia

Kal diraXXdaaeaOai

auTuc Tds

yoorous,

Ta tc Trveufxara

nvog om. fc^AB 13, 27, 29, 81, Sah., Boh., Syr. Pesh., Vulg. fu.-tol., Tisch., W.H., Wendt. After T. D, Gig., Wer., Syr. H. mg. add airo upas irtp/n-rris The addition is accepted by Blass, Belser, Nestle, Zockler as original, o>s Sekuttis. whilst even Wendt sees in it a passage in which D has retained some elements of the original text otherwise lost, p. 313 (1899), ar>d Weiss, Codex D, p. no, thinks that it may have been added according to an old oral tradition, cf. xii. 10. Ram1

R.V., Weiss,

and St. Paul, p. 271, maintains that the tradition is probably and he gives proofs from Martial, ix., 68, xii., 57, and Juv., vii., 222-6, that the schools opened at daybreak so that by eleven o'clock the scholars would be dismissed, and Paul could use the school.
say, C. 2?. E., p. 152,
true,
;

Itjo-ov after

K. om. fc$ABDE, Vulg., Syrr

P.H., Boh., Sah., Arm., Aeth., Tisch.,

W.H., R.V.,
3
e-irKJ).,

Blass, Weiss,

Wendt.
13, 36, 40, Vulg.,

Wendt.
in
loco,

but airo<|>. Blass in |3 has

^ABE

Arm., Tisch., W.H., R.V., Weiss,

iri<J>.

Zockler Augustine's lecture-hall in Rome before his conversion. exclusive of Ver. 10. iirl err\ 8vo the quarter of a year in ver. 8 and in xx. Apostle speaks of three years' 31 the residence in Ephesus, "in the usual ancient style of reckoning an intermediate period by the superior round number," Turner, " Chron. of N. T.," Hastings'
cf.

Latin, auditorium,

compares

St.

irdvTas:
its

B. D., see also

Page and Wendt,

only

in loco.

the position of Ephesus, but the fact that it was just the place which would be frequented for

not

ordinary," i.e., extra-ordinary, with which the deeds of the Jewish exorcists could not be compared, see Klostermann, Vindicia Lucana, p. 52, for the same phrase cf. 3 Mace. iii. 7, and also Deissmann, Neue Bibelstudien, p. 83 ; so too in classical Greek. ciroUt: "continued to work," or ex more, Blass. Ver. 12. fiorre Kai: so that even to the sick, i.e. , to those who could not be reached by the hands of the Apostle. Xp<dtos the <rov8. and cripix. had been in contact with the body of the Apostle, and thence derived their healing power

famous temple and

festivals

by crowds

of strangers, both Jew and Greek, from all parts of proconsular Asia, " Ephesus," Nor must we Hastings' B. D., i., 720.

so in

LXX

used

for

both ^fe^, and

^y

(twice), see

Hatch and Redpath; Zahn,

suppose that St. Paul and his fellowworkers confined themselves literally to Ephesus. The seven Churches of Asia may reasonably be referred for their foundation to this period all of which were centres of trade, and all within reach of Ephesus. Timothy, moreover, may well have been working at Colosse, since in the Epistle to the Colossians he is mentioned with Paul in the inscription of the letter, although the latter had not been personally known to the Churches of Colosse and Laodicea, Ramsay, " Colossae," Hastings' B.D., and St. Paul, -"EWtivas: comprising no doubt p. 274. Hellenists and Greeks, cf. xi. 20. Ver. it. ov tos tv\m cf- xxviii. 2, the phrase is peculiar to St. Luke, " not the

Einleitung, ii., 435, sees in its use here the ose of a medical term, so Hobart, p. 242. covSapia : Latin, sudaria, used for wiping off sweat, as the noun indicates, cf. Luke
xix. 20,

John

xix. 44, xx. 7.

<rip.iKiv9ia

Latin, semicinctium, only here in N.T., aprons worn by artisans at their work, Oecumenius and cf. Martial, xiv., 153. Theophylact apparently regarded the word as simply = handkerchiefs, but the

meaning given

is

far

more

likely

tjoth

from the etymology of the word and its use in Martial. For other Latinisms see
Blass, in loco, and Wetstein. diraX. air' avruv, cf. Luke xii. 58, Heb. ii. 15, here in connection with sickness, and this use is very frequent in medical writers, Hothe word is found with airo bart, p. 47 both in classical writers and in the LXX.
;

406
To n-onjpa
J

nPAHEIS AnOSTOAQN
i^4p\<r9ai
air' aurwi'.

xix.

13. 'Eirxcipr|o-ai' hi tipc? 2 diro

tuv irepiep^op-iv^v lou&aiwy i^opKioTuv ovop-d^eiv

em

rods e'xoi'Tas
XcyocTcs,

tA itveufiaTa to
1

ironrjpd

to oVop.a tou
(Sah.),
(3

Kupiou

'itjaou,

Instead of t|p.
-rives

air'

avTv,
in

(HLP
a and

Chrys.),

^ABDE,

Tisch.,

Weiss,

Wendt, R.V., W.H., Blass

'After
R.V., Blass in p\ Boh., Arm., Tisch.,
It

have one word CKiropcvc<rdai.

fr^ABE add icai and omit airo, so Tisch., Weiss, Wendt, W.H., HP have icai airo, D 43 k, so Hilg. opKi^w ^ABDE, Vulg., W.H., Weiss, Wendt, R.V., Blass, Hilg.
Apostle.

should also be noted that here as elseSt.

But

in this

accommodation

Luke distinguishes between natural diseases and the diseases of the demonised, and that he does so more
where
frequently than

special forms of ignorance allowed to forget that God

we
is

to are never

the source

of

all

power and might.

the other

Evangelists,

Hobart, pp. 12, 13, so " Demon," Hastings' B.D., i., p. 593, cf. especially Luke vi. 17, viii. 2, xiii. 32, which have no irovtjpa parallels in the other Gospels. is applied to evil spirits by St. Luke three times in his Gospel and four times in this passage, and only once elsewhere, St. Matt. xii. 45, although the word is very frequent in St. Matthew's Gospel and in

word was constantly used by medical writers in connection with disease, Hobart, u. s. Blass quotes as a parallel to the present passage el at
the
Epistles; the
voo-oi diraXXaycCilo-av ck
(Plat.)
.

read icai after diro (see contrasts the Jewish endeavoured to gain this power with those like St. Paul who really " vagabond," possessed it. irepiepxA.V., the word as it is now used colloquially does not express the Greek R.V. " strolling," Vulgate, circumeuntibus Blass renders circumvagantes. The word "vagabond" is used only here in N.T. in the O.T. we have it in Gen. iv. 12, 14, R.V. " wanderer," and in Ps. cix. 10,
If note), exorcists who
critical
it

Ver. 13.

we

Eryx, 401 c. ret re irvttiaaTa the aprons brought for the healing of the diseases and the banishing of the demons equally ? The T seems
. .

tuv

<r<dp.dr<i>v

Were

was the case (Weiss, Blass on the other hand holds that it is not said that the demons were driven out by the sudaria. According to some interpretations of the verse the carrying of the aprons to the sick is only to be regarded as a result of the wonderful impression made by St. Paul's miraculous power the writer says nothing of the effect of these aprons, although he places both the healing of the diseases and the expulsion of the demons amongst the Svvdpcis of St. Paul. From this point of view the carrying of the crovSdpia would only illustrate the
to indicate that this

Wendt)

superstitious practices which showed how often, in the homes of culture, quackery was also found, and the Evangelist gives them no word of commendation, see also

On the other hand we v. 15. must remember that the miracles are distinctly spoken of as ov tos tv\., and even in the means employed we may
note on

perhaps see a possible appeal to the populace., who would recognise that these charms and amulets in which they put such confidence had not the same potency as the handkerchiefs and aprons of the

R.V. "vagabonds," cf. Milton, Paradise Lost, xi., 16. the word clopKio-Twv points to a class of Jews who practised exorcisms as a profession, cf. Jos., Ant., viii., 2, 5. The usual method of exorcism was the recitation of some special name or spell, and these Jewish exorcists having seen the power which Paul wielded by his appeal to the name of Jesus endeavoured to avail themselves of the same efficacy. It would be difficult to say how far these Jewish exorcists would employ the incantations so widely in vogue in a place like Ephesus, but there is a notable passage in Justin Martyr in which, whilst admitting that a Jew might exorcise an evil spirit by the God of Abraham, he complains that as a class the Jewish exorcists had adopted the same superstitions and magical aids as the heathen, "Exorcist," B.D. 2 i., 1028. In the Didache, iii., 4, the use of charms and sorceries is expressly forbidden since they led to idolatry. 6piuop.cv with double accusative = of the one adjured and of the one by whom he is adjured, cf. Mark v. 7 (1 Thess. v. 27), see Grimm-Thayer,si v.,cf. Deissmann, Bibelstudien, p. 25 ff., for the constant use of the verb in inscriptions in formulae of adjuration as here, see further " Demon " and " Exorcist " for examples of

such formulae, Hastings' B. D., i., pp. 593, 812, and for the absurdities involved
in

them.

13 14'Opiuop.v
ufias
ulol

IIPAHEI2 AI102T0AQN
t6v
'Itjo-ouv

407
14.
r\crav

of

riaGXos

KTjpu'o-crei.

Se Tiwes

ZkcuS 'louScuou apxiepe'ws eirra

01

touto Troiouires.

1 Vulg., Syr. H., Chrys., so Alford, but Lach., W.H., Weiss, Tive S Blass, Hilg., R.V. after B (D), E 36, 180, Syr. Pesh., Boh., Arm. read tivos (tivcs in connection with the following eirTa vtoi is very difficult), vioi om. after rives, but Meyer follows T.R. placed by 13, 15, 18, 40, Vulg., Arm., after ciria In D, Syr. H. mg. cv ois icai vioi (Syr. H. mg. has viot eirra) Ixcva tivos lepeoj? avTO iroi-qorai, (01) 9os ix>v tovs toiovtovs |opKiiv. qOeXTjcrav to Kai icre\6ovTS Trpos tov Saip.oviop.vov T]p|avTo 7riKaXcio~9ai to ovopa XsyovTes TrapayyeXXoptv aoi cv Itjcov ov II. KT)pvo-o"ti e|X6civ, so Hilg. and so Blass in 2 instead of icpcus. Blass considers that this was P, but with apxovTOs, Gig. orig. both in a and {3, then icpews was written over ap\ovTOS, hence icpcus D, but why should icpeus be inserted at Syr. H. mg., Gig., and in most apxiepeos No doubt the omission of cirro, removes much difficulty. Belser thinks that all ? the omis. is orig., and argues strongly in favour of |3 text, pp. 103, 104, so also Zockler, and Ramsay, C. R. E., p. 153, speaks of D as giving a reading here which Overbeck conjectured 8vo (Gig. has 8uo) is intelligent, consistent, and possible. instead of irra with reference to ver. 16, on the ground that the numerical signs B and Z might be confused, but as Wendt (1888) points out, it is difficult to explain how a mistake so troublesome for the understanding of the passage could The greatest difficulty is to explain how cirra came in if not be perpetuated. original, and it is easy to understand that it might be omitted because of ap.<oTtpatY, ver. 16, see Weiss, Codex D, p. 95.

^AHLP,

^ABE

Ver. 14. See probably a Latin

see Blass, in
its

critical

note.

Ikex/cL

name adapted to Greek, loco, who gives instances of

p.

occurrence, see also Gram., p. 13, and

75.

Fresh Revision of N. T., also, in loco, holds denotes knowledge of a lower degree such as acquaintance with
:

know
p.

"

On a

60.

Wordsworth

that

eirio-T.

Winer-Schmeidel,
it

Ewald

refers
:

to the

Hebrew n"Q3$

PX

the

description is difficult, as it seems incredible if we take it in its strictest sense

;

a. fact, and compares the distinction between the two verbs in Jude ver. 10. eirio-T. is only once used in the Gospels, Mark xiv. 68. But see also Page, in loco, as to the difficulty in making any

it

may have denoted one who had

at the

been head of one of the twenty-four

courses of priests in Jerusalem, or per-

haps used loosely to denote one who belonged to the high-priestly families We cannot connect him with {cf. iv. 6). any special sacred office of the Jews in Asia Minor, as Nosgen proposes, for the Jews in the Diaspora had no temple, see reading in D, cribut synagogues Nothing further is known tical note. of Sceva, but there is no reason to suppose that he was an impostor in the sense that he pretended to be a high . irotovvTes, Lucan, priest. fjcav . see above on i. 10.
;

precise distinction. vpets placed first here in a depreciatory sense, tivs indicating contempt. Ver. 16. !<{>a.XXop.cvos only here in
;

N.T.
13.

in

LXX,
;

Sam.

x. 6, xi.

6, xvi.

tcaraicvp.

only

here

in

Luke
;

Matt. xx. 25, Mark x. 42, 1 Pet. v. 3 frequent in LXX. avTuv, see critical

note.

There

is

no

real difficulty if
;

we

Ver.
"
I

15.

ytviio-tcco

e-rrio-Tapai

both verbs, but for the former " I recognise," margin, as a distinction is drawn between Paul and Jesus in the formula of adjuration, it is natural to expect a distinction in the probably denotes a more reply -yiv. personal knowledge, irio-T., I know as of a fact. " Jesus I know and about Paul I know," Rendall Lightfoot would render st Jesus I acknowledge and Paul I
for
;
;

know," R.V.

read ap.^>oTcpwv after iirrd, ver. 14 St. Luke had mentioned that seven of the sons of Sceva made the attempt to imitate Paul, but the incident which he describes introduces two of them only. ap.<f>. cannot be taken distributively, or with Ewald, neuter, as if = ap,<f>oTpio8ev. may mean with torn garyvp-vovs ments, not literally naked, so GrimmThayer, sub v., and Alford. eKiv,ov the pronoun seems to imply that the writer had a definite place before his eyes, although it is not fully described. But it is surely a mark of truthfulness that the narrative ends where it does a forger, we

well believe, would have crowned the story by a picture of the man, after baffling the impostors, healed by the word

may

408

IIPAEEIS

AnOSTOAQN
1

XIX.
yiywaKw,

15. dfiOKpiOef Se to TT^eufia to Trocripor dire, To*'

'irjo-ouk
2

Kal Tof riaCXoc emoTajiai

cir'

uueis oe tii^s
r|v

eaW;

16. koI

e^aXXdueyos

auTous 6 dvOpwiros ev w
3

to Tryeuu.a t6 Tfo^rjpoc, Kal KaTatcupieuyup.i'ous Kal

aas

ainiov,

lo^uce KaT outwi', wore

tou oikou ckeu'OU.
1

TeTpauuaTiau^coos
Traffic

cxjjjuyeiy ck

7.

touto 8e iyeve.ro yvuxnbv

'louSaiois T Kal
<t>6f3os

E\\tjo"l tois KaTOiKooai. Trjy *E<f>CTOv, Kal 4 eTf^ircae

eirl

Tfdi'Tas

auTOus, Kal i\j.eya\vvero

to

oVoua too Kupiou

'lT|aoC.

18. rioXXot t

TWf TremoreuKOTWi' r]pxofTO e^ofioXoyoup-ecoi

After tov

(1),

c
fr$

BE

40, 73, 137, Syr.

H. Cass, read

p,ev

[W.H.], so Weiss.

2 <j>aXX.,

but

<|>aX.

N*AB

104,

Tisch.,

W.H., Weiss,

Wendt, R.V., Blass

in

P, but

eva.XXop.evos.

3 au<J>oTepo>v (not avTwv), R.V., Weiss, Wendt, Blass, Hilg. 4

^ABD

13, 36, 40, Vulg.,

Boh., Arm., Tisch.,

W.H.,

cireaev

AD,

so Hilg., but not Gig. or Blass

in p.

or touch of Paul (see Plumptre's remarks, The marked contrast between in loco). the New Testament in its description of the demonised and their healing, and the

" continued to be magnitjitYaXiiveTo fied," imperfect, as in Luke vii. 16, praise

:

follows

upon
:

fear,

Luke

xxiii.

47

cf.

notions and practices which meet us in the Jewish Rabbi, may be seen in Edersheim's valuable appendix, Jesus the Messiah, ii., 770 ff., and the same decisive contrast is also seen between the N.T. and the prevailing ideas of the first century in the cures of the demonised attributed to Apollonius of Tyana in this same
city

Ephesus and

in

Athens

Smith and

Wace, Dictionary of the Christian Biography, i., 136. Ramsay is very severe
on the whole narrative, St. Paul, p. 273, and regards it as a mere piece of current
gossip
so, too, very similarly, Wendt (1899), note, p. 313, who refers, as so many have done, to the analogy between the narrative in ver. 11 and that in v. in other words, to the parallel 12, 15
; ;

between Peter and of Acts is supposed

Paul (which the writer

to draw on every So too possible occasion; see introd.). Hilgenfeld ascribes the whole section vv. 11-20 to his "author to Theophilus," and sees in it a story to magnify St. Paul's triumph over sorcery and magic,

with Matt, xxvii. 54, Friedrich, p. 78. to ovoua *l. "jam cuncta ilia nomina inania irritaque pro Iesu nomine putabantur " (Blass), see on ver. 19. iroXXot T the t shows Ver. 18. another immediate result in the fact that those who were already believers were now fully convinced of the pre-eminence oi the name of Jesus, and were all the more filled with a reverential fear of His holy name " many also of those who had believed," R.V. So Wendt in latest edition. ultro, Bengel. l|op.oX. tjPXovto Rendall renders " giving thanks " to God for this manifestation of His power. But it is usually taken, not absolutely, but as governing irpdcis> cf. Matt. iii. 6, Mark i. Jos., Ant., viii., 4, 6 5, James v. 16 B. J., v., 10, 5, so in Plutarch several " confessing," cf. also Clem. Rom., times, KenCor., Ii., 3 Barn., Epist., xix., 12 nedy, Sources of N. T. Greek, p. 118, and
:

as St. Peter's over

13.

Clemen with

Simon Magus in viii. Spitta, Van Manen,

and others regard the whole section as interrupting the connection between w. 10 and 21 but even here, in ver. 14, Clemen sees in addition the hand of his

Felten, Apostelgeschichte, p. 361. irpd|s, cf. Luke So too xxiii. 51 ; also in a bad sense. in Rom. viii. 13, Col. iii. 9, so often in Deissmann Polyb. (3 Mace. i. 27). Bibelstudien, p. 5, maintains that the passage before us shows acquaintance with the technical terminology of magic, and instances irpa|s as a terminus technicus for a magic prescription see also
v.

Mayor on James

16

Redactor Antijudaicus, as distinct from the Redactor to whom the whole narrative is otherwise attributed. Ver. 17. 4>6f3os eire'ir. characteristic phrase in St. Luke see above on Luke Kal i. 12, and Friedrich, pp. 77, 78.
:

avayyiXKnabenbauer's note in loco. instead of continuing secretly XovTts practising or approving of the deeds of magic, they declared their wrongdoings.
:

Rendall takes it as meaning that they reported the deeds of those men, i.e.,


'5-

409
to irepiepya

nPAEEIS ATT02T0AQN
1

Kal dvayyeXXorrcs Tas Trpa^is ain>v.

irpa(6.vT<itv,

9. Ikoj'oI Se tw\>

crvveviyKavres Tas pi^Xous KaTe'Kaioe eVcimov irdfTwc

Kal

auee\}T)4>io-ai/

t&s Tipvds auTwi/, Kal eupov dpyupiou

*

uupidSas

Ttivre.
C

20. ootw icaTa KpdTOS

X6yos tou Kupiou Tju^ayc Kal layvev.

riauXoq cV tw
tis
ireeu/JiaTi,

21.

QZ

8c cirXr]pw0T] Taura, cGcto 6

SieXGwy
eltrcii',

T(\v

MaKeSofiac Kal 'Axatae iropeueaOai

p.eTa

'lepoucraX^p.,

Oti

to yeyeVGai ue

ckci,

Sei

pe

Kal 'Ptopvne iSeiy.

has after Kpa-ros, evi<rxv<rv Kai y\ irians tov 0ov rjv^avc Kai tirXrjOvvt'ro. Blass reads evio-xvtv r\ Pesh. has vio"xv*v et crescebat fides Dei (only). Weiss, Codex D, p. 96, objects that n-KTTis tov tov Kai (irvijavev Kai) itXti0vvto. Blass omits the Kai necessary before rj itwt. to-u 0., and adds an impossible Kai Belser defends and points out that evio-xvev is Lucan, only found in after 0ov. Luke's writings but on the other hand, whilst no doubt tj itio-tis is used objectively in Acts, we never have rj itio-tis tov 0ov in Luke's writings.
1

Syr.

but can the Greek bear the magicians this? Ver. 19. Uavol 8e to be referred probably to the magicians, as the previous verse refers to their dupes a Lucan word, see above on viii. 11. to. irepUpya: " curious," Wyclif and A. and R.V. ("magical," R.V., margin), cf. Vulgate, curiosa (Latin, curiosus, inquisitive, prying), of a person who concerns himself with things unnecessary and profitless to the neglect of the duty which lies nearest, cf. 1 Tim. v. 13, 2 Thess. iii. 11, so in
;
:

famous; "Ephesus" (Ramsay), Hastings'

B.D.,
;

i.,

p.

723

Wetstein, in

loco

amongst other references, Plut., Sympos., vii., 5 Clement of Alex., Strom., v., 8, 46, and also in Renan, Saint Paul, p. 344; Blass, in loco; C. and H., small edition, p. 371 and see also Deissmann, Bibehtudien, u. s. koWkcuov imperfect, "describes them as throwing book after book into the burning fire," Hackett, see also Blass, in loco. Plump;

tre recalls
artists

a parallel

scene

when

the

classical

Greek, Xen., Mem., i., 3, 1. is also used of things over and above what is necessary, and so of magical arts, arts in which a man concerns himself with what has not been given him to know, cf. Aristaenetus, Epist., ii., 18, and the striking passage in Plat. Apol., 19 B, where ircpicpydco-6ai is used of Socrates in an accusasense (Wendt, Page) tory the verb is found in Ecclesiast. iii. 23, and ircpicp-yao-ia, Ecclesiast. xli. 22 S 2 but the adjective does not occur either in LXX

The word

and musicians of Florence brought their ornaments, pictures, dresses, and burnt them in the Piazza of St. Mark
at the bidding of Savonarola. o-vv\j/-rj4>io-av only here in this sense, not in {cf. i. 26). apy. p.vp. irivre, sc, Spaxpwv apy. the sum is very large,
:

LXX

or Apocrypha.

But see especially Deiss-

mann, Bibehtudien,

u. s., who finds here another instance of acquaintance with the terminology of magic, and illustrates from the papyri. The R.V. margin gives best sense, as " curious " in the passive sense as here need not have a bad or depreciatory meaning, cf. for a good " curious " = " magical," for parallel Bacon, Essays, 35 and see " Curious," Hastings' B.D. Skeat, Glossary of Bible Words. o-vvtvcyKavTes only here in N.T. in this sense, elsewhere frequently,
;

nearly ^2000, but probably such books would be expensive, and we must take into account in estimating it the immense trade and rich commerce of Ephesus, and the fact that we need not suppose that all the Christian converts were to be found only amongst the slaves and poorer classes (Nosgen). Such books would certainly It may no doubt fetch a fancy price. be maintained that their measuring all things by money value indicates the Oriental

popular tale (Ramsay), but

may we

not

as

o-vp.<|>pi it is
:

expedient, profitable.

to.? (3ip\ovs

parchments containing the magical formulae. For these Ephesus, with its 'E^je'o-ia ypappaTa worn as amulets and cherished as charrrr*, was

see in the statement the knowledge of a writer who thus hits off the Oriental standard of worth, especially in a chapter otherwise so rich and exact in its description of Ephesian localities and life'? Ver. 20. Kara Kpdros adverbial, so only here in N.T., cf. Judg. iv. 3, and Jos., Ant., viii., n, 3, in classical Greek, Xen., t|v|. Kai 10-.: in Cyr., i., 4, 23, etc. contrast to the empty superstitions and vanities the continuous growth (imperfect) of the Church. SieXOuv, see on the force of Ver. 21.
:


-'

IO

nPAEEIS ATI02T0AQN
Tifxofleoe Kai 'EpaaTOK,

XIX.

22. dirooreiXas Se eis ttjc MctKeooi'ta.i' ouo Ttue oio.koi'ouVtwi' auTw.

auTos

eireo-y^

\povov

els

rr\v

'Aalav.

23.
ttjs

'EyeVeTO 8e Kara Toy Kaipov Ikcivov Tapaxos ouk 6Xiyos irepl

680G.

24.
2

A"K])j.TJTpios

yap

Tl S

okojxaTi, apyupoKOTTos, ttoiwi' yaous

dpyupous
1

'ApTCfxiSos, irapeixeTO Tots Tex^iTais

P., Blass, Hilg.

cpyaaiaf ouk

oXiyirj*'

tjv

pro ovofiari, so D, Syr.

apyvpovs om. B, Gig. [W.H.], but retained by Blass

;

so W.H., R.V., Weiss, Wendt inserts o before irapetx* f r s

in p irapixTo J^BHLP, iraptxv A*DE 65, 67, 133, so Blass in p\ who D, *ai in Pesh.
;

word Ramsay, Expositor, May, 1895, and above on xiii. 6. Ramsay regards this as perhaps the most conclusive of the ten cases he cites of the use of the
the

and

afterwards

to

return

to

Corinth.

verb

as
is

denoting

missionary

travel.

to suppose that Paul paid a visit to Corinth during his stay at Ephesus ; w. g, 10 intimate that he

There

no reason

he changed his plans ? Owing to the bad news from Corinth, 2 Cor. But although he did not go to i. 23. Corinth in person, he determined to write to reprove the Corinthians, and this he
did in 1 Cor. It is possible that the Apostle's determination to see Rome the first notice of the desire so long cherished, Rom. i. 13, xv. 23 may be closely connected with his friendship with

Why had

resided at Ephesus through the whole period. Wendt thinks that the notice of this second visit to Corinth was omitted by Luke because it did not fit in with his representation of the ideal development of the Church. But is there any real argument to be found for it in the Epistles ? The passages usually quoted are 2 Cor. ii. 1, xii. 14, xiii. 1. But rplrov tovto cpxopai may well express " I am meaning to come," so that Paul would mean that this was the
third time he had purposed to come to them, not that he had come for the third time and this rendering is borne out by the Apostle's own words, 2 Cor. xii. 14, Paley, Hora Paulina, iv., 11, whilst with
;

Aquila and Priscilla (Ramsay, St. Paul, p. 255, and Plumptre, in loco, Hort, Rom. and Ephes., p. n). Ver. 22. diro<rTiXa$ . . Tip., teal "Ep., cf. 1 Cor. iv. 17, xvi. 10, n, Paley, Paulina, iii., 3, 4 McGiffert, AposHorcz tolic Age, p. 297, note. 810.10 avTai for a few instances of Siatcoveiv and cognate words used of ministrations rendered to Paul himself, see Hort, Ecclesia, p. 205, "Epa<rTov here, as cf. Philem., ver. 13. in 2 Tim. iv. 20, the person bearing this name appears as an itinerant companion
.

regard to 2 Cor. ii. 1 the words may simply mean that he resolves that his

new,

i.e.,

his second visit, irdXiv IXOetv,

should not be Iv Xvirrj, for we are not shut up to the conclusion that -rrdXiv must be connected with Iv Xvirrj as if he had already paid one visit in grief; and this interpretation is at all events in harmony with 2 Cor. xiii. 2, R.V. margin, and with i. 23, R.V see especially " II. Cor." (Dr. A. Robertson) Hastings' B.D., p. 494, and compare " Corinth " (Ramsay), ibid., see also Farrar, Messages of the p. 483 Books, pp. 211, 216 St. Paul, ii. 101, :i8; Felten, note, p. 364; Renan, Saint Paul, p. 450, note and in favour of the second visit to Corinth, McGiffert, p. 310, following Alford, Neander, Weizsacker (so too in early days St. Chrysostom). In 1 Cor. xvi. 5-9 Paul speaks of his intention to go through Macedonia to Corinth, but previously, 2 Cor. i. 16, he had intended to sail from Ephesus to Corinth, then to go to Macedonia,
, ;
;

of St. Paul, and it therefore seems difficult to identify him with the Erastus of Rom. xvi. 23, who is described as "treasurer" of the city, i.e., Corinth, since the tenure of such an office seems to presuppose a That the identification fixed residence.
is maintained by as against Meyer, but see " ErasHastings' B.D. The name, as Meyer remarks, Rom. xvi. 23, was very y erb, only common. lireax- XP^ V0V used by Luke and Paul, and only here supplied after in this sense, eaurov the verb LXX, Gen. viii. 10, 12 in classical Greek, Xen., Cyr., v., 4, 38. but see on the other els pro Iv, Blass hand, Alford, in loco. As Asia, not

was not impossible

Wendt
tus,"

Ephesus, is mentioned, the word may well include work outside Ephesus itself. Ver. 23. on the frequency lye'vcTo 8c of the formula in Luke's writings see Friedrich, p. 13, and above on iv. 5. Tapaxos ovk oXiyos the same phrase as in xii. iS, nowhere else in X.T., for ovk oXiyos as Lucan see above, xii. 18.
:

22

25.
1

nPAHEIS ATIOSTOAQN
icai

411
tl-nev,
r)p.>v

25.

ous owadpouras,

tou$

ircpl
ttjs

tci

ToiauTa ipydras,
i\

A^Spes, m<rrao~0
1

on

^k

tciuttis

pyoaios

euiropia

Blass (so Hilg.) reconstructs in text, according to Syr. Pesh., ovto? <rwatcai tovs avvep-yaTas avTwv e^ij irpos avrovs this was shortened in a, tcxv. and o-vvepy. being combined under one word epyaTou, ovtos being still read instead of ovs and icai omitted see further Blass, p. vii. and in loco. After avSpcs D, Sah., Syr. H. mg. add o-ovTexviTai, but if original, it is not easy to see why omitted. For tjjxwv fr^ABDE, Vulg., Sah., Boh., Arm., Tisch., W.H., R.V., Weiss, Wendt, Blass, Hilg. read tj|uv.

Opouras iravTas tovs txv ^tos

68ov as in ix. 2, xix. 9, xxiv. 22 better than to refer it with Weiss merely to the method adopted by Paul in
rijs
: ;

much

ver. 2G,

Ver. 24.

Ai)|t.

a sufficiently

common

name, as St. Luke's words show (Blass). There is no ground for identifying him with the Demetrius in 3 John, ver. 12,
except the fact that both came from the neighbourhood of Ephesus see, however, " Demetrius," Hastings' B.D. Apyvpokoitos, LXX, Judg. xvii. 4 (A al.), Jer. vi. 29 on the trade-guilds in Asia Minor cf. Ramsay, Cities and Bishoprics ofPhrygia, i., p. 105, and " Ephesus," Hastings' B. D. ; Church in the Roman Empire, p. 128 Demetrius may have been master of the guild for the year. vaovs apy. 'ApriuiSos: "silver shrines of Diana," R.V., i.e., representing the shrine of Diana (Artemis) with the statue of the goddess within (u; Ki|3wpia piicpd, Chrys.). These miniature temples were bought up by Ephesians and strangers alike, since the worship of the goddess was so widely spread, and since the "shrines" were made sufficiently small to be worn as amulets on journeys, as well as to be placed as ornaments in houses. There is no need to suppose that they were coins with a representation of the temple
;

bably dated from a considerably later time, the very close of the first century, vcoiroirfs being really a temple warden, the words vcoiroios 'ApTejiiSos being mistaken by the author of Acts and rendered "making silver shrines of Diana," see Zockler, u. s. ; and Ramsay, Church in the Roman Empire, p. 112 ff.
;

and Wendt

(1899), p. 317.

As Ramsay

puts it, there is no extant use of such a phrase as voir. 'ApT. in any authority about a.d. 57, vcoiroiot simply being the

term used in inscriptions found at Ephesus as Hicks himself allows (Church in the Roman Empire, pp. 122, 123). irapetXto, see critical note or reading in Blass. Rendall distinguishes between active

voice, xvi. 16, where the slave girl finds work for her masters, whilst here, middle voice, Demetrius finds work for himself and his fellow-craftsmen in their joint employ-

ment.

tpyao-iav

xvi. 16, 19, "

"business," R.V., in gain " here the two mean;

ings run into each other, in ver. 25 " business," R.V., is perhaps more in accordance with the context ovk dXiyrjv,

Lucan, see on ver. 23. Ttx^Tais . . epydTcus " alii erant TexviTat, artifices
.
:

stamped upon them, and there is no evidence of the existence of such coins Amm. Marc, xxii., 13, Dio Cass., xxxix.,

They 20, cf. Blass and Wendt, in loco. were first explained correctly by Curtius, Athenische Mittheilungen, ii., 49. Examples of these vooi in terra-cotta or marble with dedicatory inscriptions abound in the neighbourhood of Ephesus. No examples in silver have been found, but they were naturally melted down
owing
to their intrinsic value,

nobiliores alii IpyaTai, operarii," so Zockler and Grimm-Thayer following Bengel. But Blass regards them as the same, cf. reading in D, and Ramsay, Church in the Roman Empire, p. 128, note. There were no doubt shrines of widely differing value, for the rich of silver made by the richer tradesmen, for the poorer classes of marble and terra;

cotta,

doubt

Paul, p.

so that several trades were no seriously affected, Ramsay, St. 278, and "Ephesus," u. s.,

"Diana"

Church in the Roman Empire, p. 128, and to the same effect Wendt (1899), p. 317. The word cp-ydrai occurs in one
of the inscriptions at Ephesus, Ipy. irpoirvXciTai -trpos tu riocrctSwvi, " Ephesus," u. s., p. 723, note. Ver. 25. irpi to. Toiavra, cf. Luke x. 40, 41, for a similar use of irepi with accusative, but see W. H., /. c, and 2 Mace. xii. 1. eviropta: wealth, or gain,

(Ramsay), Hastings' B.D., and Church in the Roman Empire, u. s. On the interesting but apparently groundless hypothesis (as Zockler calls it, Apostelgeschichte, p. 277, second edition) that Demetrius should be identified with Demetrius, the veoiroicis of an inscription at Ephesus which pro-


412
icrn

FIPAHEIS AflOSTOAQN

XIX.
p6vov
1

26.

teal

0co>pciT6 Kai atcoucTC oti ou

'E+eaou,

dXXd

o-)(8o> irdcnrjs ttjs

'Aaias 6 (lauXos outos

ireicras

fxeriar^atv iKacof
27. ou

6^/voe,
fi<5ko^

Xe'yuy

on ouk

eiai 0eoi 01 Sid ^eipik' yi^ou-e^oi.

Tju.ty

8c touto KifSupcuci

to fiepos el$

d-jreXcyu,oi'
2

eXOcif,

dXXd
'Aaia

xai to Tt]S ueydXt)? 0eas 'ApTe'piSos UpoV eis ouScV

Xoyio-OTJyai,
tj

uAXeie Tc Kal
1

Ka9aipelor0ai tx\v peyaXeiOTTjTa auT^s,

xxiii.

tjk oXtj

Before

E4W0V D

After ovtos
7,

where we
2

prefixes cus, so Blass in (comparing adds tis itotc, Gig., " nescio quern," so Blass have the same addition in Gig. and f) text.

in 0,

23), and Hilg. comparing xvii.

Xoyto-^vai

(icXXeiv

NBHLP, Chrys., so not only T.R., but Alford, R.V., Weiss, Wendt NA-BD 2 EHLP, Chrys. tc ^ABEP, Sah., Boh., Syrr., P.H., Arm., in both
;

W.H., Weiss, Wendt, as in T.R. Blass following ADE, Vulg. reads in But in D the whole passage is conp, Xoyi<r6t|<rcTai, and ucXXci with A*D*, Vulg. fused. t|v |uyaXcioTt)Ta, but the gen. in fc^ABE 13, 15, 18, 40, R.V., W.H., Weiss, Wendt. In (3 text Blass reads pcXXci tc koi Ka0aipcur0ai tj pcyaXcioTT)s avrr)s
cases R.V.,
tjv oXtj

etc.

(-civ

A. following Gig., Par., Vulg., " sed et destrui incipiet majestas ejus quam," reading " lacunose et corrupte," in the first part aXXa Ka0cpio-0ai ucXXci Db) tj oXtj A.
tj

only here in N.T., in classical Greek " in different senses in different authorities,"

Grimm-Thayer
10,

in

LXX,

Kings

but in a different sense (see Hatch and Redpath's references to its use by Aquila, Symm., and others). Rendall takes it of comfort and well-being, in the old English sense weal. non ov pdVov . aXXa Ver. 26. axcSor, xiii. 44, we sed. m&do cannot take the genitive with o\Xov, as Hackett suggests. 'Aortas the Roman province, so Ramsay, St. Paul, p. 278, where he corrects his former interpretation of the word in this passage in Church see above in the Roman Empire, p. 166 on Paul's work outside Ephesus. ovtos ucTc*o-TTi<rev, cf. Josh, contemptuous. xiv. 8. The testimony thus borne to the wide and effective influence of the Apostles even by their enemies is well commented on by St. Chrys., Horn., xlii., and see also below. \t.ipo%, sc, . . to tovto Ver. 27.
xxv.
.

as against Hicks. " See how wherever there is idolatry, in every case we find money at the bottom of it, both in the former instance it was for money, and in the case of this man for money it was not for their religion, because they thought that in danger no, it was for their lucrative craft, that it would have nothing to work upon," Chrys., Horn., xlii. noun, not els dircXcyuov cXOciv found either in classical Greek or in the LXX; the verb dircXcyxciv is found in
; ;

4 Mace.

ii.

(cf.

Symm.,

Ps. cxix. 118),

in

and

cXc-yp<fc is

not

uncommon

LXX,

confutatio, repudiatio (for the phrase cf. Mark v. 26), in contemptum venire, Wetstein ; but in redargutionem venire, Vulgate. dXXa Kal the utilitarian aspect of

rr\%

epyao-ias T||xv, ver.

Thayer this branch of their trade, which was concerned with the making of the
trade, the shrines. Others take p.c'pos kivSwcvci " the part assigned to one. most sensitive part of civilised man is his pocket," Ramsay, St. Paul, p. 277,
:

25,

Grimm-

the appeal stands first, but speciously seconded by an appeal to religious feelings (" non tam pro aris ipsos quam pro focis pugnare," Calvin). ttjs p,cy. 0eds 'A. St. Luke appears to have retained the precise title of the goddess, according to " the witness of the inscription ; " Diana
:

'

'

and the opposition thus naturally came not from the priests as instigators of the riot against Paul, but from the fact that trade connected with the Artemis-worship was endangered so at Philippi, " when the masters saw that the hope of this was gone," xvi. 19 see Ramsay, Church in the Roman Empire, p. 129 ft.,
; ;

(Ramsay), Hastings' B.D., p. 605, so Blass, in loco. to . . . Updv the Temple of Artemis was burnt to the fanatic Herostratus in ground by the B.C. 356 on the night of the birth of Alexander the Great, but its restoration was effected with great magnificence, and it was regarded as one of the seven wonders of the world. Its dimensions For reare given by Pliny, xxxvi., 95. ferences, and a description of its worship,

see C.

and H.,
s. ;

p.

422, small edition

p.

Renan, Saint Paul,

" Diana," u.

427

Ramsay,
pp. 4-

Wood's Ephesus,


20
?g.

ITPAEEI2

;;

A002TOAQN
ical yev6\j.vcn

4*2
irX^peis

ical

f\

oiKoupcVr) a^PcTai.
1

28. 'AKOucraires 8e

OufjLou,

cKpa^oi', Xe'yorres.
17

MeydXtj
'

r\

"ApTcuis 'E$e<r'uav.

29. kcu *

cttX^o-Ot)
flea/rpoK,

iroXis oXtj

truyxu'o-cws
ical

<3puT|o-dr tc 6p.08up.a80f cis to

cruvticSq-

aufapirdaaKTCS rdioc

'Apiorap^ov MaiceSoVas,

1 After 0vpov D 137, Syr. H. mg. add SpapovTcs cie n\v ap<J>o8ov, so Blass, Mty. r\ Ap. om. r\ D 1 Ramsay emphasises, St. Hilg. ; see Ramsay, C. R. ., p. 153. Paul, p. 274 ; C. R. E., u. s., see note in comment.
,

1 Pesh. <rvvcxvOt| oXtj tj n-oXis (aicrxvvns) After kov, p reads after , Gig., Syr. reads aurx., which Blass rejects ; apparently for Lat. " confusione," see Blass, p. xx. ; " confusio," common rendering of aurxwT|, Harris, Study in Codex Bezas, p. 106; D prob. conflate; see also Corssen, G. G. A., p. 430, 1896. aio-x. = con-

fusio, Phil. in. 19,

Heb.

xii.

12.

Greek Inscrip. at British Museum, 1890, and for a complete account of the temple, its structure, and literature relating to its history and site, B.D.*,
45
;

Apuleius,

iii.,

Ephesus

".

So sumptuous was the

magnificence of this sanctuary that it could be said o ttjs 'ApTpi8os vabs tv 'E^tctrcp poVos carl 0cwv oIkos, Philo Byz., Sped. Mund., 7, and the sun, so the saying ran, saw nothing in his course more magnificent than Diana's temple. tls ovScv Xo-y., cf. for a similar phrase LXX, Isa. xl. 17, Wisdom iii. 17 and ix. 6 (eis om. S 1 ), and Dan. Theod., iv., 32. The verb Xo-yiopai is also frequent in St. Paul with els and the accusative. tc ical, cf. " and that xxi. 28, not correlative, but she should even" etc., Simcox, Language of the New Testament, p. 163. tt)v peyaXciciTTjTtt, see critical note, if we read the genitive, " and that she should even be deposed from her magnificence," R.V., Grimmcf. Winer-Schmiedel, xxx., 6. Thayer regards the genitive as partitive, aliquid de majestate ejus, as if it was inconceivable that all her magnificence so Meyer, Zockler, should be lost Weiss, cf. Xen., Hellen., iv., 4, 13 Diod. But Wendt (as against Sic, iv., 8. Meyer) regards to WpcSv as the subject

2, quoted by Mr. Page from Wordsworth. For the way in which the imperial government allied itself with the Artemis worship and the revival of paganism in the second century, and the universal honour paid to Artemis by Greek and barbarian alike, cf. Greek

Inscriptions of the British Museum (Hicks), iii., pp. 135, 145. oUovpcvT], see above on xi. 28. Plumptre points out that the language is almost identical with dhat of Apuleius (perhaps from this passage) : " Diana Ephesia cujus nomen unicum . totus veneratur orbis ". . Ver. 28. fKpatov: "they cried continuously," imperfect, see addition in D. McyaXf) ^"A. : omitting ^ we have apparently the popular cry, or rathei invocation Great Artemis as it was actually used in the cultus the cry was not an argument against Paul's doctrine, but rather a prayer to the goddess and queen of Ephesus, and so regarded it gives a vividness and naturalness to the scene, Ramsay, Church in the Roman Empire, p. 135 ff., and " Diana," u. s.,

105 ; see D, critical note. Ver. 29. trvyxva-tfit* the noun only here in N.T. (<rvyx<* only in Luke,
p.
:

see above p. 238), in

1

LXX, Gen.
xiv. 20,

xi. 9,

cf.

Tim.
ix.
i.

vi.

5.

The word
;

is

used,

Sam.

v.

n,
;

Sam.

used in

43, of the majesty of God, cf. 16 (Friedrich, p. 30) in LXX, 1 Esd. i. 5, iv. 40, Jer. xl. (xxxiii.) 9 Dan. vii. 27. 0X1) r\ 'AxrLa. " multitudo errantium non efficit veritatem " Bengel. The temple was built by contributions from the whole of Asia, tota Asia exstruente, Pliny, Nat. Hist., xvi., 40, so that the goddess was evidently held in veneration by the whole province, cf. ibid., xxxvi., 21 Liv., i., 45. According to the testimony of Pausanias, iv., 31, 8 cf. Xen., Anab., v., 3, 4, no deity was more widely worshipped by private persons (Wetstein, Ramsay, Blass), see also

Luke

2 Pet.

classical Greek in the sense of confusion, disturbance tc, the immediate result was that they rushed (Weiss), 6po9vpaSov, see above i. 14, " with one accord," uno animo, Vulgate (not simul). to OcaTpov no doubt the great theatre explored by Mr. Wood, Ephesus, pp. 73, Lightfoot, Contemp. Ret., 74, App. vi. xxxii., p. 293 the theatre was the usual place for public assemblies in most towns, Tac, Hist., ii., 80 cf. Jos., B. J., vii. 3, 3 Blass, in loco, and Wetstein, and also Pseudo-Heraclitus, Letter vii., 47, condemning the Ephesians for submitting grave and weighty matters to the decision


414
ijious

XIX

iipaheis
tou riauXou.

AnorroAQN
31. rives he
ical

30. tou he riauXou (3ou\o|j.eVou elo-cXOeiy els t6k

01 fiaQ-qrai.

Si'ip.ot',

ouk

ciW

auTof

twc 'Ao-iapxw*'
u.t]

orrcg

aoTw

<pi\oi,

TV^fiA|/aTes

irpos

auTOv, TrapcKaXouf

ooGVai

of the mobs in the theatre, Die Heraklitischen Briefe, p. 65 ; Gore, Ephesians, p. The heatre was capable of holding, 255. it is calculated, 24,500 people, its dia-

we must
xvi.
1,

place the positive statement of that Timothy was a Lystran.

:

meter was 495

feet,

and

it

was probably

Wetthe largest in the world (Renan). stein remarks that the position of the places tended in no small degree to increase and foment the tumult, since the temple was in full view of the theatre.
<rvvapTra<ravTs, cf. vi. 12, i.e., being carried off with them in their rush ; we are not told whether they met Gaius and Aristarchus by chance, and seized them as well-known companions of Paul, o-vvkSt]u.ov$ > or whether they searched for them in their lodgings, and seized them when they could not find the 'ApCo-rapxov: a native of Apostle.

used only by Luke and 19, not in LXX, but The word may in Plut. and Josephus. look forward to xx. 4 (so Ramsay, u. s.), or we may take it with Blass as referring to the part which the two men played as representatives of the Thessalonians, who were carrying with St. Paul the contribution to the Church at Jerusalem (2 Cor.
(rvvc8TJp.ovs

Paul, 2 Cor.

viii.

ix. 4).

These two men, as Weiss points

be our informants
for

out,

may

some

ot

Thessalonica, cf. xx. 4 ; he accompanied Paul on his last journey to Jerusalem,

and hence to Rome,

possible, as

xxvii.

2.

.It

is

Lightfoot thinks, that the words "Aristarchus, a Macedonian of of men who were no longer men but Thessalonica, being with us " in the beasts, !| dv6p(iir<ov 6n]pia yeyov6rc% (Die Herahlitischen Briefe, p. 65 (Berlatter passage intimate that Aristarchus accompanied Luke and Paul on the nays), and Ramsay, u. s., p. 280). 8fjp.ov, former part of this route because he was ver. 33, xii. 22, xvii. 5, so sometimes in on his way home, and that leaving Paul classical Greek of the plebs, vulgus in N.T. only in Acts. Both before and at Myra he may have returned to Thessaafter the riot the passions of the vulgar lonica, Lightfoot, Philippians, p. 35. But however this may be, it is evident mob were no doubt a real and serious from Col. iv. 10, Philem., ver. 24, that he danger to St. Paul, cf. 1 Cor. xv. 32, xvi. was with the Apostle at Rome, probably 9, 2 Cor. i. 8-10. In the former passage 6 0-waixp.dXwrds the word kBr]pio\xa.\r](ra is generally resharing his captivity. ferred to this danger in Ephesus, the p.ow, Col. u. s., can hardly refer to this incident at Ephesus, Lightfoot, Philip- multitude in its ferocious rage being 2 pians, p. 11, "Aristarchus," B.D. , or compared to wild beasts, see Ramsay, St. Paul, p. 230, " Ephesus," Hastings' to a captivity in a spiritual sense, as bound and captive to Christ together B.D., and Plumptre's note, in loco. With see also Salmon, Introd., the expression used in 1 Cor. xv. 32 we with Paul MaK8<5va? nothing was more may compare Ignat., Rom., v., 1, and p. 383. Smyrn., iv., 1 so too natural than that devoted Christians cf. Ephes., vii., 1 from Thessalonica should be among St. Pseudo-Heraclitus, . 5., and Renan, Paul's companions in travel when we Saint Paul, p. 351, note Grimm-Thayer, McGiffert, p. 280 ff., maintains consider his special affection for the sub v. Thessalonian Church. With this reading that the word 20T|piop.dxT)<ra refers to an the Gaius here is of course to be dis- actual conflict with wild beasts in the tinguished from the Gaius of xx. 4, of arena (so Weizsacker), and that 2 Cor. i. Derbe, and from the Gaius of Rom. xvi. 9 more probably refers to the danger But if we from the riot of Demetrius but if the 23, 1 Cor. i. 14, a Corinthian. could read MaiteSova, Ramsay, St. Paul, literal interpretation of the verb in 1 Cor. is correct, it is strange that St. Paul p. 280, the Gaius here may be identified with the Gaius of xx. 4. In xx. 4 Blass should have omitted such a terrible enconnects Aeppaios with Timothy, making counter from his catalogue of dangers in Gaius a Thessalonian with Aristarchus, 2 Cor. xi. 23 ; see also below at end of Secundus, see in loco; but against this chapter.

the details which follow. Ver. 30. tov 8e n. (JovX. St. Paul was not the man to leave his comrades in the lurch, and he would have followed them with his life in his hands to face the mob of Ephesus ; if we may depend upon the picture of Ephesian life given us in Pseudo-Heraclitus, Letter vii., we can understand the imminent danger in which St. Paul was placed at the mercy
:

AnO^TOAQN
ouv aXXo ti eicpaoe

415
rje

3~ 33eauToy
t\

IIPAHEI2
eis

to Qiarpov.

32. aXXoi

fj.ee

yctp

eKK\T]cria aruyKexyii.4vit], ical ot irXcious ouk T|8eicrav ticos eVeice^

oweXnXu0io-cu\

33. ck 8c tou o^Xou

7rpo|3i(3aaaf 'AX^afSpoe,
Karao-curcis

TrpoiSaXoKTWK auToe
1

tw
D

'louoaiwi'

6 8e 'AXe'|av8po$,
Tisch.,

Instead of irpoep\p<urav

^ABE,

W.H., Weiss, Wendt, R.V. read

a <rvvt$ifiao-av, whilst HLP, Chrys. have -rrpoep. (so T.R.). Trpoep. adds nothing * reads to irpoPaXXovTwv and the difficulty of avvep. might easily lead to change. Ka,Te|3i.|3a(rav, so Blass in both texts, cf. Hilgenfeld, Zw. Th., pp. 364, 366, 1896, and note in comment. Gig., Vulg., " detraxerunt ".

Ver. 31. 'Aaiapxwv: " the chief officers of Asia," R.V., cf. TaXaTapxilSj Bi9uMommsen, viapxniSj ZvptdpxT]S, etc. Rom. Gesch., v., 318 (Knabenbauer), officers, i.e. of the province of Asia, and so provincial, not merely municipal officers. Each province united in an association for the worship of Rome and the Empire, henceKoiv6v'A<riasjOfwhich the Asiarchs would probably be the high priests. But in addition to their religious office the Asiarchs were called upon to provide games, partly if not solely at their own expense, and to preside over them. These
; ,

but that
authorities

the

attitude

was not

of the imperial unfriendly.

We

cannot of course suppose with Zimmermann that the Asiarchs were friendly because the Apostle had been less opposed to the imperial culms than to that of Diana, and that so far the Asiarchs stood with him on common ground. See Ramsay, Church in the Roman Empire, on the probable attitude of the priests, and cf. chap. xiv. Sovvoi lav-rov:

festivals
ZjjnjpvT),

were called

Koiva 'A<rtas

ev

AaoSiKcia, k.t.X. It is doubtful whether the office was annual, or whether it was held for four years but as an Asiarch still retained his title after his term of office had expired, there may evidently have been in Ephesus several Asiarchs, although only one was actually performing his duties (cf. the title dpIf Xtepeis amongst the Jews, iv. 6, 23). there were a sort of Council of Asiarchs, this Council may well have assembled when the Koiva 'Aaias were being held, and this might have been the case at Ephesus in the narrative before us such a festival would have brought together a vast crowd of pilgrims and worshippers actuated with zeal for the goddess, and ready to side with Demetrius and his followers. The title was one of great dignity and repute, as is evident from
;
;

only here in N.T., cf. Polyb., v., 14, 9, the expression involves the thought of danger, so in A. and R.V. aXXoi p.ev o-uv p.ev ovv proVer. 32. bably as often in Acts without any opposition expressed, but see Rendall, App., the antithesis may be in 8e of p. 162 " kept on crying," ?Kpaov ver. 33.
:

imperfect.
;

kkXt)o-ici, see

below on

ver.

39 here of an unlawful tumultuous assembly. <rvyKt\.y see above ver. 29. " sensu vere comparativo " ol irXeiovs Blass = major pars. Ver. 33. ex 8e tov o., sc, rive's, cf. xxi. 16. If we read trvvi^i^acrav (see critical note), and render " instructed Alexander," R.V., margin cf. 1 Cor. ii.
:

inscriptions

which

commemorate

in

various cities the names of those who had held the office. Whether the Asiarchs were in any sense high priests has been disputed, but see Polycarp, Mart., cf. xii. 2 and xxi. on the whole subject " Asiarch " (Ramsay), Hastings' B.D. 2 and B.D. St. Ignatius and St. Polycarp, ii., p. 987, Lightfoot Renan, Saint Paul, P> 353", Wendt, p. 318; O. Holtzmann, Neutest. Zeitgeschichte, p. 102. <fuXoi not only does the notice show that St. Paul had gained at least the toleration of some of the leading men of the province,
; ; ;

and often in LXX, it seems to mean that the Jews instructed Alexander, a fellow-Jew, to come forward and dissociate himself and them from any coalition with Paul and his companions against the Diana worship (diroXoYei<r8ai). Erasmus takes the word to mean that the Jews had instructed him beforehand as their advocate. a-vp.pipdo> in
16,

Col. ii. 19, Ephes. iv. 16 = to join together, to knit together, in Acts xvi. 10, to consider, to conclude, so Weiss thinks here that it = concluded that Alexander

was the reason why they had come

;

to-

gether but the sentence and the context does not seem to bear out this rendering. Meyer retains T.R., and holds that Alexander was a Jewish Christian who was put forward by the Jews maliciously, hoping that he might be sacrificed to the popular tumult hence diroXo-Yeio-Sai..

416
n)v x c ^P a
'

nPAEEIS AnOSTOAQN
"nOeXcK aTroXoycio-Oai

XiX.
l

tu
eic

orjpu).

34. eTtiyv6vT<j)v

Se

on

'louoaios earn, fywvr) iy\>TO

fua

tt&vtuv,

015

em upas

ouo Kpa6V-

tuk, MeyaXrj

r\

"ApTtfiis 'E^eaiwK.

35. KaTaoreiXas 8e 6 ypap-p-aTeiis

top o^Xo^,
yiyajcncet.

<j>TjaiK,

"AfSpcs 'E$lanoi, Tts ydp vtiv avQpwnos 0$ ou

\ieyd\r\s
2

T$)f

'E<^aiwK itoXik vecuKopoy ouaac rr\s

Qeclg

1 Tisch., W.H., R.V., Weiss, Wendt, Blass, Instead of iriyvovTv, Hilg. read eiuyvovTCS. and instead. of Kpaov-ruv (Hilg.), BDEHLP, which Lach., W.H., Blass retain in, Tisch., Weiss, Wendt read Kpa^ovrcs, following fr$A.

^ABDEHLP,
W.H.,

dcas om. fc^ABDE, so Tisch.,

latter

R.V., Weiss, Wendt, Blass, Hilg.

This

view seems to be adopted

practically. by Blass (so by Knabenbauer), although he reads ica.T0i(iao-av (Luke x.

15),
is

theatre, as he
intelligible

descendere coegerunt, i.e., into the cannot see that trwefllfi.

;

in

which Grimm-Thayer

agrees with him, and renders with R.V., margin, as above (see sub v.). 6 Si 'A. if 6 xa^Kcvs in 2 Tim. iv. 14 is taken in a wider sense to mean a worker in any metal, it is, of course, possible that Alexander might be so described as one of the craftsmen of Demetrius. But the name was very common, although the omission of tis may be taken to imply that Alexander in ver. 33 was well known in cannot Ephesus (cf. ver. 9 above). pass beyond conjecture, especially as the notice in Acts, when compared with 2 Tim., contains no further mark of identification than the similarity of name, although the Alexander in the latter passage was no doubt in some way connected with Ephesus, or the warning to Timothy against him would be without Against the identification see force. Meyer- Weiss, Die Briefe Pauli an Timothe'us und Titus, p. 347, and so also Holtzmann, Pastoralbriefe, in loco (who identifies the Alexander in 2 Tim. iv. 14 with Holtzthe Alexander in 1 Tim. i. 20). mann's view is that the author of the Epistles, whoever he may have Pastoral been, mistook the notice in Acts, and concluded that the Alexander there mentioned was a Christian, and a treacherous one, who allowed himself to be utilised The pseuby the Jews against Paul. donymous author of 2 Tim. therefore names Alexander x a^ Kvs > and refers also to him the pXa<r$T)fi<tv of 1 Tim. i. 20. Karacreicras tJ|v x ( ip a > see on xu

We

Ver. 34. liriyvovTwv: "when they recognised " by his dress and his features, "when they perceived," R.V. If we read iiriyvdvTts* see critical note, 4>uvtj iyiv. = " anacoluthon luculentissimum " fxia Ik irdvruv cf. Mark ix. 20 (Blass). callida junctura, arresting the reader's attention (Hackett). Alexander was thus unable to obtain a hearing because he was a Jew, a fact which sufficiently justifies the apprehension for Paul entertained by his friends. McydXi) k.t.X., see on ver. 28, the cry in B, and text is doubled, which marks its continuance and its emphatic utterance (Weiss). ws em upas 8vo icpa. probably they regarded this as in itself an act of worship, cf.

Kings

xviii.

26,

and Ramsay, Church

in the

p. 142, " Diana," Hastings' B.D., p. 605. "A childish understanding indeed as if they were afraid lest their worship should be extinguished, they shouted without intermission: " Chrys., Horn., xlii. Ver. 35. Ka-acrTcCXas only here in
I
:

Roman Empire,

17.

airoX.

quieted," R.V., cf. 2 Mace. iv. 31, 3 Mace. vi. 1, Aquila, Ps. lxiv. (lxv.) 8, also in Josephus and Plutarch. 6 ypappa/revs "the secretary of the city " Ramsay Lightfoot was the first to point out the importance of the officer so named called also *E<J>eo-iwv vpap.. or ypap- tov Sijpov ; he was the most influential person in Ephesus, for not only were the decrees to be proposed drafted by him and the Strategoi, and money left to the city was committed to his charge, but as the power of the Ecclesia, the public assembly, declined under imperial rule, the importance of the secrein
ver.

N.T. and

36,

"had

tary's office

was enhanced, because he

peculiar to

Luke and

Paul,

was

twice in St. Luke's Gospel, and six times in Acts, so in Rom. ii. 15, 2 Cor. xii. 19. In the last-named passage with same construction as here (see for various constructions Grimm-Thayer, tub v.).

with the court of the proconsul than the other city magistrates, and acted as a medium of communication between the imperial and municipal (Ramsay), government, "Ephesus" Hastings' B.D., p. 723, Cities and
in closer touch

3437-

FIPAEEI2

AnOSTOAQN
l

4H
irpoircTes

'ApWfiiSos kcu toO AiottToGs; 36. &.vamp f>r\TQ}V

heov
<rr\v

OuV OVTUV TOUTWK,

pr|ScV

upas

KaTeo-TaXperous

vtrdpyeiv,

ical

Trpdrreif.

37. TJydyeTe yap tous lu-Spas toutous, out icpocruXous

1

avavTipi]T<i)v

B*L, so W.H.

(not Weiss).

Bishoprics of Phrygia, i., 66 St. Paul, pp. 281, 304; Hicks, Greek Inscriptions in the British Museum, iii., p. 154, and Wood's Ephesus, App., p. 49, often with Asiarchs and proconsul Lightfoot,
; ;

St. Contemp. Review, p. 294, 1878. Luke's picture therefore of the secretary as man of influence and keenly alive

to

his

responsibility

is

strikingly

in

accordance with what

expected.
"
:

ts yap 4<ttiv avOpwiros what man is there then ? " etc. Rendall the yap looks back to the action

we might have

of the speaker in quieting the crowd, as if he would say that there is no need for this excitement, for all that you have said about your goddess is universally " templeacknowledged. vcwictSpov: keeper," R.V., " a worshipper," A.V., " a templecultricem, Vulgate, lit., sweeper" (on derivation see GrimmThayer, sub v.), and so found in classical Greek, a sacristan, a verger, Lat., adi-

B. y., v., 9, 4, where = worshippers, ois 6 8eos eavru vewicopovs The title " Warden of the Temple TJYev.
tuus, cf. Jos.,

attempted to establish an identification with their own Artemis on account of certain analogies between them. According to Jerome, Prafat. ad Ephesios, the Ephesian Artemis was represented as a figure with many breasts, multimammia ("quam Grseci iroXvpao-i-ov vocant"), symbolising the reproductive and nutritive powers of Nature which she personified. This description is fully borne out by the common representations of the goddess on coins and statues. No one could say for certain of what the a-yaXp.a was made according to Petronius it was made of cedar wood, according to Pliny of the wood of the vine, according to Xen. of gold, and according to others of ebony. For a fuller description of the image, and for some account of the wide prevalence of worship of the goddess and its peculiar character, Ramsay, Cities and Bishoprics of Phrygia, " Diana of the Ephesians," Hastings' B.D.,
:

B.D. 2

Wendt,

1888, in loco; Farrar, St.

:

of Ephesus" was a boast just as other cities boasted title in relation to other would seem that the title

of the city, of the same

deities.
It

Paul, ii., p. 13, and references in Wetstein. Ver. 36. avavTipp^Twv only here in N.T., but the adverb in x. 29, not in LXX but Symm., Job xi. 2, xxxiii. 13
Polyb.,xxiii.,8, on spelling see critical note. Seov Io-tIv, i Peter i. 6 (1 Tim. v. 13), cf. Ecclus., Prol., w. 3, 4, 1 Mace. xii. 11, 2 Mace. xi. 18, also in classical Greek. irpoirTts only in Luke and Paul in N.T., 2 Tim. iii. 4, of thought-

at

Ephesus

was generally used

the imperial cultus
narrative,
;

in connection with in the period of this

as

Warden
later

and

Ephesus could claim the title of one Temple of this cultus, on she enjoyed the title of 81s,

rpls vewxopos, as the number of the temples of the imperial cultus increased. But there is ample justification from inscriptions for the mention of the title in the verse before us in connection with the Artemis worship. For references, Ramsay, "Ephesus," Hastings' B.D., Cities and Bishoprics of Phrygia, p. 722 i., 58 Wendt, Blass, in loco ; Lightfoot, Cont. Rev., p. 294, 1878 ; Wood, Ephesus, App., p. 50. TOV A., SC, ayaXfia or some such word the image was believed to have fallen from the sky (heaven, R.V. margin), like that of the Tauric Artemis, cf. Eur., Iph. T., 977, 1384, where we find ovpavov ire(TT)p,a given as the equivalent and explanation of Sioircres a-yaXpa (Herod., i., n). The worship of Diana of the Ephesians was entirely Asian and not Greek, although the Greek colonists
; ;

haste (Meyer- Weiss) in LXX of rash talk, cf. Prov. x. 14, xiii. 3, Ecclus.
less
;

ix. 18,

Symm.,

Eccles. v.

1,

Clem. Rom.,

Cor., i., 1, of persons. icaTe(rTaX.p.vovs, see also on ver. 35 ; only in these two verses in N.T.

Ver. 37. yap " for," i.e., they had done something rash. tovs avSp. tovtovs Gaius and Aristarchus, UpocrvXovs, "robbers of temples," R.V., in A.V. "of
:
!

churches," the word "church" being applied as often in the Elizabethan age to pagan temples. Ramsay however renders " guilty neither in act nor in

language of disrespect to our goddess,"

i.e.,

to the established religion of our lepoomXia = Latin, sacrilegiutn, and here for emphasis the speaker uses the double term ovre Upocr. ovrt pXa<r<ft., " Churches, Robbers of," Hastings' B.D., Ramsay, and St. Paul, pp. 260, 282, 401.
city,

VOL.

II.

2:

: ;

"

4i8

nPASEIS AnOSTOAQN
o5tc pXaa^TjlAoCn-as t^v
tea! oi critv
1

XIX.
2

0edc up-oW.

38.

el fikv oui ATju,T)Tpios

auTui TCX^iTai irpos

ctcrti'

nea

Xdyoi'

l)(ou<rii',

dyopaloi ayorrai,
39.
ct

Kal dvOuiraroi

iyKakciTdnrav dXXrjXois.

8e ti irepl

2 1 EHL, Chrys., so Tisch., W.H., R.V., Weiss, Wendt, For ty)v 6av Blass read tt)v 8ov, and for vpwv fc^ABD, Syr. P., Sah., Arm., Aeth., Tisch., W.H., R.V., Blass, Weiss, Wendt read -qptov.
2

^ABD

After Atju. D, Syr. Pesh., Ephr., Blass, Hilg.

add ovtos.

In 2 Mace. iv. 42 we have the same word Lepoo-vXos, R.V., "Author of the sacrilege," "Church-robber," A.V., used of

clauses the secretary

is speaking in a mere colloquial way, as we might say, " There are assizes and there are judges ".

Lysimachus, brother of Menelaus the high priest, who perished in a riot which arose from the theft of the sacred vessels by his brother and himself (quoted by Ramsay, u. s.). Canon Gore, Ephesians, p. 41, note, however, points out that the word is used in the former sense of "robbers of temples," in special connection with Ephesus by Strabo, xiv. 1, 22, and Pseudo-Heraclitus, Letter vii., p. 64 (Bernays) cf. Rom. ii. 22. The cognate noun is found in inscriptions at Ephesus, describing a crime involving the heaviest penalties, Wood, Ephesus, vi., 1, p. 14; Lightfoot, Cont. Rev., p.
;

Lightfoot calls it " a rhetorical plural Cont. Rev., p. 295, 1878, and quotes Eur., J. T., 1359, icXeirTOVTes etc Ytjs |<5ava Kal 0vr|ir<SXovs, though there was only one

image and one

:

294, 1878. Ver. 38.

X6yov exowriv: no exact equivalent elsewhere in N.T., but Grimm (so Kypke) compares Matt. v. 32 (see ayopoioi elyovTai also Col. iii. 13). " the courts are open," R.V., perhaps best to understand o-vvoSoi, " court-

meetings are now going on," i.e., for holding trials (in the forum or agora) Vulgate, conventus forenses aguntur, the verb being in the present indicative. Or T)|icpak may alone be supplied = court

days are kept, i.e., at certain intervals, not implying at that particular time, but rather a general statement as in the words that follow: " there are proconsuls," see Page, in loco. For a-yetv, cf. Luke xxiv. si, Matt xiv. 6, 2 Mace. ii. 16, cf.
Strabo, xiii., p. 932, Latin, conventus agere. Alford, so Wendt (1888), speaks of the distinction drawn by the old grammarians between d-yopaios and dyopaios as groundless, but see also WinerSchmiedel, p. 69. avdvirai-oi clcriv the

priestess. lyKaXciTcoo-av " accuse," R.V. aXX-qXois The verb need not have a technical legal sense as is implied by " implead" in A.V. So in it may be used quite generally, or of a criminal charge, and so in classical Greek, cf. Wisd. xii. 12 and Ecclus. xlvi. 19. In the N.T. it is used six times in Acts with reference to judicial process, and only once elsewhere by St. Paul in Rom. viii. 33 in a general sense. The verb only occurs in the second part of Acts in accordance no doubt with the subject-matter see Hawkins, Hora Synopticce, p. 147, note, and Weiss, Einleitung in das N. T., p. 570, note. Ver. 39. ci hi ti irepl rrcpuv if we read irepaiT^pw, cf. Plato, Phado, p. 107 B, the meaning is anything further than an accusation against an individual, a public and not a personal matter if they desired to get any resolution passed with regard to the future conduct of citizens and of resident non-citizens in this matter, see Ramsay, Expositor, February, ciriXvOtjo'CTai (cf. 1896, reading ircpaiT.

LXX

Mark
verb
xli. 8,

iv.

34),
;

nowhere
in

else in

N.T. (the
xl. 8,

is

found

LXX, Aquila, Gen.

iii.

12

Th., Hos.,

4
:

Philo., Jos.).

plural is used: non esse soleat,"

"de eo quod nunquam

Bengel (quoted by Blass and Wendt), although strictly there would be only one proconsul at a time. There is no need to understand any assistants of the proconsul, as if the description was meant for them, or, with Lewin, as if there were several persons with proconsular
power.
It is

" the regular TJj wop.j> IkkXtio-Co. assembly," R.V. Mr. Wood, Ephesus, App., p. 38, quotes an inscription in which it was enjoined that a statue of Minerva should be placed in a certain spot, icai-a iracrav evvopov tKKX-pcriav. But A.V. has "the lawful assembly": " which is the better rendering ? " regular seems to restrict us to vopijxoi kKXT)<rfai held

on stated customary days,

and to

quite possible that in both

exclude from the secretary's statement any reference to extraordinary meetings, meetings summoned for special business, whereas he would be likely to use a term which would cover all legal

3841.
iripoiy
1

IIPAHEIS
ciri^tjTeiTc, iv rfj

AnOSTOAQN
e*TriXu0r|o Tai.
,

419
40.
ital

eVv^pw eKtcXrjcna

yap Kivhuveuop.ey 2

eyKaXeio-flai

ordacws

irepl tt)s

<rr)

pepoe, u.T)8eeos

aiTiou uirap^orros irepl ou SurqcrojieOa diro&ouKai X^yor Tr)s aucrTpo<J>fjs

Taurrjs.

41. Kal TauTa eiirwK direXuae

ttji'

cKicXi)<riar.

irepi Tpwv, so

fc^ADHLP, so

Tisch., R.V., Hilg., but

Blass, Weiss, Wendt have irepairepw, see further Harris, Four Lecon Ephrem's text. The irepi erepwv is the correction of a word not found elsewhere in N.T. (so Wendt, p. 320 (1899)). E has irep cTcpov.

(d Gig., Vulg.), so

Lach.,

W.H.,

tures, p. 29,

2 D has o-r]ppov e-yKaXcurdai o-Tacrews, argui seditionis hodiernee, Vulg., accusari quasi seditiosi hodie, Gig., but these look like paraphrases, irepi ov ov in W.H. and R.V. is supported by ^BHLP, Syrr., P.H., Arm., Chrys. and after Xo-yor the addition of irepi is supported by fc^BE, Arm., so Tiscii., W.H., R.V., Weiss Wendt. omit negative ov, and irepi after Xoyov is omitted by D*HLP d, so T.R. (Meyer and Lach.), Hilg. and Blass in both texts see Wendt (1899), note W.H., see App., p. 97, thinks some primitive error probable, perhaps p. 321. ainoi virapxovTes instead of ainov virapxovTos. D has ovtos instead of virap., so Blass in p\
;

DE

meetings. But on the other hand Blass quotes the phrase given above from the inscriptions, and explains evvopoi cKKXi]o~ai sunt, qua ex lege certis diebus fiebant (so too Wendt, Lightfoot) and if this is correct, " regular " would be the more appropriate rendering, evvopos = vcSpiuos. But in Ephesus we have to consider how far the old Greek assembly ckkXtjo-io was or was not under the control of the imperial government. In considering this with reference to the special incident before us, Ramsay, with whom Wendt agrees, p. 321 (1899), gives good reason for regarding the " regular " as equivalent to the " lawful " assemblies i.e., extraordinary assemblies which in the Greek period had been legal, but were now so no longer through the jealous desire of Rome to control popular assemblies, abroad as at home. The eicicXijo-ia could not be summoned without the leave of the Roman officials, and it was not at all likely that that sanction would be extended beyond a certain fixed and regular number, Ramsay, Expositor, February, " The Lawful Assembly," and 1896 " Ephesus," Hastings' B.D., p. 723. Ver. 40. eyKaXeifrOai o"rd<reus irepi t^s o-iipepov, A.V., " to be called in question for this day's uproar," but R.V., "to be accused concerning this day's riot," rendering cyicaX., as in ver. 38, and
; :
:

Ier.

But Blass, Weiss, Rendall, so

:

Ram

" to be accused of riot concerning this day's assembly," sc, eKicXijo-ia, although Blass thinks it still better to omit

say

inijfxcpov

altogether, and to connect with eyicaX., cf. iv. 9. p.T,8evo alriov virapxovros with this punctuation R.V. renders " there being no cause for it" taking alriov as neuter, and closely connecting the phrase with the foregoing,
irepi
:

1%

so W.H. Overbeck (so Felten, Rendall) takes alriov as masculine *' there being no man guilty by reason of whom," etc., and Wendt considers that the rendering cannot be altogether excluded. Vulgate has "cum nullus obnoxius sit". But alriov may be strictly a noun neuter from ainov = atria, and not an adjective as the last-mentioned rendering
:

demands, cf. Plummer on Luke xxiii. 4, 14, 22, and nowhere else in N.T., so Moulton and Geden, who give the adjective ainos only in Heb. v. 9. irepl ov SvvT|odpc0a Ramsay (so Meyer and Zockler) follows T.R. and Bezan text in

2,

omitting the negative ov before 8vv., but see on the other hand Wendt (1899), p. 322 and critical note. R.V. (introducing negative ov, so Weiss and Wendt) renders " and as touching it we shall not be able to give account of this concourse".
;

o-vo-Tpo4>T]s, Polyb., iv., 34, 6, of a seditious meeting or mob. In xxiii. 12 used of a conspiracy ; cf. LXX, Ps. lxfii.

o-Tdo-cus,

as in

Mark
:

xv. 7.

OopvfJos

Amos

vii.

10.
:

being rather the word for uproar or " argui seditionis tumult, cf. Vulgate hodiernae " But a further question arises from the marginal rendering of R.V., " to be accused of riot concerning this day " so Page, Meyer- Wendt, Zock:

Ver. 41. t'Jjv eKKXrjo-iav the word may imply, as Ramsay thinks, that the secretary thus recognised the meeting as

an

eKKXir)o-ia to shield it, as far as he could, from Roman censure. The attitude of the secretary is that of a man

4-2Q

DPAEEI2 ATI02TOAQN
XX.
I.

xx.

META

81 to irauo-curflai top Qopufiov, 1 irpoo-KaXco-du.ei'Os o

riaGXos tous

fjiadrjTcls

Kal doTraadueyos efjX0e

8c rd
fie'pri

Tropeu9r}>'ai.

eis

tt)i>

MaKcSoKiaK.

2. SieXO&H'

eKeiva, Kal

irapaicaXe'o-as <xutous

1 For irpoa-KaX. fc^BE, Sah., Boh., Aethro., so Tisch., W.H., R.V., Wendt, Weiss, Lach. follows T.R. according to ADHLP, Chrys. After k<u Blass read pcraicaX. AB 13, 33, Boh. add TrapaKaXecras (*ai irapaic. icai aairav. fr$E), Tisch., W.H., R.V., Wendt, Weiss; T.R., so Meyer, om. irapaicaX. D, Gig. read er)X8ev eis MaiceS., so Blass in p.
;

irapaicaX. xp'HO'ap.evos X.

ir.,

so

(and Blass in p) om. avrovs.

; nor are we shut up of necessity to the conclusion that 1 Cor. xv. 32 and Acts xix. 23 ff. refer to one and the same event (so Hilgenfeld, Zockler), see note on p. 414. McGiffert, whilst taking 1 Cor. xv. 32 literally (although he inclines to identify Acts xix. with 2 Cor. i. 8, so too Hilgenfeld), admits as against Weizsacker the general trustworthiness of St. Luke's account, since it is too true to life, and is related too vividly to admit any doubt as Hilgenfeld to its historic reality (p. 282). too, Zw. Th., p. 363, 1896, agrees that narrative is related in a way the whole true to life, and refers it with the possible exception of us eiri upas 8vo in ver. 34 it could not posto his good source C sibly have been invented by the " author

altogether superior to, and almost contemptuous of, the vulgar mob (cf. oOtos in D, ver. 38), and there is no apparent
desire

life

on his part to deny Paul's right to preach, provided that the Apostle respected the laws and institutions of the
city.

On the historical character of the incidents narrated at Ephesus, the graphic description and the intimate knowledge of the life of the city, see Ramsay, Church in the Roman Empire, p. 143, and the same writer " Ephesus," Hastings' B. D. Every detail tends to confirm the faithfulness of the picture drawn of Ephesian society a.d. 57 (cf. KnabenWendt also is so imbauer, p. 340). pressed with the vividness of the scene as it is narrated, that he considers that we are justified in referring the narrative to a source which we owe to an actual companion of St. Paul, and in regarding it as an historical episode, and he refers in justification to Lightfoot, Cont. Rev. see Wendt's edition, p. 292 ff., 1878 1888, pp. 429, 430, and also edition Whilst Baur and 1899, p. 316, note. Overbeck give an unfavourable verdict as to the historical truthfulness of the Ephesian tumult, a verdict which Wendt condemns, Zeller is constrained to acknowledge the very minute details whicn tell in favour of the narrative, and for the invention of which there is no apparent reason. Amongst more recent critics, Weizsacker can only see in the story the historian's defence of Paul and the same tendency to make events issue in the success of his missionary propaganda 1 Cor. xv. 32 he takes literally, and the tumult recorded in Acts gives us only a faint and shadowy outline of actual reminiscences: nothing is left of the wild beasts except a tumult in the theatre, and the Apostle against whom the violence is mainly directed is himself absent. But as Wendt rightly maintains, 1 Cor. xv. 32 is much rather to be taken as referring figuratively to a struggle with men raging against the Apostle's
,

to Theophilus ". Even here Clemen and Jtingst can only see an interpolation, referred by the former to Redactor, i.e., w. 15-41 with the possible exception of ver. 33 to Redactor Antijudaicus and by the latter also to his Redactor, i.e., w. 23-41Chapter XX. Ver. 1. jieTo. 8 to iravcr. the words may indicate not only the fact of the cessation of the tumult, but that Paul felt that the time for de;

parture had come.

5,

6(5p., cf.

Matt. xxvi.

three times in Acts, xxi. 34, xxiv. 18, and several times in LXX. In xxi. 34 it is used more as in classics of the confused noise of an assembly (cf. Mark v. 38), but in the text it seems to cover the whole riot, and a<nra<ramay be translated " riot ". " non solum salutabant osculo acvos advenientes verum etiam discessuri," Wetstein, and references so in classical Greek, cf. also xxi. 6, 7, ig. SieXOuv 8e, see above on xiii. Ver. 2. 6, " and when he had gone through," in a
xxvii.

24,

Mark

xiv.

2;

missionary progress to pcprj

iicciva, i.e.,

of Macedonia, the places where he had founded Churches, Thessalonica, Bercea, Philippi. From Rom. xv. 19 it would appear that his work continued some time, and that round about even unto Illyricum he fully preached the GospeL

" "

nPASEIS AnOSTOAQN
Xoyw iroXXw,
TjXOci'

421
u.fjyas

els rr\v

'EXXd&a

3.

iron^a-as Te
1

Tpeis,

yevo\iivr]S auTai

emPouXfjs

uiro

twv 'louSouwi'

p.e'XXorn dydyecrOcu eis

1 D, Syr. H. mg., Ephr. read after lovSaiuv tjOcXtjo-cv avax^vai eis 2., which gives rather a different idea, viz., that a plot of the Jews induced Paul to leave Corinth (so Belser, p. 108 Hilgenfeld also adopts, Zw. Th., 1896, p. 368) but Blass transposes the clauses and reads in p iroii]. re p.. t. t)6cX. avax^vai eis X. koi see as against this transposition by Blass, YVY]0ei(n]s avTo> eiriPovXrjs viro tov I. Wendt (1899), p. 50. For eyeveTO yvoj[rr]<; tov viro. D, Syr. H. mg., Gig. read tiircv Blass omits 8e in P, and so the antithesis is not maintained. Weiss, 8c to irvevpa. p. 98 (note), condemns Blass for making enrev to irv. the equivalent of eyev. YvwfiTjs, whilst in xix. 1 a distinction is decisively drawn between the 181a PovXtj ( = yvai\LT\) of the Apostle and the guidance of the Spirit. yV(0 (ji11> but gen. vvcimris is read by 13, 15, 18, Tisch., W.H., R.V., Weiss, Wendt.
;
; :

NAB*E
On

B.D., i., pp. 493, 286 and on the coincidence between Acts and Romans, I. c, see Paley, Hortz Paulina, ii., 4. ttjv 'EXXdSa, i.e., Achaia in its Roman sense (approximately at all events) the stay might have included a visit to Athens, but at all events Corinth was visited. A wider sense of the epithet " Greek would comprise Macedonia also, and Macedonia and Achaia are thus spoken of in close connection as forming the Greek lands in Europe, cf. xix. 21, and Rom. xv. 26, 2 Cor. ix. 2, 1 Thess. i. 8, "Achaia" (Ramsay), Hastings' B.D. Ver. 3. iroii]o-as Te pfjvas xpeis, cf. xv. 33, xviii. 23. emPovXTJs only in Acts in N.T., see above on ix. 24; the plot may have been formed in the anticipation that it would be easy to carry it through on a pilgrim ship crowded with Jews of Corinth and Asia, hostile to the Apostle or it may have been the purpose of the conspirators to kill Paul in a crowded harbour like Cenchreae before
;

the connection of part of Acts, see " (Robertson), Hastings' 495 Ramsay, St. Paul,

2
II.

Cor. with this Corinthians

;

p.

to Philippi, on the other hand the other party consisting of two, viz., the Asian representatives, waited for them ai Troas. At Philippi the six deputies and Paul were joined by St. Luke, who henceforth speaks of the deputation in the first person plural, and identifies himself with its members as a colleague. Then from Troas the whole party proceed to Jerusalem (Acts, pp. 119, 303). In this way

Tychicus and Trophimus (see also Ramsay, as below), whereas A. and R.V. refer the pronoun to all the deputies, so too Weiss and Wendt. If this is so, the Tjp.ds, ver. 5, might refer (but see further below) only to Paul and Luke, as the latter would naturally rejoin Paul at Philippi where we left him, cf. xvi. 17. Ramsay
ovitol in ver. 5 is restricted to

the ship actually started. p.e'\\. dray., see on xiii. 13. If we read eyev. Yv<>fi.T)s (genitive) (cf. 2 Peter i. 20), nowhere else in N.T.,cf. Thuc, i., 113, 00-01 ttjsovttjs yviifiTjs fjo-av, see also Winer-Schmiedel, to-5 viroo ., i.e., the return jourp. 269. ney to Jerusalem (Ramsay), but see also Wendt (1899), p. 323. Ver. 4. o-vveCircTo 8e ovtw only here in N.T., cf. 2 Mace. xv. 2, 3 Mace. v. 48, vi. 21, but frequent in classics. SxP 1 ttjs 'A. among more recent writers Rendall has argued strongly for the retention of the words, whilst he maintains, nevertheless, that all the companions of the Apostle named here accompanied him to Jerusalem. In his view the words are an antithesis to 'Aaiavol 8e, so that whilst on the one hand one party, viz., six of the deputies, travel with Paul
-

explains (St. Paul, p. 287) that the discovery of the Jewish plot altered St. Paul's plan, and that too at the last moment, when delegates from the Churches had already assembled. The European delegates were to sail from Corinth, and the Asian from Ephesus, but the latter having received word of the change of plan went as far as Troas to meet the others, ovtoi thus referring to Tychicus and Trophimus alone (but see also Askwith, Epistle to the Galatians (1899), pp. 94, 95). Wendt also favours retention of dxpt Ttjs 'A. and prefers the reading irpoo-eXOoVtcs, but he takes ^fids in ver. 5 to exclude St. Paul, and refers it to other friends of the Apostle (as distinct from those who accompanied him through Macedonia "as far as Asia"), viz., jhe " sections and others author of the " who only now meet the Apostle and his company at Troas. But this obliges us to make a somewhat artificial distinction between -fifias in ver. 5 with T^tls in ver. 6, and ejjtir. and TjXOopcv on the one hand, and Sierpixj/afiev, ver. 6, on the other, as the latter must be taken to include St.

We

422
ttjk

riPAEEIS AI702TOAQN
Ivplav, iyevero
1

xx.
MaiceSovias.
.

yvu>\i.r)

tou uiroorpe^cif Sid 'Aaias

4.

aweureTO 8c auni

axpi

tt)s

IwiraTpos

Bcpoiaios

Scacra-

1 <rweiirTO 8e avTu, Blass follows D and also inserts irpoTjpxovro, whilst D omits verb altogether, Syr. H. mg. reads o-vveiirovro. Apparently D takes fxexp 1 TT)s A. with cuvai, and the names may have been taken with irporipxovTo if Blass is right see his Proleg., p. 27. in regarding this as original
;

om. fc<$B 13, Vulg., Sah., Boh., AethPP-, so Tisch., W.H. text, R.V. marg., Weiss but retained ADEHLP, Syr. P. and H., Arm., Chrys. (Gig., Wer.) Blass in {$ (p.xP l ) see a so W.H., App., p. 97. Wendt also considers that it is probably to be retained, see note in comment. cf. irpoeXO., u. s.
2

axpi

tt|s A<rias

-^

After IiDiraTpos J^ABDE, Vulg., Boh., Syr. H. mg., Arm., Origint., so Tisch., Alford, W.H., R.V., Weiss, Wendt, Blass add flvppov.
3

Paul, St. Luke, and the whole company, although Wendt justifies the distinction by pointing out that in ver. 13 -f)|j.ets is used exclusive of Paul (cf. xxi. 12). Mr. Askwith, u. s., p. 93 ff., has recently argued that T|(xeis in ver. 6 includes not only St. Luke and St. Paul, but with them the representatives of Achaia (who are not mentioned by name with the other deputies) who would naturally be with St. Paul on his return from Corinth, w. 2, 3, and he would not travel through Macedonia unaccompanied. In 2 Cor. viii. St. Luke, " the brother," according to tradition, whose praise in the Gospel was spread through all the Churches, had been sent to Corinth with Titus and another "brother," and so naturally any representatives from Achaia would come No names along with them, pp. 93, 94. are given because St. Luke himself was amongst them, and he never mentions
his

for

Palestine from

xviii.

may

18, 19), p. 95. be fairly urged

Cenchreae (cf. Acts But against this it

that there
is

no

reason to assume that the Macedonian delegates did not accompany Paul into Greece Timothy and Sosipater had evidently done so, and all the delegates mentioned seem to have been together
;

in St. Paul's
ver.
4.
it

company, <rwiireTO
to

av-rip,

In the uncertain state of the

text

is difficult

come

to

any decision

on the passage. The words axpi ttjs 'Aaias may easily have been omitted on account of the supposed difficulty connected with the fact that two at least of St. Paul's companions who are named, Trophimus and Aristarchus, went further than Asia, cf. xxi. 29, xxvii. 2, while on the other hand it is somewhat hard to believe that the words could be inserted by a later hand.

own name,

p.

96.

The

fact

that

Timothy and Sopater who had been with

the Apostle at Corinth when he wrote to the Romans (chap. xvi. 21, if we may identify Zucri-iraTpos with the Zanrarpos rivppov Bcpoiaios, Acts xx. 4) are amongst those who waited at Troas is accounted for on the supposition that Timothy and others might naturally go across to inform the Asiatic delegates of Paul's change of plan, and vould then proceed with these Asian representatives to Troas to meet the Apostle (p. 94). The presence of Aristarchus and Secundus at Troas is accounted for on the ground that St. Paul, on his way to Achaia, did not expect to return through Macedonia, and so would naturally arrange for the Macedonian delegates, who were not accompanying him into Greece, to meet him somewhere. And the delegates from Thessalonica would naturally cross to Troas with the intention of proceeding to Ephesus (or Miletus), where St. Paul

would have touched even

if

he had sailed

On " The Pauline Collection for the Saints and its importance," and the representatives of the Churches in the different provinces, see Rendall, Expositor, November, 1893 ; Ramsay, St. Paul, p. 287, and " Corinth," Hastings' B.D. Wendt, p. 325 (1899) Hort, Rom. and Ephes., pp. 39 ff. and 173. Nothing could more clearly show the immense importance which St. Paul attached to this contribution for the poor saints than the fact that he was ready to present in person at Jerusalem the members of the deputation and their joint offerings, and that too at a time when his presence in the capital was full of danger, and after he had been expressly warned of the peril, cf. Acts, xxiv. 17, Rom. xv. 25. On the suggestion for the fund and its consummation see 1 Cor. xvi. 1-8, Acts xx. 16, 2 Cor. viii. 10, ix. 2 a.d. 57-58, RenSuch a dall, Lightfoot 56-57, Ramsay. scheme would not only unite all the in one holy bond of Gentile Churches faith and charity, but it would mark their solidarity with the Mother Church
; ; ; ;

4-6.

TTPAHEI2 AII02T0AQN
ical
f"<ios

4^3
Kal

\oviK4<av Be 'Apiorapxos tal le'icoufSos, 1

Aep|3atos

Tip.66eos

'

'Ao-iowol

8e*,

Tuxiko? Kal Tp6<pipx$.

5-

outoi irpoeXOorres

\Lvov iqp.dg iv

TpwdSi

6. iqueis 8e eleirXeuorap.ei'

UTa Ta$
ttji'

Tjp.e'pas

tS>v duu,wy dird iXiinrojK, kcu rjXOop.ei' irpos

1

auTou; eis

TpwdSa

"insurmountable" statement
P- 3232 Ao-iavoi, D, Syr. say, C. R. E., p. 154. 3

Kai Taios A., Blass reads AcpBaios 8c Tip.o0cos, but against this we have the in xvi. i, so Ramsay, p. 280, so too Wendt (1899),

H. mg. read

E<f>c<rioi,

so Blass;

Wendt

approves; see Ram-

ovroi, add 8c ^ABE, Boh., Syr. H., Tisch., W.H., R.V., Weiss, Wendt; omit irpoc\0ovrcs, this reading of T.R. is retained by Blass, with DHLP, Vulg., Gig. Lach., Tisch. Weiss, R.V., W.H. mg. ; Blass in text following B 3 ; and it corresponds with the omission of a\pi rr\% A. in ver. 4 and the view that Paul was included in If, however, the words axpi tjs A. are retained, Wendt argues the Tj|j.as of ver. 5. that irpoo-cXOovTcs is quite intelligible, and that this verb, which he regards as best supported, fr$AB*EHLP [so W.H.], becomes thus an indirect confirmation of the former disputed words in ver. 4. According to Wendt's view Paul is not included in the " sections with one or TjjAas of ver. 5, but the t]p.as refers to the writer of the " two companions who had not journeyed with Paul through Macedonia to Asia, but only met him in Troas. But a difficulty connected with Wendt's solution would seem to lie in the fact that he is obliged to refer the Tjfxci? in ver. 6 only to the writer sections and those with him, whilst the first person in 8ieTpi\J/afAcv of the includes Paul and his party who have been hitherto excluded from the i]pci.s and After cpevov D reads avrov, so Blass in p, thus plainly separating Paul from T)p.as. the ovtoi.
,

We

"We"

at

Jerusalem

it

would be a splendid

fulfilment by their own generous and loyal effort of the truth that if one member of the body suffered all the members know how this suffered with it. vision which St. Paul had before his eyes of a universal brotherhood throughout the Christian world seemed to tarry

We

and it would appear that as St. Paul was about to send him to Ephesus, he was presumably the bearer of the Epistle which at all events included the Ephesian Church. In Tit. hi. 12 we have another reference which shows the high place Timothy occupied amongst
minister,
St.

Paul's trusted confidential friends,

and we may understand something of

the joy which filled his heart, even amidst his farewell to the elders at Miletus, as he anticipated without misgiving the accomplishment of this SiaKovia to the

and from 2 Tim. iv. 12 we learn that he had been a sharer in the Apostle's second and heavier captivity, and had only left him to fulfil another mission to Ephesus.

Tp64>i|ios

"ministry" which he had received from the Lord Jesus, Acts xx. 24. On the coincidence between the narrative of the Acts cf. xx. 2, 3, xxiv. 17-ig, and
saints, a

the notices in St. Paul's Epistles given above, Hora see especially Paley, Paulina, chap, ii., 1. Zuirarpos rivppov B., see critical note whether he is the same as the Sopater of Rom. xvi. 21 who

was with St Paul at Corinth we cannot say possibly the name of his father may

probably like Tychicus an Ephesian. In xxi. 29 he was with St. Paul at Jerusalem, and from 2 Tim. iv. 20 we learn that he was at a later stage the companion of the Apostle after his release from his first imprisonment, and that he had been left by him at Miletus On the absurd attempt to connect sick. this notice of Miletus in the Pastoral Epistles with Acts xx. 4 see Weiss, Die Briefe Pauli an Timotkeus und Titus,
:

p.

354

Salmon, Introd.,

fifth edition, p.

be introduced to distinguish him, but perhaps, as Blass says, added in this one case "quod domi nobilis erat". Tdios A. xai T., see above on p. 414, and Knabenbauer's note as against Blass. Tv\ik6s Ephes. vi. 21, Col. iv. 7 show that Timothy was in Rome at the time of St. Paul's first imprisonment. He is spoken of as a beloved and faithful

401.

Ver. 5. irpoeX8($vTes, see critical note. If we read irpoo-eX.. render as in R.V.

(margin), " these came, and were waiting
for

us at Troas,"

cf.

Ramsay,

p. 287,

and Rendall,

in loco.

St. Paul, the

-qfias
:

introduction of the word is fatal to the idea that Timothy could have been the " section. author of this "

We

424
axpts
*

TTPAHEI2
T]p.pu>K irceTC,

AnOSTOAQN
7. 'Ei/

xx.
8c
ttj jxtd

ou SiCTptyau.ei' T|u.epas itrrd.

2

twc o-aPPaTui', owYiyu.eVwi'

SicXeycro auTOis,

Twf p.a0T}Twv tou KXdaai

aproi', 6 riauXos

p.e'XXwi' E^ieVai rfj e-rraupioi', Trape'Tciee'

tc Tdv Xoyoi'
uireput'u ou

H^XP 1

H-^croi'UKTiou

3 Xau.ird8es iko-vou iv 8. r\<rav 8e

It

tw

1 D has ireu/irraioi instead of ax tj. it., so Blass in p. planatory of the difficult ax- H t. (Weiss).

may

be simply ex-

twv

u.a9TjTv, according to

^ABDE,

Tisch.,

W.H., R.V., Weiss, Wendt, Blass

TJU.UJV.
3 Xau.ira.8es, D (not Blass in According to Phylarch. ap. p) reads viroXau/n-aScs. Ath. viroX. seems to be a sort of window or look-out (L. and S., edit. 7). This reading is suggestive, but Blass is of opinion that viro\. " nusquam exstat ".

i.e.,

Ver. 6. \Lera tus y\P" twv a., cf. xii. 3, 1 Cor. v. 7 shows us the Passover. how they would " keep the Feast ". " fixed date in the life of St. Ramsay's Paul," Expositor, May, 1896, depends partly on the assumption that Paul left Philippi the very first day after the close of the Paschal week, but we cannot be sure of this, see Wendt's criticism on Ramsay's view, p. 326, edition 1899, and " also Dr. Robertson " I. Corinthians axpis ^p. Hastings' B.D., p. 485. " in five days," i.e., the journey teivre. lasted until the fifth day, so D irep/irIn xvi. tcuoi, cf SevTepaioi, xxviii. 13.

pp. 67-69

the Lord's

Maclear, Evidential Value of Day, " Present Day Tracts "

;

and for other references, Witness of 369 Wendt (1899), Burton, Moods and plXXuv 326. p. irapTive, see p.v9ov, Tenses, p. 71. Arist., Poet., xvii., 5, Xo-yovs, and ix. 4, p,<rovvKTiow, cf. xvi. 25. p.v0ov. Ver. 8. Xap/n-dScs Uavat, see critical
54
;

the Epistles, pp. 368,

11 the journey only lasted two (three?) days, but here probably adverse winds must be taken into account; or the five days may include a delay at Neapolis, the port of Philippi, or the land journey on axpis see above i. 2. to the port so as to include a e-irra, -fiu-epa? whole week, and so the first day of the week, cf. 2 Cor. ii. 12, 13, which shows how reluctantly Paul left Troas on his former visit, but see on the other hand, Ramsay, St. Paul, p. 295, who thinks that St. Paul would not have voluntarily

note and reading in D. The words have been taken to indicate clearly that the accident was not due to darkness coming on through Paul's lengthy discourse (so Weiss and Wendt), whilst Meyer regards them as introduced to show that the fall of the young man was not perceived at once. Others (so Felten) hold that the words mark the joy at the Sacramental Presence of the Lord and Bridegroom of
the Church (Matt. xxv. 1), and Nosgen sees in them a note of joy in the celebration of the Christian Sunday (see also Kuinoel). But it is also allowable to see in this notice the graphic and minute touch of one who was an eye-witness of the scene, and who described it, as he remembered it, in all its vividness (Haccan scarcely see in the kett, Blass). words with Ewald an intention on the part of the narrative to guard against any suspicion attaching to the night meetings of the Christians (so Calvin, Bengel, Lechler) ; the date, as Nosgen says, is too early (so too Overbeck). Lewin also takes Ewald's view, but with the alternative that the lights may have been mentioned to exclude any suspicion in the reader's mind of any deception with regard to the miracle. Ver. g. Evruxs we are not told what position he occupied, but there is no hint on eirl ttjs 9vp. that he was a servant. the window sill there were no windows of glass, and the lattice or door was open probably on account of the heat from the lamps, and from the number present the fact that Eutychus thus sat

We

stayed seven days at Troas. Ver. 7. t-jj p.i twv <r., " on the first day of the week," u.u being used, the cardinal for the ordinal irpwi-os, like
T V t of the month, see

Hebrew Ift^
xxiv. 1

in

enumerating the days

Plummer's note on and cf. xviii. 12 (so Blass). We must remember that 1 Cor. had been previously written, and that the

Luke

reference in 1 Cor. xvi. 2 to " the first day of the week" for the collection of alms naturally connects itself with the statement here in proof that this day had been marked out by the Christian Church as a special day for public worship, and for "the breaking of the bread". On the significance of this selection of the " first day," see Milligan, Resurrection,


7 ix.
rjcrav <j\iyr\yfiivoi.

"
;

nPAEEIS AITOSTOAQN
9. ko9^|A'OS
8c*
l

425

tis veavias ocofxari Eutuxos eirt

(3a9ei, 8iaXeyou,eVou

tyjs 0opi'8os, KaTa<t>ep6fJievos

uirvw

too flauXoo

em

irXeiov,

KaTet'exSels dird tou uttvou, eireo-ev diro tou Tpioreyoo

KaTw, Kal

T]p0T]

cKpo$.
elire,

IO.

KaTa0ds Se 6 riauXos

eireiTecrei'

auTw,

Kal CTop.TrcpiXaPojJ'
Iotik.
1

Mtj dopupeiaSe
"

r\

yap

({'"XT

auTou iv auTw
<%>'

II. dra|3ds Se Kal xXdcras

in 0, f&apci

dpTov

teal yeucrdu.kos,

Ua^o^

D, Gig., so Blass
Before o P tov

pro paOei.

N*ABCD*

13, so Tisch.,

W.H., R.V., Weiss, Wendt add

irire<rev

tov.

the window points to the crowded nature of the assembly, cf. 2 Kings i. 2, where a different word is used in LXX, although dvpis is also frequently found. the two participles are xaTa<f>ep. v. (3. to be carefully distinguished (but R.V. " who was gradually opdoes not) ; pressed," or " becoming oppressed with sleep," present participle " being borne
at

aviru ical crvp,., cf. 1 Kings 2 Kings iv. 34; there as here the purport of the act was a restora" make ye no tion to life. Mt| 0op. ado," R.V., cf. Mark v. 39 (Mark ix. 23), where the word is used of the loud weeping and wailing of the mourners in the East ; see above on ix. 39. ^ -yap t|/., see above.
xvii.

21, 22;

down by
aorist.

his sleep,"
(so

i.e.,

overcome by

it,

irXeiov with margin), "and being still more overcome with the sleep," but the words are usually taken with SiaXry. See Bengel, Nosgen, Alford,

Rendall takes

eirl

icoTevexSeis

W.H.

Ver. 11. icXdo-as ap-rov if we read t&v ap., see critical note, " the bread," so R.Y.,i.e., of the Eucharist; so Syriac. The words evidently refer back to ver. 7,
:

see Blass, Gram., p. 148.

yevtr.

often

the force of the participles:

Holtzmann, Weiss, Ramsay, Page on "sedentem

. .

taken to refer not to the Eucharist, but to the partaking of the Agape or common

meal which followed.

If so,

it

certainly

somnus occupavit
cecidit," only in

somno oppressus
:

used KaTa^epeo-Oai N.T., and in no cora medical responding sense in LXX term, and so much so that it was used more frequently absolutely than with Sirvos in medical writings, and the two participles thus expressing the different stages of sleep would be quite natural in a medical writer. pa6ei: one of the epithets joined with virvos by the medical writers, see Hobart, pp. 48, 49, and his
Bengel.
in

Luke

appears as if St. Paul had soon taken steps to prevent the scandals which occurred in Corinth from the Holy Communion being celebrated during or after a common meal, 1 Cor. ix. 23, since here the Eucharist precedes, Luckock, Footprints of the Apostles as traced by St.

Luke,
fies

ii.,

199.

Wendt, who

still

identi-

the breaking of the bread with the (so Holtzmann, Weiss), protests against the view of Kuinoel and others that reference is here made to a break-

Agape

remarks on Luke

xxii.

45, p. 84.

The

fast

which

St.

Paul took

for his

coming

verb is also used in the same sense by other writers as by Aristotle, Josephus, see instances in Wetstein, but Zahn reckons the whole phrase as medical, Einleitung, ii., p. 436. Kal "fjpOt) veicpos the words positively assert that Eutychus was dead they are not wore! vticpos, cf. Mark ix. 26, and the attempt to show that the words in ver. 10, " his life is in him," indicate apparent death, or that life is still thought of as not having left him (so apparently even Zockler, whilst he strongly maintains the force of the preceding words), cannot be called satisfactory see on the other hand Ramsay, St. Paul, pp. 290, 291, and Wendt, in

loco.

Ka.Ta0as : by the outside Ver. 10. staircase common in Eastern houses.

Dean Plumptre refers to the journey. use of ycvop-at in Heb. vi. 4 as suggesting that here too reference is made to the but, on participation of the Eucharist the other hand, in Acts x. 10 (see Blass, in loco) the word is used of eating an ordinary meal, and Wendt refers it to the enjoyment of the Agape (cf. also Weiss urges Knabenbauer, in loco). that the meaning of simply " tasting is to be adopted here, and that re shows that Paul only " tasted " the meal, i.e., the Agape, and hurried on with his interrupted discourse, whilst Lewin would take yev<r. absolutely here, and refer it to a separate ordinary meal although he maintains that the previous formula icXao-. tov ap-rov must refer to the Eucharist. In the verb is
;

LXX


426

; ;

nPAHEIS ATI02T0AQN
tc 6fuXii<ra$ axpis auyfjs? outws e^fjXOce.
Jwvtci, Kal TrapcKX^OTjorac ou

xx.
X

I2

^Yoyor 8c rbv iraioa

2

u-CTpiws.

13. 'Hfieis 8c

TrpocXOotTcs

eVi to

irXoioi',

d^x^p.e*'

iS ttjc

"Actow, ineidev fxiXXoyTcs dvar\v

Xap-Bdeeie tok riaoXoj'

outu yap

SiaTCTayfieVos, u-eXXwi/ auTos

1 Instead of t)yy ov D has acnra^ojievuv 8c avTwv tj^aYcv tov veaviaKov JtivTa, text. Blass and Hilgenfeld, however, read tjyo/vov in the But Wendt thinks that Tiyaycv may not be a mere error, and that Paul is conceived of in D as himself boy alive at the scene of departure, and thus conferring comfort, bringing the Wendt (1899), p. 327.

irpocXeovTCs

marg. D has KaTcXOovres. Blass, Weiss, Wendt.

NB

CL,

Tisch.,

W.H.

text,

W.H.

ciri for cis

Weiss, Wendt but irpoo-- AB*EHP, fr$ABCE, so Tisch., W.H., R.V.,

;

means

frequent, but there is no case in which it definitely more than to taste,

;

pointless unless on the supposition that the accident had been fatal. It is in
fact impossible to deny that a miracle is intended to be narrated otherwise the
;

although in some cases it might imply eating a meal, e.g. Gen. xxv. 30 for its former sense see, e.g., Jonah iii. 7. In
,

modern Greek
Yvp.a

dinner.

yev|ji.aTi<i>
<$>'

to dine, so

iicavoV

tc

ojaiX.

Luke's use of Uavos with temporal significance see above on p. 215, cf. with this expression 2 Mace. viii. 25. only in Luke in N.T., cf Luke 6p.iX. xxiv. 14, 15, Acts xxiv. 26; here, "talked with them," R.V., as of a familiar meeting, so in elsewhere " communed," R.V. classical Greek, and in Josephus, and Greek (Kennedy) in LXX, also in modern

on

St.

Dan. i. 19 wfuXrjo-cv oaitois 6 p\, " the In the king communed with them ". passage before us the alternative rendering "when he had stayed in their company " is given by Grimm-Thayer, sub v. axpis av-yrjs, cf. Polyaen., iv., 18,
:

Kara

tt)v
;

irpuTtjv

avyrp'

ttjs

^p.cpas

only here in N.T., found in Isa. lix. 9, 2 Mace. xii. 9, but not in same sense as here. ovtws, cf. xx. 7,
(Wetstein)
after

a participle, as often in classical

Greek, Simcox, Language of the N. T., p. 175, see also xxvii. 17, and Viteau, he Grecdu N. T., p. 190 (1893). Ver. 12. jfyaYov the subject must be supplied probably those who had attended to the boy, and who, now that he was sufficiently recovered, brought Klostermann, Vindicia Lucana, p. 52 " sections (twelve him back to the room. Rendall thinks and four times in " times in rest of Acts, rare in rest of that the expression means that they took the lad home after the assembly was N.T.), xx. 12, xxvii. 14, 20, xxviii. 2 over. The comfort is derived from the Hawkins, Hora Synoptica, p. 153. recovery of the boy, as is indicated by Ver. 13. T||iis, i.e., without Paul. uvTa, and it is forced to refer it to the "Ao-o-ov south of Troas in the Roman consolation which they received from the province of Asia, and some miles east of boy's presence, as a proof which the Cape Lectum. The opposite coast of Apostle had left behind him of divine Lesbos was about seven miles distant. and miraculous help (so Wendt, Weiss) Its harbour gave it a considerable imsee also D, critical note, and Ramsay, St. portance in the coasting trade of former Paul, p. 291. uvra the word is days. A Roman road connected it with
:

introduction of the whole story is meaningless, as Overbeck insists against Baur and Renan. The word vcicpos, the action of Paul, the word t,(ovra all point to an actual death, whilst the vivid details in the narrative also indicate the presence of an eye-witness as an informant. Schneckenburger has shown exhaustively, as Zeller admits, that an actual raising of the dead is intended but we are asked to see in the narrative only an attempt to set off the raising of Eutychus against the raising of Tabitha at Joppa, a parallel between Paul and Peter ; so Baur, and recently Overbeck and Weizsacker. But the conclusion of Overbeck is disappointing in face of the fact that he dwells (p. 333) most pointedly upon the difference between the narrative here and in ix. 36 how in this latter case we have the expectation of the miracle emphasised, whilst her! it is entirely wanting how too the laudatory description of Tabitha may be contrasted with the simple mention of the name, Eutychus here. ov pcTptus : often in Plutarch, On Luke's use of ov cf. 2 Mace. xv. 38. with an adjective, to express the opposite, see Lekebusch, Apostelgeschichte, p. 62
;

We


12

15-

nPAHEIE AITOSTOAQN
14.
(&s

427

Trc^eoeii'.

8c

<TUv4f}a\et> rffxiv ei$

Ty]v"Aa<rov, dvaXaporres.
ty}

aoTov

TjXGop.ei' els MiTuXrjnrji''

15. KaKciOey diroTrXeuorarres,

emou<rr)

KaTT]VT->]CTa)X' di'TLKpu

Xtou

Ttj

oe tTe'pa 7ra.pef3dXop.ey eis lAfiov

2 1 Blass, Hilg. this is more fitting to the sense than the imo-uvefSaXev perfect (Wendt), but the latter tense, <ruvef3aXXev, is read in fr^ABEP 40, ioo, Tisch.,
, ;

CDH

W.H.,
2

R.V., Weiss.

has the remarkable reading eo-n-epq., which Weiss But Wendt (1899), p. 428, discusses and rejects, on the ground that the charge was introduced by a scribe who did not take Ka-rqv. avnicpv Xiov as meaning a station for the night at Chios, and therefore represented the next station as the stopping place for the night of the same day.
Instead of erepq.
15, 19, 73,

accepts,

B W.H. marg.

Troas and the Troad coast. The sculp, tures from the Temple of Athena erected on the hill on which Assos itself was built form some of the most important remains of archaic Greek art: most of them are now in Paris. "Assos" (RamSteph. say), Hastings' B.D., B.D. 2 Byz. describes Assos as situated !<{/
.

into

which the ship would

Strabo,
xiii.,

sail is called

by

2,

p.e'yas

xal PaGvs,

Xwpan

o-Kira6p.vos (Wetstein). Ver. 15. tcdiceidev, see on xvi. 12, xiv. 26. KOTtjvTij(rap.v, cf. xvi. I, xviii. 19, 24, " we reached a point on the mainland,"

v\|/T|Xov kcu 6e'os teat

dvaXap

SvcravoSov r6trov. assutnere in navem ; cf. aveiv The only other inPolyb., xxx., 9, 8. stance at all parallel in N.T. is 2 Tim.
f5
:

SiaTeToy. with middle significance, Winer44, xxiv. 23 :" to go by Moulton, xxxix.,

Essays, p. 437.
:

iv. 11, where we might render "to pick him up on the way," Lightfoot, Biblical

Ramsay, dvTiicpv X. over against, i.e., opposite Chios; often in Greek writers, only here in N.T., but W.H., Weiss, avTiicpvs, 3 Mace. v. 16 (Neh. xii. 8, see Hatch and Redpath). On KaTavrav els, and KaTavT&v avT. as here, see on xvi. 1, xviii. 19 ; Klostermann, Vindicice Lucance,
p. 49.

XCov

The

island Chios (Scio) in

cf. vii.

iEgean was separated from the Asian coast by a channel which at its
the

3.

irccveiv

land," R.V. (margin, "on foot ") : "de terrestri (non necessario pedestri) itinere," Blass a much shorter route than the sea
;

voyage round Cape Lectum. The land journey was about twenty miles, Itin. Anton., B.D. 2 Probably Paul took the
.

journey in this way for ministerial purposes others suggest that he did so for the sake of his health, others to avoid the snare of the Jews, or from a desire for solitude. But it may be questioned whether this somewhat lengthy foot journey would be accomplished without any attendant at all. It does not follow, as has been supposed, that the ship was hired by Paul himself, but that he used its putting in at Assos for his own
;

narrowest was only five miles across. The ship carrying St. Paul would pass through this picturesque channel on its way south from Mitylene. An interesting comparison with the voyage of St. Paul may be found in Herod's voyage by Rhodes, Cos, Chios and Mitylene, towards the Black Sea (Jos., Ant., xvi., 2, 2). Amongst the seven rivals for the honour of being the birthplace of Homer, the claims of Chios are most strongly supported by tradition. On the legendary and historic connections of the places named in this voyage see Plumptre, in loco, and "Chios" (Ramsay), Hastings'

purpose. Ver. 14. crWfJaXev, cf. xvii. 18. The verb is peculiar to St. Luke its meaning here is classical, cf. also Jos., Ant., ii., 7, Rendall thinks that the imperfect 5. (see critical note) may mean that Paul fell in with the ship while still on his way to Assos, and was taken on board at once ; he therefore renders " as he came to meet us at Assos ". MitvXyivtjv the capital of Lesbos, about thirty miles from Assos, and so an easy day's journey Lewin, St. Paul, ii., 84, cf. Hor., Od., i., 7, 1 ; Ep., i., 11, 17. Its northern harbour
; :

B.D. rjj 8e Tp<f.: (see critical note). Wetstein calls attention to the variety of phrases, TJ} kr., tq eiriov<rr|, t-q k\oy.. The phrase before us is found in xxvii. 3, so that it only occurs in the " We " sections and nowhere else in Acts, but the expression " the next day " occurs so
" secfrequently in the " any other passages of the same length that we might expect? a larger variety of phrases to express it, Hawkins, Hora Synop., pp. 153, 154; and Klostermann, Vindicice Lucance, p. " we struck 50. irapepaXopcv ets Z. across to Samos," Ramsay, cf. Thuc, iii., 32, where the verb means " to cross over to Ionia" (see Mr. Page's note, and

much more

We

tions than in


428
Kal
1

. ;

nPAEEIS ATI02T0AQN
fieieai'Tes iv
2

xx.
19 MiXT|Toy.

TpwyuXXiw,

tt] cxoficVrj r]X8ou.ey

-rr\v

16.

expire
auT<2>
Ttjt'

yap 6 riauXos
'

irapairXeuCTai

E<\>eaov,

ottws

jatj

yeVr|Tai
r\v

xp o,/OT P l 3'n o ai

*v

Tfj 'Acia

eVnreuoe yap, el ouvaToy

auTw,

^u.e'pai' tt]S riemrjKocrrfis

yeveaOcu eis 'lepoaoXupva.

icai

f*tvavTs ev T., so

DHLP,

Syr. P. H., Sah., Chrys., so Meyer, Alford, Blass

in P, and even by Weiss (not by Wendt), Introd., p. 57, Corssen, too, regards favourably, G. G. A., p. xxi. 1.

and Codex D,

p.

109

cf.

Weiss St. Paul, p. 294, Belser and Zockler. The words may, however, have been omitted its omission, and therefore retains it. because in the text Trogyllium seems to be placed in Samos, but see also Wendt,
Ramsay,

441, 1896, supported by cannot see any reason for

For the omission, fc^ABCE, Vulg., Boh., Arm., Aethpp-, Tisch., note, p. 328 (1899). R.V. only in marg., W.H. describe as Western and Syrian; these authorities read Ramsay's interesting note, C. R. E., p. 155, should also be conin text tq 8e exop.. TpwyiXia, so Blass in |U, see note in sulted in favour of the retention of the words.
loco;
2

TpwyvXtw W.H. and Winer-Schmiedel,

read for eicpive in
p,tj

p. 47.

tceicpucei is

Instead of oirwq
trxe<ris

considers this as a mere explanation of the rare xp 0V0T P 'P' icaTa<rxe<ris is used twice in N.T., Acts vii. 5, 45, but not in the sense required here "mora" in Gig. Blass accepts in {3 text, and there is much better authority for XpovoTpijJ. in classical Greek than for Ka.Ta<rxo"is in the sense of this passage.
tis
|

Weiss
is

YevTjTai a.

^AB*DE, Tisch., W.H., R.V., Wendt, Weiss, Blass. xp OVOT P P* D (Gig.) has p,rjiroT "yevrjOT] auT<j> KaTal
;

3 tjv, but ewj Weiss, Wendt. (Wendt).

supported by

^ABCE

13,

15,

Meyer and Alford regard as gram,

18, 36, 180, Tisch., W.H., R.V., corr., but too well supported

the passage quoted also in Wetstein, and L. and S.). On the frequency of this and other nautical terms in Acts cf. Kloster-

at

Troas some delay

in

continuing his

journey.

mann,

u.

s.,

p. 49.

Kal

p.iv.

ev Tpc*.,

Mi\tjtov: practically see critical note. The latter city the port of Ephesus. had long gained the pre-eminence once enjoyed by Miletus, the former capital of Ionia, Pliny, N. H., v., 31; cf. Herod., v., 28-36, for the revolt of Miletus against Persia and its disastrous consequences. Miletus had been the mother of some eighty colonies. Here Thales and Anaximander were born. The silting up of the Menander had altered its position even in St. Paul's day, and now it is Lewin, St. several miles from the sea
;

In starting from Troas he had therefore to choose a vessel making no break in its voyage except at Miletus, or a vessel intending to stop at Ephesus, perhaps as its destination, perhaps with He detera previous delay elsewhere. mined for the former by the shortness of the, time, and his desire to reach Jerusalem. He may no doubt have been also influenced to some extent by the thought that it would be difficult to tear himself away from a Church which had so many
claims upon him, and by the reflection that hostilities might be aroused against him and his progress further impeded (cf. McGiffert, p. 339, who thinks that the author's reason for St. Paul's desire not to visit Ephesus " is entirely satisfac-

Paul,
p.

Renan, Saint Paul, p. 501 Ramsay, Church in the Roman Empire,

ii.,

90

480. Ver. 16. expire (see critical note) . . " to sail past TrapairXcvcrai ttjv "E. Ephesus," R.V., i.e., without stopping
:

there.

The words have sometimes been

interpreted as if St. Paul had control over a ship which he had hired himself, and could stop where he pleased, so Alford, Hackett, Rendall. But if so, there seems no definite reason for his going to Miletus at all, as it would have been shorter for him to have stopped at

tory"). xP OVOT P l 0' nowhere else in N.T. or in LXX, but in Arist., Phut. yeVT)T<u airy, cf. xi. 26 for construction. if the verb expresses as eo-irevSe yop the imperfect intimates the whole character of the journey (Blass, Gram., p. 216), the repeated long delays at first sight seem inexplicable, but we know nothing definitely of the special circumstances which may have occasioned each delay, and we must not lose sight of the
'

fact that the Apostle

would have

to

guard

Ephesus, or to have made his farewell address there. According to Ramsay the probabilities are that Paul experienced

against the constant uncertainty which would be always involved in a coasting Whether St. Paul reached voyage.


16

TIPASEI2

429

19.

AnOETOAQN
us 8c Trapey^oi'TO
irpos auToV, 1
rjs
1

17. 'Atto 8e Tr]s MiX^tou Tr^pi|/as is "Etbeow, peTeicaX&raTo tous

irpeaPuTepous tt|s KicXr]0"ta5.

elirey auTois, 'Ypeis eiS
t$ji>

8.

emoraaSe,

dtro irpciTTjs ^jx^pa?

d<|>'

iir4fir)v

'Aaiac, 2

irois

peO' upu>e Tor irdi/Ta xpoi'O'' eyerofiiic,

Trda-ns

9. 8ou-

Xeu'wv

tu Kupiw perd

TcnreiKO+poowns Kal iroXXwv SaKpu'w

Kal

Treipa(TfiS)V,

t&v a-upPdrrwy poi er Tats cmPouXais

iw 'louSauov

1 After atiTov (A)D (E, Gig., Vulg.) add opocrc ovtmv ovtuv, so Blass in P text. Harris, Four Lectures, etc., p. 61, thinks conflation here of a and P, so Gig. is double and reads " cum convenissent ad eum simulque essent ".

2 After A<riav D adds ws Tpienav t\ Kai irXeiov, the form of the phrase does not look original ; Tpiena occurs in xx. 31 and nowhere else in N.T. Vogel, it may be noted, classes it as one of the medical words in Luke's writings ; see on ver. 31. For irws D has iroTairws, nowhere else in N.T. but iroTairos six times in N.T., twice in Luke, only once in LXX.
;

Jerusalem
St. did,

in

time

we

are

not

told.

Chrysostom maintained that he see also Ramsay, St. Paul, pp. McGiffert, p. 340 (on the 296, 297 other hand, Weiss, Renan, Felten). Mr. Turner, Chron. of N. T., p. 422, holds
;

that the Apostle probably reached Jerusalem just in time, while Farrar sees in xxiv. 11 an intimation that he arrived on the very eve of the Feast. The Pentacostal Feast was the most crowded, most attended by foreigners, cf. ii. 1. Ver. 17. 'Airo 8 tt)s M. it. Apparently the Apostle could reckon on a stay of some days at Miletus. If we take into account the landing, the despatching a messenger to Ephesus, and the summoning and journeying of the elders to Miletus, probably, as Ramsay thinks, the third day of the stay at Miletus would be devoted to the presbyters. " called to him," R.V., peTicaXraTo cf. ii. 39 (and see on vii. 14, only in Acts), indicating authority or earnestness in the invitation. tovs irpco-p., see on xii. 25, and also below on ver. 28. For Pauline words and phraseology characterising the addresses, see following notes. When Spitta remarks (Apostelgeschichte, p. 252 fF.) that the speech at Miletus is inferior to no part of Acts, not even to the description of the voyage in chap, xxvii., in vividness of expression and intensity of feeling, he
: :

derived from hearsay, we are here in possession of the testimony of an eyewitness, and of a hearer of the speech Spitta (p. 254) defends the (p. 252). speech against the usual objections. It is disappointing to find that Hilgenfeld is content to regard the whole speech as interpolated by his "author to Theophilus ". Clemen refers the whole speech to his R. or to R.A. ; thus whilst ver. 19a is referred to R., 19b with its reference to the plots of the Jews is ascribed to R.A. (Redactor Antijudaicus); Jiingst ascribes ver. igb from the words Kal Saxpijuv . . . MovS. to the Redactor, but the previous part of the chap. xxi. to Taireivo^poo-uvTis, ver. 19, to his source A. So ver. 38 with its reference to ver. 25 is referred to the Redactor; whilst Clemen refers ver. 38a to his R.A., 38b to R. " ye yourselves," Ver. 18. vpcis R.V., ipsi, emphatic, cf. x. 37, xv. 7. airo it. f\. to be connected with what
:

follows, although

it is

quite possible that

the word

expresses the opinion of every unbiassed He justly too lays stress upon reader. the fact that while criticism admits the forcible and direct impression derived from the speech, it fails to account for it in the most natural way, viz., by the fact that whilst for the addresses delivered in the Pisidian Antioch and in Athens we are dependent upon a report

hold a middle place (Alford), connected partly with ktti.tr. and " set foot in partly with iyev. cire'Prjv Asia," R.V., only in Acts, except Matt. xxi. 5, also with the dative of place, Acts xxv. 1, but the local meaning is doubtful (LXX, Josh. xiv. 9). Rendall renders " I took ship for Asia," but although the expression elsewhere refers to a voyage, cf. xxi. 2, 4, 6, xxvii. 2, it is not always so used, e.g., xxv. 1. irws pc0* ti. . . iyiv., cf. vii. 38 (yersor cum), ix. 19, Mark xvi. 10. Bethge points out that the phrase is always used of intimate association and contrasts the less intimate significance of <rvv. See also critical note and reading in D. Ver. 19. SouXevojv the word occurs

may

43

IIPAEEIS AII02T0AQN
20. ws ouSeV uirecrreiXdp.TH' tu>v cruu.(}>p6VTwv, too
u.rj

xx.
dyayyeZXai
ofiif

Kal 8i8dai 6u.as 8nu.oo-ia Kal KaT

times in St. Paul's Epistles of servGod, the Lord, Christ, 1 Thess. (R., margin, ry Rom. xii. i. 9, itaip), xiv. 18, xvi. 18, Ephes. vi. 7, Col. iii. 24 (once in Matthew and Luke, of serving God, Matt. vi. 24, Luke xvi. 13), and cf. St. Paul's expression SoOXos of himself, Rom. i. 1, Gal. i. 10, Phil. i.
six

oikous,

21. 8iau.apTup6u.eko?
:

ing

see Rom. xii. 15 "in every age the Christian temper has shivered at the touch of Stoic apathy ". Here the word refers not to the Apostle's outward trials which were rather a source of joy, but to his sorrow of heart for his brethren and for the world, eiroo-xe "yap iirep tmv

p,Ta irdo-)S Taireivo^. : Tit. i. 1. this use of iras may be called eminently Pauline, cf. Ephes. i. 3, 8, iv. 2, vi. 18,
1,

2 Cor. viii. 7, xii. 12, 1 Tim. Hi. 4; 2 Tim. iv. 2, Tit. ii. 15, iii. 2 (see Hackett's note). Tairetv., a word which may justly be called Pauline, as out of seven places in the N.T. it is used five times by St.

airoXXvpevuv, Chrysostom. ir6i.pacru.uy, St. Paul's own words, 1 Thess. iii. 3, Phil. i. 27, 2 Cor. i. 6, vi. 4-10, 2 Cor. xi. In 26, kivSvvois eic yevo-us (Gal. iv. 14). our Lord's own life and ministry there " temptations," Luke iv. 13, had been xxii. 28 and a beatitude rested upon the man who endured temptation, James i.
cf.
;

Paul in his Epistles, and once in his address in the passage before us Ephes.
;

iv.

18, 23, iii. 12 (elsewhere, only in 1 Peter v. 5). It will be noted that it finds a place in three
2,

Phil.

ii.

3, Col.

ii.

Epistles of the First Captivity, although used once disparagingly, Col. iii. 18. In

2. The noun is found no less than six times in St. Luke's Gospel, but only here in Acts. It occurs four times in St. Paul's Epistles, and may be fairly classed as Lucan-Pauline (Bethge). On its use in N.T. and LXX see Hatch, Essays in Biblical Greek, p. 71 ff., and compare Mayor, Epistle of St. James,

12

and

pagan ethics Taimvos was

part

depreciatory

for the most characteristic, al-

some few notable exceptions be quoted, Trench, Synonyms, i., In the LXX and Apocrypha it 171 ff. has a high moral significance and is
though

may

opposed to

The ijppis in all its forms. or not found either in Apocrypha, and the adjective Taireiv<$<f>pa>v (1 Peter iii. 8) and the verb Taire ivo<j>povc!v (not in N.T.), although each found in LXX once, the former in Prov. xxix. 23 and the latter in Ps. cxxx. 2 (cf. instances in Aquila and Symmachus, Hatch and Redpath), cannot be traced in classical Greek before the Christian era, and then not in a laudaThe noun occurs in Jos., tory sense. B. J., iv., g, 2, but in the sense of pusilnoun
is

LXX

2. Imp. tv 'I. evidently classed amongst the irei.pacru.u>v, Hatch, u. s., although we must not suppose that St. Luke tells us of all the Apostle's dangers, trials and temptations here any more than elsewhere. Nothing of the kind is mentioned in connection definitely with the Ephesian Jews, " sed res minime dubia, xxi. 27," Blass. The noun has not been found in any classical author,
i.,
:

but
see

occurs in Dioscorides, Praf., i., v., and several times in LXX, six times in Ecclus. and in 1
it

Grimm, sub
ii.

Mace.

52.
:

lanimity,

and

also in Epictet., Diss.,

iii.,

24, 56, but in a bad sense (GrimmThayer). But for St. Paul as for St. Peter the life of Christ had conferred a divine honour upon all forms of lowliness and service, and every Christian was bidden to an imitation of One Who had said irpavs clp.i Kai Taireivbs rfj KapSia, " Ethics " (T. Lightfoot on Phil. ii. 3 B. Strong), Hastings' B.D., i., 786; Cremer, Worterbuch, sub v. raircivrfs. Satcpvuv, cf. ver. 31, 2 Cor. ii. 4, Phil,
:

Ver. 20. tnreo-TeiXdfitjv "how that I shrank not from declaring unto you anything that was profitable," R.V., cf. ver. 27, where {JovX^v follows the same verb dvayyeXXeiv, here followed by ovSev on the construction see Page's note, in loco. The verb means to draw or shrink back from, out of fear or regard for another. In the same sense in classical Greek with ovScv or p.'jjSev " locutio
;
:

" Lachrymse sanctae cum 18. tamen consistit gaudium " Bengel. St. Paul was no Stoic, for whom dirdOeia was a virtue, the accompaniment of wisdom and the passport to perfection
iii.
.

his

Demosthenica." Blass and Wendt, cf. Vita, 54; in also Jos., B. J., i., 20, 21 LXX, Deut. i. 17, Exod. xxiii. 21, Job see Westxiii. 8, Wisd. vi. 7, Hab. ii. 4 It is used once in cott on Heb. x. 38. Gal. ii. 12 by Paul himself. It is possible that the verb may have been used metaphorically by St. Paul from its use in the active voice as a nautical term to reef or lower sail, and there would be perhaps a special appropriateness in the metaphor, as St. Paul had just landed, and the sails
; ;


2023.

43

1
;, ; :

HPAHEI2 AnOSTOAQN
J

ioubcuois Te Kal "EXXtjo-i T^jf cis

Ttjk

tok eeoy jieTavoiai', Kal moTii> 22. koi vvv 18ou cyu
to.

eis Toy Kupioe tjuwk 'li]aouv XpioroV.

Seoep.eVos

tw -nyeuaaTi
p,J|

Tropeuou-at.

is

lepoucraXr|fi,,

iv

oottj

owafTTJo-orrd' uoi
ttoKlv
1

elScSs, 23. ttXtji'

on

to neeuua to "Ayior koto.

jie

SiafxapTupeTai

XcyoK,

on oeaud

Kal

6Xu|reis

p-eVoucm'.

tov 0ov, om. art. fc$BCE, Tisch., W.H., Weiss, Wendt, Blass; after hwtiv 18, 36, Arm. om. ttjv, so Tisch., W.H., R.V., Weiss, Wendt, Blass. At end of verse BHLP, San., Syr. H., Aethro., Lucif., so W.H., Weiss, Wendt (probably), read simply Itjo-ovv; but Tisch., R.V. text, W.H. marg. (Blass) I. Xpio-rov with ^AC(D)E, Vulg., Syr. Pesh., Boh., Arm., Aethpp. Blass reads gen. with D, Sia

fr^BCD

rov Kvpiov

cf.

iii.

16.

of the ship may have been before his eyes in speaking, to say nothing of the fact that the word would become familiar >.o him day by day on the voyage (see Humphry, Plumptre, Farrar) but it is not well to press this special metaphorical usage too far here, especially as the word is frequently used elsewhere of military rather than nautical matters (see Lightfoot's note on Ga ii. 12, and the use of twv o-vp.<J>., cf. 1 the verb in Polybius). Cor. vii. 35, x. 33 ; Pauline " the things profitable for their salvation," a message not always agreeable, but which nevertheless the Apostle spoke with the same irappT|<r^a (viroo-TeXXeaflai is the opposite of irappijo-id^co-Oai, Page) which characterised him. Blass compares also the whole phrase tiiro<rTciXaa6ai irepl *v
;
:

p.ari ^' bound in the spirit," compulsus animo, Blass so 8cw in classical Greek, Xen., Cyr., viii., 1, 12; Plato, Rep., viii., p. 567 e, cf. xix. 21, xviii. 25, 1 Cor. v. 3.
:

fact that the Holy Spirit is specifically so called in ver. 23 seems to decide for the above rendering in this verse ; but

The

see Weiss on ver. 23 Ramsay also renders " constrained by the Spirit ". Possibly irvcvpa is named as that part of the man in closest union with the Spirit of God, cf. Rom. viii. 16, so that the sense
;

iip.iv

a-up4>epeiv T)yovp.ai,
:

Dem.,

i.,

16.

Kai kot' oikovs publice et privatim, another and a further glimpse of the Apostle's work at Ephesus publicly in the synagogue and in the school of Tyrannus, privately as in the Church in the house of Aquila and Priscilla, 1 Cor.
Slip..
:

not affected, if we compare with xix. 21 the expression presents an advance in the Apostle's thought his purpose becomes plainer, and the obligation more definite, as the Spirit witnesses with his spirit. The expression may mean that the Apostle regarded himself as already bound in the spirit, i.e., although not outwardly bound, he yet knows and feels himself as one bound. For St. Paul's frequent use of irvevpa cf. Rom. i. 9, viii. 16, xii. n, 1 Cor. ii. n, v. 3, 4, xiv.
is

14, etc.

Oecumenius and Theophylact

,

xvi. ig.

Ver. 21. SiapapT., see above on p. 92 pcrdv. Kal iritrriv, Lucan - Pauline. cf. the earliest notes in the preaching of jesus, Mark i. 15, and these were equally the notes of the preaching of St. Peter

and St. Paul alike. Whether Paul was preaching to Jews or Gentiles, to philosophers at Athens or to peasants at Lystra, the substance of his teaching was the same under all varieties of
forms, cf. xiv. 15, xvii. 30, xxvi. 20. It is quite arbitrary to refer perdvoia to the Gentile and irioms to the Jew. 'lovS. tc Kal "EXXtjoti, Pauline, cf. Rom. i. 16, ii. g, 10, iii. 9, 12, 1 Cor. i. 24. Kal vvv ISov Ver. 22. the exact phrase occurs again in ver. 25, and only once elsewhere in words ascribed to Paul, xiii. (ISov vvv, twice in Paul only, 2 Cor. vi. 2). SeScpcVof -ry irvev-

take irvevuaTi with iropcvo|iai, i.e. bound as good as bound, I go by the leading of the Spirit to Jerusalem but this seems forced. Paley, Horce Paulina, ii., 5, remarks on the undesigned coincidence with Rom. xv. 30. cwvavrifo-ovTd p.01 the verb is found only in Luke in N.T. (except Heb. vii. 10 as a quotation, Gen. xiv. 17), and only here in this sense, cf. Eccles. ii. 14, ix. n, also Plut., Sulla, 2 Polyb., xx., 7, 14 ; middle, va <rvvavruueva. On the rarity of the future participle in Greek, and its use in this passage " an exception which proves the rule," see Simcox, Language of the Ns T.,
;

p. 126.

Ver. 23.

itXtiv Sri

The

collocation

is

found nowhere else in N.T. except in Phil. i. 18, only that (so Alford, Lightfoot, W.H., see Lightfoot, I. c, for parallels), i.e., knowing one thing only, etc., " I do not ask to see the distant scene

xx.
ttjc il/uxilf

43'2

nPAEEIS AnOSTOAQN
24. 1 &XX' ouoevos Xoyov iroioupai, ouSc ex

pou Tipiap

epauTw,
tjk

a9

TeXetutrai toc opopoy pou pexa xapas, Kai tt)c SiaKocia^

'itjaou,

IXaPoc irapa tou Kupiou

8iapapTupao~9ai to euayyeXioK

ttjs

X"P tT5 T0 " eoo.

25. xai vuv loou eyw 018a,

on

ouktx

oi)/eo-8e

to Trpoo-wiroV pou upets

1

irdi'Tes, ey ots SitjXOok K-qpvcrouv -n\v 2 {3ao-iX-

supported by Lachmann's reading, which is the same as Biass aXX' ovSevos Xoyov \w ovSc iroiovpai ttjv tj/vx^v Tiptav ejx. (= D, with add. of noi after ex and pov after ^vxnv), is found in fc^ c A 13, 40, 43, 68, Vulg. But R.V. is supported by Tisch., W.H., Weiss, following ^*BCD 2 so Sah., Boh., Syr. See also Field., Ot. Norv., iii., p. 85 Weiss, Codex D, P., Arm., Gig., Lucif., Or. ws TeXeiwcrai, but W.H. (Weiss, Rendall) us tcXciuo-u (-<rai W.H. mg.) p. 100. Blass in a conjectures uo-T TcXeiuo-ai T could easily drop out see comment. before the re\. In (3 Blass reads tov TeXcLucrcu with D uo-tc E us to C. (ieto. xapas om. fc^ABD 13, 40, 81, Vulg., several verss., Tisch., Blass, W.H., R.V., Weiss, Wendt. After Sia^apr. D, Sah., Gig., Lucif., Ephr. insert lovScuois rt Kai EXXtjo-i,

T.R.

is

EHLP

in

f)

text,

see ver. 21.

2 After p<xo\ 13 omit tov 0., so Tisch., W.H., R.V., Weiss, Sah., Hilg. read tov Itjo-ov (Gig., Lucif. domini I.) Blass rejects usage of Acts (Weiss).
;

^ABC

contrary

Wendt.

D,
to

one step enough for me," so from step to step KOTa ir<5Xiv, on his journey, St. Paul was warned and guided, cf. xxi. 4, 11. Kara irrfXiv, Lucan-Pauline xani used several times by Luke, alone amongst the synoptists, in his Gospel and in the Acts with this distributive force

tto<:ause this is

the only case in the N.T.

in

connection with ir6Xis; Luke

;

viii.

1,

in a final clause, 85 (but see W.H., Luke ix. 52, and Viteau, Le Grec du N. T., p. 74 The whole phrase is strikingly (1893)). Pauline, cf. Phil. iii. 12, where the same verb immediately seems to suggest the Spopos (Alford), Gal. ii. 2, 1 Cor. ix. 24, in

which us appears
p.

Burton,

21 in the text, as also in Titus i. 5 ; the only other passage in which the collocation occurs in N.T., the phrase is adopted by St. Paul. 8eo~p.a Kal 0XCt|>cis Seo-pd in St. Luke
4, xiii. 22, cf. xv.
:

2 Tim. iv. 7. pcToi x a pas, see critical note, cf. Phil. i. 4, Col. i. 11, Heb. x. 34. The words are strongly defended by Ewald. tt)v SidKoviav, see above on p.

Luke

viii.

29,

Acts

xvi.

26,

but

it

is

noticeable that the two nouns are found together in Phil. i. 17, and in 2 Cor. i. 8. OXitj/is is used of the affliction which befel the Apostle in Asia, including that of public danger, as well as illness and mental distress. On the variation between masculine and neuter in Scarp^s and in other nouns see Blass, Gram., p. 28. only twice in N.T., with pe'vovo-iv accusative of the person, here and in

422 " saepe apud Paulum," cf. Rom. Apostleship is often so designated, Acts i. 17, 25, xxi. 19, 2 Cor. iv. 1, and other instances in Hort, Ecclesia, p. 204. SiapapT., cf. vi. 4, where the Siax. tov
xi. 13.

Xoyov

is

the highest

function

of

the

ver. 5.

Ver. 24. See critical note. " But I hold not my life of any account, as dear unto myself," R.V., reading X6yov for Xoyov, omitting oiSe ?xu and pov. Both verbs ?xu and iroiovpai are found in similar phrases in LXX, Tobit vi. 16, Job xxii. 4, so also in classical Greek (Wetstein). The former verb is used in N.T. as = habere, astimare, cf. Luke xiv. 18 and by St. Paul, Phil. ii. 29. " So us TeXeiucai, see critical note.
that I may accomplish my course," R.V., " in comparison of accomplishing my Difficulty has arisen course," margin.

koI vvv, see on ver. 22. otSa no infallible presentiment or prophetic inspiration, but a personal conviction based on human probabilities, which was overruled by subsequent events. The word cannot fairly be taken to mean more than this, for in the same context the Apostle himself had distinctly disclaimed a full knowledge of the future, ver. 23. And if olSa is to be pressed here into a claim of infallible knowledge, it is difficult to see why it should not be also so pressed in Phil. i. 25, where the Apostle expresses his sure conviction irciroiOus olSa of a release from his Roman imprisonment, cf. xxvi. 27 where Paul uses the same verb in expressing his firm persuasion of Agrippa's belief, but surely not any infallible knowledge of Agrippa's For a full discussion of the word heart.
:

Apostles. Ver. 25.


i4

nPAHEIS AnOSTOAQN
26. 1 810 u.apTupop.ai

; : ;

27.

433
on
tou

eiav tou 0eou.

up.ii/

iv
oil

tt]

aY)u.pok f\ix4pa,
uireoTiX<u.T|i'

Ka0ap6s
1

eya) &tt6 tou ai'pa-Tos ttciv'twv'

2 7. 2

yap

as T.R.

For 810 fc$ABEP read Sioti, so Tisch., W.H., R.V., Weiss, Wendt but Blass But in p text Blass reads (instead of 810 on) aypi ovv tt^s o-Tiu.cpov Weiss). After Kaflapos ^BCDE, Vulg., T)p.pa? with D 1 (possibly point not grasped Syr. H., Sah., Lint, Lucif. read cipi, so Tisch., R.V., W.H., Weiss, Wendt; T.R. = xviii. 6 (Wendt).
;

2 Instead of ov yap vireorr. tov p,tj ava-y. vptv Gig., Lucif., so Blass in p, read Kai ov SieXiirov KTjpvo-<rwv. Gig., Lucif. also omit vp.iv, but Blass retains with emphasis last word in verse, so Tisch., W.H., Weiss, Alford, following ^*BC(D) 13, 81, Vulg. as

amongst recent writers Steinmetz, Die iweite romische G efangenschaft des Apostels Paulus, p. 14 if. (1897) Zahn,
see
;

Pao-iXcia

0eov occurs
If

(it

is

not found

at all in 2 Corinthians).

Ver.

26.

we

read Sioti, critical

ovkcti o\|/eo-0c: Einleitung, i., p. 436. " shall no longer see," see Rendall, whereas A. and R.V. rendering " no more," ovkcti., give the impression that St. Paul definitely affirms that he would never return. Rendall compares Rom. xv. 23, but on the other hand Acts viii. 39 seems to justify the usual rendering. The Apostle's increasing anxiety is quite
natural

note, we have a word which is not used by the other Evangelists, but three times in Luke's Gospel and five times in Acts in each passage in Acts it is referred to

Paul,
18,

xiii.
it

35, xviii. 10

(2), xx.

26, xxii.

when we remember how even

in

Corinth he had thought of his journey to Jerusalem with apprehension, Rom xv. On the 30, Paley, Hora Paulina, ii., 5. inference drawn by Blass from this passage as to the early date of Acts, see his remarks in loco, and Proleg., p. 3, and to the same effect, Salmon, Introd., p. 407, Si^XOov the word taken fifth edition. in the sense of a missionary tour, see representatives not xiii. 6, indicates that only of Ephesus but of other Churches were present, hence vpcis iravrcs, SirjXdov KTipvao-iov, coalescing into a single idea; the Apostle could not say Sit}X0ov vpas, and so we have iv vp.iv substituted. If

occurs nine or ten times in Paul's Epistles. On account of the Apostle's approaching departure, such a reckoning is demanded. p-aprvpojicu only in Luke and Paul, and in both cases in Acts referred to Paul, here and in xxvi. 22, Gal. v. 3, Ephes. iv. 17, 1 Thess. ii. 12, " I protest," properly " I call to witness," but never = papTvpu in classical Greek in Judith vii. 28 we have the fuller construction, of which this use of the dative here is a remnant, Lightfoot, Gal., v., 3. The verb occurs

and

once

more
a!.).

AR,

in 1 Mace. ii. 56 S (but iv rj| o-^pepov tjpcpa: Attic,

4\p..

Tijpcpov,

i.e.,

with pronom. prefix

the word is Lucan it is also Pauline, and that too in this particular sense, cf. 1 tcrjp. ttjv Pour. if Lucan, Cor. xvi. 5. also Pauline cf. Col. iv. 11. As our Lord had sent His first disciples to preach (Kt]pv<ro-iv) the kingdom of God, and as He Himself had done the same, Luke viii. 1, ix. 2, we cannot doubt that St. Paul would lay claim to the same

(cf. Matt, xxviii. 15 but Tju-cpas [W. H.]), the very day of my departure; the exact phrase occurs twice elsewhere, but both times in Paul's writings, 2 Cor. iii. Rom. xi. 8 (quotation) 14, W. H., " Hoc magnam declarandi vim habet," Bengel. Several times in LXX, cf. Jos., Ant., xiii., 2, 3, found frequently

in

classical
6,

xvii.

Greek. KaOapo? airo, cf. where a similar phrase is used

;

duty and privilege in his first Epistle, 1 Thess. ii. 12, as in his latest, 2 Tim. iv. 18, the kingdom of God, its present and
;

future realisation, is present to his thoughts; in his first journey, xiv. 22, no less than in his third it finds a place in in his first his teaching and exhortation Epistle, 1 Thess. ii. 9, as in his latest, 2 Tim. i. 11, iv. 17, he does the work of a No less than five times in herald, Krjpv. 1 Corinthians, one of the Kpistles written during his stay at Ephesus, the phrase
its
;

St. Paul the adjective is found seven times in St. Paul's Epistles, but only here and in xvii. 6 in Luke's writings. In LXX, cf. Job xiv. 4, Prov. xx. 9, Tobit iii. 14, Susannah, ver. 46 in Psalms of Solomon, xvii. 41, and, for the thought, Ezek. iii. 18-20. In classics for the most part with genitive, but in later Greek with iiro, see however Blass, Gram., p. 104, and instances from Demosthenes; and Deissmann for instances from papyri, Neue Bibelstttdien, pp. 24, Ramsay, " Greek of the Early 48 Church," etc. Expository Times, December, 1898, p. 108. Only a Paul
;

by

VOL.

II.

23


nPAHEIS AnOSTOAQN
jjtr)

434

xx.
28. irpocre'x T v y

d^ayyeiXai

up-if irao-af ttji' pouXrji'

tou eou.

lauTOis, Kal TravTi

tw

ttoijuu-iw eV

u>

upvas to riveupa to "Ayioy e'0TO

l

ttictk(5itoos, iroifiaiKcii'

TYjy

eKKX-na-iae

tou 6cou,

Tjk

irepiciroi^aaTo

1 tov 0eov, so fc$B 68, Vulg., Syr. H. (Syr. Pesh. MSS.), Epiph., Bas., Ps.-Ath., Theod.-Mops., Cyr.-Al. tov Kvpiov AC*DE, 13, 15, 36, 40, 69, no, 118 (eight others), Gig., Sah., Boh., Syr. H. mg., Arm., Irint., Const., Ath., Did., Chrys., Jer., Here W.H., Weiss have eov, so Bengel, Alford in later editions; Tisch., Lucif. R.V. marg., Blass, Wendt, Hilg. Kvpiov tov Kvpiov k<xi eov C 3 HLP, most mins., and there are other variations. Against eov it is objected Slavonic, Theophl. that St. Paul would not apply the word to Christ, although we have in Clem. Rom., Cor., ii., 1; Ignat., Ephes., i., 1; Rom., vi., 3; Tert., Ad Uxor., ii., 3; Clem. Alex., Quis dives sah., xxxiv., similar language; but there are also passages in the N.T., e.g., Rom. ix. 5, Tit. ii. 13, in which there is at least a very considerable amount of evidence for referring eog to Jesus, "and when it is objected that these are disputed passages, it is just to remind the objector that this will exclude The evidence in his original statement as well as the rebuttal of it" (Warfield). its favour comes to us afforded by a strong combination (cf. too the intrinsic evidence in its favour from Ps. Ixxiv. 2, W.H., App., 99) so far from the unusual nature of the phrase being regarded as fatal to its genuineness, it might be fairly maintained that eov as it is the more difficult reading is also on that very We should also give weight to the ground recommended to our confidence. fact that the words KKXi]cria tov 6., which find a place in this address full of Pauline expressions, are found no less than eleven times in St. Paul's Epistles, but that ckk. tov Kvpiov is not found at all in the N.T. (we have aiu.a tov Weiss endeavours to solve the difficulty by taking K. once in 1 Cor. xi. 27). But while disagreeing with iSiov, masc, the blood of his own cf. Rom. viii. 32.
: ;

99, thinks it by no means impossible that viov dropped out after tov iSiov (its insertion solves every difficulty (so too Rendall)). Hort, reading 81a tov aipa/ros tov iSiov, renders " through the blood that was His
this solution,

Hort, in

W.H., App.,

own,"
cf.

i.e., His Son's, following fr^ABCDE 13, 36, 40, Vulg., so too Weiss, R.V. the language which finds repeated expression in the Apost. Const., and emSee bodies a conception familiar to us in one of our Ember Collects (1662). Page, further W.H., u. s.; Dr. Ezra Abbot, Bibliotheca Sacra, p. 313 ff. (1876) in loco; Wendt (1899), p. 335; Warfield, Textual Criticism, pp. 184-189, 5th edit. Mr. Page, Classical Review, p. 317, 1897, warmly approves of the note of Dr. Blass on Acts xx. 28, and of his support of the reading Kvpiov, on the ground that cos would be easily substituted for it in days when " moris factum erat ut to? Jesus but is this explanation so certain ? Dr. Hort indicates that the prediceretur " valent instinct would be to change tov eov into tov k., and not vice versd, as the fear of sanctioning " Monarchian," or (in later times) " Monophysite " language would outweigh any other doctrinal impulse.
; ;

we could could say this with fitness not dare to say it, Chrys., Horn., xliv. Ver. 27. vireo-T., see above on ver. 20. tt)v p. tov eov, see on ii. 23, and for the phrase, cf. especially Ephes, i. and iii. 4 for the thought. No Epistle excels that to the Ephesians in the richness of its thoughts, and in its conception of a divine purpose running through the ages; no Epistle dwells more fully upon the conception of the Church as the Body of Christ, or exhorts more touchingly to diligence in keeping the unity of the Spirit, or insists more practically upon the sanctifying power of the One Spirit, and the sense of a divine membership in every sphere of human life. The rich and full teaching of the
;

is addressed to men who are able to understand the Apostle's knowledge of the mystery of Christ ; in other words,

Epistle

those to whom he had announced fully than to others the counsel of God. The Ephesian Epistle may have been an encyclical letter, but it was addressed principally to the Ephesians as the representatives of the leading Church of the province of Asia. See amongst recent writers Gore, Ephesians, and Lock, " Ephesians," pp. 42, 43 Hastings' B.D., p. 718. vp.iv: emphatithis revelation cally at the end, W.H. had been made to the presbyters before him, and the responsibility would rest with them of communicating it to others
to

more

when

their spiritual father

had

left

them.


-!

29ttjc

T1PAEEI2
29. eyw

AnOETOAQN
oti ctaeXeuaoKTai
els

435

Sid tou cSiou cupaTos.

jiTa
a<iiV
fiou

yap olSa touto,

upas,

Xukoi

(3apeis
(cf.

/at)

^eiSopcyoi tou

Ver. 28.
1

irpocrcx CT<

cavTOis
34,

Tim.

iv. 16),

Luke

v.

with cu-au-ru, In 35, viii. 6. Gen. xxiv. 6, Exod. x. 28, Deut. iv. 9. " Non tantum jubet eos gregi attendere,
sed

LXX

xvii. 3, xxi.

Acts

primum
.
.

sibi ipsis

salutem sedulo
.

unquam

nequeenim aliorum curabit, qui suam

negliget cum sit ipse pars gregis," Calvin, in loco, and also Chrys. (Bethge, iroipviy: the figure was comp. 144). mon in the O.T. and it is found in St. Luke, xii. 32, in St. John, in St. Peter, but it is said that St. Paul does not use

Josiah, 2 Chron. xxxiv. 12, 17 ; of taskmasters or exactors, Isa. lx. 17 of minor officers, Neh. xi. 9, 14 of officers over the house of the Lord, 2 Kings xi. 18 and in 1 Mace. i. 51 of overseers or local commissioners of Antiochus Epiphanes to enforce idolatry, cf. Jos., Ant., xii., 5, In classical Greek the word is also 4. used with varied associations. Thus in Attic Greek it was used of a commissioner sent to regulate a new colony or subject city like a Spartan " harmost,"
; ;

cf. Arist.,

Av.

1032,

and Boeckh,

Inscr.,

however Ephes. iv. n, where, and nowhere else, he writes ical o/utos IScoiee . . tovs 8c iroipc'vas. iv w "in the which," R.V., not "over which". vy.a.%
it,

cf.

73
it

(in

the

Roman period

tirfjAtXTjTat);

buf

is

were
u.
s.

again emphatic, but the presbyters still part of the flock, see Calvin,

to Attic usage. In another inscription found at Thera in the Macedonian period mention is made of two eirio'KOiroi receiving

was by no means confined

c0to,
7, 2

money and
and again

cf. i
i.

Cor.
11.

xii.

28, 1
is

12,

ii.

Tim.
for

There

Tim. i. no ground

whatever

supposing that the irrK<5iroi here mentioned were not ordained, as the words to l"l. to "Ay. cBcto may be used without any reference whatever to the actual mode of appointment. Dr. Hort allows that here the precedent of vi. 3-6 may have been followed, and the appointment of the elders may have been sealed, so to speak, by the Apostle's
prayers and laying-on-of-hands, Ecclesia, 100. The thought of appointment by the Holy Spirit, although not excluding the ordination of Apostles, may well be emphasised here for the sake of solemnly reminding the Presbyters of their responsibility to a divine Person, and that they stand in danger of losing the divine gifts imparted to them in so far as they are unfaithful to their office. iroipaivciv "to tend" as distinct from |3oo-Kt.v " to feed," although the act of feeding as well as of governing is associated also with the former word see on John xxi. 16. The figurative pastoral language in this passage was probably not unknown as applied to Jewish elders, Edersheim, Jewish Social Hort, Ecclesia, p. 101. Life, p. 282 cirio-Koirovs the word, which occurs five times in the N.T., is applied four times to officers of the Christian Church in this passage, again at Ephesus in 1 Tim. iii. 2, at Philippi in Phil. i. 1, at Crete in Titus i. 7 and once to our Lord Himself, 1 Peter ii. 25 (cf. the significant passage, Wisdom i. 6, where it is applied to God). it is used in In the various senses, e.g., of the overseers of
pp. 99,

it out at interest, Rhodes, in the second century B.C., Iirio*. are mentioned in inscriptions, but we do not know their functions, although Deissmann claims that in one inscription, J. M. A. e., 731, the title is used of a sacred office in the Temple of Apollo, but he declines to commit himself to any statement as to the duties of the office cf. also Loening, Die Gemeindeverfassung des Urchristenthums, pp. 21, 22; Gibson, "Bishop," B.D. 2 ; Gwatkin, "Bishop," Hastings' B.D. Deissmann,

putting

at

Neue Bibelstudien,

; Lightfoot, Philippians, p. 95. M. Waddington has collected several instances of the title in inscriptions found in the Haurdn, i.e., the south-eastern district of the ancient Bashan (see the references to

p.

57

Le Bas-Waddington
p. 22, note,

in

Loening,

u. s.,

and Gore, Church and the Ministry, p. 402), but none of these give us precise and definite information as to the functions of the tirio-Koiroi. But it
is is

important to note that M. Waddington of opinion that the comparative fretitle in

quency of the

the

Haurdn

points

to the derivation of the Christian use of the word from Syria or Palestine rather

LXX

than from the organisation of the Greek municipality (Expositor, p. 99, 1887). It has been urged that the officers of administration and finance in the contemporary non-Christian associations, the clubs and guilds so common in the Roman empire, were chiefly known by one or other of two names, !itiu.c\i)tt]s or cirio-Ko-rros, Hatch, B.L., p. 36, and hence the inference has been drawn that the primary function of the primitive
tirio-Koiroi in the Christian

Church was

+36
ttol^li'iou

nPAEEI2 AflOSTOAQN
30.
8i6orpap.p.cVa,

XX.

Kat e ufxwc auTwe dyaorrjaocTai dropes XaXoucTes

tou d-rrocnrdV tous p.a9r]Tds
;

01m

auTwi'.

31.

016

but Dr. the administration of finance Hatch himself has denied that he laid any special stress upon the financial character of the 4ir<ricoiroi, although he still apparently retained the description of them as " officers of administration and finance," see Expositor, u. s., p. 99, note, thus adopting a position like that of Professor Harnack, who would extend the administration duties beyond finance to all the functions of the community. But however this may be (see below), there is certainly no ground for believing that the title eiricricoiros in the Christian Church was ever limited to the care of finance (see the judgment of Loening on this view, u. s., p. 22), or that such a limitation was justified by the secular use of the term. If indeed we can point to any definite influence which connects itself with the introduction of the title into the Christian Church, it is at least as likely,

even

Epistles the identity between the two is more clearly marked, although Harnack cannot accept Tit. i. 5-7 as a valid proof, because he believes that w. 7-g were interpolated into the received text by a redactor ; cf. also for proof of the same 1 Tim. iii. 1-7, 8-13, v. 17-19 Pet. v. 1, 2, although in this last 1 passage Harnack rejects the reading lirio-KoirovvTs (and it must be admitted that it is not found in J$B, and that it is omitted by Tisch. and W. H.), whilst he still relegates the passages in the Pastoral Epistles relating to bishops, deacons and Church organisation to the second quarter of the second century, Chron., i., In St. Clement of Rome, p. 483, note. Cor., xlii., 4, xliv., 1, 4, 5, the terms are still synonymous, and by implication in

one

might say more likely when we consider that the Apostles were above all things Jews, that the influence lies in the previous use in the LXX of eiruricoiros and eitiarKoiri\, and the direct appeal of St. Clement of Rome, Cor., xlii., 5, to Isaiah (LXX) be. 17 in support of the Christian offices of eirio-Koiroi, and Sidicovot may be fairly quoted as pointing
such an influence. But whatever influences were at work in the adoption of the term by the early believers, it became, as it were, baptised into the Christian Church, and received a Christo

Didache, xv., 1 (Gwatkin, u. s., p. 302, and Gore, u. s., p. 409, note). But if we may say with Bishop Lightfoot that a new phraseology began with the opening of a new century, and that in St. Ignatius the two terms are used in their more modern sense, it should be borne in mind that the transition period between Acts and St. Ignatius

tian

'This one

meaning. Acts xx. 28 is sufficient to show that those who bore the name were responsible for the spiritual

and a higher
passage

spiritual

in

exactly marked by the Pastoral and that this fact is in itself no small proof of their genuineness. In these Epistles Timothy and Titus exercise not only the functions of the ordinary presbyteral office, but also functions which are pre-eminent over those of the ordinary presbyter, although there is no trace of any special title for these Apostolic delegates, as they may be fairly
is

Epistles,

The circumstances may have been temporary or tentative, but it is

called. sufficiently plain that

care of the Church of Christ, and that they were to feed His flock with the bread of life (see the striking and impressive remarks of Dr. Moberly, Ministerial Priesthood, p. 266). This one passage is the also sufficient to show that " presbyter " and " bishop " were at first
practically identical,
cf.

Timothy and Titus

to exercise not only a general discipline, but also a jurisdiction over

were

w.

17

and

28,

Steinmetz, Die zweite rbmische Gefangenschaft des Apostels Paulus, p. 173, 1897, an d that there is no room for the separation made by Harnack between the two, see his Analecta zu Hatch,
231, or for his division between the " patriarchal " office of the jrpeo-p'vTepoi and the " administrative " office of the
p.

the other ministers of the Church, and that to them was committed not only the selection, but also the ordination of presbyters (Moberly, Ministerial Priesthood, p. 151 ff. ; Bright, Some Aspects of Primitive Church Life, p. 28 ff., 1898;
302). note.

(Loening, u. s., pp. 23-27 Sanday, Expositor, u. s., pp. 12, 104; Gwatkin, u. s., p. 302). In the Pastoral
iri(TKOTroi

Church Quarterly Review, xlii., pp. 265r^)v Ikk. tov Qtov, see critical irepiciroujcraTO, cf. Psalm lxxiv. 2. It has been thought that St. Paul adopts and adapts the language of this Psalm in comparing his language with that of the LXX we can see how by the use of the word ekkXticHo. instead of trwayuiyr\ in the Psalm he connects the

new

Christian Society with the ancient


3 32.

TIPAHEIS ATTOSTOAQN
on
TpicTtai*

437

YpTiyopeiTC, u.rnp.ovcuoires
)ir)v

euKTa koi Y^p,^paK ouk eiraucrd32. Kal Tavuk irapaTiOeuai

u-erd SaKpuodc foudcTuv eva eKatrrov.

up-ds,

dSeX^oi, 1 tw 6cw Kal tw X6yw ttjs )(dpiTos aurou, tw ou^ajj.^Kw

Kal Soukoi
f\}i.iv

c-iroiKoSouTJaai

Kkt)povofi.iav

iv

rots

^yiacrp-^ois

read

but B 33, 68, Sah., Boh., so Gig., W.H. text, R.V. marg., and Weiss Kvpiy (Wendt doubtful), Alford, Tisch., Blass, R.V. text follow T.R., so For eiroiKoS. ^ABCDE 18 read oikoS., so Tisch., W.H., R.V., W.H. marg. Weiss, Wendt, so Blass in (3 DE, Gig. oikoS. vp.a.%.
1

T(p 0e<j,
t<[>

cKK\T|cria of Israel, whilst in employing irpiTroiii<raTo instead of Iktijcoi (LXX), and retaining the force of i\vrpd><ro> t

LXX, by reference to the Xvrpov of the new Covenant, a deeper significance is

a to the Psalmist's language greater redemption than that of Israel Egyptian bondage had been from the old wrought for the Christian Ecclesia (Hort, The verb Ecclesia, pp. 14 and 102).
given
:

-rcpiiroicurSai only in St. Luke and St. Paul in N.T., but in a different sense in

the former,
iii.

Luke

xvii. 33.

In

Tim.

13 (1 Mace. vi. 44) it is found in the sense of " gaining for oneself," so in But it is to be noted classical Greek. that the cognate noun ircpiiroiT)<ris is associated by St. Paul in his Ephesian letter with the thought of redemption, airoXvTpw<rtv ttjs ircpiiroiTjaews cis " unto the redemption of God's own possession," R.V. tov IS. tov alp.., see critical note. Ver. 29. tym yap oI8a, see critical note. Baur and Zeller could only see in this assertion a vaticinium post eventum the heresiarchs are portrayed in the general expressions in vogue in the second century so too Renan thinks that the writer gives us the ideas of a later date, although he does not carry us further than 75-80 a.d. But if we accept the early date of the Didache, that document is quite sufficient to show us that similar phraseology to that in the address before us was current in the Church at an earlier date than Baur and Zeller supposed. If St. Paul had been engaged all his life in struggling with false teachers, it would have been inconceivably shortsighted if he had thought that such dan gers would cease after his departure, and still more inconceivable if with such presentiments he had neglected to warn the Church. The vagueness of the description of the heretical teachers is in itself a proof of genuineness, and a writer of a later date would have made it far less general, and more easily to be identified with some current error. It has been

by Zeller and Overbeck, and even by Wendt, that it is strange that with present opponents before him, 1 Cor. xvi. 8, 9, St. Paul should speak only of the future; but whilst he had present among them himself been he had been their protector against their enemies, but now that he was about to withdraw from them nothing was more natural than that he should warn them against the subtle attacks which might be more easily made when his own careful superintendence was no more. et<rcXcwrovTai so men outside
further objected

their entrance is not specified precisely, but the words were amply fufilled in the presence of the emissaries of the Judaisers, creeping in from the Jewish communities into the Churches of Asia, as they had slunk into the Churches of Galatia.c/.Hort.ywrfat'sfic Christianity pp. 130-146, on the teaching

the fold

the

when of

of the Judaisers and its evil influence in the Pastoral Epistles. There is at all events no need to refer the words with Grotius to outward persecution, such as a<|>i$iv, i.e., his departure that of Nero. from amongst them (not necessarily including his death), not arrival, although the latter meaning attaches to the word in classical Greek, so too 3 Mace. vii. 18; Jos., Ant., iv., 8, 47 (but see both Alford and Blass, in loco). Xvkoi continuing the imagery of ver. 28, cf. Matt. vii. 15, Luke x. 3, John x. 12; so in the O.T. Xvkoi of presumptuous and cruel rulers and judges, Ezek. xxii. 27, Zeph. The similar kind of language used iii. 3. by Ignat., Philadelph., ii., 1, 2; Justin Martyr, Apol., i., 58; Iren., Adv. Hcer., i., Prsef. 2, may well have been borrowed from this, not vice versd as Zeller maintained but such imagery would no doubt

be widely known from its employment in (Japeis, cf. for the O. and N.T. alike. sense of the adjective, Horn., //., i., 89 Xen., Ages., xi., 12; so too Diog. Laert.,

i.,

72.

ut|

<f>i8.

litotes,

cf.

John

x.

verb occurs six times in St. Paul's Epistles, twice in Romans and four
12.

The

xx.
ou&evos eireflupnaa
"

438
Trdair.

TIPAEEIS
33. dpyupiou
l
f|

AnOETOAQN
rj

yipualov

tp.aTiafj.ou

34. auTol

Se yiv<L(TKT 5ti rais

xPe ^ ai ?

ou KC" T0 ^S o" Mevidence.

H-

T ' *M-"

1 Se omit, after avxoi, Blass adds iraaais in P

W.H., R.V. on overwhelming

;

After xp lai s pov

has iraaiv.

times in the Corinthian Epistles (only twice elsewhere in N.T. in 2 Pet.). aviTwv ko.1 e vipwv aviTwv Ver. 30. " from own your emphasis, adds selves". The Pastoral Epistles afford fulfilment abundant evidence of the of the words, cf. 1 Tim. i. 20, 2
:

because

it corresponded more closely to the idea of watching against attacks, or perhaps because it emphasised the ceaselessness of the Apostle's labours, cf. xxvi.

7,

Thess.
i.

ii.

9,

iii.

10,
xliv.

Tim.

v.

2
ii.

Tim.
4,

pcTa Chrys., Horn.,

3.

5,

Saiepvcov, cf. 2 Cor.

"Quod

cor

Tim.

i.

15,

ii.

17, Hi. 8,

13.

To some

extent the Apostolic warning was effectual at all events in Ephesus itself, cf. Rev. ii. 2; Ignat, Ephes., vi., 2. avowrTijaovTai: common word in Acts, see on v. 17, used here perhaps as in v. 36. SieaTpappe'va, cf. LXX, Deut. xxxii. The verb is found twice in Luke ix. 5. 41 (Matt. xvii. 17), xxiii. 2, three times

emolliatur
ii.,

tamen saxatum, ut hisce lacrimis non " ? qui non fleat flente Paulo ? Corn, a Lapide see also Farrar, St. Paul,
283.

in

Acts

xiii. 8,
ii.

Paul, Phil.
Epict.,

10, and once again by St. 15, in a similar sense, cf.

Arist., Pol., Hi., 16, 5, viii., 7, 7 ; Arrian, diroairqiv tows paOt)Hi., 6, 8.

Tas: "the disciples," R.V. with art. meaning that they would try and draw away those that were already Christians, paO. always so used in Acts, diroo*. to tear away from that to which one is already attached used by St. Matt. xxvi. 51, and elsewhere only by St. Luke xxii. 41, Acts compare with the genitive of xxi. 1 purpose after avio-T-qpi, 2 Chron. xx. 23. oiruru aviTwv, " after themselves," cf. v. 37, not after Christ, Matt. iv. 19. Ver. 31. Yprjy. the pastoral metaphor continued; verb used four times by St. Paul, and it may well have passed into familiar use in the early Church by the solemn injunction of our Lord on the Mount of Olives to watch, cf. also Luke xii. 37, 1 Pet. v. 8, Rev. iii. 2, 3, xvi. 15, and the names Gregory, Vigilantiu*, amongst the early converts. TpieTiav the three years may be used summarily i.e., as speaking in round numbers, or It would have seemed out of literally. place in such an appeal to say " two
;

only here in Acts, but seven times in St. Paul's Epistles, but nowhere else in N.T., " admonish," R.V. In classical Greek it is joined both with irapaicaXciv and KoXdeiv St. Paul too used it in gentleness, or " with a rod ". In LXX, Job iv. 3 Wisd. xi. 10, xii. 2. eva ficaaTov, 2 Cor. xi. 29 and twice in St. John x. 3 els ?K<urTos Luke's Gospel, iv. 40, xvi. 5, six times in Acts, five times in St. Paul's Epistles (only once elsewhere in N.T., Matt. xxvi. 22, but not in T.R.). Ver. 32. Koi to. vvv, see above on iv. 29.
;

vovOcTwv:

irapaTiO.,
avrov
:

t$ X6y<i> ttjs xcf. xiv. 23. as in the fourth Gospel, John i. 14-17, so here and in the Epistle to the Ephesians, we find great stress laid on

years and three months," or whatever The the exact time may have been. intention was to give a practical turn to this watchfulness triennium celeste, Ben:

xdpis, but we cannot conclude with Stier and others that in the word X6yos we have any reference here to the Word of St. John's Gospel, although the similarity between St. John's doctrine of the Word and St. Paul's conception of our Lord's Person is very close elsewhere ; the thought here is however closely akin to In that of St. James i. 21 (Heb. iv. 12). had his earliest Epistle the Apostle spoken of the Word, 1 Thess. ii. 13, The Word 5s Kal eVep-yelTai iv vplv. here is able to build up and to give, etc., which certainly seems to ascribe to it a quasi-personal character, even more so than in 2 Tim. iii. 15, where the Apostle uses a somewhat similar phrase of the

O.T. Scriptures,
verb as here)
k.t.X.
o-e

to.

Svvdpcvd (the same

gel. The word is regarded by Vogel as a decided employment of a medical term by Luke from Dioscorides, see also to the same effect Meyer-Weiss, Evangeliutn des Lukas, note on i., 1. The word is

els atoTTjpiov as here occurs in Acts xiv. 3, which points to its derivation from one imbued with Paul's words and habits of thought, if not from the
<ro<f>o-ai

The same phrase

Apostle
critical
iii.

himself

(Alford).

Weiss and

others refer
20,

t$

Svv. to t^> 4> (Kvpi<|>, see

found only here in N.T., not at all in LXX, but used by Theophr., Plut, Artem. vvktol perhaps placed first

note), cf. Rom. xvi. 25, Ephes. that iii. 21, on the ground although liroiKoSopTjo-ai (oLkoS.) may re-

Gal.


3335v-nr)p4Ti\<rav at

: ;

TIPASEI2
x e ^P e S auTat.
'irjtrou,

AnOETOAQN

439

KoiriwfTas 8ei

1 waVTa uireSei^a up.iv, on outw 35 avnXau.|3dveo-6a.i tuv &o-0vouvtwv, u.vnp.ovue(.v re rStv

\6yo)v tou Kupt'ou

1

on

chjtos

etire,

" MaKapioV

con

8i86vai

Lach. and Blass add iravTo to the previous verse, so Overbeck, Nosgen, Bethge doubtful). For tuv Xoywv LP read tov Xo-yov Bengel tov Xoyou no doubt changes made because only one saying is quoted. D 1 Gig. read p.a.Kapios tan (ia\Xov 818. tj Xafi|3. Blass in {3 reads patcapiov piaXXov tov SiSovTa virep tov Xap.(3avovTa cf. Const. Apost., iv., 3, paxapiov enrtv eivai tov SiSovra YjTrep (virtp Anastas. Sin.) tov Xap.f3avovTa.

(Wendt

X670S, yet the Xdyos cannot be said Sovvai KXrjp. To the latter phrase Bethge,
fer to
p.

Christian
Xpo-v
is

convert
to be

lpya.

to ay. tcus

158,

strives to

find

some

Scriptural

analogies in the work attributed to 6 Xdyos, cf 1 Cor. i. 18, John xii. 48. But it is best and simplest on the whole to regard the entire phrase tw 0. koA t X. as one, " quasi una notio sunt ; agit enim Deus per verbum suum," Blass so Page. eiroiKoS., Ephes. ii. 20, in the passive, Whether we read the see critical note. compound or the simple verb, the metaphor of building is prominent in the
;

done fva XT1 p.Ta8i8dvai t$ xP' av *X"n, Ephes. iv. 28, and for the word xP*^ a as used by St. Paul elsewhere in same sense, cf. Rom. xii. 13,
Phil.
ii.
:

25,

iv.

16, Tit.

iii.

14.

viirrjpe'-

Tt]o"av
iv. 1)

only in Acts xiii. 36, used by Paul, xxiv. 23, used of Paul (cf. 1 Cor.

Wisd. xvi. 24. avnu: "callosae, ; ut videtis," Bengel, so Blass quite in Paul's manner, cf. xxvi. 29, xxviii. 20 so also irdvTa, 1 Cor. ix. 25, x. 33, xi. 2,
;

Ephes.
at

iv.

15.

Paul pursued his trade

with Philemon, Philem.
:

21, iv. 12, 16, 29, as also in 1 Cor., cf. iii. 10 (2), 12, 14; iii. 9, xiv. 3, 5, 12, 26, and cf. 2 Cor. v. 1, x.
ii.

Ephesian Epistle

Ephesus probably with Aquila and

Priscilla, possibly

ver. 17.

8, xii.
ix.

31.

See note above on 19, xiii. 10. t^|v icXnp., vii. 5, see note; noelse in Acts, cf. for the thought 18, i. 11 ; and words elsewhere St. Paul, Acts xxvi. 18; the itself occurs three times in Ephei.

where

Ephes. iii. spoken by

word
sians,
r\

Ver. 35. iravTa -uirc'S. "in all things gave you an example," R.V., see also critical note. The verb and the cognate noun are both used in Greek in accordance with this sense, Xen., Oec, xii., 18, Isocr., v., 27, see Plummer on Luke
I

we have

In Ephes. iii. 18 closely conjoined with KX-rjp. the {Jno-iX. tow x-> c f- St. Paul's words
14, 18, v. 5.

eq.,

ver. 25 above.

The word
cf.

is

frequent in
7,

so tnro8ti-yp,a, Xen., De re for other instances of the similar use of the word see Westcott on Heb. viii. 5, Ecclus. xliv. 16, 2 Mace.
iii.

7, etc.,
ii.,

2,

and

Psalms of Solomon,

xiv. 6,

where

the inheritance of the saints is contrasted with the inheritance of sinners in the Messianic consummation, and also xv. 11, 12, xvii. 26; see further on the word,

Kennedy,
Ver. 33.

p. 100.

31, 4 Mace. xvii. 23, cf. also Clem. Rom., Cor., v., 1, xlvi., 1. outus, i.e., I have done, cf. Phil. iii. 17. koitiwvTas not of spiritual labours, but of manual, as the context requires. No doubt the verb is used in the former
vi. 28,

as

Cf.

Sam.

xii. 3, luo/r., fre-

sense,
1 1

quent in LXX, in N.T. only in Luke and Paul (except John xix. 24, quotation) Luke vii. 25, ix. 29, 1 Tim. ii. 9. In 1 Mace. xi. 24 we have silver, gold and
raiment, joined together as in this verse, describing Eastern riches, cf. James v. eirtO., " he takes away that which 2, 3. is the root of all evil, the love of money " he says not "I have not taken," but 'not even coveted," Chrys., Horn., xiv. Ver. 34. avTol: placed first for emphasis, so too emphasised in ii. 22, xvi. In 1 Cor. iv. 12 we may 37, xviii. 15. see an undesigned coincidence, and cf. the word KoirtwvTos in ver. 35, Paley. H.P., iii., 6. tcus xP*i ai 5 P'u KCil tois ouo-c jitr' fxov so the work of the

1 Cor. xvi. 16, Rom. xvi. 12, Thess. v. 12, but also in the latter, Cor. iv. 12, Ephes. iv. 28, 2 Tim. ii. 6

by Paul). In St. Paul's writings it occurs no less than fourteen times, in St. Luke only twice, Luke v. 5 (xii. 27). In classical Greek, so in Josephus, it has the meaning of growing and N.T. weary or tired, but in alone, laboro viribus intentis (Grimm). dvTiXap.^. 8I, see above on p. 63. only in Luke and Paul, Luke i. 54, 1 Tim. vi. 2, cf. 1 Cor. xii. 28. The verb = to take another's part, to succour (so too cognate noun), in LXX, Isa. xii. 9, Ecclus. ii. 6, iii. 12, xxix. 9, 20, of helping the poor, cf. also Psalms of Solomon, xvi. 3, 5, vii. g, see further Psalms
(so also kottos

LXX


44
fifiMof
l|

FIPAHEIS AII02T0AQN
Xajjipactn' ".

XX. 36-38.
Qe\<s

36. kcu TauTa eiTrwk,

Ta yovaTa auTou,
eyeVcTo

ow

iraatK auTOis irpocrrju|aTO.

37*

iKacos oe

KXau0p6s

ndvTiov
auToi'

Kal cTmreffOfTCs

eiri

to^ Tpdx*]Xoe tou llauXou KaT<t>iXouf

ctti

38. oSuKoip-e^oi paKiara

tu \6yco w

eipi'^Kei,

on

oukc'ti

fxcXXouat to Trpoo-wTrov auTou 6ewpeii'.

irXoiOK.

irpo^irefiirok'

8c auTOf eis to

73 on In classical Greek used in middle voice with genitive as here. twv ao~6cvovv., cf. 1 Thess. v. The adjective 14, for a similar precept. need not be limited to those who sought relief owing to physical weakness or poverty, but may include all those who could claim the presbyters' support and care, bodily or spiritual, cf. Rom. xii. 13. The usage of the gospels points to those who are weak through disease and therefore needing help, cf., e.g., Matt. x. 8, Mark vi. 56, Luke ix. 2, John v. 3, so also by St. Paul, Phil. ii. 26, 27, 2 Tim. iv. 20, although there are instances in where the word is used of moral rather than of physical weakness. When the word is used of moral or spiritual weakness in the N.T., such a meaning is for the most part either determined by the context, or by some addition, e.g.,

of Solomon, Ryle and James

dvriXTn|/ts,

edit., p.

H. and

R., sub. v.

Epistles, where he is apparently able to quote the words of the Lord in support of his judgment on some religious and moral question, cf. 1 Cor. vii. 10, n, 12,
25,

and the

distinction

between
the

opinion,

yv<i>p,T),

and

his own command of

Christ, eiriTayrj (Witness of the Epistles, tc: Weiss (so Bethge) holds p. 319). that the word closely connects the two clauses, and that the meaning is that only thus could the weak be rightly

maintained, vis., by remembering, Sti being causal. But however

etc.,

this

may be, in this reference, "how he himself said,"

8ti av-ros elirev, R.V. (thus im-

LXX

t%

irio-Tei,
is

Rom.

xiv. 1.

used seven times by St. Paul in his Epistles, once by St. Luke in his Gospel, Luke xvii. 32, and twice in Acts
the verb the words of St. Paul, cf. ver. 31. in the Epistle of St. Clement of Rome we find a similar exhortation in similar words, chap. xiii. 1 and xlvi. 7, and in each case the word may refer to a free combination of our Lord's words (cf. Luke vi. 30, xiv. 14), so too in St. Polycarp, Epist., ii., 3. From what source St. Paul obtained this, the only saying of our Lord, definitely so described, outside the four Gospels which the N.T. contains, we cannot tell, but the command to "remember" shows that the words must have been familiar words,
in

p,VT)p,ovevciv tc

Twice

those from St. Clement and St. Polycarp, which are very similar to the utterances of the Sermon on the Mount. From whatever source they were derived the references given by Resch, Agrapha, pp. 100, 150, show how deep an impression they made upon the mind of the Church, Clem. Rom., Cor., ii., 1, Did., i., 5, Const. Ap., iv., 3, 1 ; cf. also Ropes, In thus Die Spruche Jesus, p. 136. appealing to the words of the Lord Jesus, St. Paul's manner in his address is very similar to that employed in his
like

plying that the fact was beyond all doubt), we may note one distinctive feature in Christian philanthropy, that it is based upon allegiance to a divine Person, and upon a reference to His commands. The emphatic personal pronoun seems to forbid the view that the Apostle is simply giving the sense of some of our Lord's sayings (see above). Similar sayings may be quoted from pagan and Jewish sources, but in Aristotle, Eth. Nicom., iv., 1, it is the part tow cXcv6cp(ov to give when and where and as much as he pleases, but only because it is beautiful to give ; even in friendship, generosity and benevolence spring from the reflection that such conduct is decorous and worthy of a noble man, Eth. Nicom., ix., 8. In Plato's Republic there would have been no place for the acrdcvcis. Even in Seneca who sometimes approaches very nearly to the Christian precept, when he declares, e.g., that even if we lose we must still give, we cannot forget that pity is regarded as something unworthy of a wise man ; the wise man will help

him him

he will not weep with he helps the poor not with compassion, but with an impassive calm. paicdpiov: emphatic in position, see critical note. Bengel quotes from an
in tears, but
;

old poet, cf. Athenseus, viii., 5, patcdpios, ciircp pcTaSiSwo'i prjSevi . . . dvorj-ros 6 8i8ov9, evTVXTlS 8* o Xap^dvuv. The lines are by no means to be regarded as the best expression of pagan ethics, but the
paicdp.,

which occurs more than

thirty


XXI.

nPAHEIS AIIOSTOAQN
1.

441
air'

XXI.

'ill

8c iyivero ava)(9f\vai

t^/aSs l

a-jrocnrao^cVTas
rrj

auTwv, u0u8po(i^<rav'T6S rjXdofiec els

1

ttj'

Kwv,

8e

er|S

ls

V
comma
after

W.H.
;

in

marg., following

BE 2 L,

read airoo-TracrBcvTes, placing a

Tjfjtas

Weiss here is uninfluenced by B, and reads as in text. K<i>v, but Kw J^ABCDE, At beginning of sentence P text airoonrao-6VTa>v Tisch., W.H., R.V., Blass, Weiss. 8e rifitnv air' avToiv ciuPavTCS avT)x8tj(iv D has Kat cmPavrcs avr|x0T)p.v airoo-1
;

Either from next verse, or from the usual desire of n-aaOevTwv 8c r](xuv air* avrwv. reviser to take nothing for granted (Weiss).

times on the lips ol our Lord, bids us aim at something altogether higher and deeper and fuller than happiness blessedness. In Judaism, whilst compassion for the poor and distressed is characteristic of a righteous Israelite, we must still bear in mind that such compassion was limited by legality and nationality the universality of the Christian precept is wanting, Uhlhorn, Christian Charity, pp. 1-56, E.T. instances in Wetstein, and Bethge and Page, in loco. Ver.36. OclsTaylv., see above on p. 203. Ver. 37. ciriii<av&s, cf. viii. 13. jtco-ovtcs: an exact parallel only in Luke xv. 22 (cf. also KaTc$(\i)<rcv in

became one of the centres of Jewish

in the

life

JEge&n. It lay about forty nautical miles from Miletus, and it was famous as the birthplace not only of Hippocrates, but of Apelles, and as being one of the great medical schools of the ancient world. See further "Cos" (Ramsay), Hastings' B.D., and B.D. 2 Farrar, Saint Paul, ii., 284; Lewin, St. Paul, ii.,96;
;

same
and
29,
in

verse),
xi.

cf.

above on

eiriirCirrciv

LXX, Gen.
8,

xxxiii. 4, xlv. 14, xlvi.

kutc3 Mace. v. 49. 4>tX.ovv, imperfect, i.e., repeatedly and tenderly. The verb occurs three times
in St.

Tobit

Luke's Gospel,
in

vii.

38, 45, xv. 20,

,

Matthew and Mark of the kiss of Judas, cf. Xen., Mem., ii. 6, 33. Ver. 38. oSwupcvoi: common in Luke and Acts, only three times elsewhere in N.T., Luke ii. 48, xvi. 24, 25. Oewpetv,
and once

Lucan, cf. xvii. 16, 22, " to behold," R.V., gaze with reverence upon his face. peWovo-t, see above p. 157. irpocirep/irov " and they brought him on 8 avTov his way," R.V., cf. xv. 3 (see note), xxi. the harbour was some little distance 5 from the town.
to

Hor., Od., iv., 13, cf. C. and H. think 13, Tac, Ann., xii., 61. that the chief town of the same name at the east of the island is referred to in the narrative before us. The place must have had, as C. and H. note, a special interest for St. Luke. *P<S8ov: off the south coast of Caria. According to the proverb the sun shone every day on Rhodes, and it might well be called the sunny island of roses. Her coins, stamped on one side with Apollo's head radiated, and on the other with the rose-flower, bear their witness to the brightness and fertility of the island. Moreover, it was a seat not only of commerce but of learning. St. Paul does not appear to have landed, but only to have touched at the island. The great Colossus representing the sun, counted as one of the wonders of the world, lay prostrate,

Strabo, xiv., 2,

having been broken down by an earthquake, Pliny, N. H., xxxiv., 18 Strabo, xiv., 2. In the time of the Peloponnesian War Rhodes had been famous for its Chapter XXI. Ver. 1. avaxGTjvai, strong navy, as its timber was abundant. see above on xiii. 13. airocr., cf. xx. 30, A notice of Jewish residents in Rhodes " were parted from them," R.V. The meets us in 1 Mace. xv. 23. On subseword expresses a separation difficult and quent history see the excellent account painful it adds to the pathos of the in C. and H., small edit., p. 357 Farrar, scene, and marks the close affection Saint Paul, ii., p. 285. ndrapa: a seawhich could not bear the thought of port on the Lycian coast, now in ruins, " divulsi ab eorum complexu," but probably a place of some importance a parting, Blass (see Chrys., comment, in loco). and splendour. C. and H. say that cvOvo., see on xvi. 11. Patara was to the city Xanthus what the Kfiv, Stanchto or Stci7iko, an island of great trading Piraeus was to Athens. On the modern importance off the coast of Caria, south of discoveries in Patara see C. and H., Miletus and Samos, and north of Rhodes. small edit., note p. 560, cf. Herod., i., Historically it had several points of con182, Hor., Od., iii., 4, 64, Lewin, St. nection with the Jews, cf. 1 Mace. xv. 23, Paul, ii., 99, O. Holtzmann, Neutest. Zeit" The voyage may be geschichte, p. 101. Jos., Ant., xiv., 7, 2, and 10, 15, B. J., i., taken as typical of the course which hun21, 11, and owing to its commerce it
: ;
;


442

TIPAEEI2

XXI.

AnOSTOAQN
2.

'P^Sow, tcdiccidee ei$

QoivLkh\v

ndTapa. 1

Kal eupoWes irXoioy oia-rrcpiy eis

2

emPdrres d^x^P-C

3-

dvacJxxveVres 8e Tr\v Kuirpoy,

els lupiay,

KaTaXnrirres auTrp euueuuoi',

eiS

eirX&>p.e>'

Kal KaTrjxfo]p.v
tov
yo\t.ov.

Topoc
icai

eKCiore

yap

rji-

to irXotof

dTro<J>opTi6p.eeoe

4.

dceupoKTes tous p.a0T]Tas,

e-rrcp.ew'ap.ei'

auToG
jatj

r)p.e'pas

eTrrd

oiTiKes

Tw riauXw eXeyov 81a tou

("IfeuuciTos,

avafiaiveiv eis

1 After riaTapa D (Gig., Wer., Sah.) add Kai Mvpa, so Blass in p, and Hilg., another accurate geographical touch cf. xx. 15 and Ramsay, C. R. E., p. 153, and but after a long discussion of the passage in Expositor, March, St. Paul, p. 297 1895, Ramsay decides against the originality of the reading, but see also Zockler, Greifsw alder Studien, p. 138, who declines to be persuaded by these recent arguments urged by R. Wendt thinks that it may be original, p. 338 (1899), so Corssen, G. G. A., p. 441. Weiss, Codex D, p. 109, while accepting D in xx. 15, finds here assimilation to xxvii. 5. On the other hand the words may have been omitted in view of Paul's haste in xx. 16 (Wendt). See also Schmiedel, Enc. BibL, i., 54.
; ;

2 ava<f>avavTs ^B* 66, Tisch., W.H., Weiss, Blass, but -<J>avevTs AB 3 CEHLP, Lach., Treg., Alford. KaTtiXOofjitv for kuttjx. ^ABE, Vulg., Sah., Boh., Syr. H., Aeth., Tisch., W.H., R.V., Blass, Weiss.
3

For avap.

^ABC,

mins., Tisch.,

W.H.,

R.V., Blass, Weiss, read eirip.

it occurs in N.T., simply Simcox, Language of the New

dreds of ships took every year," Ramsay, St. Paul, p. 297, and cf. the illustrations from Roman history in C. and H., p. 560
note.

place in which

Ki,

Ver. 2. They went at Patara on board a ship about to start on the direct Syrian course, iiri.fi., cf. xx. 18. Ver. 3. dva<j>. "when we had come in sight of," R.V., Doric form of 1st
:

Testament, p. 179. Page (in loco) renders "for there the ship was unlading her cargo," Ikcio-c being used because of the idea of movement and carrying into the town contained in the "unloading". taken sometimes as the r\v airo<|>. present for the future, Burton, p. 59, but
:

Winer-Schmiedel, p. 112, here a technical word (only in Luke, cf. Luke xix. 11, but in a different sensed i.e., after we had rendered Cyprus visible (to us) = facere ut appareat (Blass);
aorist active,
Virgil,

Mneid, iii., 275, 291, see also Rendall's note in loco (for the opposite idiom, diroKpvirrciv, cf. Thuc, v., 65). KaTaXiirdvrcs avirV cvw. sailing southeast they would have passed close to Paphos in Cyprus. irXop,ev " imperf.
:

see also Winer-Moulton, xlv., 5, and Wendt (1888) in loco (Philo, De Pram, and Athenaeus, ii., 5, of et Pan., 5 lightening a ship in a storm). y6\x.ov (yi[i.u): so in classical Greek, Herod., of the load of a beast Dem., etc., in of burden, Exod. xxiii. 5, 2 Kings v. 17 ;
;

LXX

cursum, aorist. notat" (Blass).

els

KarqXOopcv finem deTvpov: now a free

town of

the R. province of Syria, Strabo, xvi., 2, in honour of its ancient greatness it is still a place of considerable commerce and consequence, still
;

famous for its fabrics and its architecture. At present it numbers amongst its five thousand inhabitants a few Jews, the rest being Mohammedans and Christians. Besides O.T. references, see 1 Mace. xi. 59, 2 Mace. iv. 18, 44, and further for its
history, C. H., small edit., p. 563,

in N.T. only elsewhere in Rev. xviii. n, of any merchandise. dveupofTs tows jx. more Ver. 4. than simply to find, queer endo reperire, Blass; "having found out," as colloonly in quially " having looked up " Luke, cf. Luke ii. 16, but in middle, Mace. iii. 14. toiis p.a6. W. H. The 4 article indicates that the existence of the disciples was known, but it was difficult to find out their whereabouts in a great town, cf. xv. 3, 41. irEu.ivap,cv, see on T)p,epas eirro the period x. 48. would at all events enable Paul to enjoy a first day of the week with the Church.
:

Apparently he and his went on

Ham-

burger, Real-Encyclopadiedesjudentums, i., 7, 998, Schaff-Herzog, Encyclopedia, iv., " Tyre ". tKtlart the adverb may be used here with something of its proper force, but in xxii. 5, the only other
:

in the evidently it was a trading vessel of the larger size, as it took this time to unload on the genuineness of the narration here see Salmon, there Siq tov n. Introd., p. 300. is no contradiction between this state-

same

ship,

ver.

6,

26.
'lpooo-a\r|(x.

I1PAHET2
5. otc 8e cyeVeTO
1

AnOSTOAQN
eapTiaai rd$
irdrrwi'
rjp.e'pas,

443
eeX-

Tjfids

OoVtcs Tropu6(ie0a, n-poTTep-Tvoi'TWk

tckcois Iws |&) Trjs
-rrpo<rnudp.0a.
1

^p.ds

ow
eirl

yufai|l

Kal

ir6Xe(i>9,

Kal O^rres Ta yoVaTa

dXXrjXous,

Toy aiyiaXoK
is to

6.

ical

doTraodu,eyoi

cire'pTju.et'

Tjfjias

68,

W.H.

egapTio-ai N<*') 2
text,

Weiss.

CHLP, so Tisch., W.H. marg. but ap. At beginning of verse, instead of ore ras
,
;

Tjjxas

AB*E

Blass in p, has sequcnti die

4

Tjjxepas d, so

ttj

8e

t%i\<i Tjp.p<j..

irpo<Tvap.voi airrjo-rracrafieOa in R.V., Tisch.,

W.H.
;

N*AC,

Tisch. have a.vt$t\\x.tv, so Wendt (probably) Lach., W.H., R.V., Weiss cve^ey.

Blass. Instead of T.R., but j^cBE 68, 73, Chrys., so

,

St. Paul's assertion that he was proceeding to Jerusalem under the same That the prophets divine guidance. at Tyre should foresee the Apostle's danger was only in accordance with his

ment and

23, and their affechim might well prompt them to dissuade him from such perilous risks. There is therefore no occasion to
in

own words

xx.

tionate regard for

suppose that the clause has been inter" source. polated into the " Hilgen-

We

(ver. 4), as 'lep. also the whole of ver. 9, tovtw 8 . . . " author to Theophilus," on irpo(j>. to his the ground that this writer had already spoken of Paul's tribulations as awaiting him in city by city, xx. 23, and that the notices in w. 4 and 9 here are added by

feld refers oitivs

him
(with

in

confirmation.

But Hilgenfeld
retains

Clemen and

Jiingst)

w.

10-14, tne episode of Agabus, as belonging to the source, and sees a fitness in the prophecy of Agabus foretelling, after the manner of the O.T. prophets, in the last station before Jerusalem, the imprisonment of the Apostle, whilst Paul in spite of all entreaties is unmoved in his determination. But (1) it is quite arbitrary to refer the whole speech at Miletus (see above, chap, xx.) to the " author to Theophilus," and (2) although it was quite fitting that the warning of danger should be more vivid on its approach, yet one fails to see why the more definite symbolical act of Agabus should exclude previous intimations of danger on the part of affectionate friends speaking of the Holy Ghost. In ver. 9 nothing is said as to the prophecies of the daughter of Philip and Paul's imprisonment, but see below. Ver. 5. apTicrai here in the sense of accomplishing the days, i.e., finishing the time, the seven days during which we had to remain for the cargo to be unloaded or for other business = airapTifceiv (and cf. Luke xiv. 28), Vulgate, " expletis diebus," Chrys., irX-r)pwo-ai.,

"We"

so Oecum., Theoph. The verb is only used once elsewhere in N.T., and there by St. Paul, 2 Tim. iii. 17 = furnishing, completing, so Jos., Ant., iii., 2, 2, where the verb is used as in 2 Tim., I. c, and some have thought that here the verb means that the ship was completely prepared for the continuance of her voyage. So Rendall who takes y\y.a% (reading l|ap. ^ads) as the object, and renders "and when it proved that the days furnished us " on St. Paul's stay and its reason see Ramsay, St. Paul, p. 300, and for other explanations, Nosgen and Weiss, in loco. There is no reason to interpret the words as meaning that the Apostle found that his desire, xx. 16, could not be fulfilled, and that so he was content to remain the seven days. irpoirep.., see above irdvrwv. The clause has been taken (Wendt) to intimate that the number of disciples at Tyre was small this was probably the case, but it is not clear from the words here. rvv yvv. Kal tsk., a descriptive touch of an eyewitness (Zockler) on this local use of fws as characteristic of Luke, cf. Friedrich, p. 20. Oe'vTes . . . aly.j see xx. 36. aly., a smooth shore in distinction to one precipitous and rocky, xxvii. 39, also found in Matt. xiii. 2, 48, John xxi. 4. In LXX, Judg. v. 17, Ecclus. xxiv. 2 14 (S al., and cf. note in Speaker's Commentary, in loco). See Hackett's note on this accurate description of the beach on both sides of the site of the ancient Tyre, and also a parallel to the scene described in this passage from
;

modern missionary
Ver.
6.

life.

R.V.

dirT|cnra<rdp,e0a

dXX.

" bade each other farewell," see critical note. d'7ra<r7rdop.ai only here in N.T.,
:

Tobit x. 13 S (AR al.) Himerius, here of salutations at departure p. 194 as simple verb in ver. 7, of salutations on arrival (1 Mace. xii. 17). to irXotov
in
;
;

article

indicates

that

it

was the same

article)

ship

(ver. 2

without the

which


444

IIPAHEI2 AII02T0AQN
Xoioc, tKCLfot 8e uireo-TpeiJ/ac els Ta T8ia.
7-

XXI.
Hpeis 8e tow ttXoGc

Siacuo-acTes dfro Tupou tcaTTjCT^o-apec els riToXepaiSa, kcu do-iraodpecoi Tods d8eX<|>ous ep.cicap.EC ^ae'pac piae irap' auToisciraupioe e'seXOocTes
1

8. t] Se

oi irepl t6c flauXoc r]\0opec els

Kaiadpeiac

ica!

eureXflocTes els toc oTkoc

1

iXnnrou

tou cuaYyeXioTou, tou octos in

Tisch.,

oi wept tov n. om. jtfABCE, Vulg., and other verss. Weiss, Wendt, Blass.

W.H.,

R.V.,

cf.

was going on to Ptolemais. John xvi. 32, xix. 27, cf.

xiv. 18 (to, ?8ia

{J

els to, iSia,

text v. 18,
cf. vi.

Luke
12, 3

xviii.

not in Synoptists, but 28), in LXX, Esther v. 10,

Mace. vi. 27, 37, vii. 8. Ver. 7. SiavvcavTcs : " and when we had finished the voyage from Tyre we arrived at Ptolemais," R.V. (so in effect A. V.), but Page (so Wendt) renders " but we having (thereby) completed our voyage {i.e., from Macedonia, xx. 6), came from Tyre to Ptolemais," on the ground that Siavvw would not be used of the short journey to Ptolemais from Tyre. riToXepatSa the ancient Accho and the modern

41; "Acco," Hastings' B.D., "Accho," Schurer, Jewish People, div. ii., It was only separated vol. i., p. 90, E.T. from Tyre by a short day's voyage, if the wind was favourable. Here Herod landed
p.

B.D. 1

on

his return from Italy to Syria, Jos., Ant., xiv., 15, 1. tovs a8tX4>ovs a Chris:

tian Church at Ptolemais ; founded perhaps by Philip the Evangelist. It is also very possible that a Church may have existed there ever since the dispersion after the

death of St. Stephen, Acts xi. 19. On the times which St. Paul probably visited it
see "Ptolemais" B.D. 1 tov evo-YY- the title, as Ver. 8. Wendt and Hilgenfeld think, may have been given to Philip on account of his evangelising work, cf. viii., 12, 40; "the Evangelist " the honourable title gained by some signal service to the Gospel and the two incidents noted in his career, his preaching to the Samaritans, and to the Ethiopian eunuch, each mark an advance in the free development of the Church (Lightfoot, Galatians, p. 299). He had originally been set apart for other work, vi. 2, but both he and St. Stephen had been called to higher duties, and it is not sufficient to say that he was called an " evangelist " to distinguish him from Philip the Apostle, for that would have been done sufficiently by calling him "one of the Seven". The word only occurs twice elsewhere in the N.T., Ephes. iv. 11, 2 Tim. iv. 5. In the former passage the Evangelists are placed between the Apostles and Prophets on the one hand, and the Pastors and Teachers The latter two offices on the other. suggested those who were attached to a settled community, whilst the Apostles and Prophets were non-local. Between the two pairs stood the Evangelists, whose work like that of Philip was to preach the Word. But it is to be carefully noted that as the title is used of the work of Philip, " one of the Seven," and of that of Timothy, an Apostolic dele.

.
:

Arab. Akka; St. Jean d'Acre, mentioned here for the last time in ScripAbout thirty miles south of Tyre. ture. In Judg. i. 31 it was assigned to Asher, but it was never taken by Israel, and was always reckoned as belonging to the Philistine towns, and later by the Greeks In its stormy as belonging to Phoenicia. history it was held in succession by Babylonians and Persians (Strabo, xvi., 2, 25), and on the first division of Alexander's kingdom it was assigned to Ptolemy Soter (Ptolemy I.), from whom it may have derived its name (so Hamburger). Schurer however refers the name to
Acre,
to

Ptolemy II. (Philadelphus), and others Ptolemy Lathurus. In the SyroEgyptian wars its importance as a mili-

tary station

was manifested,
it

since the

power which held

down
the

could close the road To the Syrian coast to Egypt.

it

Jews

was always

hostile, 1

Mace.

Ant., xii., 8, 2, 1 Mace. xii. 45, Jos., Ant., xiii., 6, 2, and later in history when the Jewish War broke out against Rome, the Jews, two thousand in number, were slaughtered in Ptolemais, After falling to Jos., B.J., ii., 18, 5. the Partisans, it finally passed under the dominion of Rome, but although it was called colonia Ptolemais under the Emperor Claudius, Pliny, v., 19, it does not seem to have possessed the actual privileges of a colony (Schurer). See on its
v. 15, Jos.,

earlier

Hamburger, Real-Encyclopadie des fudentums, i., 1,

and modern
history,

gate, 2 Tim. iv. 5, it may have denoted an employment rather than an office, " a work rather than an order," and it


7 io.
Tuic

T1PAHEI2 AII02T0AQN
IpeiVajxec

445
Guya-r^pes

iirrd,

imp* aurfi.
'irpo4>TjTeuou<Tai.

9.

toutw
IO.

8c

tJctcic

TrapOecoi

Waaapes

eTupeyorrwy

8e

r\p.Q)v

i^p-cpas irXeioos, kcittj\0^

tis airo tt)s 'louScuas irpo^rj-rns ov6p,<m

might be truly said that every Apostle was an Evangelist, but that not every Evangelist was an Apostle. At the same time their work may well have been more
restricted locally than that of the Apostles, cf. Theodoret on Ephes. iv. n, and also Eusebius, H.E., ii., 3, iii. 37, itinerant

work of an Evangelist, " Evangelist," B.DA The title is not found in the Apostolic Fathers or in the Didache, and the latter omission Harnack would ex" the " Apostles the
ground that plain on in the Didache were just Evangelists; but it would seem, if we admit the reference to 2 Tim. iv. 5, that the title was already in general use, and that it was not limited to Apostles. Meyer sees in the Evangelists those who transmitted orally the facts of our Lord's life and teaching, before the existence of written
Gospels
;

and Historia Pauli. Jungst refers the notice in viii. 40 to a Reviser who thus seeks to connect the Philip of chap. viii. with Caesarea, and so to identify him with the Philip here. Ver. 9. irap0voi an unwedded life might enable them to wait on the Lord without distraction, and thus to be more free for the exercise of their gift of prophecy, but nothing is said of any separate order, or anything to lead us to suppose that they did not share the home life of their father, or that they had devoted
:

(see

God by any special vow however in support of this latter view Felten, Knabenbauer, Plumptre, C. and
themselves to

but however tempting this view we can scarcely define the Evangelists' work so precisely, and still less thus distinguish it from that of the Apostles but see, however, as favouring Meyer's view, " Evangelist," Hastings' B.D. Ewald's remarks on Philip as an Evangelist are still of interest, Die drei ersten Evangelien, i., 48 ff. on the mistake which confused this Philip with Philip

may

be,

H.). St. Jerome, Epist., v., 8, cviii., 8, in relating the story of Paula mentions how she saw at Caesarea the house of Cornelius now turned into a Christian church, and the humble abode of Philip, and the chambers of his daughters, the four virgins "which did prophesy ". irpo^r\rtvovarai, cf. Joel ii. 28, 29, Acts ii.

nothing

17, xix. 6, 1 Cor. xi. 5, xiv. 24, although is said of their possessing the

power of

the Apostle, see Salmon, Introd., 313. on two occasions St Paul had els K. already visited Caesarea, ix. 30, xviii. 22, and he would probably have met Philip previously but we have no knowledge of
:

prediction, or foretelling anything concerning Paul. Since women were forbidden to teach it would seem that the prophet as such was not a teacher Bigg, Doctrine of the Twelve
;

Apostles, p. 29. But whilst there is no reason to suppose that they prophesied
in the church, although even Felten supposes that in Churches not founded by Paul different rules might have prevailed, they would be able to speak and to teach in private or at home especially amongst the women both Jews and Gentiles, to whom in the East men would have had no access (Luckock, Footprints of the Apostles as traced by St. Luke, ii., p. 214). This verse is regarded by Hilgenfeld as an addition " author to Theophilus " (so made by the Renan). Spitta however thinks that something ought to have been said as to the nature of the prophecies uttered by the four daughters, but that instead of this we have the notice of Agabus in

any previous meeting between St. Luke and Philip. We can conceive something of the importance of such a meeting when we remember the advantage which the latter's knowledge of the events in the early history of the Church would possess for the

future historian.

Philip's

presence in Caesarea at once connects itself with the notice in viii. 40, and thus indicates a unity of authorship in the whole book. Svtos etc twv eirTa the notice shows us how the early part of the book is taken for granted by the writer of the latter part (so Lightfoot and Salmon). This is surely more intelligible and satisfactory than to refer the words to the " author to Theophilus," or to regard it with Clemen as a later addition perhaps by his R., who already betrayed, xiv. 8, a knowledge of the sources of the first part of the book, or perhaps by R.J., who then connected Historia Petri

He therefore believes that the section was interrupted at ver. io, and that the verses following are interpolated from his inferior source B. The reference to weeping in ver. 13 is much more natural if we presuppose the presence of women, so he therefore reads
ver. 10.

"We"


44 6
"Aya0os
Srjo-as
a

nPAHEIS AnOSTOAQIN
II.
tea!

XXI.
tou flauXou,

eXOwe irpos

r|p.ds,

Kal apas

ttjk <onr]'

T auroC Tas

x e *P a S

KC" T0U S in58as, ciTre,

i<rriv
r\

TdSe Xcyci to
outu
Si^ctouctic

Hveufxa to Ayioy
iv
lepouo-aXrju.

Tbv dVSpa ou
louoaioi,

cofr)

aSrr\,

01

Kal irapaSuaoucnc els

X ^P as c^we.
direKpiOr)
ttji'

12. as 8c T)KOuaap.C TauTa, irapeKaXoufxey rjucis tc Kal ol cVtotuoi,

tou

fir)

di'apau'eu'

auToy

eis

'lepouo-aXrjp,.

13.

8c 6

riauXos, Ti iroieiTe tcXaio^Te? Kal CTuyOpu-irTorrcs p-ou

Kap8iae;

lyu yap ou uoVov

1

SeStj^cu,

dXXd Kal
W.H.,

airoQafe'.y

eis

'lepoucraXrju.

Instead of tc avrov

^ABCDE,

Tisch.,

R.V., Blass,

Wendt

read eavTov

add koi eiirev, so Tisch. (Wendt perbut om., W.H., R.V., Weiss, after BCHLP, Bas., Chrys., D has ciircv 8c irpos Tju.as o II., so Blass and Hilg. Instead of <rvvO. D has 6opvPovvTcs D also reads Scd-qvai PovX.ou.ai., but not Blass.
haps)
; ;

(HLP avTOv, others avrov), see W.H., 2 ^ABC*E, Tisch., W.H. (omit o).

App.,

p. 151.

^AE

"they prophesied with

fate

tears
;

over the

the O.T. prophets,

Isa. xx. 2, Jer. xiii.

cf. 1
1,

of Paul "

(p.

339)

so

somewhat
:

similarly Jiingst (p. 177). " many Ver. 10. T)(ipas irXciovs days," R.V., " some " margin literally " more days," the phrase is used vaguely
;

with what
defective xxv. 14.

Ramsay
sense

calls

Luke's usual

as a dweller in of that bitter feeling against Paul, and would wish to warn him. irapaSwo*. els \., cf. the words of our Lord, Luke ix. 44, xxiv. 7 phrase

Agabus

Kings xxii. 11, Ezek. iv. and v. Jerusalem would

know something

of time, cf. xiii. 31, The phrase is also found in xxvii. 20, so that it occurs twice in the " sections and twice in the rest of Acts, but nowhere else in N.T., see Hawkins, Horce Synoptics, p. 151, Klostermann, Vindiciee Lucana, p. 53. Often in LXX. Weiss thinks that the phrase here, cf. ver. 4, shows that Paul had given up all idea of reaching Jerusalem for Pentecost but see on the other hand Ramsay, St. Paul, p. 297, and Salmon, Introd., p. 300: probably the Apostle had several days to spare when he reached Caesarea, and he would naturally calculate his time differently when he had made a prosperous voyage, so that there is no contradiction with Trpo<{>. 6voji. "A. xx. 16. probably the

frequent in Prophets, cf.

LXX

both in Psalms and Ecclus. iv. 19, xi. 6 1

;
:

Mace.

iv. 30.

We"

same who is mentioned in xi. 25, since he too came from Jerusalem. It has seemed strange to Blass and to others that St. Luke mentions Agabus here so
indefinitely,
it

but in this " " section would seem that St. Luke refers to
in this
first

We

Agabus was the

vague way because this time that he had seen the prophet (unless we accept D in xi. 28). It is therefore quite unnecessary to regard the mention of his name in xi. 28 as an interpolation. Agabus is evidently enabled not only to declare the will of God, but also to predict the future. Ver. 11. apas ttjv <ovtjv the symbolic action by Agabus reminds us of
:

Ver. 12. irapcK. "f|p.cts St. Luke joins in the entreaty. cvtoV., i.e., the Christians of Caesarea, including of course the inmates of Philip's house not in LXX or Apocr., but in classical Greek. tov p,T| dvaS., Burton, p. 159. Ver. 13. t iroieiTe k\o. what do ye, weeping? (as we might say "what are you about ? " etc.), cf. Mark xi. 5 (Acts xiv. 15). o-uv0. in Attic Greek, to break, to break in pieces, and so airoOpvirro) is used of (1) breaking in pieces, (2) breaking in spirit, enervating Tas v/vxds, Plat., Rep., 495 here o-vv8. E. cf. means to weaken the Apostle's purpose rather than to break his heart in sorrow. cyw, emphatic, I for my part. ov udvov in N.T., rather than p/J| u.6vov with the infinitive, Burton, p. 183. etoiuus the exact phrase only once elseex> where in N.T., and there used by St. Paul, 2 Cor. xii. 14 (cf. 1 Pet. iv. 5) " qui paratus est, ei leve onus est," Bengel. Ewald compares this firm determination and courage of St. Paul with our Lord's last journey to Jerusalem, cf. Luke
; :

ix.

51.
:

Ver. 14. T)o-vxdo-afi.ev only in Luke and Paul, cf. Luke xiv. 3, Acts xi. 18. In LXX, Job xxxii. 6, Neh. v. 8. to 6i\. tov K., cf. Matt. vi. 10, Luke xxii. 42, and also St. Paul's own expression in

it-16.

nPAHETS AIT02T0AQN
e'xw uircp tou 6v6\iaro% tou Kupi'ou 'inaou.
Tjcruxdcrap.c*' cittoVtcs,
rjp.c'pas
1

447
fir]

Toi'fj.ws

4.

ttciOo-

peVou 8c auToG,
15.

To

OeXtjfia toG Kupiou yeviaQb).

Mera 8c tAs
1 6.
2

Tadras

diroaKEuaadp.ecoi ave^aiyo^ev els

'lepouaaXrip..

aufrjXOoi' 8c

Kal twk fxaQt]TUv diro Kaicrapcias

ow

v\}t.iv,

ayocTcs irap' w IcucrOwu.ci', Mmo-wia tiki Kuirpiw, dpxaiu

p.a0T]Ttj.
1 Instead of airocr. ^ABELP, Tisch., Wendt, Weiss, R.V., W.H. read eiricr. D has airoTaap.6voi. l so Blass in P, and Hilg. Blass proposed aTra.criracrap.cvoi but did not put in text see Ramsay's criticism of Blass on this passage, Exposi,

tor,
2

March, 1895.

Instead of ayovres k.t.L Blass in (3 text (following D, Syr. H. mg.) ovtoi 8c T)-yov ii(xas irpos ots ^cvicrfljopcv, Kal iraperyevopevoi ci? Ttva tca>(iT)v cycvopeSa irapa Mvacrovi K. pa0r|TTj ap\- icaKciOcv e|iovTfs rjXOopev cis i. From the trans, given in comment, it would appear that the Cesarean disciples accompanied Paul on a journey of no less than sixty-four miles to Jerusalem to introduce him to Mnason, who lived in the Holy City. But the improbability of this has been justly urged by Blass, Philology of the Gospels, p. 128 (so too Salmon, Hermathena, xxi., p. 239 Zahn, Einleitung, ii., p. 343), not only on account of the long distance, too long for one day, but also because Paul might presumably have relied upon the hospitality of private friends, already known in Jerusalem, to say nothing of the brethren referred But the p text makes Paul rest at the house of Mnason, not at Jeruto in ver. 17. salem, but at some village on the way, and the Cesarean disciples might naturally accompany Paul to a village known to them, but not to Paul, where their fellowdisciple (Mnason) dwelt. The originality of the P text is supported not only by Belser and Zockler, but by Holtzmann, Th. Zi., p. 81, 1896, and Hilgenfeld but, on the other hand, see Corssen, G. G. A., p. 438, 1896, and Weiss, Codex D, p. 101 Page, Classical Review, pp. 318, 319 (1897), Wendt (1899), p. 342, and Schmiedel, Wendt cannot see why, if f) text was original, it could have been altered into u. s. T.R., whereas if we note that the arrival of Paul at Jerusalem is only notified in ver. 17, the lodging with Mnason might well have been placed previously at some But if we give the proper force to avc{3aivopev, ver. 15, the village on the route. a text properly understood (as Zahn admits) implies the same fact as is brought out in {$, viz., that Mnason entertained the company, not at Jerusalem, but on the evening of the first day of their journey thither ver. 15, they set about the journey ver. 16, they lodged with Mnason on the introduction of the Cesarean ver. 17, they came to Jerusalem, see especially Ramsay, Expositor, March, disciples 1895, and his preference for the " Eastern " as against the " Western " reading (although Zockler is still unpersuaded by Ramsay's arguments, Greifswalder Studien, p. 138).
; ; ;

xviii.
vi.

Cor. iv. 19, xvi. 7 (Heb. Mayor's note on James iv. 15 for similar phrases amongst Greeks and Romans, as also amongst Jews and Arabians, Taylor's Sayings of the Jewish
2i,
1

3),

cf.

equipped horses," Xen., Hell., v., 3, 1, and see St. Paul, p. 302 the journey on
:

sixty-four miles, probable for Paul, especially

foot,

some

was
if,

scarcely
it

as

seem from D,
days.

it

was accomplished
it

in

would two

Fathers, pp. 29, 95, 128, 2nd edit. Ver. 15. dirocr. A.V., "took up our carriages," but the latter word is not used now in a passive sense for luggage or impedimenta, as in O.T., Judg. xviii. 21, 1 Sam. xvii. 22, Isa. x. 18, cf. Shakes., Tempest, v. 1, 3: "Time goes upright with his carriage" (burden); see also Plumptre's interesting note on the word, R. V., reading liner., renders "we took up our baggage," margin " made ready our baggage," to irpbs ttjv 68onropiav Xo06vt$, Chrys., Ramsay renders "having
:

Grotius took

as

"sarcinas

jumentisimponere," as ifvirotvyiaXen., Hackett and Rendall Hell., vii., 2, 18. refer the word to the packing up of the valuable alms which St. Paul was carrying to Jerusalem, but this interpretation seems fanciful, although Hackett supposes that the contribution might have consisted in part of raiment or provisions. Belser still more curiously refers it to getting change in the current money of Palestine for the alms collected in the coin of various lands.dyefi. imperfect,
:


44 8
17.

XXl.

I7PAHEI2
TENOMEN&N
'idttwPoe,

MIOSTOAQN
els

8
18.

ifjp.wi'

'UpoodXufAa,
eiorrfei

do-p-tVus 6

eS^awTo
r^p-iy

^jxa? 01 d8eX<pou
Trpos

tt}

8e eiriouat]

riauXos auc
19.

irdcTes

tc

TrapeyeVoiTO oi Trpecr|3uTpoi.

Kal

dffTraadp.ci'os auroiis, el^yeiTO icaO' v fKacrToy

e>

wy

eiroirjcrev

6 0ed$

Tois

eflvecri

Sid ttjs

oiaxovias

outou.

20.

01

8c dKOuaaeTes

^86|a^ovroi' 2 Kopiof etirdV tc ciutw, ecopeis, dScX^e, ir6<rai p.upia8es

curie 3 'louSaiuy

t&v TremoTcuKOTwi'

Kal

irdi'Tcs ^rjXarral

tou youou

8t?avTo, but

Kvpiov, but 0ov Wendt, Weiss.

2
3

^ABCE, Tisch., W.H., R.V., Wendt aireS. ^ABCEL, Syr. Pesh., Boh., Aeth., so

Tisch.,

W.H.,

R.V.,

After p,vpia8es ewriv ABCE, Vulg., Boh., Aeth. 13, 36, 40, W.H., R.V., Weiss, otn. in Tisch. with $* 34*, 95*, 97. tv tois lovSaiois D, Syr. Pesh., Par., Sah., Aug. read v Tfl lovSaiq,, so Blass in (J text.

Wendt

to denote the start on the journey (cf. Both A. vireoTTpt^ov, R.V.). viii. 25
:

12, x. 33 A, 3 in classical Greek.

iv.

and R.V. here render "went up," but

it

should be rendered "we set about the journey to Jerusalem," end of third m. j. A. Ver. 16. &yovts irop* < |cvur. and R.V. render "bringing with them Mnason with whom we should lodge," but Meyer- Wendt, so Page and Rendall, render " bringing us to the house of
:

15, v. 21, so if the welcome supposes, from were comparatively few amongst many in Jerusalem, St. Paul found himself a brother amongst brethren.
iii.

Mace.

Even

only came, those who

as

Wendt

cSe'j;.,

Ver.

18.

"We"
^ipipa),

see on xviii. 27, diroSe'xopai. three times in i-fj iriou<rrj, sections, twice in rest of Acts;
else
in

nowhere

N.T.
. s.

(in

vii.

26 with

also Spitta, ApostelgeThis is more in accorschichte, p. 234. dance with Codex D, on which see critical note = o-y. irp&s Mvd<r. Iva evi<r6d>(j.(v Trap* avT$ k.t.X., see Blass, Gram.,
etc., cf.

Mnason,"

arvv qp.Xy : the writer thus again claims to be an eye-

Hawkins,

pp. 171, 213, and Winer-Schmiedel, p. Vulgate (so Erasmus, Calvin) 229.

renders "adducentes secum apud quern hospitaremur Mnasonem," but harsh, and presupposes that Mnason was at Caesarea. Mvd<rvi, Att. Mvrj<rwv, in late MS., Ndorwv and Md<r*>v, a name common among the Greeks, and Mnason was probably a Hellenist. dpxaiu, cf. xv. 7, may mean that he was an early disciple, R.V., or even from the beginning, the great Pentecost, xi. 15 (Humphrey), see also Ramsay, St. Paul, he may have been converted p. 303 by his fellow-countryman Barnabas. If Blass is right in {J, Acts xi. 2, he may have been a convert instructed by St. Peter (and in this sense dpxatos). Ver. 17. There is no good reason to doubt that they were in time for the Feast it is a legitimate inference from their tarrying at Caesarea that they were easily able to reach Jerusalem possibly the presence of Jews from Asia may be taken, as Rendall points out, to indicate that the time of the Feast was near at hand. a<rp,t'vcos: only here, significantly; omitted in ii. 41 (R.V., W.H.) 2 Mace.

witness of what passed; it may well have been the occasion for the reception of the alms collected from Churches. Mdicwpov: on the authe thoritative position of St. James as further shown here see Hort, Ecclesia, p. 105, and Moberly, Ministerial Priesthood, p. 147. Nothing is said of the Apostles, and they may have been absent from Jerusalem on missionary work, or at least the chief of them. They would scarcely have been included under the term irpe<rp\ as Wendt supposes. used of farewell Ver. 19. d<nra. greetings, xx. 1, xxi. 6, and of greetings on arrival, xviii. 22, xxi. 7, for its use here cf. 1 Mace. xi. 6. t)y-> see on x. 8, " one by one," etc. ko.0' ev eKocrTov R.V., cf. Ephes. v. 33. Siaicovias, see note on vi. 1, 2. " recte imperf. quia Ver. 20. 8<5|. finis verbo tiirav indicatur," Blass. 8eo>peis the word seems to imply that Paul had already become cognisant of the fact by his own observations in his ministerial work. &8c\$c St. Paul is recognised as an 6.8\<{><Ss not only by St. James but by the assembled elders 'lov8., see (see also Weiss, in loco). critical note. pvpidSc?, cf. Luke xii. 1, of a large but indefinite number {cf. 1


1724uirdp)(Ouai. diro
'eii'

449

ITPAEEI2 AIIOSTOAQN
2 1. 1 KaTt))(i]9Tjcrai' Se irepl crou, oti dirooTaCTiae diod(TKis
e6vr\

Mwaews tous KaTa rd

auTOOS
2

Trdrras 'louoaious, Xe'ywi'

prj irepiTCfi-

to, tIkvo., juir]8e

tois e'Oeai irepnraTeii'.

22. ti ouy

con
23.
cuyjji'

irdvTws

Sei ttXtjQos
iroiTjorof
e<p'

oweXOelV

aKOuaorrai -y^p Tl eXrjXuGas.

touto ouc
txorres
3

o <70i Xeyopee

eicrlv iquai'

d^Spes Tccraapes
aY^torOifjTi
l

eau-jw
4
eir'

24. toutous TrapaXa.pwi'

5

ow

au-rois,

Kai Sairdnfjcroe
irderes
1

aurois, iva
irepl

luprjo-wrrai ttjc Ke<paXi ji', Kai

yfwai

on

(av

KaT^xiT'Tai

aoo ouSeV tanv, dXXd aroixeis koi

1
,

Gig. KaTiKr]rav, diffamaverunt, instead of Ka.Tiwi\Qi\fra.v, not Blass.

ttXtjSos <ruvc\0civ om. BC* 15, 36, 137, 180, several verss., W.H., R.V. Weiss, but retained by Tisch., Blass, with fc^ACTDEHLP, Vulg., Chrys. yap. om. R.V., W.H., Weiss.
2

8ci

3
e<f>'

eavTwv
clvtois

W.H.

marg., in text a$', following fc^B, but Weiss reads

eir'

e<J>'.

* eir'

^Acorr.BCEHLP,

avrovs,

A*

13, 27,

Theodrt.

Blass in p reads
Tisch.

ts
5

aureus with D.
|vpT]o-<ovToi

AB CHL,
3

W.H., R.V. Wendt, R.V.

Yvw<ri

HLp

so Lach., Weiss, Blass Chrys. ; yvoxrovTai

.

|vpt|<rovToi ^B*D 2 EP, ^ABCDE, W.H., Blass,

,

Weiss

Cor. iv. 15), referring to the number of believers not only in Jerusalem but in Judaea present in large numbers for the Feast. The word cannot refer to Jewish Christians in a wider sense, as Overbeck took it, because they would not need to be informed of Paul's teaching relative trjXwTai tov v., to the Mosaic law. cf. Gal. i. 14, Tit. ii. 14, 1 Pet. iii. 13 Mace. iv. 2, we have the same phrase, (2

Ver. 22.

t( ovv tti

cf.

Cor. xiv.

text. 15, 26, cf. vi. 3 in <ruve\0iv, see critical note.

i.e.,

Sel irXTJdos ixKovarovrai*

cf.

4 Mace,

xviii.

12).

The extreme

party of the Pharisees prided themselves on the title "zealots of the law, zealots of God " it was a title which St. Paul himself had claimed, Lightfoot, Gal. i. 14. the word Ver. 21. KaTTjxij9T)crav seems to imply definite instruction, not merely audierunt, Vulgate. Hort refers to the term as implying here assiduous talking and lecturing, Judaistic Chris;
:

dirooTTao-iav, cf. 1 Mace, 15 (S dir<5<rTa<riv) when the officers of Antiochus Epifjhanes, in the time of Mattathias, tried to compel the people of Modin to forsake the law and to sacrifice
tianity, p. 107.
ii.

the Judaising Christians referred to KOTT]x ii Tl av ver - 26. The words refer, not to an assembly of the whole Church, or to a tumultuary assembly, ver. 27, but to an assembly of the Judaising Christians as above. Ver. 23. cloiv ^piv, cf. xviii. 10. The four men certainly seem to have been members of the Church at Jerusalem, i.e., Jewish Christians. eixV ex 0VTe s a temporary Nazirite vow, Num. vi. 1 ff. The length of time was optional, but thirty days seems to have been the shortest time, Jos., B.J., ii., 15, 1. e4>' eavTwv, see critical note, the Nazirite vow lies upon them as an unfulfilled obligation. If we read d<j>' it would mean him to affirm that the vow had been taken by them of their own will, on
in
'

upon the idol altar. p,T| ^epiTcpveiv these words and those which follow were
an entire perversion of St. Paul's teaching, just as his enemies gave a perverted view of the Apostle's supposed intrusion with Trophimus into the temple, ver. 29. The exemption from the Mosaic law was confined to Jewish converts, xvi. 3, 1

their own initiation, cf. Luke xii 57. 2 Cor. iii. 5, John v. 19, 30, etc., see further Grimm-Thayer, sub v. dird, ii., and Rendall, in loco. Blass 2 d, aa
;

Cor.
often

vii. 18.

tois
:

0etri, cf. vi. .14, xv. 1.

ircpiiraTeiv
in
vii. 5.

only here in Luke, but the Epistles in this sense, cf.

II.

e<' " quia votum in se receperunt," so that it is difficult to distinguish very definitely. Ver. 24. -jrapa\af3u>v, cf. ver. 26, xv. 39 (xvi. 33) take in a friendly way, associate thyself with them as a companion. a-yvt<r0T)Ti <rvv ail-rots the advice is characteristic of the Apostle who had lived as St. James had lived, Eusebius,

however renders

H.E.,

ii.,

Mark

demand

23, and it certainly seems to that St. Paul should place him-

VOL.

29


45
auTos tov
TjpeiS
1

ITPAEEI2 AII02T0AQN
v6p.o\>

XXI.
Trcirio-Teu kotow

<puXdaa<i>y.

25. irepl Be tS>v

e6w
fit]

eirearciXapey, KpifavTes p/nSce toioutoi' ry]pelv chjtous, el

t<S

(^uXdaueaGai ciutous
iropeeiay.

tc eiowXoOuxov Kal to alpa Kal TnaKToy Kai

ttj
2

26. T<5tc 6 flauXos Tra.pa\a{3&>e tous d^Spas,

e^opeer]

i^pepa

ow

aurois

dyyio-flels

elcrijci

eis

to

iepoK,

SiayYeXXodi' Trp/

eKirXrjpwo-ir rutv rjpepwk tou dyiaapou,

Iws ou irpoo-rp^xv 1! uirep ef6s

eirecrriXap.v

NACEHLP,
;

Vulg., Syr. Pesh., Sah., Chrys., Tisch.,

;

W.H.

marg.,

R.V. text, Weiss (cf. xv. 20) airco-TiXap.EV BD 40, Syr. H., Arm., W.H. text, R.V. marg., Wendt, Blass see Wendt, p. 346 (1899). After eOvwv D, Gig., Sah. add ovScv exovo-i \eynv irpoo- <re T)\s.ei$ yap, so Blass in p, Hilgenfeld, Zw. Th., The words in T.R. (after KpivavTs) jxtjScv . . . ci [atj are supported p. 382 (1896). by DCEHLP, Gig., Syr. H., Chrys., so Meyer, Alford, Blass, but om. 13, 81, Vulg., Syr. Pesh., Sah., Boh., Tisch., W.H., R.V., Wendt, Weiss (Codex D, p. 103), icai ttviktov om. D, Gig., Sah., Jer., Aug.

^AB

eXlJLVT)>

^ as

Eiriov<n]

for

cws ov

has oirus, but not Blass.

ployed for the poor members of the Jerusalem Church would have been quite in accordance with the objects for which the contributions were made but on the other hand, Ramsay, St. Paul, p. 310. iva Ivprjcr., see critical note; at the conclusion of their vow, Num. vi. 18,
;

self on a level with the four men and take upon himself the Nazirite vow, cf. Num. vi. 3. The <tvv avTois can hardly But how far be explained otherwise. the obligation of the vow extended in such a case is not clear (Edersheim, Temple and its Services, p. 326), and the time specified does not seem to allow for the commencement and completion of a vow on the part of the Apostle, although we cannot satisfactorily explain such expressions as the one before us, cf. qYvl<r Fl * V0V xxiv. 18, on the supposition that St. Paul only associated himself with the company of the four votaries and incurred the expenses of their Dr. Hort suggests that the sacrifices. Apostle may have been himself about to offer sacrifices in the Temple in connection with some previous vow, or that in connection with the Gentile offerings

the sacrifice was offered by the On the future Nazirites, Num. vi. 14. indicative with tva in N.T. in pure final clauses see Burton, p. 86, if we adopt R.V. If we read yvci<rovTai, see critical note, the future is not dependent on iva, "and all shall know," R.V., viz., by this act of thine. On this independent future see Viteau, Le Grec du N.T.,

when

which he had brought to Jerusalem and safely delivered (as it would seem) he may have proposed to offer a solemn peaceoffering in the Temple, cf. Kal irpoa-<f>opds, xxiv. 17, and Rom. xv. 16, Judaistic Christianity, pp. 109, no; on the verb dyviu>
see also Hort's First Epistle of St. Peter,

Kal airros, i.e., as well as other Jewish Christians. o"Toixets a neutral word, as the walk might be right or wrong, but here to be taken with 4>vXdo-cra>v, " so walkest as to keep the law," Grimm-Thayer, sub v., no need
p. 81 (1893).

for "orderly ".

" be at 8airdvT|o'ov eir' au-rois charges for them," R.V., spend money upon them. It was considered a meritorious act thus to defray the expenses of their sacrifices for poor Nazirites Josephus, Ant., xix., 6, 1, how King Agrippa on his arrival at Jerusalem acted thus with a view to conciliate popular favour, Edersheim, . s., p. 326, Renan, Saint Paul, p. 519, Kypke, Observ., ii., 113; 6. cf. Mishna, Nazir, ii., J. Weiss supposed that the money would have been furnished out of the contributions brought by Paul, and that such emp. 87.
: ;

Ver. 25. T|p.ts, cf. reading in {3 text, but in any case ^pcts is emphatic, intimating that St. James and the Church at Jerusalem could not condemn St. Paul's attitude towards Gentile Christians, since they had themselves consented to place these Gentile Christians on a different footing from that of the born Jews who

became
critical

Christians. lireorTtiXajxcv, see note, cf. xv. 20 (Zockler). p.T]Sev toiowtov rr\p., see critical note. Wendt with Schiirer objects to the whole reference to the Apostolic Conference, and sees in the verse the hand of a Redactor, as in xvi. 4 (see note, p. 346, edit. 1899). But the reference may well imply that St. James on his part was quite prepared to adhere to the compact entered into at the Conference with regard to

1;
:

2527.
cKaorou au-rw

nPAHEIS ATTOSTOAQN
fj

45
rjp.c'pai

irpoa-cbopd.

27.

a>$

8 c IfxcXXoy

ai iirrh

aucTeXetcrflai, oi diro
icpu>,~

rqs 'Aaias

'louScuoi, 6eacrdueyoi
CTre'|3aXoe

auToe ce tu
^ir'

awe'xeoe irdcra tok oxXok, Kal

Tas x "-P a ?

ciutoV,

ai c-n-Ta tip., art.

om.

in

(in

ttjs epSo(jiT)s TjfAcpas

8

(so Blass in

text Blass brackets), text, Hilg.).

has (rwrcXovpcvTis 8c

is preferred by Blass with C and some mins., who thinks that the 1st be read here, because usually \vvn> is pres. in N.T., but see, on the other hand, Wendt (1899), p. 350 (Winer-Schmiedel, p. in). circ|3a\.av fc^'A, so W.H., Weiss (Winer-Schmiedel, p. 112). Blass ill (3 reads ciripaXXovaiv with D, so Hilg.

o-vvcxcav
is

aor.

to

Gentile Christians, and that he expects St. Paul on his side to show that he has no desire to disparage the law in the eyes of Jewish Christians. St. Paul's Ver. 26. t<$tc 6 llavXos conduct was another illustration of the rule laid down for himself when writing This is in to Corinth, cf. 1 Cor. ix. 20. itself an answer to the captious criticism which doubts the truth of his action on this occasion, so amongst recent writers The vow of Acts Hilgenfeld (1896). xviii. 18 is sufficient to show us that there is no reason to suppose that the Apostle was merely acting a part in following the advice of St. James. McGiffert discusses the question at length, p. 340 ff., and concludes that the Apostle may well have done just what he is reported to have done ; and further, that as a simpler explanation of Paul's arrest would have answered every purpose, the explanation given may fairly be assumed Renan, Saint Paul, to be the true one. p. 517, also accepts the narrative as an illustration of St. Paul's own principle referred to above in 1 Cor. ix. 20, so too
:

necessary offerings brought. BiayyiXXwv: "declaring," R.V., i.e., to the priests, not omnibus edicens (Grotius, so Grimm), "to signify " as in A.V., makes the participle future verb only used by St. Luke in N.T. (Rom. xi. 17, quotation from LXX), 2 Mace. i. 33 {cf. its use in the sense of publication, Ps. ii. 7, lviii.
;

13, cf. 2
xliii.

Mace.

i.

2).

ttjv (Kir.

33, Hi. 34, Ecclesiast. rdv r\. rov ay.j i.e.,

the seven days, ver. 27, which remained until the period of the vow was fulfilled, when the sacrifice was offered. Others however take ?? ov with clo-rfci, "he entered in (and remained) until the . offering," etc. virep ev&s cKacrrov aviTwv there is no need to suppose with Nosgen that these words mean that the period of the full accomplishment of the vow was different in each of the four cases at all events the whole period of " purification " did not extend over more than seven days. Ver. 27. ai cirra. Tipe'pai it does not appear that the seven days were enjoined by the law not even in Num. vi. 9
. .

It seems J. Weiss, Pfleiderer. strange that Wesley should have gone

Wendt,

so far in the opposite direction as to believe that the Apostle actually suffered for his compliance with the wishes of James, ver. 33, cf. Speaker's Commentary, in loco. r{j cxp.. Tjjxe'pa, taken either with irapaX. or with arvv avroXs avv., only in Luke, cf. Luke xiii. so R.V. 33, Acts xx. 15, without Tjp-epa (so in Polybius) cf. xiii. 44, W. H. margin. In r Chron. x. 8; 2 Mace. xii. 39 (1 Mace. iv. 28). clo-fjci: according to our interpretation of the passage, the word means that Paul entered into the Temple, and stayed there for seven days with the four poor men until the period of their vow was fulfilled, Renan, Saint Paul, p. 520 but the expression need not mean more than that he entered into the Temple to give notice, or rather, giving notice, for the convenience of the priests of the day when the vow would be ended, and the

LXX

Jos., B.J., of thirty days was sacrifice could be offered. The seven days cannot therefore include the whole period of the vow, although they might well include the period of the Apostle's partnership with the four men. Wendt and Weiss suppose that a reference is here made to a rule that the interval between the announcement to the priest and the conclusion of the Nazirite vow should include a period of seven days, but as there is admittedly no reference to any such ordinance elsewhere, it is preIt carious to depend too much upon it. seems impossible to refer the expression to the seven days observed as the Feast of Pentecost; the article before cirra Tip., refers to the " days of purification " just mentioned, see further critical note and Knabenbauer for summary of different
it
ii.,

indeed

would appear from

15, that a period

customary before the

'

views.

01 diro ttjs 'A.

cf.

'I.:

from Asia," R.V.,

vi.

9,

"the Jews where we


45*

HPAHEIX AnOSTOAQN
28. KpeoiT$, "Af&pes 'laparjXiTai, porjfleiTe

xxr.

outos lone 6 ayflpamos

l 6 Kara too Xaoo Kal too kojaou Kal tou tottou tootoo irdrras "irairaxoG

StSaaKcov

2 ?Ti T Kal "EXXth'os eiarJYaYei' els to lep6V, Kal KeKoiVwice

Tor ayiOK t<5hw toGtok.

'EcpeVioe Ik
ttj

29. (rjoai/ y-P irpoewpaKOTes Tpo<j>iuoy tov

els to lepoe

iroXei

ou^ auTw, ok 8 6Vdu.iop oti

r\

elo^Y aY et'

6 riauXos.)

30.

tKivr\Qr\ re

ir<5Xis

oXy),

Kal iyivero o-ueopouT) too

Xaou
1

Kal emXaj3<iuei'oi toG flaoXoo, ciXkok outok e|w tou UpoG

in

iravTaxTj

fc^ABCDE (W.H. and Bla*

|3

-XTl)>

so Weiss; var. often in classical

Greek.
2
3

For kckoivukc
cvofuov,

has ckocvwvt]o-cv, D- ckoivmo-cv, bat Blass follows T.R.

has cvou.Mrau.ev, not Blass.

read of the Jews of Cilicia, etc., who Oeacrdp.., cf. disputed with Stephen. xxiv. 18, where St. Paul tells us how found him in the Temple these Jews had purified, i.e., with the Nazirite vow upon him, and in the act of presenting offerings not of creating a disturbance, as These Jews, who his enemies alleged. were of course not believers, may have come from Ephesus, and were full of enmity against the Apostle for escaping them there, cf. xx. 3 they had come up o-vvexeov, see to worship at Pentecost. on ix. 22. eirp\ Tas X cf- x "- * Ver. 28. "AvSpes 'la. the title which would remind them of the special dignity and glory of their nation, of its hopes and as if against obligations. (3ot)6it some outrage, or perhaps as if to apin attack him prehend Paul, or to doing anything to admit the Gentiles, eOvq, to God's fold, St. Paul was exposing himself to the hatred of these unbelievers amongst his countrymen, 1 Thess. ii. 16, Hort, Judaistic Christianity, p. 107.

Greeks

a/50,"

cf.

xix.

27.

'EXXifvas

only one man, Trophimus, had been actually seen with Paul, so that we again note the exaggerated charge, and even with regard to Trophimus, Ivo(aiov, they only conjectured they had no posi" sed KeKoivwKe: perfect, tive proof.

manet
Gram.,

pollutio," Blass, in loco, see also

p. 194.
is

Ver. 29. Jews, as

tov 'E^e'o". if some of these very probable, came from Ephesus, they would have recognised Trophimus. The latter had not only

come

ovt<$s

contemptuous.
for

Kara to5
on
iv.

" as far as Asia," xx. 4, but had evidently accompanied Paul to Jerusalem; on the statement and its bearing upon 2 Tim. iv. 20, see Salmon, Introd., p. 401, and Weiss, Die Briefe Pauli an Timotheus und Titus, p. 354. irpocwpaKores antea videre ; in classical Greek nowhere as here, but referring to future, or space, not to past time; Blass, in loco, compares 1 Thess. ii. 2, Rom. iii. 9, for -n-po. els t6 tepov, i.e., from the Court of the Gentiles (into which the

Xaov

the

name

Israel, see

25, the

same charge in almost the same words had been brought against St. Stephen, vi. 13; "before the Jewish authorities blasphemy was alleged, before the Roman,
sedition ". iravTas iravTaxov, iravTaxT or -jj, W.H., cf. xvii. 30, 1 Cor. iv. 17. iravTaxii only here. The three words
'

Greeks like Trophimus and others might enter) into the inner The punishCourt, open to Jews only. ment for such transgression by a Gentile was death, even if he was a Roman At the foot citizen, Jos., B.J., vi., 2, 4. of the stair by which " the Court " in the strict sense of the word was approached
uncircumcised
there

was a

railing

bearing notice in

exaggerated nature of the charge on St. Luke's characteristic use of cti re iras and kindred words see p. 51. Kal, connecting thus closely the alleged act of introducing Gentiles into the Temple with the foregoing, as an illustration that Paul did not confine himself to preaching against the Holy Place, but had proceeded to defile it by his action but cf. Simcox, Language of the N.T., " and further hath brought 163, p.
the
;

show

Greek and Latin with the prohibition and the punishment due to its violation. For one of these inscriptions discovered and published in 187 1 by ClermontGanneau see Revue archeologique, xxiii., 1872, Schiirer, Jewish People, div. i., vol. ii., p. 74, and div. ii., vol. i., p. 266.
E. T. (where other references are given),

Edersheim, Temple and its Services, p. 24, Plumptre, Acts, in loco, Blass, in loco, cf. Jos., Ant., xv., 11, 5, B.J., v., 5, 2.


2S-33-

453

TIPAEEI2 AnOETOAQPf
31.
t,r\Touvr<i)v

Kai eu9ea>s iKkeiaBr\(7av at Oupai.

avifir]
craXTiji.

Sc auToe diroKTelVai,
l

oSdais

tw yikidpx ^
1

ttjs OTreipY)s,

on

o\t|

CTuyK^x Ta

''

'lepou-

32. os e^auTTJS
eir'

2 -irapaXa|3u)y

orpaTiwras Kal eKaTorrdpxous,

KaTe'Spapei'

auTOus-

ot

8e ISoeres rbv \i\iap\ov Kai T0 " s orpa-

nciTas,

eiraucrai'TO

Tuirrorres

Toy

riauXok.

33.

totc

eyyioras

)(iXiap)(os cTreXd^eTO

auTou, Kal Ik^Xcuctc SeOfjf ai

dXuaeat Suox

a-vyK\vrai fr^cEHLP <rwxvvvTai fc$*AB* (frvy\.), D 13 (o-VYx vVTai )> Vulg., W.H., Weiss <rvYx vvVTai Wendt wyxwerai R.V., Blass (cf. WinerSchmiedel, p. 111, W.H., App., p. 172). Blass in j}, so Hilg., adds after lepov. opa ovv JAY] -irotwvTat eiravaorao-tv with Syr. H. mg. noun not in N.T., but ewavicrTTjp.1, although not in Luke.
1
;

Tisch.,

W.H.

ira P a\.

^ADEHLP,
ckivijOt),

Tisch.,

W.H.
12,
cf.

text,

R.V., Blass,

Weiss, but Xa0v B,

marg.

Ver. 30.
xxiv. 5.
3

as in

vi.

<rvvSpo(XT)
iii.

Mace.

8,

tov X., Jud. iii. 18, used of a tumultuous

Arist., Rhet.,
iii.,

nripi)s, cf. x.

i,

"cohort," R.V. margin.

<TvyKyyTo.i, see p. 238, and also critical note, " was in confusion," R.V., lit. (so

concourse of people,
10, 7,

Rhem.).
ffTp.

Polyb.,

i.,

67, 2.

liriX.

tov n.
;

see p. 368, here of violent seizing they wanted to get Paul outside the Temple precincts, so that the latter might not be itXeo-polluted with his blood, ver. 31. no doubt by the Levitical ihjo-av at 0. guard, perhaps lest Paul should return, and so gain a place of safety in the Temple, or more probably to save the sacred precincts from any further pollution and uproar. " tidings came Ver. 3 1 dve'Pt) <|>daris up," R.V., vividly, of the report which would reach the Roman officer in the

l|av-H]S, cf. x. 33. Ver. 32. irapaX. Kal eKarovT., indicating that he thought the tumult considerable. Kvri-

Spajxev eir' avTOvs, "ran down upon them " from Antonia, so R.V. vividly verb found only here in N.T. In

Job with

10 (11) A we have the verb accusative and eiri. ewavo-avTo the act or tuittovts after iravop.ai state desisted from, indicated by the addition of a present participle, frequent
xvi.

in

Luke,
10,
i.

cf.

Luke
31
;

v. 4,
cf.

Acts

v. 42, vi. 13,

i.

xiii.

xx.
g,

also Ephes.

16,
v.,

Col.

so in

LXX, Grimm,

sub

tower of Antonia, overlooking and connected with the Temple at two points by
stairs.

Winer-Moulton,

the

The dve^r) seems to indicate that writer was well acquainted with the
Stier

locality.

supposes that a report

was brought

to the

Roman

authorities

by the Christians, or the word may refer The troops would to an official report. be in readiness as always during the
Festivals in case of
5, 3, riot, Jos.,

Ant., xx.,

B.J.,

v.,

5,

8,

etc.

<j>d<n.s:

only
derive

with a hostile Ver. 33. intention, see xvii. 19. 8e0. aXvcreo-i as a malefactor and seditious Sva-l person, ver. 38, to be guarded securely as the cause of the tumult, cf. xii. 6. tis ay the difference ei-i], Kal t e<TTi ircn-oiT)K&>s in the moods in dependent sentences the centurion after tis may be noted had no clear idea as to who Paul was. but he feels sure that he had committed

xlv. 4. eireX. avTov

here in N.T.
it

Blass and
(in

Grimm

Greek, especially of information against smugglers, and also quite generally), but in Susannah ver. 55 (Theod.) c^do-is is derived by

from

4>aivu

classical

see Speaker's Comwhile Grimm classes it there also under the same derivation as here. t \i\. " military tribune," R.V. margin his thousand men consisted of 760 infantry and 240 cavalry, cf. xxiii.

some from
mentary, in

<j>t]|xi,

loco,

some crime, Winer-Moulton, xli., 4c, Weiss, Wendt, in loco, on the other hand Page. On Luke's thus mingling the optative obliqua with direct narrative alone among the N.T. writers, Viteau, Le Grec du N.T., p. 225 (1893). Ver. 34. cpoojv if we read lirE^wovv,
:

see critical note, a verb peculiar to St.

Luke, Luke

24

=" shouted,"
:

xxiii.

21,

Acts

xii.

22, xxii.
xix.

R.V.,

cf.

23, Blass, in loco.

This

officer

who was
is

evidently in
called
xv.,

command

at Fort

Antonia

by Josephus 4>povpapxs Ant.,

11, 4, xviii., 4, 3 ; Schiirer, Jewish Ttjs People, div. ii., vol. ii., p. 55, E.T.

Swap.., see critical note. to adjective, three times in dcr^aXes St. Luke with this same shade of meaning, xxii. 30, xxv. 26 {cf. ii. 36, and Wisd. xviii. 6, a<r<|>aX<u5). irapep. the word may mean an army, Heb. xi. 34, or
arj

31.

454
aXXo
to*'
2

nPAHEIE AIIOSTGAQN
xal itruvQdyero tis
ti
ifioiiiv
1

xxi.
34- dXXoi 8c

av

cit],

Kal t coti irTroiT)Kwsu-t)

iv

tw oy\<a

Suyajxcyos Be yywecw to dacjmXcs Sid

66popok, ckcXcuctcv ayeo"9at auTOf eis tyj^ irapcu.JBoX^i'.

35. otc

Sc cycVcTO 3

em

tous dea|3a.6u.ous, owe/Jr] PaoTdco-6cu auTOf utto tuv

TTjf

arpaTiwTwf 8id
tou Xaou
i

Piay tou oxXou.

36.

rjicoXoudet.

yap to ttX^Oos

Kpd^Ok, 5 Atpe auToe.

tJji'

37. MeXXwc T eLffdyeafiat els

irapeu-PoXr) v 6
o"e* ;

llauXos Xe'yet
'EXXrjiao-Tl

tw x>^ 1<*PXt
>

>

* e<rri

01 eiTreif ti irpos H-

6 8c

e<J>t),

tis or

eirj

om. av fr$ABD 18, 36, 105, 180, Tisch., W.H., R.V., Blass, Weiss,

Vv'endt.
2 ePowv HLP, Chrys. ejre<t><i>vovv fc^ABDE, Tisch., W.H., etc., as above. Swauevov 8e avTOt) (instead of Swajjievos 8 HLP), fc$AB(D)E 13, 31, 40, 68, same auth.
;

3
4

em tovs

ava(3.,

has

cis

(adhuc esset in gradus

Syr.

d).

Instead of Kpaov

emend., J^ABE,
5

H., Chrys.), which seems to be a gram. Syr. Pesh., Theophl., same auth. as in ver. 34 have KpaovTs.
t)u>v,
cf.

(DHLP,

pro aip has avaipcurOai. (Gig., Sah. add tov ex^pov

19).

xxiv. 18,

xxviii.

the

camp which

it

occupies (so in
iv.

LXX
10,

cf.

Luke

xxiii. 18,

John

xix. 15,

and also

=
1

Heb.
Mace.

n2n?D
v. 28).
itself,

Judg.

16,

viii.

the

In this passage may = as A. and R.V., or perhaps the barracks in the castle. A according to Phryn., Macedonian word but see Kennedy, Sources of N.T. Greek,
castle

Polycarp, Martyr, iii., 19. Ver. 37. irapep.p\, see on ver. 34.
cl, cf.
6. i. 'EXXyj. yivwo*K6is ; no need to supply XaXeTv, cf. Xen., Cyr., vii., 5,31; so in Latin, Grace nescire, Cic, Pro Flacco, iv., Vulgate, literally, Grace nosti ?

pp. 15, 16,

p. 55.

and

also for

its

meaning
i.,

here,
ii.,

Schurer, Jewish People, div.

vol.

cf.

E.T.
35. xxiv.
:

em, cf. ver. 17, and Luke 22, Grimm, sub yfv., 5, avap\ the steps which led up to the g. fortress from the Temple area. B.J., v.,
Ver.
eyeV.
5,

8, describes the surroundings of the scene vividly, and the KaTaf)dcrei.s which

led see

down from Antonia

above on
:

ver. 31,

to the Temple and O. Holtzmann,

Neutest. Zeitgeschichte, p. 138. <rvve'0T| |3a.arTd. the <rvv is not superfluous (see Meyer-Wendt and Hackett), it indicates the peril of the situation ; the pressure of the people became increasingly violent as they saw that St. Paul would escape them, and compelled the soldiers to carry him, that he might not be torn from them altogether, so that the carrying was not merely " propter an(3ao-rd[., cf. iii. 2, see gustias loci ". Schurer, u. s, Ver. 36. T)Ko\ov6ti, imperfect, " kept following". AIpe avrov: the cry was continuous; it was the same cry which had been raised against another and a greater prisoner had been delivered to the Romans as a nalefactor,

Who

ovk dpa arv el: mirantis est, Vulgate, Av., 280 (Blass). Eras, render Nonne tu es ? but . emphasis on ovk " Thou art not then " No doubt the false pro(as I supposed). phet to whom reference is made by Josephus. Whilst Felix was governor he gathered the people around him on the Mount of Olives to the number of 30,000, and foretold that at his word the walls of the city would fall. But Felix attacked him and the impostor fled although the majority (irXeioroi) of his followers were captured or slain, Jos., B.y., ii., 13, 5. In another account, Ant., xx., 8, 6, Josephus states that 400 were killed and 200 wounded, so that he evidently contradicts himself and his For the numbers are untrustworthy. various attempts to reconcile these different notices, cf. Krenkel, Josephus und Lukas, p. 243. But apart from this, there is no positive discrepancy with St. Luke. It is possible that the chiliarch as a soldier only reckoned those who were armed, whilst Josephus spoke of the whole crowd of followers. Evidently the Roman officer thought that the Egyptian had returned after his flight, and that he
Ver. 38.
Arist.,
. .


3439yirwoxcis

riPAHEIS

AnOSTOAQN
irpo

455
r\\i.epiav

38. ouk Spa

cru el

Aiyuimos 6
TTjf

toutwk t&v

dcacrraTwo-as

koI clayaywK els

epTju-oy

tous TeTpaKiaxiXious

avSpas r&v aiKapiwe;

cIji'-

39. cure oe 6 riauXos, 'Eyw dVOpwiros peV

rfjs
p.01

'louSaios

Tapacus,
emTpetjroV

KiXiKias ouk d<7T|pou iroXews ttoXltijs

ocouai 8e
1

<rou,

XaXtjaat irpos top XaoV.

vT)(ievos,
(cf.

Instead of T. ttjs K. ovk ao-Tjfju iroXews iroX. D has ev Tapcry 8c Ttjs K. y Y V so Blass in B text, and Hilg. ; instead of eiriTpcT|;ov D has <rvyx &>P T cra| Gig.) so Blass in p text, and Hilg.
'

was now
div.
is

set upon by the people as an impostor (so also Schiirer, Jewish People,

Ver.
. .
.

39. 8cou.ai

'E-yw
8c"
. .

av6pwiros
.
:

p.ev elfii
is

'I.

there

no

strict

There i., vol. ii., p. 180, note, E.T.). no sign whatever that St. Luke was dependent upon Josephus, as Krenkel
maintains, but it is of course quite possible that both writers followed a different But St. tradition of the same event.

Luke differs from Josephus in his numbers, there is no connection in the Jewish historian, as in St. Luke, between the
Egyptian and the Sicarii, and whilst Josephus mentions the Mount of Olives, St. Luke speaks of the wilderness Belser, Theol. Quartalschrift, pp. 68, 69, Heft i., 1896, " Egyptian, The " (A. C. Headlam), Hastings' B.D.6 . . . ava<rr. koA c|ayl:
;

"stirred up to sedition and led out," R.V., this rendering makes the first verb (used only in Luke and Paul) also active, as in other cases in N.T. where it occurs, Acts xviii. 6, Gal. v. 12. The verb is

not known in classical writers, but cf. LXX, Dan. vii. 23, and also in the O.T. fragments, Aquila and Symm., Ps. x. 1,
lviii.
:

11, Isa. xxii. 3

(Grimm-Thayer).
:

" the 4000," R.V., as of some tovs well-known number. twv <riicap<i>v " of the Assassins," R.V. The word sicarius is the common designation of a number, A. V., cf., e.g., the law passed under Sulla against murderers, " Lex Cornelia de Sicariis et Veneficis " ; so in the Mishna in this general sense, but here it is used of the Sicarii or fanatical Jewish faction

" I am indeed a Jew of antithesis, Tarsus" (and therefore free from your suspicion) but without speaking further of this, and proceeding perhaps to demand a legal process, the Apostle adds "but I pray you," etc. Mr. Page explains, from the position of jxcv "I (iv<i) as regards your question to me, am a man (av6pwetc., iros p>v), but, as regards my question to you, I ask (Sc'op.ai 8e .)," On St. Paul's citizensee reading in B. ship see note below on xxii. 28. St. Paul uses avOpwiros here, but avijp, the more dignified term, xxii. 3, in addressing his fellow-countrymen but according to Blass, "vix recte distinguitur quasi illud (avOpojiros) ut ap. att. sit humilius," XaXrjo-ai: cf. Matt, xviii. 23, and xxii. 2. Blass has a striking note on Paul's hopefulness for his people, and the proof apparent here of a man " qui populi sui summo amore imbutus nunquam de eo desperare potuit," Rom. ix.-xi. MovS. not only Tap., which would have distinguished him from 'Ai-y., but MovS., otherwise the chiliarch from his speaking Greek might have regarded him as no Jew, and so guilty of death for profaning the Temple. ovk a<rqp.ov iroXecos
;

on Tarsus see ix. 11. on its coins the titles u.t]Tp6iroXis avTovop,os. For acrT)p.os, cf. 3 Mace. iii. 1, and in classical Greek,
litotes,

The

xx. 29, city had

(and

we

note that the writer

is

evidently

Eurip., Ion., 8.

ovik a<r.

'EXXijvwv irdXis,

aware of their existence as a political i.e., Athens (Wetstein), see further xxii. party) which arose in Juda?a after Felix 27. Hobart (so too Zahn) mentions had rid the country of the robbers of ao-K)p.os as one of the words which show whom Josephus speaks, Ant,, xx., 8, 5, that Luke, when dealing with unproB.y., ii., 13, 2, so called from the short fessional subjects, shows a leaning to the daggers, sica, which they wore under use of professional language ao-T)u.os is their clothes. They mingled with the the technical term for " a disease without crowds at the Festivals, stabbed their distinctive symptoms," and Hippocrates, political opponents unobserved, and drew just as Luke, says, u.a iroXewv ovk suspicion from themselves by apparent acrr|p.os, Epis., 1273. So again in xxiii. indignation at such crimes, "Assassin" 13, avaSiSovai, a word applied to the (A. C. Headlam), Hastings' B.D., Schiidistribution of nourishment throughout rer, Jewish People, div. i., vol. ii., p. 178, the body, or of blood throughout the E.T. veins, is used by Hippocrates, as by
;


456
J

iipaeeis

XXI.
40.

AnorroAQN
'

40.

EmTpe'v|/arro$ 8c aurou, 6 flauXos cotws ewl twc

J

d,ya.j3a9u.(In'

KOTe'aeiae

ttj

et P^

T$

^a $

ttoXXtjs 8 ovy*)? yeo|j.e'vT]s, Tzpocr^uvqcre.

<ri-yj]s,

has kcw o-i<ras instead of Kaxeaeio-e, not Blass see note in comment.

so

has ijervxias instead of

of a messenger delivering a 1275 (see Hobart and Zahn) but it must be admitted that the same phrase is found in Polybius and Plutarch. Still the fact remains that the phraseology of St. Luke is here illustrated by a use of two similar expressions in Hippocrates, and it should be also remembered that the verb with which St. Luke opens his Gospel, irixipeiv, was frequently used by medical men, and that too in its secondary sense, just as by St. Hippocrates begins his Luke, e.g., treatise De Prisca Med., okoctoi ktmyjti-

Luke,

I.e.,

letter, Epis.,

Those whom he addressed were his brethren according to the flesh, and his fathers, as the representatives of his nation, whether as Sanhedrists, or priests, or Rabbis. The mode of address was quite natural, since St. Paul's object was
conciliatory: tovto tiutjs, eiceivo yvr|<ri(5tt|tos> Chrys., Horn., xlvii. anovcraTe " hear from me," cf. John xii. 47, a double genitive of the person and thing, as in classical Greek, or "hear my defence," cf. 2 Tim. iv. 16. airoXo-yias five times in St. Paul's Epistles, once elsewhere in Acts xxv. 16, in a strictly legal sense (cf. 1 Peter iii. 15). Used with the verb airoXo-yeopai of defending oneself against a charge, Wisd. vi. 10, Xen., Mem., iv., 8, 5. In 2 Mace. xiii. 26 the verb is also used of Lysias ascending the rostrum and addressing the people in defence.

laTpiKTJs \iyew tj ypa^eiv Weiss on Luke i. 1) so too Galen uses the word similarly, although it must be admitted that the same use is found in classical Greek and in Josephus,
pT]<rav irepi

(see

J.

Apion., 2. because he no Ver. 40. iiriTp|/. doubt saw that Paul's purpose was to inform and pacify the people, so that there is nothing strange in such permisKaricriMre, see on xii. 17. sion to speak. " What nobler spectacle than that of Paul There he stands bound at this moment with two chains, ready to make his The Roman defence to the people. commander sits by to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil ! " Chrys., Horn, xlvii.
c.
: !

Ver.

2.

irpo<rc<|><i>vi

only in Luke
xi.

and Paul, except Matt.

vi. 13, vii.

16, cf.

Luke

32, xiii. 12, xxiii. 20, xxi. 40, see Friedrich, p. 29, for the frequency of

compounds of <j>u>viv in Luke. paXXov -rrap. ^<rux the phrase is used similarly in Plut., Coriol., 18, Dion Hal., on the ii., 32, and LXX, Job xxxiv. 29 fondness of St. Luke for o-iyrj, o-i-yav, t]<rvx6.t,*iv, and the characteristic way in which silence results from his words and
other
:

iroM-fjs 8
i.,

speeches, or before or during the speech, see Friedrich, p. 26, cf. Luke xiv. 4, xv.
26, 40,

<TLyTJs "V6V., cf. Virg.

1
;

Ae7i.,

Acts

but probably the phrase means not " a great silence," but rather " aliquantum silentii " (Blass), xxii. 2, c in E|3pai8i cf. Xen., Cyr., vii., 1, 25. W.H. 'Ep., see Introd., 408; so as to gain the attention, and if possible the hearts, of the people, by using the language of the people, the Aramaic dialect of Palestine (Grimm-Thayer however points out that this is not rightly described as Syro-Chaldaic, it was rather Chaldee) see also Schiirer, Jewish People, div. ii., vol. i., E.T., pp. 47,
148-152,
ii.,
:

and

Luke

xi. 18, xv. 12, Acts xii. 17, xxi. for y\<rv\aX,tiv, 1 Thess. iv. 11, xiv. 4, Acts xi. n8, xxi. 14, so too

Trapi\e\.v

with accusative of the thing

is

offered
16).

by any one,

The verb

xix. 24, xxviii. 2 (xvi. used only in Matt,

and parallel, Mark xiv. 6, except and Paul, Luke vi. 29, vii. 4, xi. 7, xviii. 5, Acts xvi. 16, xvii. 31, and as above, and five times in St. Paul's
xxvi. 10, in Luke

Epistles.

48.

Chapter XXII. Ver. 1. avSpes a. Kol it., cf. vii. 2. So St. Stephen had addressed a similar assembly, in which had been Saul of Tarsus, who was now charged with a like offence as had been laid to the charge of the first Martyr.

Ver. 3. Ye-yew. v T., see above p. 202. although by birth a ovaTefl. Zk foreign Jew, yet brought up in Jerusalem, and so belonging to his hearers. It was important for the Apostle to emphasise this, as his close association with Jerusalem had a significant bearing on his future life. The comma best after Tap., so that each clause begins with a participle, but Weiss places comma after

XXII.

i4

IIPAEEI2 AII02T0AQN
SiaXeKTW \iywt>,

457
on

tt]

'E|3pai8i

XXII.
1

I.

"AySpcs d8eX<poi Kal iroWpes,

2.

&KouaaT
tt]

julou

tt]S irpos up.as vuv

airokoyia^.

AKOuaayres Be

'EPpaiSi StaXeKTw irpoo-e^wyei 2 auTOis, (xdXXoc irap&rxo*'

<J>T]CTif,

r\(ru)^iay.

3. Kat

3 elp.1 dci]p 'iouoaios, yey^vvr]fi.{vos iv Taporfi 'Eya> p-cy

tt]s KtXiKias, di'aTcSpap.p.^i'OS 8e ey ttj iroXei Taurj]

Trapd tous iroSas

rap.aXii]X, TreTraiSeujiefos

KaTa

aKpi|3eiai' tou iraTpcJou ^ojxou, t)Xwttjs

o-qp.zpov.

UTrapx^f tou 0eou, KaGws irdrres uueis core

rTjt'

4. os TauT-ny

6o6y e8iw|a dyjn OaeaTou,

vuv, but all
irpoo-e<j>ci>vei

oeaueuW Kal

irapaoiSous eis AuXaKag

good

authorities vvvt.
verss., Tisch., R.V.,

^ABP, most
;

W.H., Wendt, Weiss

so Blass in
{J,

L, Syr.

Hard, have
3 p.v

irpoae^tovrjorev

whilst

DEH

irpoo-<j>uv6i,

and Hilg.

om. fc$ABDE, Vulg., Sah., Arm., Tisch., Weiss, Wendt, W.H., Blass, R.V. HLP, Boh., Syr. H., Aethutr., but it may have been added after xxi. 39. The punctuation of the verse varies considerably W.H. have avarefl. . Blass has avareO. . . <rijp.epov . Tav-rrj, irapa Pap.., ireiraiS. . . . vouov, t;i\\. . and Tisch. has avareO. . . . TavTrj, . . . aKpi.j3ei.av, tov irar. vouov ^r|\. (tov 0ov) T.R. = W.H., except comma after vouov, JtjX.utyjs otjaepov. . irapa 06OV.

Meyer

retains with

ravTii

Pro(so De Wette, Hackett). bably Paul went to Jerusalem not later than thirteen, possibly at eleven, for his dva-rcO.: training as a teacher of the law. only in Luke, cf. Acts vii. 20, 21, Luke iv. 16 (W.H. margin), " educated," so in classical Greek, 4 Mace. x. 2, xi. 15, but In Wisd. in latter passage AR rpa$. vii. 4 we have Iv <rirap-yavois dveTpd<f>T)v the (A dvecrrp.). irapa toiis irdSas more usual attitude for teacher and taught according to the N.T. and the Talmud; according to later Talmudic tradition the sitting on the ground was not customary until after the death of Gamaliel L, J. Lightfoot, Hor. Heb., on Luke ii. 46 ; cf. also Schurer, Jewish People, div. ii., vol. 1, p. 326, E.T., and Taylor, Sayings of the Jewish Fathers, pp. 14, even if the later tradition 15, 2nd edit. was true, the scholar standing would still be at the feet of his teacher on his KaTa a,Kpi(3eiav noun only raised seat. here in N.T., but cf. xxvi. 5, " according to the strict manner of the law of our fathers," R.V., and so practically A.V. For a comment on the words cf. Jos., Ant., xvii., 2, 4, Vita, 38, and B.J., ii., ^apicraioi 01 Sokovvtcs ucra 18. 8, a.Kpip' eia? c|T]-yeiadat to vouiua Edersheim, Jesus the Messiah, ii., 314, note

the Pharisees prided themselves in the observance of the law. In Gal. i. 14 St. Paul speaks of being a zealot of the
traditions

handed down from

his fathers,

iraTptxuv, where the traditions are apparently distinguished from the written law, Jos., Ant., xiii., 16, 2, and 10, 6; but the " oral law " which the scribes developed was apparently equally binding with the written Thorah in the eyes of the Pharisees, Schurer, Jewish People, div. ii., vol. ii., pp. 10, 11, E.T., but cf. The word iraTpwov also Lightfoot, u. s. would appeal to the hearts of the people, who loved the Thorah as the chief good, but St. Chrysostom's words are also to be remembered "all this seems indeed to be spoken on their side, but in fact it told against them, since he, knowing the law, forsook it " Horn.,
:

t|A.(i>tt|s inrdp. tov 0ov St. Paul might have called himself a zealot of the law, or a zealot of God (Lightfoot,

xlvii.

u. s.), cf. 2

Mace.

iv. 2,

t|\.

tuv

voucdv,
12.

sued of Phinehas, 4 Mace,

xviii.
:

KaOus irdvTts

o-i]u.epov

he recog-

nises that their present zeal was a zeal for God, as his own had been, dXA' ov kot* liriYvwo-iv, Rom. x. 2 argumentum concilians, Bengel. Ver. 4. TaTT|v ttjv 6Sov, see above
:

on aKpifJeia as used by Josephus and St. Paul, Schurer, Jewish People, div. E.T. ii., vol. ii., Whether p. 54, therefore tov iraT. vouov (3 Mace,
i.

23)

included

anything

besides the

at least refer to the strictness

Mosaic law or not, the words before us upon which

ix. 2. sometimes taken axpi. OavaTOv to mean not that he prosecuted the Chris" unto death " (for if this was the tians meaning the following participles would sound feeble), but that this was his aim ver. 20 and xxvi. 10, however, seem fully to justify the former meaning. cj>v\aKag
: ;


45 8

nPAEEIS AnOSTOAQN
akSpas tc Kal yuyaiKas, 5.
to
irpcaPuTepiOK
cis

xxn.
|xol,

<I>s

Kal 6 dpxiepcus 1 aapTupei

8ea|ii'os

Kal

irat*

irap

we Kal cmoroXds
e7ropeu6p.T}i\

irpos

too?

d8cX<pous

Aap.ao-Koi'

afav Kal tous ckcioc oWas

6.

8e8cu.cVous 15 'lepouaaXTJu, Xva

Tip-up-nOwo-iv. irepl

eyeVeTO 8e uoi

iropeuoucVw Kal cyyi^orn.

ttj

Aauaoxw

uco-nu.Ppiai' efaicprns

ck tou oupavou ircpiaoTpdi|/ai <pws iKayoi' irepl cue

7-

circo-oV tc cis
|ie

To e8a<pos, Kal TjKouaa (fxa^fs Xcyouo-rjs uoi, laouX, laooX, ti

SiuKCts
ciu-i
;

8.

cyw 8c

dircKpi0ir]i>,

Tis

ct, Ktfpic

dire tc irpos ac, 'Eyw

Irjcrous

6 Nab>pai05 ov

aii

StwKeis.

9. ol 8c aoi' ep,ol ovtcs to

4><i>ct]v
;

(jtcf <J>a>s

eOedaarro,

Kai

ep.<po|3oi
cittoj'

eyeVocTO* tt)c 8e
8c,

ook r\Koucrav
6 8e Kupios

too XaXouer<5s aoi.

ciitc

10.

Ti

iroirjaw,

Kupic

irpos

ac, 'Acaords iropeuou

5>v

cis

Aauaoxoy
iroiTjoui.

KaKei aoi XaXt]1 1

.

6^0-cTai irepl Trdvrojv

TeTaKTai

0*01

us 8e
JLl'

ouk

eVc*pXeiroK dird rfjs 8651)5 too 4>wtos cKcifou,

1

x l P a Y w Y ot'f

os " 1T0

has

fjiapTvpTjo-ei,

so Blass in p, and Hilg.

cireo-a,

has cpapTvpei (but Weiss

in

and
2

W.H.
For
with

reject).

circo-ov

eirco-ov
3

$$ABEHP have DL, so Hilg.

Syr. P., Boh.,
;

so Tisch.,
kcli

W.H., Weiss, but Blass

has

t^ABH,

Arm. om.
is

Weiss, Wendt, but the reading

p,

retained by

and Hilg.
4

on

cp,<J>.

tytv. see x. 40.

cycvovto, so Tisch., W.H., R.V., Sah., Syr. H., Gig., so Blass in See Alford's note (he brackets the words).
cp.<f>.

DELP,

Blass reads us Sc aveo-TTjv ovk pX. with d, Syr. H. mg., Gig. ovk evepXeirov,. but B has ovBcv epXeirov, so W.H. marg., Blass in p ; ep.pXe-irciv not used absolutely elsewhere, B may therefore be original (Wendt).

plural,

perhaps in relation to xxvi.

11,

and

where Paul's persecuting fury extends to

strange cities; usually singular. Ver. 5. <!>s Kal 6 dpx- not the high priest at the time he was speaking, for that was Ananias, xxiii. 2, but rather to the high priest Caiaphas who gave him his
:

in ix. 3, see note; twice in Luke's Gospel, only once elsewhere in N.T.

Damascus, and who may alive, hence p-ap-ruptt, present. tovs d8eX. the word was used by the Jews of each other, Exod. ii. 14, Deut. xv. 3, and St. Paul uses it here to show that he regarded the Jews as still his
commission have been
to
still
:

see further on xxvi. 12 note, on the three accounts of St. Paul's Conversion. ircpia<TTpdi|/ai so also in ix. 3, nowhere else in N.T., see note above, cf. xxvi. 13, ircpiXduimv (note); the supernatural brightness of the light is implied here
:

in 86|i)s> ver. 11. cireo-ov Ver. 7.

W.H.
Greek,

see
p.
i

on the form circtra Kennedy, Sources of N.T.

:

in.

159,

if8a<f>os:

Winer - Schmiedel, only here in N.T.

vi.

p. (in

brethren,

cf.

Rom.

ix.

ov-Tas, cf. xxi. 3, the

3. tovs ckcwtc adverb may imply

LXX,
etc.,

and

Kings in 4

15,

Wisd.
vi.

Mace.

7,

xi. 5, iriirrcov

those who had come thither only, so that refugees, not residents in Damascus, are meant, but the word may simply Ikci, see on xxi. 3, and Winer-Moulton, liv. 7. In Hipp., Vict. Saw., ii., 2, p.
35, TiucoptjOwo-tv

we

have
:

ol

ckcio-c

oikcovtcs.

in

N.T.

only here and in xxvi. used as here in classical

cis Ti e8.), but the verb ISa<f>ieiv is found in Luke xix. 44, and there onlv in N.T. tJkovo-ci 4><i>vtjs> see on ix. 4 and laovX, ZaovX, as in 7, cf. Dan. x. 6-9. ix. 4, see note on xxvi. 14 (and cf. reading in P text). Vv. 8 and 9. See on ix. 5 and ix. 4, 7,

9.

p,<{>.

Greek, but in this sense more frequent

in middle.

Ver.
lection.

6.

mentioned

xxvi. 12, not note of a personal recolc|ai<j>v>)s only here in Acts

irepl
u.co-T)p.., cf.

in ix.,

Xen., here absolute, GrimmThayer, sub v. : chap, ix., 8, gives the fact of the blindness, here we have its cause as from St. Paul's personal reminiVer.

n.

cyev., see critical note. ovk evc'pXeirov, cf.

11, 10,

Mem.,

iii.,


5-i6.
rwv
avvovTiiiv uoi rjXOov
]

I1PAEEI2
eis

AnOSTOAQN
12. 'Ai/afias
uiro irdyruv
iTre
Se"

459
ti$, di^jp

AapaaKoV.

uae|3r]s

KaTa tqv youoy, p.apTupouuvos

ical

tuy KaToiKOuvT<ov

louSouW, 13. eXOuv irpos pe

dyd|3Xei{/oi/.
eiTrei',

cmoTas
2

uoi,

laouX

d8eX<pe,

Kayw

aurf)

ttj

(Spa

dke'PXevjja eis
<re

auToV.

14. 6 8e

'O 0os tuk TraTepwy rjpwv irpoexeipio-aTO

yi'wvai to SeXrjua

auTou, Kal i8eiv tom Sikuioc, Kal aKOuaai

(pwvrji'

ck tou oropaTos
2>v

auToG
*cal

15.

on

<rj]

pdprus

auTtj> irpos

irdcTas avSpwirous,
;

ecSpaKas

T]Kouaas.
evXaPrjs for

16. Kal vuv ri peXXeis

dvaords

fSd-rmcrai xal diro-

tvtr.

^BHLP, Chrys., Theophl., Tisch-, W.H., Wendt, Weiss,

Blass.

After avJ3Xe\|/a Blass in |3 omits ei% avTov, so d, Sah., Hilg. (Schmiedel also omits), but see Wendt, note, p. 355 (1899).

scence.

8<St)s

Heb. "T1^l3

cf. 1

Cor.

istic
cf.

character, so here fitly xv. 7.

by Ananias,

xv. 40, 2 Cor. iii. 7, and Luke ix. 31. Ver. 12. 'Avav., ix. 10. The description
is added, dvr)p ev. 'I., manifestly fitting before a Jewish audience, and a proof that the brother who came to Saul was no law-breaker, Lewin, St. Paul, ii., 146. On the reading euXaj3ii$> cf. ii. 5. Ty KaToiK. seems to imply that Ananias had

" a witness 15. fiap tvs avry him," R.V., cf. i. 8. -irdvTas dv6. we may see another evidence of the Apostle's tact in that he does not yet employ the word 6vt). wv edSpaxas Kal T]Kov<ras, Blass well compares for the former verb the Apostle's own words,
Ver.
for

Cor.

ix.

perfect tense,
in

marks what

dwelt for some time in Damascus,

ix.

was

Ver. 13. eiriarras: "standing over one," used frequently in Acts of the appearance of an angel, or of the intervention of a friend (or of an enemy), see

giving him enduring consecration as an Apostle, cf. Blass,

essential

Gram.,

p. 237.
:

Luke

ii.

9,

iv.

39, x. 40,

xii. 7,

xxiv. 4,

Kal vvv so by St. Paul in xx. 22, 25, xxvi. 6, xvi. 37, xiii. 11 ; also found in iii. 17, x. 5, but no instances in Luke's

Ver. 16.

only found in Luke and Paul, Friedrich,

p.apr., vi. 3. p. 42, see above xii. 7. d8e\<, ix. 17. avdf3\\|rov . > . aW|3\. "receive thy sight, and in els avT<5v: that very hour I recovered my sight and looked upon him," R.V. margin, dvapXcireiv may mean (1) to recover sight, ix. 17, 18, or (2) to look up, Luke xix. 5, but used frequently as if combining both meanings, Humphry on R.V., and Page, in loco. Meyer and Zockler render " to look up " in both clauses. avrjj tq <2pa, see note on xvi. 18.

Gospel of Kal vvv beginning a sentence, Hawkins, Hora Synoptica, p. 145. ti ucXXcis: only here in this sense in N.T., cf. 4 Mace. vi. 23, ix. 1, and so often in classical Greek, Aesch., Prom., 36, etc. dvaords, see v. 17. pdirrurai middle voice (so perhaps in 1 Cor. x. 2, W.H. text, but passive in margin, as Blass), as a rule naturally in the passive, "to be

baptised,"

cf.

ix.

18, but the convert in

Ver. 14. 6 eis twv irar. t)|av again a conciliatory phrase, cf. vii. 32, so St. Peter in iii. 13, v. 30. irpocxtip. " hath appointed," only in Acts in N.T., iii. 20, and in xxvi. 16, again used by Paul in narrating his conversion and call. In LXX, cf. Exod. iv. 13, Josh. iii. 12, 2 Mace. iii. 7, viii. 9, always with the notion of some one selected for an important duty (Lumby) to which may be added Dan., LXX, iii. 22 (see H. and R.), rbv Sticaiov, see on cf. note on iii. 20. "a iii. 4>. ik tov tt. 14, and vii. 52. voice from his mouth," R.V., so Rhem., as the Apostle heard it at his conversion. t. is often used in phrases of a Hebra:

"getting baptised" was conceived as doing something for himself, not merely as receiving something (Simcox, Language of the N.T., pp. 97, 98), so apparently Blass, Gram., p. 182, or the middle may mean that he submitted himself to Christian Baptism, Bethge, p. 197, and
dir6Xov<rai Alford. ii. 38, and 1 Cor. vi.

also

middle,
iii.

cf.

n, the

result of the
5,

submission to Baptism, Tit. e-rriKaX., cf. p. 81, v. 26.

on the sigThis calling nificance of the phrase. upon the name of Christ, thus closely
connected with Baptism and preceding
necessarily involved belief in Him, There is no contradiction x. 14. in the fact that the commission to the Apostleship here and in ix. comes from Ananias, whilst in xxvi. he is not menit,

Ephes.

Rom.

460

nPAHEIS ATI02T0AQN
eyeVeTO
eV
8e*

XXII.

1 Xoocrat rets duapTias crou, emKaXeo-du.ei'OS to ovofia toG Kupiou.

1 7.

uoi UTrooTpe'\|/avTi els 'lepouaaXfip., Kal Trpoo-euxou.eVou uou

p.e

tu

lepw, yeyeaGai

eV eKOTdaei,

18.
c

icai

iheiv auToy Xe'yoird

p.01.,

Ittcuctok teal e|eX9e eV Taxei e|

ttjc

lepou<raXi]p,
1

Sioti 00 irapa-

8e'|orrai ctou

uapTupiav

irepl
r\}iv)v

euou.

9.

Kaya> eiTTOf, Kupie,

oe'paif

auTol

eTrioTavrai,

on eyw
ctou,

^uXaKi^wi/ Kal
20. Kal otc
YifXTjv

Kara Tas

awaywyds
Ttj

tous mo-Teuorras

em

ae

eexeiTO to alua

Zre^dyou tou p.dpTup6s

4

Kal auTos
<J>uXaCTCTwi'

e^eorws Kal CTUveuSoKwf

tu>v

dfaipe'aet

aoTou,

Kal

Td ludTia

di'aipouvTan'

Instead of K.
a-uTov.

^ABE,

verss., Tisch.,

W.H., R.V., Weiss, Wendt,

W.H., Weiss
;

Blass, Hilg.

have
2

iSsiv

ABEHLP, Vulg.,

Chrys., Lach.,
|3,

Tisch. after

N
;

18, 36, 180,

has iSov (eiSov, so Blass in

and

Hilg.).

Blass -vvcto 3 Instead of {;ex lTO i^AB*. W.H., Weiss, Wendt have ee\vvveTO with B 3 E. It<}>. om. A 68, but no other authorities. 4 avrov om. J<[ABE 40, Vulg., Sah., Boh., Aethutr. Tisch., W.H., xtf avaipo-ei cf. viii. 1. R.V., Blass, Weiss, Wendt, Hilg.
;

tioned at
directly

all, and the commission comes from the mouth of the Lord. It might be sufficient simply to say " quod quis per alium facit id ipse fecisse putatur," but before the Roman governor it was likely enough that the Apostle should omit the name of Ananias and combine with the revelation at his conversion and with that made by Ananias other and subsequent revelations, cf. xxvi. 16-18. Festus might have treated the vision to Ananias with ridicule, Agrippa would not have been influenced by the name of

a Jew living in obscurity at Damascus (Speaker's Commentary). Ver. 17. e-ye'v. 8^ |*oi viro<r. : refers to the first visit of St. Paul to Jerusalem after his Conversion, Lightfoot, Galatians,

pp.

84,

93,

125.

Ramsay,

St.

Paul, p. 60, refers it to the second visit, (1) because the reason for Paul's departure from Jerusalem is given differently here and in ix. 29. But may not St. Luke be describing the occurrence in relation to the Jews and the Church, and St. Paul in relation to his own private personal history, St. Luke giving us the outward impulse, St. Paul the inner motive (Hackett), so that two causes, the one natural, the other supernatural, are

But the Gentiles dates from the Apostle's Conversion, quite apart from the vision in the Temple, cf. ix. 15, xxvi. 17, and the same commisthe sion is plainly implied in xxii. 15 words of the command may well express the ultimate and not the immediate issue of the Apostle's labours. On eyiv. 8e, Luke seventeen times, Acts twenty-one, and e-yev. followed by infinitive, see Hawkins, Horce Synoptica, p. 30, and Plummer's For the reading in xii. St. Luke, p. 45. 25, vrreo-T. els '!> and its bearing on the present passage see Ramsay, St. Paul, pp. 63, 64, and also above, xi. 29, xii. 25. there was a irpo<rf vx to lp$ special reason for the mention of the fact before St. Paul's present audience; it showed that the Temple was still for him the place of prayer and worship, and it should have shown the Jews that he who thus prayed in the Temple could not so have profaned it, Lewin, St. Paul, ii.,
not suitable to the
first visit.

command

to

go

to the

p.

146.

Iv

eK(TTd<rei,

x.

10.

For the
Simcox,
Blass,
58,

construction see Burton,

p. 175,

Language of
Gram.,
p. 247.

the

N.T.,

p.

mentioned
2-4
(so

side

by

Acts

xiii.

Lightfoot,

side ? cf. Felten,

Lumby).

(2)

that Paul does not Gentiles, but spends

Ramsay's second reason is go at once to the

many

years of quiet

work

in Cilicia

and Antioch, and so the

command

of the vision in

w.

20, 21- is

implying Ver. 18. o-irevo-ov Kal l{. danger, cf. ix. 29. crov p,apr. grounded before Damascus, upon the occurrence and so a striking testimony. avTol eirtor. Kvpie, ix. 5. Ver. 19. Paul seems as it were to plead with his Lord that men cannot but receive testimony from one who had previously been an enemy of Jesus of Nazareth the words

1723au-roV.

nPAHEIS AI102T0AQN
21. ica! etir
1

461
pxncpay

irp($s

(i,

Clopeuou,

on eyw

ei$

I0nf)

c^airoaTeXw

<re.

22. "Hxouoy Se auTou Sj^pi

4>wrr]y
auToii'
2

T0 " T0U T0U

diro
ttjs

Xdyou, al iirr\pav t$jk

rbv ToiouToy
8

Xeyorres, Alpe
%r\v.

yfjs

ov

yip

tca0T]Kor

auroc

23. Kpauyajorrwj' 8e

auTwc, Kal purrouVTwi'

ejjairoo-TeiXw, but

W.H.

marg. airo<rrcXu, so

has airo<rTc\Xu, but Blass

Other var. Ko0tjKei, ica6T)Kav

in
2

T.R.

Kae-rjKov,

D2

but KaOrjicev

^ABCDEHLP

(Blass).

in

minsc.

show

imperf. not understood.

3 After Kpavyai;. re is read by Lach., W.H., Weiss, Wendt with ABC, Syr. P., Vulg., Boh., Syr. H., Arm., Aeth., but Tisch. with T.R. keeps 8e, so

^DEHLP,

Chrys.
too are directed to his hearers, so that they may impress them with the strength of the testimony thus given by one who had imprisoned the Christians. 8'pa>v on the power of the Sanhedrim outside
present tense, a continuaird ttjs y^s only used by St. ous cry. ica6TJKov Paul elsewhere in N.T., cf. Rom. i. 28.

Jerusalem see on
cf.
viii.

3, xx.

ments

in

tccn-d tos <rvv., and for such punishthe synagogues cf. Matt. x. 17,

p. 151.

20,

imperfect, KaOrJKCv, see critical note, implies that long ago he ought to have been put to death "for it was not fit," etc., non debebat (or debuerat) vivere,

The

Winer-Moulton,
Att.

xli. 2.

ica$-

irpoo-iiKov

xxiii. 34,

Mark xiii. 9, Luke xxi. 12, Luke xii. n, Edersheim, History of

p. 374.

cf.

the

Jewish Nation,

Ver. 20. tov u. <rov: he identifies himself with Stephen, his testimony like that of the martyr is borne to Christ on the term is the word see p. 67 " here in a transition stage from "witness " martyr," cf. also Rev. xvii. 6 Hackett to quotes the Christians of Lyons, towards the close of the second century, refusing to be called " martyrs " because such an honourable name only belonged to the true and faithful Witness, or to those who had sealed their testimony by constancy to the end, and they feared lest they should waver: Euseb., Hist., v., 2. sal avT&s, cf. viii. 13, xv. 32,
;
; :

Deut. xxi. 17, Ezek. xxi. 27 (32), and other passages, also several times in Books of Mace, (see H. and R.). For construction cf. Burton, p. 15. Ver. 23. Kpav-yaovTa>v 8J (re, Weiss, Wendt, W.H.), only here in Acts (cf. Luke iv. 41, but doubtful: W.H. read KpdovTa), six times in St. John, and four times in his narrative of the Passion of the cries of the Jewish multitude, cf. especially xix. 15, so too in 2 Esdras iii. 13, in classical Greek rare (Dem.), used by Epict., Diss., iii., 4, 4, of the shouts in the theatres. jhirr. to tpdna not throwing off their garments as if preparing to stone Paul (for which Zockler

In

LXX,

xxi. 24, xxiv.

15,

16, xxv. 22, xxvii. 36,

here it is placed in sharp contrast to the preceding words about Stephen (with whose witness he was now identified). On Kal ai-r&s as characteristic of Luke in his Gospel and Acts see Hawkins, Hora
SynopticcB, p. 33, as compared with its employment by the other Synoptists,

compares vii. 58, and see Plato, Rep., 474 A), for the fact that the Apostle was in the custody of the Romans would have prevented any such purpose. The verb may be used as a frequentative,
p\irreiv, jactare, piirrciv, jacere,

while

sometimes it is inserted with emphasis, Plummer on Luke i. 16. crvvcvS., see note on viii. 1. Ver. 21. els ?6vr] the mere mention of the Gentiles roused their fury, and

associate with it a suggestion of earnestness or effort, others of contempt, Grimm-Thayer, sub v. (for the form in cf. Dan., Theod., ix., 18, 20). The word here rather

some of the old grammarians

LXX

they saw in it a justification of the charge the scene closely resembled in xxi. 28 the tumultuous outburst which led to the murder of St. Stephen. Ver. 22. Iirrjpav ttjv <p., see on ii. 14. alpe, cf. xxi. 36, emphasised here by
;

their garments," a manifestation of excitement and uncontrollable rage, cf. Ovid, Am., iii., 2, 74, and also instances in Wetstein, cf. Chrys., who explains pnrTaovTes, eKTivdcro-ovDean Farrar refers to Pal. Exphi. Te$. Fund, 1879, p, 77, for instances of the sudden excitability of Oriental crowds, and for similar illustrations see Hackett, in loco. Kovioprov (3a\\. best taken as

means "tossing about


462
to,

XXII.
de'pa,

nPASEIS AFrOSTOAQN
IfxdtTia,

Kal KoeiopToe |3aXXoVT<oi/ els Toy

i

24.
etTrwi/

eVeXeuaey
u.dorio

auToc 6

x
Se

^^ a PXS uiYer0at

et

ttji'

irapeu.poXTJi',

dreTd^eaOcu auTdf, iVa

25.
(os
2

emyew
Ei

St' rjy

aiTiaf outus eire^wt'ouc auTw.

lp.a<Tic,

TrpoeTeivee auToy tois

elirc

irpos

Toy ecrrwTa.
aKaTaKpiroi/

eKaTOCTapxoi'

flauXos,
;

dvGpcoirof

'Pwp.cuoi'

Kal

e&crTiv 6fuy p.a<rrieiy

c

26. aKOucra? Se 6 eitaToi'Tapxos, TrpoaeXdwy

ti

dTr^yyetXe tw xiXidpx<>> Xeywi', 3 Opa

dv9pa)TTos
1

p-eXXeis

rroieli'

yap

outos

Po)|iai6s

crri.

27.

irpoo-eXOwy

8e
so

x ^ a PXS
i

Instead of aepa
in

D, Gig.,

pnn-ovTwv
2

DEHL,
;

Syr. P., Cassiod. have ovpovov, Blass, Hilg., but text ^ABC, all edd.

Blass

in

p.

irpoT6t.vav fr^BL, s0 Tisch., W.H., Weiss, Wendt, Blass in p, Hilg. 68 P 31, irpoeTeivev, plural changed into 40, 137, irpo<rTivav sing, o x- X. regarded as still the subject.
;

AE

have TrpOTivov
3

CD

opa before ti om.

Wendt, but retained by Blass with

^ABCE, Vulg., Syrr. DHLP.

P.H., Boh., Arm., Tisch., W.H., Weiss, After cka-rov. Blass in p, and Hilg. add

on Pwuaiov

cavTov Xeyei w/th D, Gig., Wern.

Blass takes irpoeTeivav as an imperfect. tois lua<riv: referring to the thongs usually employed for so binding, and this seems borne out by ver. 29 SeSeKois not " for the thongs," as in R.V. margin, so Lewin, Blass, Weiss and others, as if = p.do-Ti$. Grimm admits that the word may be used either of the leathern thongs with which a person was bound or was beaten, but here he prefers the latter. t6v ktrrStra Ikcitov. the centurion who presided over the scourging, just as a centurion was appointed to be in charge over the execution of our Lord on the form eKaTOV., only here in Acts, see Simcox, Language of the N.T., p. 30, and see Moulton and Geden, sub v. el: " in-dpxijs, and above on x. 1. terrogate subironica est, confident plena," Blass (so Wendt). Kal: "and that too," 8wo to. eyKXiip-aTa* Kal to dvev Xo-yov Kal to 'Pcoaaiov ovto, Chrys.,
cf. xxviii. 2.
:
:

mother sign of the same rage and fury, a similar demonstration this is preferable to the supposition that they threw dust into the air to signify that they would throw stones if they could, els tov de'pa seems to imply the interpretation adopted the dust could scarcely have been
; ;

at Paul, for he was out of reach; but see 2 Sam. xvi. 13. Ver. 24. 6 x i X> see xxi. 31. irapep.., xxi. 34. eliruv whether the chiliarch understood Paul's words or not, he evidently saw from the outcries of the mob that the Apostle was regarded as a dangerous person, and he probably thought to obtain some definite information from the prisoner himself by torture. udo-Tifiv, cf. 2 Mace. vii. 1, 4 Mace. vi. 3, ix. etc., and 1 Kings xii. 11, Prov. xxvi. 12, 3, and in N.T., Heb. xi. 36; the Roman scourging was a terrible punishment for its description cf., e.g., Keim, Geschichte Jesu, iii., p. 390 (for Jewish scougings see Farrar, St. Paul, ii., Excurs., xi.). dvTde<r0ai not found in classical Greek, but ceTa6<r0ai used specially of examination by torture. It is found in the active voice in Judg. vi. 29 A, and Susannah, " shouted against him," ver. 14. ir4>. R.V., see on xxi. 34, and 3 Mace. vii. 13 only here with dative. " and when TrpoeVeivav Ver. 25. they had tied him up with the thongs," R.V., i.e., with the ligatures which kept the body extended and fixed while under flogging; Vulgate, "cum astrinxissent eum loris"; but irpoc*. is rather " stretched him forward with the thongs," i.e., bound him to a pillar or post in a tense posture for receiving the blows, see critical note.

aimed

cf. xvi.

37.

The

torture

was

illegal in

although it might be employed in the case of slaves and foreigners: Digest. Leg. 48, tit. 18, " Et non esse a tormentis incipic.i. endum Div. Augustus constituit." At Philippi St. Paul had probably not been heard in his protests on account of the din and tumult " nunc quia illi negotium est cum Romanis militibus, qui modestius " et gravius se gerebant, occasione utitur
the case of a
citizen,
:

Roman

opa, see critical note. rl uc'XXeis iroieiv, cf. 2 Mace. vii. 2 R, ti u-tWeis epurdv 6 yap dv. outos, on St. Luke's fondness for ovtos in similar phrases, Friedrich, pp. 10, 89. Ver. 28. iroXXov Ke<|>., cf. LXX, Lev.
;

Calvin. Ver. 26.


2 4 ~2g.
el-nev ciutw,
aTreKptdifj
"'

IIPAEEI2 AIT02T0AQN
Ae'ye
fioi,
1

463
Nai.
28.

ei

au

'Pwfjiaios

el;

6 8c

I<pT),
ttji'

T6 6 xiXiapxo?, 'Eyw ttoXXou Ke(f>aXaiou

6

iroXiTeiai'

TaoTTji'

eKTT]o-dp,T)c.

8e

riaGXos
dir'

e<|>T),

'Eya>

8e

icai

yeyivvy]\t.ai.

29.

u9e'<i>s

our

direoTifjo-ai'

auTOu oi p.eXXores auTor dreTd^eii'.

c

Kal 6 x>Xiapxos 8e
auToi'
3

e<J>of3^0T),

emyyous on

Pa>p.cu6g eo-n,

icai,

on

r\v

SeSeKws-

ei

before <rv om.

^ABCDEH, so Tisch., W.H.,

R.V., Weiss,

Wendt,

Blass, Hilg.

In ver. 28 D reads icai airoKpiOeis o \. enrev ty<o 018a iroo-ov Ke<f>., so Blass in P, with Bede, so Hilg. (adding yap after eym). Alford thinks possibly original, iro\\ox> being a gloss. After ciirev above, Blass in P adds (before tyat yap 018a) ovtws evx^pws P<i>p.tuov <reaiiTov \e-yeis ; on the authority of Bede tarn facile dicis civ. ? Cod. Dubl. (Berger) quam facile, so Boh. (Tisch.) Belser, p. 126, defends R. esse for vividness and clearness, but neither evxcpo>9 or efxep 1!? occur in N.T although both are classical, and each occurs in LXX.
2
;

and Hilg.
v.

After SeS. 137, Syr. H. mg., Sah. add kcu irapaxpiH-a eXviwv ovrov, so Blass (but see Wendt, p. 51 (1899), regards as secondary).

24 (vi. 4), Num. v. 7; Jos., Ant., xii., (used by Plato of capital (caput) as opposed to interest). Mr. Page compares the making of baronets by James I. as a means of filling the exchequer. ttjv iroXiTeiav TavTTjv "this citizenship," R.V., jus civitatis, cf. 3 Mace, hi., 21, 23, so in classical Greek. Probably A.V. renders " freedom " quite as we might speak of the freedom of the city being conferred upon any one. On the advantages of the rights of Roman citizenship see Schiirer, div. ii., vol. ii., pp. 277, 278, E.T. and " Citizenship," Hastings' B.D.
2, 3
: ,

may have been by manumission, Phik Leg. ad C, 23, or for some service
rendered to the state, Jos., Vita, 76, or by purchase, but on this last supposition the contrast here implied would be rendered less forcible. However the right

was
there

obtained,
is

it

is

quite

certain

that

nothing strange in St. Paul's enjoyment of it. As early as the first century B.C. there were many thousands of Roman citizens living in Asia Minor and the doubts raised by Renan and Overbeck are pronounced by Schiirer as

eKTtj<rdp.r]v
how
the

Dio Cassius,

lx.,

17, tells

Messalina the wife of Claudius freedmen sold the Roman citizenship, and how at one time it might be purchased for one or two cracked drinking-cups (see passage in full in Wetstein, and also Cic, Ad Fam., xii., 36). Very probably the Chiliarch was a Greek, Lysias, xxiii. 26, who had taken the Roman name Claudius on his purchase of the citizenship under the emperor of that name. eyw 8^ Kal yt-yWT)p.ai "but I am a Roman even " item breviter et cum from birth "
us

too weak in face of the fact that it precisely in the most trustworthy portion of Acts that the matter is vouched
is

much

and

for.

ii.

Ver. 29. Kal ... Si, cf. iii. 24, Luke 35, Matt. x. 18, xvi. 18, John vi. 51, xv. 27, Rom. xi. 23, 2 Tim. iii. 12, and other instances, Grimm-Thayer, sub v., 8e, g. c<{>o|3i]6t|, cf. xvi. 38, and the magisHe seems to have trates of Philippi. broken two laws, the Lex Porcia and the law mentioned above, ver. 26. eircy. Sti the punishment for pre'Pcop-atcSs rri tending to be a Roman citizen was death, and therefore St. Paul's own

dignitate," Blass. St. Paul's citizenship of Tarsus did not make him a Roman xitizen, otherwise his answer in xxi. 39 would have been sufficient to have saved him from the present indignity. Tarsus was an urbs libera, not a colonia or municipiutn, and the distinction made in Acts between the Roman and Tarsian citizenship of Paul is in itself an additional proof of the truthfulness of the his father obtained the narrative. Roman citizenship we are not told ; it

avowal would have been

sufficient, Suet.,
:

Claudius, 25. on tjv aviTbv SeSfKu? on the construction usual in Luke see i. 10. The words may be best referred to the binding in ver. 25 like a slave,; this is more natural than to refer them
If this latter view is correct, seems strange that Paul should have remained bound until the next day, ver. No doubt it is quite possible that 30. the Apostle's bonds were less severe after the chiliarch was aware of his Roman

to xxi. 33.
it

How

4&4

IIPAEEI2 AII02T0AQN

XXII.

30.

yopelTai

30. Tfj 8c eirau'pioy PouXop-eyos Yfwkai T o dacpaXe's, to ti ko.tt)l irapa twc 'louSaiuc, eXuaef auTOK 2 aire t(ov oco-jiwi/, ical
3

eiceXeucrei'

eXOeli'

tous ap\tpel^ Kat

okov to aui'eopuH' auTwy

koi

irapa, but viro

airo

J^ABCE,

Tisch.,

W.H.,

R.V., Weiss, Wendt, Blass.

2
5

twv

Sco-jagdv,

explanatory gloss, om. fc^ABCE, verss., Chrys.,

W.H., R.V.
;

o-we\0iv fr^ABCE, Vulg., Sah., Chrys.,

W.H.,

R.V., Weiss, Blass

o-vv prob.

lost after -<rev.

4 irav to o~uveBp. (instead of oXov t. Tisch., W.H., R.V., Blass, Weiss.

avruv), so fc^ABCE, verss.,

Chrys.,

citizenship, and that the later notices, xxiii. 18, xxiv. 27, xxvi. 29, xxvii. 42, may

ff.

(1896), so

Wendt, Clemen,

Jiingst, J.

Weiss and

contrast favourably with xxi. 33. Ver. 30. to tI KaTTjy. irapa twv 'I. epexegetical of to ao-^aXes, cf. iv. 21 for the article, and Luke i. 62, ix. 46, xix. 48,
xxii. 2, 4, 23, 24, 37, also 1 Rom. viii. 26, Matt. xix. 18,

Spitta regard the whole scene before the Sanhedrim as an interpolation

10. But most of the objections to the passage may be classed as somewhat captious,

extending from xx. 30-xxiii.

Thess.

iv. 1,

e.g.,

Mark

ix. 10,

23.

teristic

The usage therefore is more characof St. Luke than of the other Evangelists, Viteau, Le Grec du N.T.,
67 (1893), Hawkins, Horce Synoptica,
retained, cf. Winer5 b, who takes it to mean "on the part of the Jews," i.e., they had not as yet presented any accueXvo-ev avTov according to ver. sation. 29 it looks as if the chiliarch immediately he knew of St. Paul's Roman citizenship

p.

p.

38.irapa,

if

objection is taken to the fact that on the second night of his imprisonment St. Paul is assured by Christ that he should why should testify at Rome, xxiii. 11 such a communication be delayed to the second night of the imprisonment? it belongs to the first night, just as we
;

reckon dreams significant which occur in the first night of a new dwellingplace So again it is urged that the vision of the Lord woulfl have had a meaning after the tumult of the people in xxii., but not after the sitting of the bondage. Sanhedrim in xxiii. But if ver. 10 is released him from his severe Overbeck, Weiss, Holtzmann therefore retained there was every reason for Paul to receive a fresh assurance of safety. refer ttj eiravpiov only to {JovX. -yvwvai, and not to cXvo-ev and eiceXevo-ev, but In xxiii. 12-35 we have again Hilgenfeld'^ the order of the words cannot be said to source C, and in this too Hilgenfeld favour this, and Wendt (1899) rejects finds a denial of the preceding narrative The words may before the Sanhedrim, on the ground that this interpretation. Paul's trial is not represented as having possibly mean that he was released from the custodia militaris in which he had taken place, but as only now in prospect. been placed as a Roman citizen, although But w. 15, 20 may fairly be interpreted he had been at once released from the as presupposing a previous inquiry, unless In ver. 10 of the next we are to believe, as is actually suggeschains, cf. xxi. 33. may have aKpi^icrrepov that chapter he apparently stands before the ted, Council not in any way as a prisoner, prompted the author of Acts to introduce of a preceding hearing. but as one who stood on common ground the account Chapter XXIII. Ver. 1. arevio-as, with bis accusers. KOTay., i.e., from see on chap. i. 10, " looking stedfastly," trvy. o-w(\0eiv) ... to Antonia. R.V. The word denotes the fixed stedSchiirer, Jewish People, div. ii., vol. i., fast gaze which may be fairly called a p. 190, E.T., contends that the Council probably met upon the Temple Mount characteristic of St. Paul. On this occasion the Apostle may well have gazed itself; it could not have been within the Temple, or we could not account for the stedfastly on the Council which conpresence of Lysias and his soldiers (see demned Stephen, and although many

Moulton,

xlvii.,

also Schiirer, u.

s., p.

191, note), but

cf.

new

faces

met

his

gaze,

some of

his

on the other hand for the place of meeting, O. Holtzman, Neutest.Zeitgeschichte, p. 176, and also the remarks of Edersheim, Hist, of the Jewish Nation, Hilgenfeld, Zw. Th., p. 517 p. 131.

audience were probably familiar to him. There is no need to suppose that the word implied weakness of sight (Ramthe say, St. Paul, p. 38). av8. &8X. omission of iraWpes suggests that he
:


XXIII. 12.

465
I.

riPAEEIS

AnOSTOAQN
XXIII.
TT]S

Kcnayayiiiv rbv naGXoy eo-rncrey is auTous8e 6 riauXos

ATeeiaas
o-uyeiSrjaei
3.

tw

cin'eSpiu) etirev,

"A^Spes dSeX^oi, eyw

to.utt)s

ttcictt]

dyaGf) TreiroXtTcupiai

tw 0ew a\pi

rijiepas.

6 oe

dpxicpcus 'Ayayias eireTa^e tois TrapeoTwoxf auTw tutttciv aoTOu to

ii. St. Paul was a covenant of a divine ii-oXi/reta, the commonwealth of God, the laws of which he

addressed the assembly not as judges On dSeX. see but as fellow-countrymen. on i. 15. It is of course possible, as Chryobserves, that he did not wish to sostom appear tvKa.Ta<J>poVT)Tos before the chilithe word occurs no arch. o-vvciStjo-ei less than thirty times in N.T., R.V., so also in John viii. 9, but 1 Cor. viii. 7, o-vvt]9i(j, R.V., and of these no less than twenty times in St. Paul's Epistles, twice in Acts, on both occasions by St. Paul, three times in 1 Peter, and five It may therefore be times in Hebrews. almost reckoned as a Pauline word. It does not occur at all in the Gospels (but cf. John viii. 9), but it need hardly be said that our Lord distinctly appeals to its sanction, although the word is never uttered by Him. The N.T. writers found the word ready to their use. In Wisd. xvii. 10 (11) we have the nearest anticipation of the Christian use of the word, whilst it must not be forgotten that it first appears at least in philosophical (In importance amongst the Stoics. Eccles. x. 20 it is used but in a different sense, and in Ecctus. xlii. 18, but in the latter case the reading is doubtful, and if the word is retained, it is only used in the same sense as in Eccles. x. It is used by Chrysippus of Soli, 20.) or Tarsus, in Cilicia, Diog. Laert, vii. 8, but not perhaps with any higher meaning than self-consciousness. For the alleged earlier use of the word by Bias and Periander, and the remarkable parallel expression ayaOf) a-weiS^on? attributed to the latter, see W. Schmidt, Das Ge7tnssen, p. 6 (1889), and for two quotations of its use by Menander, Grimm-Thayer, sub v. ; cf. also Davison, The Christian Conscience (Fernley Lectures), 1888, sec. ii. and vi. Cremer, Wbrterbuch, sub v. ; Sanday and Headlam, Rom. ii. 15, and for literature "Conscience," Hastings' B.D. For the scriptural idea of the word cf. also West-

Jos., Vita,

member

claims to have respected and observed.

is also found in LXX, Es. viii. 13 (H. and R.), 2 Mace. vi. i,xi. 25, and four times in 4 Mace. Lightfoot, u. s., parallels the use of the verb in Phil. by St. Paul from Clem. Rom., Cor., xxi., i, and Polycarp, Phil., v., 5. But Clem. Rom., . s.,vi., 1, has the phrase -rots avSpdcriv ocriios iroXiTCvo-ape'vois, referring to the O.T. Saints, and so St. Peter and St. Paul. To this latter expression Deissmann, Bibelstudien, i., p. 211, finds a parallel in the fragment of a letter dating about 164 b.c. (Pap., Par., 63, coll. 8 and 9), tois Oeots irpos ovs

The word

6trio)s

koX
r(f

vos.

0ey

SiKaCws (iro\i)Tvo-dp,tin another moment of

danger

at the close of his career, 2

Tim.

i. 3, the Apostle again appeals to a higher tribunal than that of the Sanhedrim or of Caesar. For the dative of the object cf. Rom. xiv. 18, Gal. ii. 19. &xpi Tavrris rtjs jjp., emphatic, because the Apostle wished to affirm that he was still in his present work for Christ a true member of the theocracy, cf. Rom.

ix. 1

ff.

not the Ananias of xviii. 13, but the son of Nebedaeus, appointed to his office by Herod of Chalcis, high priest from c He was sent to Rome on 47"59account of the complaints of the Samaritans against the Jews, but the Jewish cause prevailed, and there is no reason
Ver.
2.

'Avov.
2,

iv. 7,

Luke

iii.

John

suppose that Ananias lost probabilities are that he until he was deposed shortly departure of Felix. Josephus
to

his office.

The

retained it before the gives us a terrible picture of his violent and unscrupulous conduct, Ant., xx., 9, 2. But
his

Roman

sympathisers

made him an

note, on Heb. ix. 9. however loosely the word may have been used at a later date, it seems that when St. Paul spoke, and when he wrote to the Philippians, it embraced the public duties incumbent on men as members of a body, Hort, Ecclesia, p. 137, Lightfoot on Phil. i. 27 (iii. 20), cf.
cott, additional
:

object of hatred to the nationalists, and in a.d. 66, in the days of the last great against the Romans, he was revolt

irciroX.

dragged from a sewer in which he had' hidden, and was murdered by the weapons of the assassins whom in his own period of power he had not scrupled to employ, Jos., B.f., ii., 17, g, "Ananias," B.D. 2 and Hastings' B.D., O. Holtzmann, Neutest. Zeitgeschichte, pp. 130,
,

VOL.

II.

30


4 66
oTOfia.
0<Js,

IIPAEEI2
3. t<5tc

XXIII.

AnOSTOAQN
etirc,

riauXos irpds aurbv

Tuirreii'
(J.C

ac pcXXci 6

TOIX6 KeKOVlap.Ve

KOI
|ie

CTU

Ka0T]
;

Kpil'WV

KaTtt TO^ VOU.OV,

Kat irapaKOfAwi' kcXcueis

ToirreaOai
;

4. 01 8e Trapeo-noTcs elirov,

T6f

dpxtcp^a toO 0ou XoiSopeis

5.

I<|>T]

tc 6 riauXos,

Ouk

pSciv,

dSeX^o 1, oTi ioriv 6.p\ipe6s

1

YeypairTai Yp, " "Apxorra tou Xaoo

Blass reads in
;

f3

text (with approval of Belser)

sic insilis in

ovtws

|tiraieis t<?

apxitptt

tov 0 ov \0180pwv
146.

sacerdotem Dei male dicendo, Cypr.

gotten

and

tvittciv: because Paul had forthat he was before his judges, ought not to have spoken before
cf.

been ignorant that Ananias was high

priest,

we must

bear in mind that not

even the high priest wore a distinctive

being asked,

22, 2 Cor. xi. 20,

vi. 29, John xviii. Tim. iii. 3, Titus i. 7. The act was illegal and peculiarly offensive to a Jew at the hands of a Jew,
1

Luke

Farrar, St. Paul,

ii.,

p. 323.

when not engaged in actual service (Edersheim, Temple and its Services, p. 67, with reference to this same passage), if we are not prepared to accept the view of Chrysostom and Oecumenius amongst
dress
others, that

Wetstein sees in the words the customary formula of malediction among But we need not regard the Jews. Paul's words as an imprecation of evil on the high priest, but only an expression of the firm belief that such conduct would meet with punishment, cf. Knabenbauer, The terrible death of Ananias in loco.
Ver.
3.

the Apostle, owing to his

was a

fulfilment of the words.

On

the

paronomasia and other instances of the same figure see Blass, Gram., p. 292.
toix kckov., cf. Matt, xxiii. 27, Luke xi. 44, the expression may have been proA verbial, in LXX, cf. Prov. xxi. 9.
contrast has been drawn between St. Paul's conduct and that of our Lord under provocation, as, e.g., by St. Jerome, Adv. Pelag., iii., z, but there were occasions when Christ spoke with righteous indignation, and never more severely than when He was condemning the same hypocrisy. sin which St. Paul censured

long absence from Jerusalem, did not know the high priest by sight, or to suppose that his weakness of eyesight might have prevented him from seeing clearly (so Lewin, Plumptre). The interpretation that St. Paul spoke ironically, or by way of protest, as if such behaviour as that of Ananias on his nomination to office by Herod of Chalcis was in itself sufficient to prevent his recognition as high priest, is somewhat out of harmony with the Apostle's quotation of Scripture in his reply, nor are the attempts to translate ovk jjSeiv as = non agnosco or non rcputabam successful. See further Zockler's summary of
the different views, Apostelgeschichte, 2nd dSeX^oi the word inedition, in loco. dicates St. Paul's quick recovery from his moment of just anger to a conciliatory tone. tri i s appeal y^v. y^P : to the law, St. Paul showed not only his acquaintance with it, but his reverence for

Kat
x.

<rv,

emphatic,

Kat at the 29. question expressing indignation or astonishment (Page). KdOn icpivwv, later form for Kd0T)<rat, cf. for the phrase Luke xxii. 30. irapavoftuiv only here in N.T., but cf. LXX, Ps. lxxv. 4, cxviii. the verb also occurs several times 51

Mark iv. 13, Luke commencement of a

cf.

another proof of his wisdom and apxovTa tov Xaov o*ov k.t.X. LXX,
it

tact.

Exod.
in the revile

xxii.

28, the

Apostle apparently
;

only quotes the

latter part of the verse

Hebrew we have " thou shalt not God (margin, the judges), nor

4 Mace. Ver. 4. rbv dp\. tov eov: of God, emphatic, i.e., sitting on the judgmentseat as God's representative, cf. Deut. xvii. 8 ff., and also the name Elohim, by which the priestly and other judges
in
xxii.

curse a ruler of thy people". Cf. the ruling principle of the Apostle's conduct Rom. xiii. 1-7 (1 Pet. ii. 13-17). Ver. 6. y^^s . . to iv . . . t6 8i Zrepov. On Zv . . . ?rpov see Simcox
:

Language of

were sometimes known, Exod. xxi. 6, 8, 9, Psalm lxxxi. 1. Ver. 5. ovk xjSttv the subject of Iotiv is not expressed as in A. and R.V., in the Greek it is simply " I wist not that it was the high priest (who spoke) ". If it be said that St. Paul could scarcely have
:

That the N.T., pp. 71, 72. Pharisees and Sadducees alike had seats in the Sanhedrim during this period is borne out not only by the N. T., but by Jos., Ant., xx., 9, 1, B.J., ii., 17, 3, Vita,
38, 39.
It is possible that

the Pharisees

might have attracted the attention of the Apostle by their orotest against the be-


3-6.
<rou ook pei$

I1PASEI2 AnOSTOAQN"
kokus".
6. rVous & 6 riauXos

467

on

to iv plpo? oti

ZaooouKaiup, to Zk

cTCpot*

aptcraiwy, 1 Kpa$K
cip,i,

tu owcopiw,
irepl cXtti'oos

"AcSpes dSc\<|>oi, eya 4>apto-al6s

1

010s

apicrcuou

36, Syr. Pesh. ; so Tisch., W.H., R.V. Blass has cicpacv, so Hilg. apia-aiov, but plural 4>api<raitt>v in fr^ABC, Vulg., Syr. Pesh., Tert., and other authorities as above, with Blass also, perhaps altered into sing., because one only thought of the relation of father and son (Wendt). B, Sah. Boh., Tert. omit tyw before tcpivopat Lach. and Tisch. retain, but other authorities above with Blass omit (but W.H. in marg.) it may have been added in accordance with xxiv. 21.

K P a|v,

but

imperf. cKpacv

^BC

Weiss,

Wendt

(see note ed. 1899).

haviour of Ananias and their acceptance of the words of apology (so Felten, Zdckler), but it is equally probable that in St. Luke's apparently condensed account the appeal to the Pharisees was not made on a sudden impulse (see below), but was based upon some manifestation of sympathy with his utterances. In ver. 9 it is evidently implied that the story of Paul's conversion on the road to

tion to the hope of the resurrection, is plain from the context, which fixes the limitation by the Apostle's own words.

Damascus had been narrated, and his acceptance of the Messiahship of the Risen Jesus carried with it his belief in ?Kpa$cv: the word may a resurrection.

here as sometimes elsewhere,

vii.

cf.

John

44, indicate no isolated cry, but a reference to something previously said, and it is probable that St. Luke
37,
xii.

may

have passed over here as elsewhere

some portions of the Apostle's speech, which were less intimately connected with the development and issue of events. It must however be noted that the verb
that the Apostle cried aloud so that all might hear him amidst the rising confusion. ly api. cipi k.t.X. the words have been severely criticised, but in a very real sense they truthfully expressed the Apostle's convictions. Before Felix St. Paul made practically the same assertion, although he did not use the word ap. {cf. also xxvi. 5), Hort, fudaistic Christianity, p. III. Moreover it is difficult to see why the Apostle should not describe himself as a Pharisee in face of the statement, xv. 5, that many members of the sect were also members of the Christian Church. They, like St. Paul, must have acknowledged that Jesus was the Messiah. But that Messiahship was attested by the avowal of the resurrection of Jesus, and the resurrection was a prominent article of the Pharisees' creed. In the acceptance of this latter doctrine St. Paul was at one not only with the " Pharisees who believed," but with the whole sect, and that he used the title in this limited way, v with rela-

may mean

But because the declaration shows the tact of St. Paul, because it is an instance of his acting upon the maxim Divide et impera, has it no higher side in relation to his character and purpose ? May we not even say that to the Pharisees he became as a Pharisee in order to save some, to lead them to see the crown and fulfilment of the hope in which he and they were at one, in the Person of Jesus, the Resurrection and the Life ? That the Apostle's action met with Divine approval seems evident, ver. 11. See "Paul" (Dr. Llewellyn Davies), B.D. 1 iii., amongst recent 754, 755, and writers, Luckock, but on the other hand Gilbert, Student's Life of Paul, p. 187 ff. Bethge attributes to the Apostle an apologetic aim, viz., to show the chiliarch that Christianity should be protected by the State, since it was no new religion, but really proceeded from Judaism and in support he refers to the words of Lysias, xxiii. 29 but although the Apostle's appeal may have helped Lysias to form his judgment, it seems somewhat strained to attribute to the Apostle the motive assigned by Bethge. vios $ap. : " a son of Pharisees," R.V. plural, which is the best reading, i.e.,
,
;

his ancestors, 2 Tim. i. 3, Phil. possibly including his teachers

iii.

5,

familiar Hebraism. irepl tXiriSos ko.1 avacr. generally taken as a hendiadys (so Page), "hope of a resurrection of the dead " (see, however, Winer-Moulton, lxvi. 7). In xxvi. 6 Xir(s is used of the hope of a future Messianic salvation the hope of Israel but in xxiv. 15 'St. Paul distinctly makes mention of the hope of a resurrection of the dead, and his own words again in xxiv. 21 seem to exclude anything beyond that question as under discussion on the present occasion.
:

by a

Ver.

7.

o-Tao-is

There

is

no

difficulty

4.68

TIPAEEI2

AnOSTOAQN
7.

xxm.

Kal dyaordo-ews veKp&v eyw Kpivop.ai.

c'yeVcTO <rrd<ris
itXt)0os.

Touto 8c auTou * XaXi^o-avTos,

eax>o"0r| to
(itjtc

tw^ apio-aioH' Kal twc laSSouKaiwe, kal

(tec

8.

ZaSoooKaloi 2
irfcup-a

yap Xcyouox
8c

utj elyai

dydoTaaiv,

ayyeXof
9.

fi^Te

<fcapicraioi

6|xoXoyouai
a

rd

du^oTcpa.

eyeVeTo 8e KpauyT) ueydXtj

<t>apiaai(i)f

Kal dkaordrres

01

ypap.uaTeis toG

uepous T&v
6k
1

Sieuaxorro XcyofTcs, Ou&ev- KUKOf cupio-Koucf

*

tw

dfOpcoirw

toutw

ei

8c

irccup.a

eXaX^aef auTw

tj

dyycXog,

Instead of XaXrjo-avTos

W.H., Weiss, Wendt,

following B, read XaXovvros

;

Tisch., Meyer, Blass Have XaXt]<ravTOs with T.R., following CHLP, Syr. H. R.V. (W.H. marg.), with Lach. and Hilgenfeld, has cittovtos, so fr$cAE, Vulg., Syr. For eyevcTo B* (Syr. H.) has circirccrcv, so W.H. marg. reads eiiravTos. Pesh. fr$* Blass brackets Kai co-xio-0tj to itXtjOos, see below on ver. 9.
;

2 After Za88. B, Vulg., Sah. omit p.cv, so W.H. (text), Weiss, Blass but retained Instead of p.T|8c as in T.R. (so Meyer, by Tisch., R.V., W.H. marg., Hilg. Wendt, Blass), jatjtc in ^ABCE, so Tisch., W.H., Weiss, Hilgenfeld. In edit. 1899 Wendt decides to follow T.R., and to read p/rjSc, although he admits that MS. authority is against him. p/n8e is supported by HLP, Chrys., Theophyl. But Instead of to ap.4>. Blass p.TjT may have been altered to p.T|8c to suit to ap4>OTcpa. in P (Sah., Flor.) reads civai avao"Tao"iv Kai oyycXov Kai irvevp,a.
;

Instead of 01 ypappaTcis fc^BC, Sah., Arm. read tivcs tcuv -ypappaTcwv, Tisch., AE 13, Vulg., Boh. read simply tivcs, R.V., Weiss, Wendt, Blass, Hilg. so Lach., T.R. very little support; HLP, Aeth. read ypap.p.a.Tcis (om. 01). tov pcpovs om. AE 13, Vulg., Boh., but retained in ^BCHLP, Syr. P. and H., In Arm., Chrys., Tisch., W.H., R.V., Weiss, Wendt, Blass. at commencement of verse Blass reads Kai Kpavyns Ycvop.evT)s ev eavTots (inter eos, Flor.) e<r\urp,rj 06op.axwp.cv om. 0tjo-ov with Flor. avaoravTC? omit, in {J text with Flor. text (Flor.) fc^ABCE 13, 40, 66, verss. Instead of ovSev kokov k.t.X. Blass in reads ti 8c kokov cv to> av0pci>iro> tovtoj cvpio*Kop.cv
3

W.H.,

supposing that this dissension took in the Assembly it may have been no sudden result, because the Apostle had evidently said much more than is mentioned in the preceding verse (see above), and there is good evidence that one of the fundamental differences between the two sects was concerned with the question which St. Paul had raised, Edersheim, Jesus the Messiah, '' 3*5 J os >) Ant., win., 1, 4; B.J., ii., 8, 14. rxio-0T| to irX., Mn., ii., 39, and instances in Wetstein. Ver. 8. dyycXov . . . irvevua: are joined together by the speaker as one
in

place

6poX., i.e., as part of their re1046. ligious creed, their confession and open profession of faith : " but the faith of the

Sadducees
tions ".

is

well

described by
:

nega-

" there arose a Ver. 9. Kpav-yt] p,ey. great clamour," R.V., so A.V. in Ephes. iv. 31 ; the noun also denotes not only the loud cry of partisan applause as
here, but of joyful surprise,

Luke
cf.

i.

42,

>

of grief, Rev. xxi.

u. s.,

4,

of anger, Ephes.
v. 7,

Westcott on Heb.
xii.

LXX,
Mace.

principal conception, so that the following dp<j)oTpa presents no difficulty, see

dvacrrdvTCS, characteristic, see on ypapuaTcis, the professional lawyers exercised considerable influence
xv. 29.
v.

Exod.

30, Judith xiv.

19,

17.

in

Winer-Moulton, lv., 6, Page, in loco, Trvcvp.o would include the spirits of the dead, to one of which Paul would appear to have appealed, xxii. 7, 18 (Weiss). On the denial see Schurer, Jewish People,
div.
ii.,

the

the Sanhedrim, belonging chiefly to Pharisees, but also numbering in

vol.

ii.,

p.

13, E.T., cf. also the

ranks some Sadducean scribes, Schurer, Jewish People, div. ii., vol. i., pp. 178, 319, E.T. The notice may therefore be placed to the writer's accuracy, only here in N.T., cf. SicudxovTo
their

li.

remarks of Dr. A. B. Davidson, " Angel,"

Hastings' B.D., as to the possible sense of this denial and its possible limitation, with which we may compare Hamburger,

LXX, Dan.

x.

20, Ecclesiast.

viii.

1,

3,

Overbeck 19 R., frequent in classics. and Holtzmann can only see in this
scene a repetition of chap.
irvtifia:
v. 33.

cl 8c

RealEncyclopadie des Judentums,

ii.,

7,

"And what

if

spirit

hath


11PAHEI2 AII02T0AQN
fit]

469
euXaprjOels 4

0o^a\S>\iey.
fir)

IO. ttoXXtjs 8c

yei'op.eVris orao-ews,
utt'

)(i\iap)(Os

8ia<nraa0T] 6 riauXos
fie'crou

auTwe, eiceXeuae to orpaTeufia

2

KaTapdi' dpirdaai auToy ck

II.

auTo^, ayeif T

eis

rrjj'

TTapep.{3oXf}i\

THi 8c emouo~n yuKTi

3
*

eirwrrds

auTu 6 Kupios

core, dpaei,
ere

riaOXe

b>s

ydp

8i6|xapTupb> to irepl |xou els MepoucraXr'ifi, outoj

8ei Kal ei 'PaJfiTjf u-apTupfjcrcu.

12.

yei'o(j.eVT]s

8c Tjjiepas, 4 ttoi^-

aavris TiKes Twf 'louSaiue <TU<rrpo$r)v dfe9ep.dTio*ai' eauTous, Xeyorrcs

1 Lach., Alford, Hilg. follow T.R., but Tisch., Instead of yev. fr$B 98*, read ytv. evXa(3T|0is retained by Meyer Weiss, Wendt, W.H., R.V., Blass read yiv. as the rarer word in N.T., but ^o^t]0ci fc^ABCE, Chrys., and authorities above,
;

so Hilgenfeld.
8

After ayciv,

W.H., following B, Boh.,

If omitted,

Weiss retains in spite of B. ayciv upon ckcXciktc.

31, omit T in text (not in marg.), but apiraaai would depend upon KaTafiav, and

s llavXe om. ^ABC*E, verss., so Tisch., (although retained in Flor. and by Hilg.).

W.H.,

R.V., Weiss, Wendt, Blass

4 Instead of T.R., fr^ABCE 13, 61, Boh., Arm., Aeth. read -tcs <rv<rrpo^r\v 01 except Blass. The latter reads with T.R. lovSaioi; so authorities in ver. o-vo-Tpo^-rjv rives tv lovS., so L(HP), Vulg., Syr. Pesh., Gig., Flor., Lucif. (see also

Hilg.).

to him, or an angel ? " R.V. reading after ayycXos a mark of interOften explained as aposiopesis rogation. John vi. (so Weiss), cf. W. H. reading 62, Rom. ix. 22, but see Blass, Gram., The words p. 288, Burton, pp. 109- no. may have been followed by a significant gesture or look towards the Sadducees,

spoken

bauer's

note,

p.

385,

on

Hilgenfeld's

strictures ; and below on the need and fitness of the appearance of the Lord on
this night.
9.

or by some such words as St. Chrysostom suggests irotov cyic\i)|xa or, without any
:

words may have been interrupted by the tumult, Winerirvvp.a the word Moulton, lxiv., ii. evidently refers back to St. Paul's own statements, xxii. 6, 7, while at the same time it indicates that the Pharisees were
real aposiopesis,

the

from accepting Paul's account of the scene before Damascus as an appearance of Jesus of Nazareth. Ver. 10. euX., see critical note. |at|: after verbs of/ear and danger in classical Greek, with subjunctive after primary tenses, with optative (more usually) after secondary tenses, but in N.T. only the subjunctive, Burton, p. 95, and Viteau, he Grec du N.T., p. 83 (1893), Acts xxvii. 17, 2 Cor. xi. 3, xii. 20, Heb. iv. 1.
far

Siacnrao-dx),

cf.

LXX, Hos.

xiii. 8,

for

use in same sense as here, to tear like a wild beast tears its prey in pieces (elsewhere in N.T., Mark v. 4, cf. LXX, Jer. ii. 20), cf. in classical Greek, Herod., iii., n, Dem., 58, 8. KaTaBav from Antonia. ayciv apiracrai a-yciv tc ap-rracrav

evidently Jesus, as the context implies. Oapo-ei only in the imperative in N.T. (seven times) the word on the lips of Christ had brought cheer to the sick and diseased, Matt. ix. 2, 22, Mark x. 49 ; to the disciples sailing on the sea, Matt. xiv. 27, Mark v. 50 ; to the same disciples in an hour of deeper need, John xvi- 33. c 'ts use in as a message of encouragement (elsewhere we have the verb 0appciv, so in Paul and Heb., but cf. Apoc. of Peter, v., Blass, Gram., The Apostle might well stand in p. 24). need of an assurance after the events of the day that his labours would not be cut short before his great desire was fulfilled. The words of the Lord as given to us by St. Luke intimate that the Evangelist regarded Paul's visit to Rome as apex Evangelii, so far as his present work was concerned. Sicpaprvpu the word seems to imply the thoroughness of the Apostle's testimony, and to show that his method of bearing it was approved by his Lord, see on ii. 40. Ver. 12. trv<TTpo$r\v, xix. 40. avc6eItanaav eavrovs literally " they placed
k.|

cmo-ras,
:

cf. xii. 7,

and

xviii.

LXX

(Blass),

see Ver. 11.

critical
i~5 ^ iri '

note.

vv *ti, see Knaben-

themselves under an anathema," i.e., declared themselves liable to the direst punishments of God unless, etc. In N. T. the verb is only used in this passage, cf.


47
(i^Te

XXIII.

IIPAHEI2
^ayciK pi^TC
tr\.tlv

AnOSTOAQN

fws ou dTroKTtivwcn. Toy riauXof

13. r\<rav

Se ttXcious Te<r<rap6.Kovra 01 TaoTtjy rr\v

14.
oirikcs TrpoaeXOorrcs

awwpoaiav
2

irciroiTiKOTes

tois dp)(iepeu<ri

icai

rots

irpco-PuTe'pois

cliroc,

'AyaOepcm dyeSepaTiaau-ey

eauTou's, pTjSewds ycucracrdai 3 Iws

ou dTTOKTeicwpci' Toy riauXov.

15. foe ouV

upeis

eiifyavlcraTe

tu

XiXidpxw

cruy

tu

auveSpiti), oirws *

aopioc auTOf KaTaydyp ^pos upas,

a; plXXoiras Siayi^wCTKeif

dicpif3e'oTpoK toI irepi

auTOu

repels Be,

1 Instead of ireiroi. J^ABCE have iroiT]<rapevoi, so R.V. and authorities above, except Blass in (3 text, ccvtovs avaSefianaravTes, following Flor.

2 3

Blass in P brackets
After

icai
|3

tois irpeo-p. Lucif. " recte ut videtur " (Blass).

yew.

Blass in

(Flor., Gig.)

adds KaOoXov.

avpiov om. fr^ABCE 18, 36, 61, verss., and authorities above, so Hilg. 61 have cls, so R.V. and as above.

fc^ABE

14, 21,
cf.

and once by

St.

Mark,

xiv. 71,

the use of the verb in LXX, Josh. vi. In N.T. the noun 21, i Mace. v. 5. avdOefxa is only found in Luke and Paul, see Lightfoot on Gal. i. 8, Sanday and Headlam on Rom. ix. 3. For instances of similar bindings by oath, Jos., Vita, liii., and a similar combination of ten men to murder Herod, Ant., xv., 8, 3, 4. Of whom the band consisted we are not

before us illustrate the strange fact that even the chiliarch of the Roman force stationed in Jerusalem seems to be able to summon the Sanhedrim for the purpose of submitting to it any question upon which the Jewish law had to be learnt, cf. xxii. 30, Schiirer, Jewish People, div.
ii.,

vol.

i.,

p.

188

ff.,

should

be
:

compared

with which, however, O. Holtzmann,

although probably Ananias would not have scrupled to employ the Sicarii,
told,

-ycvo-ao-Oai

Neutest. Zeitgeschichte, pp. 175, 176. "to taste nothing," R.V. " Hoc certe tarn praeposterum concilium

Jos., Ant., to have affected

ix. 2.

The

conspirators

seem

to be Sadducees, ver. 14, but Edersheim evidently holds that they were Pharisees, and he points out that the latter as a fraternity or "guild," or some of their kindred guilds, would have furnished material at hand for such a band of conspirators, Jewish Social ireiroi. see critical note, Life, p. 227 ff. ?s oti, cf. Matt. v. 25, xiii. 33, John ix. 18 Burton, p. 128. Ver. 14. tois *px cf. iv. 23, see critical note on reading in (J (Blass). dvaOlpari dvcScp. " we have bound ourselves under a great curse," thus representing the emphatic Hebrew idiom, cf. v. 28, and for the same phrase cf. Deut. xiii. 15, xx. 17. The conspirators may have been instigated by the knowledge that the Sanhedrim could no longer inflict capital punishment, and from despair of Obtaining the sanction of the Roman authorities for violence against Paul. It is quite certain that sentence of death must at all events be ratified by the procurator. Another serious restriction of the Jewish powers lay in the fact that the Roman authorities could step in at any moment and take the initiative, as in the case of Paul. Moreover the incidents

nunquam probassent sacerdotes, si qua in illis fuisset gutta pii rectique affectus,
imosensushumani," Calvin.
Edersheim
quotes a curious illustration of the rash
before us, which shows how easily absolution from its consequences could be obtained, Jewish Social Life, p. 229, J. Lightfoot, Hor. Heb. Ver. 15. vvv oiv only in Acts in N.T., where it occurs four times, frequent in LXX. "signify" in A. p4>avio-a.T and R.V. ; this rendering apparently conveys a wrong idea, for it implies that the Council had the authority, whereas this lay with the Roman officer, cf. xxiv. In LXX, Esther ii. 22, 1, xxv. 2, 15.

vow

Mace.

iii.

7, xi. 29.

o-vv

rip o~vv.

with

the whole Council, including both those who had previously inclined to favour Paul as well as his opponents the former could not object to the pretext that further inquiries were to be made into Paul's position, especially when the
;

Sadducees
use of
Ls

urged

oirws, Burton, p. 87.

ws p^XXovTas
1,

such

an

inquiry. this
:

with the participle expressing

the pretext alleged

by another, often
xxiii.

in

Acts 20, xxvii. 30, Viteau, Le Grec du N.T., p. 189 (1893), but we may also

Luke,

cf.

Luke

xvi.

14,

xxiii.


1319.

; :

iipaeeis
1

AnorroAQN
16. aKoucras

471

irpo too eyyicrai auTOK, Itoi(xoi

iap.ev tou d^eXeiv auToV.

t?]i/

8c

uto$

ttjs

d8eX<f>T]s

riauXou

eeeSpay,
T<?

irapayei'^u.ekos

Kai

cio-eXOwf eis

ttjj'

TrapepPoXrjy

aTrif)YY et ^ e

riauXw.
<j)T],

17. Trpoo--

KaXeadperos 8e 6 llauXos eva tuc CKaTorrdpxwf,

toutoi' dTrdyayc irpos Toy

Toy

fcata'ay

x^Xiapxov

?X6C

yap
irpos

ti dTrayyeiXai

auTw.

18. 6 u>
<j>T)o-ie,

out'

TrapaXaPwi' auToe Tjyaye

Toy xiXiapxof, Kai

toi*

Seapios riaoXos TrpoaKaXecrape/os pe T|pwTT]ae touto^

ceayiay dyayeiy Trpos ae, ?)(ocTd ti

8e ttjs
1

XaX^aai

<roi.

9.

emXajSopevos

X l P5 auTou

6 xiXiapxos, Kai deaxwpqo-as kot' iSiaf, ctiw-

Sefj

Blass in |3 reads c<rou.e0a instead of co-p.cv with Flor., and at end of verse eav Kai airo8aviv with 137, Syr. H. mg., Flor.

compare 1 Cor. iv. 18 (Burton). Siay. " as though ye would judge of his case more exactly," R.V., accurate cognoscere the word need not be used here in the
forensic sense as in xxiv. 22 (xxv. 21), Grimm, Blass the " inquiry " is expressed by the usual word in ver. 20. The verb is used in 2 Mace. ix. 15. irpo tov cyyicat so that the crime could not be imputed to the priests. tol(j.oi c(ru.cv tov for genitive of the infinitive aftef a noun or an adjective, in Luke and Paul (1 Pet. iv. 17), (Viteau, w. 5., In LXX, cf. p. 169, Burton, p. 158. Mich. vi. 8, Ezek. xxi. 10, 11 (15, 16),
;
: :

would

have

been

included.

On

the

different kinds of Roman below, xxiv. 23, note.

vii.

custody see

1 Mace. iii. 58, v. 39, xiii. 37. dvcXeiv oaitov, cf. Hackett's note, which gives a formal justification from Philo for the

whether he and his mother lived in Jerusalem, as Ewald conjectured, we are not told. Probably not, as the mother is not otherwise mentioned. Paul's nephew may have been a student in Jerusalem, as the Apostle had been in his earlier days. Edersheim, Jewish. Social Life, p. 227, gives an interesting account of the way in which the young man as a member of the Pharisaic " Chabura," or guild, might have gained his knowledge of the conspiracy. At the same time nothing is told us in the text, and we cannot wonder at the comment " quis is fuerit,

assassination of apostates. Ver. 16. 6 vl&s t)s dSeX^fjs

Ver. 17. t6v vcaviav tovtov, see on 58 and previous note above. The narrative gives the impression that he quite a young man, if we look at his was reception by the chiliarch and the charge given to him. Ver. 18. 6 8c'<ru.io$ n.: used by Paul five times of himself in his Epistles, here for the first time in Acts with reference to him. " ut fiduciam Ver. 19. erriXap. adolescentis confirmaret," Bengel, so Knabenbauer on eiriX. see note, xvii. 19. ttjs x l Ps avTov, cf. Luke viii. 54, Winer-Moulton, xxx. 8 d; see Calvin's note on the humanitas (as he calls it) of the centurion in thus receiving the young man. dvax- used also in xxvi. 31, but not by Luke in his Gospel, although found in the other Evangelists. kct'
: ;

tSiav errvv. "asked him privately," R.V., as suggested by the order of the
:

Greek. Ver.

20.

o-vv0vto,
1

Luke

xxii.

5,

John
9.

ix.

22,

so in classical
xxii. 13,
:

middle,

cf.

Sam.

tov

ep<i>TT)o~ai

Greek in Dan. (Th.) ii. the word certainly

unde

rescierit,
:

ignoratur "

(Blass).

irapayev. " having come in upon them," R.V. margin, "and he entered into the castle," etc. irapaycv. is thoroughly Lucan, and often gives a graphic touch to the narrative, but it is doubtful whether we can press it as above, although the rendering is tempting. airifyYeiXe t4 n. evidently Paul's friends were allowed access to him, and amongst them we may well suppose that St. Luke himself

a certain equality with the person asked (not oXtioa), see above on but still a request, not a dever. 15 mand. (aIWovtcs, see critical note if plural, the clause intimates the pretext put forward by the conspirators if singular, it is perhaps more in accordance with the deference of the youth, who would refer the control of the proceedings to the chiliarch. Ver. 21. cvcSp. only in Luke in N.T., Luke xi. 54, with the accusative also in classical Greek, and several times in LXX, 1 Mace. v. 4, Jos., Ant., v., 2, 12. Kai vvv, see on xx. 22. irpoo-Scx. points
to


472
&dvTO,

riPAHEIS ATTOrrOAON
Ti
i<n\.v

XXIII.
20.

)(eis

dirayyeiXcu
ere,
*

(xoi

etire

8e,

*Oti

oi

'louSaioi owe'de^TO tou

epwTTjaai

oirws

aupiov ci to owe'Spioe

KdTaydyns Toy
ircpl

llauXo*', a>s p.6'XXoT$

<ru

ti dKpi(3e'o-Tepoy iruyOdeea^ai
'

auToG.

21.

ouc

uy]

TTi<r0TJs

auTOis

eyeSpeuouoH ydp auToc

c| aoTwk' ac8ps ttXcious To-o-apdKora, oiTipes dyeOcu.dTioxu' eaoTous

fi^TC

^ayelk

|i.^Tc

meiy ews ou

dv-eXwcriv

auTov

Kal cGc etoiuoi eiai

"irpocrO)(6ucfoi

rfji'

diro <rou cTrayyeXiav.

2 2. 6 uey GUI' )(iXiapxo$

diTeXuac

to*'

feafiay,
fie.

irapayyciXas
23.

jxT)Sefl

eKXaXtjo-ai
2

oti

TaGTa
twi/

f<))di'iaas

irpos

Kal Trpoo-KaXeaduekOS

8uo Tiyds

iKaTocTapxwi'

iliriv,

'EToip-daaTe arrpaTiwTas SiaKocuous, oirws irop-

eudwcriy Ia>s Kaicrapeias, Kai iinreis e|3oop.r|KOKTa,

Kal 8eio\d(3ous

p.X.XovTs minscl. verss.,

fieXXwv
sc.
-

ABE,

so Blass, Hilg., with Gig., Flor. (as in ver. 15) Boh., Aeth., Tisch., W.H., Weiss; p.eXXov, so Wendt, with ^* 13,

to cruveSp.

^s{B 13, 61, Tisch., W.H., Blass, Weiss, Wendt read Tivas before 8vo. Blass (so Flor.) brackets Siuk. and koi before iirire is, and instead of cf)8o|iT]KovTa he reads

eKaTov with 137, Flor., Syr. H. mg., Sah., so Hilg.

only once elsewhere in Acts, xxiv. 15, probably in same sense as here, so R.V. text. In the Gospels, the word is found
o-Tpar. Siatc.
milites gravis armatura. Blass brackets the first Siatc., and Kal before lirirciSt so that o-TpaT. includes under it both lirircis and 8eioXd|Jovs, Sc$ioX. apparently a see critical note. special class of light - armed soldiers (javelin-throwers, Livy, xxii., 21, or
:

once in Mark xv. 43 (= Luke xxiii. 51), and five times in Luke, four times translated in R.V. as here Luke ii. 25, 38, xii. 36, xxiii. 51, cf. also Tit. ii. 13, Jude ver. 21, and Wisd. xviii. 7, 2 Mace. viii. 11. In classical Greek two meanings as in
;

slingers), Schiirer,
vol.
ii.,

Jewish People,

div.

i.,

N.T.
(2) to

(1) to accept,

receive favourably,

-ycXiav

taayfor or expect a thing. only here in N.T. of a human promise, see above on i. 4, cf. 1 Esd. i. 7, Esther iv. 7, 1 Mace. x. 15. Ver. 22. icXa\ijo-ai, Judith xi. 9 (but S a/.), "to divulge," here only in N.T., but in classical Greek, and in
wish
:

much
occurs
later

56, E.T., who says that this only is certain. The word only
p.

elsewhere

twice,

and

that

in

Greek

literature of the seventh

v.,

and

tenth century (see references in

Grimm-

Thayer, sub
loco),

and Meyer-Wendt, in

Philo.

recta, cf.

As in i. 4, transition to oratio Luke v. 14, Mark vi. 9, etc.,

in
ii.,

very
280.

common
lxiii.,

Moulton,

Greek prose, Winer2, Blass, Gram., p.

Ver. 23. See critical note; if we place Tivds before 8vo, Blass, Weiss, Knaben bauer take it of two centurions whom he could specially trust, see their notes in loco, and Blass, Gram., p. 174. In Luke vii. 19 the order is different, Blass compares Herman, Vis., i., 4, 3, 8vo nvs avSpcs (but see on the other hand Page's note, and Wendt, edit. 1899). Toi(iacraT here only in Acts, but frequent in Luke's Gospel, more so than in Matthew or Mark, in John only twice. On the aorist imperfect see
:

where they are distinguished from the To|ocj>opoi and ireXTao-Tai. Probably from 8c|i6s and Xap.|3dvu>, grasping their weapons by the right hand, so here of those who carried their light weapon, a lance, in their right hand, Vulgate, lancearios. This is more probable than the derivation from XaPtj, a sword-hilt, as if the word referred to spiculatores

cum

lancets,

who wore

their

swords

fas-

tened not on the left but on the right (so Ewald). Still more fanciful is the derivation of Egli who accented thus ScfioXd|3oi, and took the word to refer to those who were unable to use the right hand, Judg. iii. 15, xx. 16, so "lefthanded " slingers. Others interpret as if the word meant military lictors who

guarded

captives

bound by the

right

Winer-Moulton,
diately

xliii.,

3,

"have imme-

hand, but their large number here seems to conflict with such an interpretation (Grimm-Thayer), see the full notes of

...

in

readiness to march".

Meyer-Wendt, 1888, 1899, and

cf.

Renan,


2CI

27-

nPASEI2 AnOSTOAQN
24.
1

473

SiaKoaious, dird TpiTTjs <Spas ttjs cuktos

Xva Tuf3i|3d<7arres tom riauXov

kttJkt] T irapaoTTJirai,

Siaowcjon

irpos f^Xiica, t6v

^Y M- ,/a

'

25. ypdJ/as eiri<rroXr)>'

Trepi4\ov<ray Toy tuttoc toutok

26. KXauSios

Auaias

Tai

Kpcmorw
uiro

r\yep.6vi Qr\\iKi, xaipeic.

27* t6c aVSpa TOOTOf

utt'

aoXXTj^O^Ta
^iriords (tuv

twv 'louSaiwv, Kal p-^XXomro dvaipciadai

3

auTwc,

tw OTpaTu(AaTi

e|eiXo(xi]v'

ain6v, p.a9wv

on

'Pwjiatos

2 1 In P text Blass reads kttjvos, Par. Syrr. P. and H., Prov., and before Siaa-wartxri the words 81a vvktos, so Flor., Syr. H. mg. Belser approves as precise notes of exact Blass adds (so Hilg.) after tov t]Yp.ova the words cis Kaio*. with 137, information. and continues c^oj3t)0t| Y a P> P-T^otc apira<ravTs avTov 01 lovSaioi airoKTCiv<i><riv, 2 Vulgcl tcai avTos fxTa|v sykXtuao. cxh *>s xP TKJlaTa tXT|<|>ws, 137, Gig., Wer., Par. Syr. H. mg.
,
,

2 irpixv<rav, so Meyer, Blass, Hilgenfeld, with 137, so R.V., and other authorities as above. 3

AHLP;

but cxovaav fc^BE 61,

in

c$tXap.T)v

reads (Gig.)

NABE, Tisch., W.H., Blass, Weiss. Instead of fiaduv Blass PowvTa Kai Xe-yovTa eawTov tivai Pwpaiov.
p. 532,

Saint Paul,

interpretations,

Overbeck for various and Winer - Schmiedel,

leader of

king;
Pilate, Pilate,

in

A reads 8cgiof}<iXov$ (Syr. Pesh. p. 69. jaculantcs dextra, hi*jaculatores), which would be a correct interpretation if we understood the word of javelin-throwers about 0.1th Tpr)s upas or slingers. nine in the evening ; the journey was to commence from that time, so that by
:

any kind, or of an emperor or N.T. of the procurator, of Felix, Festus, so by Josephus of

more

Ant., xviii., 3, 1, of governors generally, Luke xxi. r2, 1 Pet. ii.

14, etc.

daybreak Paul would be

x.

in safety, cf.

30.

The number of
to

the escort
:

was

meant

guard against surprise. Ver. 24. irapa<rTT]<rai depending on ver. eiirev, 23 ; a change to indirect
cf.
:

speech,

references in ver. 22.

kt^vi\

Vulgate, almost always in plural, property in general, herds or flocks, cattle; in LXX, where it is very frequent, and in N.T. it is used of beasts of burden or for riding, cf. Luke x. 34, Rev. xviii. 13, sometimes quite generally in LXX, as in 1 Cor. xv. only in Luke and Acts in eiri0. 39. N.T., Luke x. 34, xix. 35, in each case in same sense so in classical Greek and LXX. The reason why the plural kti}vt) the is used vix satis perspicitur (Blass) word has sometimes been taken to apply as if they were all mounted, to the soldiers, but taking the word in relation to Paul, one or more beasts might be required for relays or for baggage, so Weiss, Wendt, Hackett, or, as the prisoner was chained lo a soldier, another kttjvos would be Siao-ucwo-i required (Kuinoel, Felten). five times in Acts, once in Luke's Gospel, only twice elsewhere in N.T., "ut P. salvum perducerent," Vulgate, frequent in LXX, cf. its use in Polyb. and 4>i]\iKa, Jos., see further on xxvii. 44. see on xxiv. 3. rbr r\yt\k6va used of a
(icrdouai)

jumenta,

Ver. 25. ircpi^xov<rav, see critical note above. nJirov "form," R.V., a precis or summary of the contents of a letter, 3 Mace. iii. 30. Such a letter would be called elogium, Alford, in loco, Renan, Saint Paul, p. 532. It is quite true that twos does not demand that the letter should have been given verbally, and in an oft-quoted passage, Plato, Polit., 3, p. 414, Iv is contrasted with Si' aicpipcCast but the letter bears the marks of genuineness, e.g., the part which Lysias claims to have played, and " the expression " questions of their law Moreover St. Luke might (see below).

my

have easily learnt its contents, as there is reason for supposing that the letter would have been read in open court
before Felix, as containing the preliminary inquiry, and that a copy may have oeen given to Paul after his appeal, see Bethge, Dte Paulinischen Reden Aposteigeschichte, p. 226. Ver. 26. KpaTbrTW, see note on i. 1. XaCpciv (Xe-yti or iccXcvei), cf. xv. 23. Ver. 27. avSpa, not avOpwirov Bengel and Wendt take the word to indicate
:

a certain degree of respect. crvXX. used in various senses, but in all four Gospels of the capture of Jesus, and in Luke, where the word is frequent, often of the capture of prisoners, Acts i. 16, xii. 3, xxvi. 21, Luke xxii. 54 (Plummer) so in LXX. plXXovra avai. " was about to be
:

killed,"

R.V. imo-Tas

the

word seems


474
io~rt.

, ;

IIPAHEIS AFIOSTOAQN
28. fJouXop.ei'os 8e
els
1

XXIII.

ykwcu
auTwK,

T ^] v aiTiay

Si* T)v

^fCKdXouf auTu,

KaTf]yayoy auTok
ircpl
2

to cruvehpiov auTcoe
cojjiou

29. ok cupof eyKaXoup.ei'oi'

8e ai-toy Oafdrou
t)

^TjTTjp.tiTui'

tou

fiT]8'

oca-pun'

eyKXr|p.a ?xorra.

30. fir\vu6ei<n\s 8^
uir6 tw*'

p,oi

eTri0ouXTJS ciS Toy cu-Spa

eirepvj/a irpos <ri,
iiri

pAXeiy 3 caeadai
yciXas
1

'louSaiW, |auTfjs

irapay-

tea!

tois KaTT)y6pois Xe'yeiK 4 to. irpos auToe

aoo. 5

"Eppwao.

ciriyvwvai, fc^AB 13, other authorities as in ver. 27, so also in R.V.

.

and Wendt.

KaTTj-yayov

mtuv B*

61 om. [W.H.], R.V. marg. om.

;

2 ^TTifxaTwv, Blass in |3 om. (Gig.) irepi tov vop.ov Muvaeoj? xai Itjctov tivos, so Blass in |$, with 137, Gig., Syr. H. mg. text continues: (A-qScv 8 aiov 0a.va.TOv Trpao-o-ovra (Gig.), cT)-ya-yov avrov fxoXis Tf| (Jta, 137, Syr. H. mg. (Gig.), so Hilgenfeld.
;

s peXXciv om. fr$ABE, so R.V., W.H., Weiss, Wendt, Blass. viro twv I. om. S}ABE, and other authorities as above. 6|avrr|s BHLP, Syr. Pesh., Sah., Boh., so W.H., Blass, Weiss, Wendt; but Lach., Tisch. read e| uvtwv with ftAE, Syr. H., Arm.

* to, irpos avTov, om. to. B, Syr. Pesh., Arm., so W.H., R.V., Weiss. For the three words Lach., Tisch., with fr$A 13, 40, Vulg., read av-rovg, whilst insert to before irpos avi-ov (not seeing that the phrase was taken as in xix. 38) see Weiss, Apostelgeschichte, p. 37. Blass in p* text (Gig.) reads (instead of Xc-yciv . . . trov) ckci pxo-9ai irpos Ti)v <rt\v Siay vuiriv,

EHP

6 cppuo-o om. AB 13, Sah., Boh., Aethro., Gig., Tisch., W.H., Weiss, R.V. in text; Blass brackets in (3 JtfEL d, Syrr. P. H., Arm., AethPP- retain, so Hilg. read
; ;

HP

cppuordc, xv. 29.

to intimate that he was ready at the right moment to rescue the prisoner. tu o-Tpar. "with the soldiers," R.V., those under his command. l|X6pT)v,
:

vii.

pa0o>v 8ti compererit, tacere

10.

'P.

"qua

satius The chiliarch wishes to interpretation on his own his hastiness in xxi. 33,

ratione id erat," Blass.

put the best conduct after

xxii.

24,

see

reading in text. Overbeck and Wendt (and even Zockler) defend the chiliarch from a crafty misrepresentation, and compare the condensed explanation of the letter and the facts given in the narrative to the different accounts of Saul's conversion, but the chiliarch had a motive for dissembling his real part in the transaction, vis., fear of punishment. Ver. 28. Zi: if we read tc Weiss regards it as closely connecting the wish of the chiliarch with the previous rescue affected by him, and as hoping to veil his conduct in the interim

"military brevity," whilst ver. 28 could not have been written by Lysias since he would have written an untruth. But it is quite conceivable that the Roman would not only try to conceal his previous hastiness, but to commend himself to the governor as the protector of a fellow-citizen. Spitta omits ver. 28 in the letter, and Jiingst also ver. 29. But Jiingst equally with Hilgenfeld declines to omit the whole letter as Clemen proposes. Ver. 29. tTinripdTttv, c f' xvm< J 4< I 5> "a contemptuous plural" (Page). f-yphrase only here in N.T. tcXi]pa exovra
for

criminis
cal

reum

esse, accusari,

as in classi;

which was so open

Ivckoto censure. avTU), xix. 38, with dative of the person as here, and in classical Greek,

Xow
cf.

Luke and

Ecclus. xlvi. Paul,

ig.
cf.

In N.T. only in Simcox, Language

Greek, cf. Thuc, i., 20 the noun occurs again in xxv. 16, but not elsewhere in N.T., not found in LXX. Ver. 30. A mingling of two constructions, Blass, Gram., p. 247, WinerMoulton, lxiii., 1, 1. io~co-0ai on the future infinitive denoting time relatively to the time of the principal verb see Burton, pp. 48, 52. eircp\|/o epistolary aorist, cf. 1 Cor. v. 11, Phil. ii. 28, Ephes. Burton, vi. 22, Col. iv. 8, Philem., ver. 11
:

of the N.T., p. 148. In the letter of Lysias Hilgenfeld omits w. 28, 29, as an addition of the " author to Theophilus ". Vv. 26, 30, are quite sufficient, he thinks,

kiytiv 4|avTi)s, see critical note. to irpos oaitov, cf. xix. 38, omitting to, coram, cf. lirl o-ov see critical note. xxiv. 20, 21, xxv. 9, 26, xxvi. 2, 1 Cor. vi.
p. 21.

(1

Tim.

vi. 13),

Winer-Moulton,

xlvii.

283531. Ot
p.eV

IIPAEEI2 AI102T0AQN
ovv oTpanuTai, KaTa to SiaTeTayp.eVoi' aoTOts, dvaXa1

475

|36Vt6s rbv

flauXoy Tiyayok' 81a

ttjs

^uktos eis
iinreis

TT)i'

'AyTiiraTpiSa.

32.

tt]

8e eiraupioe edo-avTes
tt)v

tous

TropeueaOai

ow

auTw,

uir^aTpe^af eis

Trapep.0oXT]v

33. oiTiyes

eio-eX86vTs eis ttjp

T)yep.6Vi,

Kcucrdpeiav, icai dvaSoVTes ttjv emoroXriv

tu

TrapeVrTjaav

Kal

to*'

riauXoc auTw.

34. dyay^ous 8e

6 TJyep-wy, Kai eirepwr^aos

6

ck iroias 4 tirapxias cart, Kai

aopat

ctoo,

e(f)T),

oto-v

"iru0<Sp.evos oti diro KiXuaas, 35. Kal ot KaTTjyopoi aou irapayeVuirai.

Aiaicoif-

e'tceXeuo-e'

T6 auTov ev
1

tu TTpatTwpiw tou "HpwSou (^uXdaaeaOai.

-

S^ABE om

art.

before vvktos, so Tisch.,

in
(3

W.H., Weiss, Wendt,

Blass, R.V.

reads (Gig.) ttj 8e ciravpiov eao-avres tovs o-TpaTiwTas (vKoarrpe^eiv) eis ttjv irapepPoX-qv p.Ta fiovuv twv iirireuv yjXOov ttjv K. Instead of iropeveo-Oai S^ABE, Tisch., W.H., R.V., Weiss, Wendt, eis Hilg. read airepxecrdai.
3
4

At the beginning of the verse Blass

o Tj-ycpuv om.

S^ABE

other authorities above.

;

crrapxeias S$AB*, so
aKovo-., so Blass in

W.H., Weiss, Wendt

for SiaK.

Blass has -10s, so Hilg.

with other, but slight variations, after 137, Syr. H. mg. For T.R., R.V. reads irapayevcuvTai KeXcvo-as, so S^cABE 40, 61 (Si* Tisch., W.H., R.V., Weiss, Wendt, Blass, Hilg. KtXevo-avTOs), so After <j>vXa<r<r. S^ABE add o-vtov, so R.V., and other authorities above.
(3
-

Ver. 31. 01 p.ev ovv . . . ttj 8e eiravpiov: Rendall, appendix on p,ev ovv, p. 162. Page finds the antithesis in pera 8e, xxiv. 1, referring the five days there not to Paul's arrival in Caesarea, but to his despatch from Jerusalem by Lysias, " so then the soldiers, etc. . . but after five days ..." (see also note below). dvaXafJovTes, cf. xx. 13. Sia (ttjs) wk" by night," this use of Sid with t6s genitive of time passed through (cf. i. 3)
.

Caesarea, and the road traversed the open plain so that they were no longer in danger of surprise, G. A. Smith, Historical

B.D. 2 Hastings' the Greek article in notices of stations on journeys, peculiar to Acts, see Blass, Gram., p. 140, cf.
165,
,

Geography, p. B.D. (Conder).

On

xvii.

1,

xx. 13, xxi. 1, 3 (but xx.

:

14 no

article).

comparatively rare, Luke v. 5, Heb. except in almost adverbial phrases as here, cf. v. ig, xvi. 9, xvii. 10, Simcox, Language of the N.T., p. 140. sis tt)v 'AvTiiraTpCoa: founded by Herod the Great, on the road from Jerusalem to Caesarea, not apparently as a fortress but as a pleasant residence, giving it its name in honour of his father, most probably on the site now called Rds el Ain, " the spring-head," and not where Robinson placed it, on the site of the present Kefr Saba. The more modern site, the discovery of which is due to Conder, is more in accordance with the abundant supply of water referred to by Josephus. It is to be noted that while Josephus in one passage identifies Antipatris with Kefr Saba, in another his description
is
ii.

15,

Ver. 32. ttj 8e lir. not necessarily the morrow after they left Jerusalem, but the morrow after they arrived at Antipatris. In this interpretation 81a vvktos might be taken to mean by night in distinction to by day, so that they may have occupied two nights on the road, see Hackett's note, in loco. edaavTcs, Lucan, see xxvii. 32, 40 xxviii. 4. els ttjv TrapeppoXTjv, here " to the castle " A. and R.V., the barracks in Antonia. vrrcVrpetlrav, Lucan (Friedrich,

i.
.

p. 8), cf.

12.
:

is

more general, and he places Plain of Kefr Saba (for notices

15,
1,

it

in

cf.

the Ant.,

xiii.,

xvi.

5,

2,

B.J.,

i.,

Thev were now more than

half

way

21, 9). to

" and they when Ver. 33. oiTives " R.V., sc. iirireis. avaSdvres they . not elsewhere in N.T., or in LXX in this sense, of delivering a letter. Zahn, following Hobart, sees in the phrase dvaS. ttjv eirio-ToXtjv a phrase characteristic of a medical man, since Hippocrates, Epis., 1275, uses the verb instead of SiSovai or airoSiSovcu of a messenger delivering a letter, and thus shows a leaning common to the Greek medical writers of employing a verb ahead)
.

; :

476
XXIV.
iictoL
*

nPAEEIS AII02T0AQN
I.

XXIV.
6 dpxiepeus 'Avayias
tii'os,

META
,

he TreVT i^pcpas

KaTef3ir]

T<av irpo 0uWpan' ical pi^Topos

TepruXXou

oiTifes ivtfy&vi-

W.H.,

Instead of tuv irpt<r0. J^ABE, Vulg., Sah., Syr. H. read irpco-0. tivwv, so Tisch., R.V., Weiss, Wendt, Blass, Hilg. Meyer follows T.R.
;

familiar to them in a professional way but it must be remembered that both Polybius and Plutarch use the verb in

a similar sense.

avavvois, see reading in (3 of what kind ot province, iroias text, imperial or senatorial, as the governor desired to complete the report, cf. ver. 27. Blass takes it as simply = tvos, as in It appears that during the first iv. 7. century, although perhaps with variations from time to time, Cilicia formed part of the great Roman province SyriaCilicia-Phcenice, cf. " Cilicia " (Ramsay), Hastings' B.D. A procurator of Judaea like Felix was only subordinate to the governor of Syria inasmuch as the latter could bring his supreme power to bear in
Ver. 34.
:

seems from the context that the place could not have been far from the quarters occupied by Felix, since Paul could be easily sent for.<J>vXd<rcre<r6ai the kind of custodia depended on the procurator, and no doubt the elogium had its effect
:

**""

cvjtodia satis levis (Blass) Chapter XXIV. Ver. 1.

itivrt T|pto be reckoned from the arrival of St. Paul at Caesarea, not from his apprehension in Jerusalem, or

pa;

most probably

from his

to Caesarea.

cases of necessity. The military command and the independent jurisdiction of the procurator gave him practically sole power in all ordinary transactions, but the governor could take the superior command if he had reason to fear revolutionary or other serious difficulties. Schiirer, "Jewish People, div. i., vol. ii., eirapx^as: the word is p. 44 ff., E.T. used to describe either a larger province, or an appendage to a larger province, as Judaea was to that of Syria, see Schiirer,

from Jerusalem on the way This latter view is that of Mr. Page, who takes ot pivovv, xxiii. 31, as answered by the 81 in this verse. But SI, xxiii. 32, seems quite sufficiently to answer to \iv in the previous verse. Wendt reckons the days from the arrival of Paul at Caesarea, and regards the day of the arrival of the high priest as the fifth day, cf. Mark viii. 31. pera rpeis -qpepas
start

= Matt. xvi. 21, Luke ix. 22, Tfj

:

TpiTj) -qp.,

u.s.,

and Grimm-Thayer, sub

v.
:

"I will Ver. 35. Siaicov<ropa( o*ov hear thy cause," R.V., the word implies a judicial hearing (cf. LXX, Deut. i. 16 (Job ix. 33)), and so in classical Greek of hearing thoroughly. The word is used of a judicial hearing, Dio Cassius, xxxvi., 53 (36), and Deissmann, Neue Bibelstudien, p. 57, gives examples ot similar usages on Egyptian papyri, 2nd to 3rd " palace," century a.d. irpai-rwpiqt R.V., Herod's palace at Caesarea, where the procurator resided; it was not only a palace but also a fortress, and would contain a guard-room in which Paul would be confined. The word " palace " might well express its meaning in all the passages in which it occurs in the Gospels and Acts (but on Phil. i. 13 see Lightfoot, in loco). The Romans thus appropriated palaces already existing, and formerly dwelt in by kings or

see below, ver. n. On the truthfulness of the narrative see also on same verse. " came down," R.V., i.e., from KaTc^T) the capital. 'Avavtas, see on xxiii. 2. If we read irpeo*. tivuv, see critical note, "with certain elders," R.V., i.e., a deputation of the Sanhedrim. pij-ropos T. twos " an orator, one Tertullus," R.V., causidicus, a barrister here fa. here the prosecuting counsel o-wtj-yopos (as opposed to o-vvSikos the defendant's advocate), see note, Blass, tn loco. Tepr. a common name, diminutive ot Tertius but it does not follow from the name that he was a Roman, as both Greeks and Jews often bore Roman names. Blass speaks of him as a Jew "erat Judaeus et ipse " (so Ewald, Bethge), whilst Wendt (1899) inclines against this view, although if the words in ver. 6, Kara to* TjptTcpov vopov, are retained, he admits that it would be correct in addition to this the expression cOvos toOto, ver. 3, seems in Wendt's view to indicate that the speaker was not a Jew (so too WetTertullus was apparently one of stein). the class of hired pleaders, often employed in the provinces by those who were themselves ignorant of Roman law. The

trial

princes, cf. Cicero,

Verr.,
v.,

ii.,

5, 12, 30,

Grimm-Thayer, sub

and Lightfoot,
p. 49.
It

Ive^avKrav,

may have been conducted in Greek, Lewin, St. Paul, ii., 684, Felten, in loco.
cf. xxv. 2, 15, the verb appears to be used in these passages as

On

a Fresh Revision of N.T.,

14.
crav

nPAEEIS AnOSTOAQN
r\y\j.6vi.

477

tw

koto. ToG (lauXou.

2.

icXnGeV-ros 8c
eipr)nr)s

auTou, iqpaTo

KaTtjyopeik 6 T^pruXXos, \4yuv, 3.

crou,

I"!o\\.tjs

Tuy\dvoyres Sta
ttjs
ctt^s

ical

KaTopQcofiaToji'

yifOfieVcuf

tw

eflyei

toutu 81a
3

irpoyoias ttdvrr]

tc

ical

iraiTaxou, diro8xop.e0a,
4.
Iva.

Kpanore
<re

4>f|Xi,

p-erd irdcrrjs uxaprrias.

8e

fir]

lirl

irXeioV

eyKoirrw,

au-rov om. B, so

Weiss [W.H.], Wendt perhaps.

KaTopO. HLP; SiopO. Weiss, Wendt, Hilg.

2 3

^ABE

13, 61,

137,

180; Tisch.,

W.H.,

R.V., Blass,

For

YKoirri>

feld

(see

^AB X E have evKoimtf, so Tisch., W.H., Weiss, Wendt, HilgenWiner-Schmiedel, p. 54), Blass reads koittu (fatigans, Syrutr. molestus
;

sim, Sah., Boh.),

A*

13,

19, 31.

a kind of technical term to indicate laying formal information before a judge, cf. Jos., Ant., xiv., 10, 8, in LXX, Esther, Blass takes it here = xdp-njv ii., 22. ISuKav, see also Wetstein. he began with a Ver. 2. TjpgaTo captatio benevolentia after the usual oratorical style, cf. Cicero, De Oratore, ii., 78, 79, on the exordium and its rules. If obtaining such artificial support was not as Calvin calls it " signum malae conscientiae," it may well indicate the weakness of the Jews' cause, and their determination to leave nothing untried against Paul. Ver. 3. iroXXrjs lp tvyx* the governors specially prided themselves on keeping peace in their provinces (Wetstein). On the phrase see 2 Mace. iv. KaTop6<op.aTi)v : " very worthy 6, xiv. 10. deeds," A.V., the word might mean "successes," cf. Polyb. i., 19, 12, or it might mean recte facta, cf. Cic, De Fin., iii., 14 (see also in Wetstein the word is found in 3 Mace. iii. 23, R) ; but SiopdwpaTa, see critical
: :

Blass.

For similar

Artistotle, Philo,

phrases in Plato, Josephus, see Wetstein.

irdvrii : only here in N.T., but cf. Ecclus. 1. 22, 3 Mace. iv. 1, cf. Friedrich, p. 5, on Luke's fondness for ira$ and

kindred words. t$ eSvei tovtw, see above on ver. 1 and also ver. 10. If he had been a Jew Wetstein thinks that he would have said ry c0vci -ni T)p.cTepu, but see Blass, in loco, on cOvos " in se'r'

mone

diroS.

elegantiore et
:

coram

alienigenis ".
;

only in Luke and Acts for its meaning here cf. ii. 41, 1 Mace. ix. 71 (S al.), so in classical Greek. ev\except Rev. iv. 9, vii. 12, elsewhere in
:

N.T.onlyin
the
viii.

St. Paul's Epistles (frequent)

word

xvi.

also found in Esth. (LXX) Ecclus. xxxvii. n, Wisd. 13, 28, 2 Mace. ii. 27, and for other
is

note,

in Arist.,

Plut.

corrections, re-

forms (cf. R.V.), so 8i<Sp9u<ris in Polyb., Vulgate, tnulta corrigantur. In LXX SiopOovv is used of amending, Jer. vii. 3,
5.

irpovoios

*.

foresight,

cf.
;

Rom.

xiii.

here 2 Mace. iv. 6, referred to above (Lumby). It is possible word may be a further proof of that the the sycophancy of the orator twice the Latin providentia, A. and R.V. " provi;

14, nowhere else in parallel to its use

N.T.

cf. for

a close

dence," was used of the emperors on

coins, and also of the gods (Humphry on R.V.), " hoc vocabulum saepe diis tribuerunt," Bengel, in loco. irdvrT) tc ical

iravTaxov

A. and R.V., " non in os solum laudamus " (Wetstein) but Meyer joins irav. T k. iravT. with what precedes (Lach.), and in this he is followed by Weiss, Wendt, Page and
oiro8x

so

references see Kennedy, Sources of N.T. Greek, p. 73, and Grimm-Thayer, sub v. There was very little, if anything, to praise in the administration of Felix, but Tertullus fastened on the fact of his suppression of the bands of robbers who had infested the country, Jos., B.J., ii., 13, 2, Ant., xx., 8, 5, " ipse tamen his omnibus erat nocentior " (Wetstein). His severity and cruelty was so great that he only added fuel to the flame of outrage and sedition, Jos., Ant., xx., 8, 6, B.J., ii., 13, 6, whilst he did not hesitate to employ the Sicarii to get rid of Jonathan the high priest who urged him to be more worthy of his office. In the rule of Felix Schurer sees the turningpoint in the drama which opened with the death of Herod and terminated with the bloody conflict of a.d. 70. The uprisings of the people under his predecessors had been isolated and occasional under him rebellion became

permanent.

And no wonder when we

consider the picture of the public and private life of the man drawn by the hand of the Roman historian, and the fact that


47?

: ;

XXIV.
5.

TTPAEEI2
irapaicaXu dicouaai
<re

AnOSTOAQN
ttj crfj

Tjpif crurrofiu?

cmeiKCia.

eupoWcs

yap to*' dVopa toutok XoipoV, koi Kivourra ar&aiv 1

aeojs, 6. os

iraat tois 'louoatois

tois (to/rd t^jk oiKOup.^rtji', irpwTOOTdTT] k Te ttjs twi' Nawpcuu>v alpc-

Kal to tcpoK cireipaffe 0e|3nXukrai

oV

ical

eKpaTTjaapey

1 The plural trrao-tis for rraatv is supported by fr^ABE 13. 40, 61, 68, Vulg., text Boh., Chrys., so Tisch., W.H., R.V., Blass, Weiss, Wendt, Hilg. Blass in with Gig. adds ov \jlovov tu yevti Tjpuv aXXa rx8ov ira<rn, Tfj oiKovp.iVfj.

trading upon the influence of his infamous brother Pallas he allowed himself a free hand to indulge in every licence and excess, Tac, Hist., v., 9, and Ann., xii., 54, Schiirer, Jewish People, div. i., vol. ii., p. 177-181, E.T. Ver. 4. 8^: autem, "innuit plura dici potuisse in laudem Felicis." Bengel. e-yic6wT4, impedire, as if Felix was so busy in his reforms that Tertullus would not interrupt him, but see critical note, lirl irXeiov, cf. Rom. xv. 22, Gal. v. 7. cf. iv. 17, xx. 9 ; in 2 Tim. ii. 16, iii. 9, with the opposite verb TrpoKoirrw. so in classical Greek, with crwToptws in Jos., c. Apion., i., 1, Xe'yeiv, elireiv 6, with -ypd\|rai and SiSdo-Ktiv, see Wetstein on Rom. ix. 28, cf. 2 Mace. ii. 31, for the adjective and fqr the adverb, Prov. xiii. 23,3 Mace. v. 25; " est hsec communis oratorum promissio " (Blass). errieueeia

Cic, Sallust.

In

Mace.

x.

6 A, avSpes

only in Luke and Paul, see 2 Cor. x. 1, "pro tua dementia," Vulgate, derived from ikw, cedo, it properly might be rendered yieldingness ; equity as opposed to strict law; so Aristotle sets the eiriEucrfc against the aKpif3oSiKaio$, Eth. Nic, v., It is often joined with <>i\av8pw10, 6. Its architype and pattern iria, irpaorr|s. is to be found in God, cf. Wisd. xii. 18, 2 Mace. ii. 22, x. 4 R., Ps. lxxxv. 5, and so also in Psalms of Solomon, v., 14. The word also occurs, Baruch ii. 27, Song of the Three Children, ver. 19 (Dan., LXX and Theod. iii. 42), where it is used of

irapavofioi is a further description of " the pestilent fellows " (so 1 Sam. ii. 12, viol Sam. Xoip.01 = avr)p 6 irapdvopos, 2 xvi. 7). KtvovvTa o-Taaiv, cf. Jos., B.f ., ii., 9, 4. not against the kiv. Tapaxijv. Romans but amongst the Jews themselves such a charge would be specially obnoxious to Felix, who prided himself on keeping order. t^v oIk. the Roman empire, see on p. 270, cf. xvii. 6, and irpwToxxi. 28 ; see addition in p* text. <rTarr\v: the tc closely connecting the thought that the prisoner does all this as the leader, etc., literally one who stands in the front rank, so often in classical Greek, in LXX, Job xv. 24, AB. tuv Na. "the disciple is not above his Master," and the term is applied as a term of contempt to the followers of Jesus, as it had been to Jesus Himself, was stamped in the eyes of the Jews as a false Messiah by His reputed origin from Nazareth, John i. 46, vii. 41, 42 see for the modern employment of the name amongst Jews and Mohammedans Plumptre, in loco, and further,

Who
;

Harnack, History of Dogma, i., 301, E.T. Blass compares the contemptuous term used by the Greeks, Xpi]o-Tiavoi, xi. 26. aipec-cus, see above on v. 17, all

references to the question of law, xxiii. 6, 29, were purposely kept in the back-

God, also in Wisd. ii. 19, 3 Mace. iii. 15, 6. For a valuable account of the word see Trench, Synonyms, i., p. 176 ff. Ver. 5. vpoVx*s "yotp tov avSpa . . . ov Kal licpaT. on the anaos Kal colouthon, Blass, Gram. desN.G., p. 277, Winer-Moulton, xlv., 6 b. Blass remarks that Luke gives no address so carelessly
vii.

that of Tertullus, but may not the anacolouthon here be the exact expression
as

ground, and stress laid upon all which threatened to destroy the boasted "peace" (Weiss). Ver. 6. lircCpao-c: the charge could not be proved, cf. xxi. 28, but the verb here used is an aggravation not a modification of the surmise (lvopiov, ver. 29) of the Jews. fLtfi.,cf. Matt. xii. 5 (^aivw, prjXos, threshold), Judith ix. 8, 1 Mace. ii. 12, iv. 38, 44, 54, 2 Mace. x. 5, etc., and frequent in LXX, cf. Psalms of

Solomon
Xwo-ts

i.

8,

and

of the orator's invective ? see critical note. Xoip.6v: 1 Sam. ii. 12, x. 27, xxv. 17, 25, Ps. i. 1 (plural), 1 Mace. xv. 21 1 Mace. x. 61, xv. 3 R, av8pe$ Xoip.01 (cf. Prov. xxiv. 9, xxix. 8 A). So in classical Greek Dem., and in Latin pestis, Ter.,

Probably Tertullus three times. wanted to insinuate that the prisoner was
punishable even

|3cpVr|Xos four,

PcfH-

according
;

to

Roman

law, see above on xxi. 29 but Trophimus as a Greek and not Paul would have been exposed to the death penalty,


59itai
1

nPAEEIS AII02T0AQN
KaTa t&v r^perepOK
v6p.ov T)Oe\r|aafxeK Kplvtiv,
7.

479
irapeXOuy Se
dirqyaye,

Aoo-ias 6 xiXiapxo; peTa ttoXXtjs 0ias ck

8.

tw

xeipue
eirl ae*

rjp.wi'

KeXeuaas tous KaTnyopous aoTou epxeadai

irepl

irap' ou SunrjaY]
Ka.nrjYopoufi.ev

auTos d^aKpiKas
auTou.
I X IK.
g.

irdrrwK toutoh'

cmytwai S>v Tjpeis

2 ctuk^Ockto 8e Kal 01 'looSaiot, 4>d(TKorr*s

Taura outu;

1 T.R. xai . . iri ore (ver. 8) is supported by E, Vulg., Gig., SyT. P. and H. But the whole is omit, by fc^ABHLP 61 (many others) Blass retains, R.V. marg. Sah., Boh., so Lach., Tisch., W.H., Weiss, Wendt Alford places in dark brackets The words, however, have been recently defended by Zockler, H. Holtzmann, Hilgen feld, and Belser, following Blass in his two texts. It is possible that the abruptness of KpaTT)(rap.cv may have prompted a desire for additions and completeness, and it is difficult to understand the omission of the disputed words if they were original. If we retain them, irap* ov refers to Lysias, but not only is it somewhat strange that a professional orator should throw blame upon the Roman chiliarch, but it is also difficult to see how Lysias could in any way bear testimony against Paul in relation to accusations with regard to which he had professed himself ignorant, and after the hearing of which he had concluded that the prisoner had done nothing worthy of death or bonds. Moreover, the omission of any reference on Paul's part to Lysias in ver. 20 raises another difficulty, if Tertullus had appealed to the evidence which the Roman could give (Wendt, 1899). On the other hand the decision of Felix in ver. 22, and the postponement for the arrival of Lysias, have been held to prove the genuineness of the doubtful words. It is possible that there may be some antecedent corruption or abridgment in the text. For further variations see W.H., App.,
;

p. 100.
2

crvveireOevTO

R.V.,

W.H., Weiss, Wendt, Blass

(instead of ovvcOcvto), with

NABEHLP.
to say

nothing of the fact that the charge

Schiirer,
p. 74,

was only one of suspicion. Jewish People, div. i., vol. ii.,
and references
:

note,

chap, xxi., ver. 29. the word could be used cKpa/nrjcrapcv " de conatu vel mero vel efficaci," and so
in

Bengel adds "aptum igitur ad calumniam ". The orator identifies himself with his clients, and ascribes to the hierarchy the seizing of Paul, as if it was a legal act, whereas it was primarily the
action of the mob violence of the people, frequently used in same sense as xxi. 30
;

remarks of Felix in ver. 22. Certainly eKpai-ijo-apev seems very bald without any sequel, and this may have caused the insertion of the words but the insertion was a bold one, although we can understand that the Jews would have been incensed against Lysias, who had twice protected Paul from their violence. The omission of the words if they formed part of the original text is no doubt diffi;

cult to explain. TjOeX. KpCvtiv, cf. xxi. 31, 36, xxii. 22, xxiii. 12, passages which give us a very different idea of the

Matthew and Mark, but not at wishes of the Jews. by St. John, and only in this passage Ver. 7. |iTa it. (Jias another statement by Luke, cf. Rev. xx. 2, LXX, Ps. lv., directly at variance with the facts, xxi. 32. tit., Judg. viii. 12, xvi. 21 (A al.). Ver. 8. dvaK. Kal not an examination . eirl <ri, ver. 8, see critical KaTa by torture, which could not be legally note, omitted by R.V. in text, retained applied either to Paul or to Lysias as by Blass and Knabenbauer, so in Vulgate. Roman citizens, but in the sense of a Zockler amongst others has recently judicial investigation in this sense pesupported Blass, and for the same reason, culiar to Luke, cf. iv. 9, and Plummer on viz., because if the words are retained Luke xxiii. 14, cf. xxv. 26 below. A.V., the judge is asked to inquire of Paul, and "by examining of whom thyself," etc., thus the Apostle becomes a witness as which is quite misleading whether we well as a prisoner. But, on the other retain the words omitted above irt R.V. hand, Paul though still a prisoner is or not, because this rendering reads as it allowed to speak for himself before both Felix was to examine the accusers, Felix and Festus. If the words are whereas the relative pronoun is in the retained, irap* ov would refer to Lysias, singular, irap* ov. and this would be in agreement with the Ver. g. o-vve'flevTO in R.V. o-vveireo.,
here by
all
:


480

I1PAEEI2 ATIOSTOAQN
10. 'AiTKpi0T] Se 6 riauXo?, fEuaarTos

XX [V.
ityep-oVos

aorw tou

\iynv,

'EK TToXXwK CTWf OfTa

(76

KpiTTJf TU> 26vl

TOUTW Imordp.EI'OS, 1 U0Up.6-

1 v9v(AOTpov HLP, Chrys. (Meyer) R.V., Weiss, Wendt, Blass, Hilg.

evOvpus t^ABE, Vulg., Ath., Tisch., W.H.,

"joined
27), Ps. in N.T.
i.

in the

charge,"
;

cf. xviii.

10, so

in classical

iii.

Greek in LXX (Deut. xxxii. 6 AS, Zach. i. 15, here only

<}d<rKOVTCS, cf. xxv. 19,

Rom.

argued, Felix had occupied a position of importance in Samaria in the time of the rule of Cumanus without being himself actually joint procurator, this

22, dictitantes, but

sometimes with the

would

perhaps

account

for

Jonathan

notion of alleging what is untrue, to pretend, cf. LXX, Bel and the Dragon, The verb is found elsewhere, ver. 8.

Gen. xxvi. Mace. iii. 7.

Ver.
10.

20, 2

Mace.
the

xiv.

27, 32, 3

language of the speech see Bethge, p. 229. This short apology before Felix is not without its
traces of Paul's phraseology, e.g., cXir8a
t\(av, ver. 15,

On

with which

we may comiii.

pare

Rom.
ii.

xv. 4, 2 Cor.

12, x. 15,

Thess. iv. 13, in all of which we have the phrase cXir. exiv (only once elsewhere in N.T., 1 John ver I 5 iii. irpo<r84x OVTOt 3)

Ephes.

12, 1

^h

which we

Tit. ii. 13 vpo<r<|>opas, ver. 17, cf. Rom. xv. 16 ; 81' Gal. ii. 1 (81a with twv, ver. 17, with

may compare

genitive of time, only once elsewhere in N.T., Mark ii. 1), and more especially
airpoo-KOirov troveiS., cf. 1 Cor. x. 32, Phil. i. 10, and for o-vveCS^o-is, see xxiii. 1 (cf. Nosgen, Apostelgeschichte, p. 54, and Alford, ^4cte, Introd.,p. 14). Wendt regards the whole speech as a free composition of the author of Acts, and even
this

view

contrasts

what Wendt himself

favourably with calls the wilful

attempts to refer different words and phrases in the speech to various Redactors, see for illustrations of this arbitrariness his note on p. 369 (1899). vevo-avros: in N.T., elsewhere only

John

Friedrich draws attenxiii. 24. tion to the frequent mention of beckoning, or making signs, as characteristic of Luke's writings, p. 29, cf. Luke i.

22 and 62 (Siavcvw, ivvtvot), v. 7 (Karavevw); Acts xiii. 16, xxvi. 1, xxiv. 10, in view of the 'Ek iroXXwv Itwv etc. constant change of procurators a period of five to seven years would quite justify Ewald argued for ten St. Paul's words. years from the statement, Tac, Ann., xii., Felix had been joint 54, that procurator with Cumanus before he had been appointed sole procurator of But Judaea, Samaria, Galilee, Peraea. no mention is made of this by Jos., If, however, so it is Ant., xx., 7, 1.
:

the high priest asking that he might be appointed procurator after the departure of Cumanus (Jos., Ant., xx., 8, 5, B.J., ii., 12, 6); such a request is difficult to understand unless Jonathan had some ground for supposing that Felix would be acceptable to the Jews. But the description of Tacitus, I.e., is also difficult to understand, since we naturally ask what was the relative rank of Felix and Cumanus ? or were there two procuratorial districts ? and the statement of Josephus seems clearly to intimate that Felix was first appointed to the province after the deposition of Cumanus, and that he went to Palestine as his successor, B.y., ii. 12, 6, cf. Ant., xx., 8, 5, Schiirer, JewishPeople, div. i., vol. ii., p. 173 ff., and " Felix," Hastings' B.D. Both Tacitus and Josephus are taken to imply that Felix succeeded Cumanus in 52 a.d. as procurator, Ann., xii., 54, Jos., Ant., xx., But if O. Holtzmannand McGiffert 7,1. are right in placing St. Paul's imprisonment in Caesarea in 53-55 a.d., it seems scarcely intelligible that St. Paul should speak of the " many years " of the rule of Felix, unless on the supposition that Tacitus is right and that Felix had ruled in Samaria and Judaea whilst Cumanus had ruled in Galilee. Harnack, Chron., [., 236, following Eusebius, assigns the eleventh year of Claudius, 51 a.d., as the year in which Felix entered upon office, and thinks that a procuratorship lasting from 51-54 might be described in St. Paul's words, but, as Wendt justly points out (1899), the expression iroXXa enj
is

much more

fitting

if

spoken some

Schiirer follows Josephus, years later. Jewish People, div. i., vol. ii., p. 173 ff., recently Dr. A. Robertson, and so more "Felix," Hastings' B.D., and Dr. Zahn, Einleitung, ii., p. 635 (so also article, World, Nov., 1897), whilst Biblical
p. 58 (1899), would appear to But it is incline to the same view. to be noted that St. Paul speaks of Felix as tcpi-i-ifa, and in this expres-

Wendt,

IIPAHEIS

AnOSTOAQN
IT. Suyap-eVou aoo
d<j> 1

4S1
y^wyai

TepoK
oil

toI irepi

efiauToG dTroXoyoujiai
p.01

on

irXeious

elcri

^fie'pai

r\

SeKaouo,

rjs

a\vdf$T]v

npo<Tnuvr\cr<ijv

yvuvai.

For Yvwvai fc^ABE, Tisch., W.H., and other authorities in ver. 10 read xiom. with all better authorities, cf. iv. 22. SwSckgl (instead of SeicaSvo) ^ABE, and other authorities above, cis for ev J^ABEH, and other authorities, as
1
]

above.
sion it may be possible to find a between the point of reconciliation a comdivergencies resulting from parison of Josephus and Tacitus. Felix during the may have held an office

procuratorship of Cumanus which may have given him some judicial authority, although of course subordinate to the procurator, whilst on the other hand his tenure of such an office may well have prompted Jonathan's request to the emperor that Felix should be sent as procurator (a request upon which both Schurer and Zahn lay such stress). The phrase irrfXXa i-n\ may thus be further extended to include the tenure of this judicial office which Felix held earlier than 52 a.d., see also Turner, "Chronology," Hastings' B.D., i., 418, 419, McGiffert, Apostolic Age, p. 358, O. Holtzmann, Neutest. Zeitgeschichte,

reference to Paul R.V. " I make my defence " see Grimm-Thayer, sub v., for the construction of the verb, in classical Greek as here, Thuc, iii., 62, Plat., Phado, 69 D. In LXX, cf. Jer. xii. 1, 2 Mace. xiii. 26. Ver. n. 8w. trov -yvwvai: 'feeing that thou canst take knowledge " (iiriy.),
:

R.V., the shortness of the time would enable Felix to gain accurate knowledge of the events which had transpired, and the Apostle may also imply that the time was too short for exciting a multitude to sedition. ovirXeiovs l<r p.01 -^p,. ?j Seica8vo on ov irXeiovs see ver. 1 and critical note. The number is evidently not a

mere round number, as Overbeck

thinks,

Ramsay, St. Paul, p. 313, GilStudent's Life of Paul, p. 249 KpiTt|v, see above, p. 480; 1899. on the addition Sikcuov, defended by St. Chrysostom (so E, Syr. H.), Blass remarks "continet adulationem quae Paulum parum deceat, quidquid dicit St. Chrysostomus ". tw eOvei tovtoi Paul is speaking of the Jews as a nation in their political relationship, in addressing a Roman governor, not as God's people, Xaog. ev9v\i.6repov adverb only here in N.T. not in LXX, but in classical Greek, for the adjective see xxvii. 36 (2 Mace. xi. 26), and the verb v8v(Atv, ver. 22. St. Paul also begins with a captatio benevolentia but one which contains nothing but the strict truth he might fairly appeal to the judicial experience of Felix for the due understanding of his case. to. irepi ep.av"rov for the phrase to. irepi tivos as characteristic of St. Luke, three times in Gospel, eight times in Acts (six times in St. Paul's Epistles and not in other Gospels, except Mark v. 27, R.V.), cf. Hawkins, Hora Synoptica, p. 38, Friedrich, p. 10 (so Lekebusch and Zeller). d-nroXo-yovp.ai only in Luke and Paul,
p.

128,

bert,
ff.,

but indicates that Paul laid stress upon the shortness of the period, and would not have included incomplete days in his reckoning. It is not necessary therefore to include the day of the arrival in Jerusalem (a<f>' tjs points to the day as something past, Bethge), or the day of the present trial probably the arrival in Jerusalem was in the evening, as it is not until the next day that Paul seeks out James (Wendt). The first day of the twelve would therefore be the entry in to James, the second the com;

mencement

of the Nazirite vow. the sixth that of the apprehension of Pau! towards the close of the seven days, xxi. 27 ; the seventh the day before the

Sanhedrim, the eighth the information of the plot and (in the evening) Paul's
start for Caesarea, the ninth the arrival

Luke
8,

xii.

11, xxi.

14,

Acts

xix.

33, xxv.

24; Rom. ii. 15, 2 Cor. xii. 19, each time in Acts, except xix. 38, with
xxvi.
1, 2,

and, reckoning from the Cassarea ninth five days inclusively, the day of the speech of Tertullus before Felix would be the thirteenth day, i.e., twelve full days cf. xx. 6, where in the seven days are reckoned the day of arrival and the day of departure (Wendt, in loco). Meyer on the other hand reckons the day of St. Paul's arrival in Jerusalem as the first day, and the five days of xxiv. 1 from his departure from Jerusalem for Caesarea. For other modes of reckoning see Wendt's note, Farrar, St. Paul, ii., 338, Alford, Rendall, and Lumby, in loco. Weiss points out that it is simplest to add the seven days of xxi. 27 and th
in
; ;

VOL.

II.


482

flPAEEIS
fv 'lepoiKraX^ji

An02T0AQN
tw tepw eupov
p,e

XXIV-np6$ TtKa SiaXeyo-

12. Kal outc iv

pevov

l
r\

emauoTaoxK iroioorra
iroXi*'

o)(Xou, outc cr Ta.15

owayuyais, ours

Karu

ttji'

13.

oure Trapaarfjo-ai pe SuVcurai irepl wk vok

KaTrjyopouorL p,ou.

1 4.

opoXoyw Be tooto

toi,

oti kcito. ttjk 686k

^c

Xe'yooCTif aipecrif,

ootw XaTpeuw tw iraTpuKp 0ew,

13, 40,

moreuW

irdat

1 For eiriiruo-Tao-iv HLP, Chrys. (Meyer), Jf^ABE above read eirio-rao-iv.

and other authorities as

genfeld.

For ovt fr$B 61 read ovSe R.V. with other authorities as above, but not HilFor wv ^AB read vwt, so Tisch., W.H., Weiss, Blass, Hilgenfeld.
;

five

days of xxiv.
full

1,

but
:

we cannot by
27 implies a

any means be sure that

space of

xxi.

rum computant

seven days " varie numesed simplicissimum est

;

sine dubio, e septem diebus, xxi. 27, et quinque, xxiv. 1, eum colligere," so Blass, but see his note on the passage. irpoo-Kwrjo-wv, cf. xx. 16, the purpose was in itself an answer to each accusareverence not insurrection, confortion mity not heresy, worship not profanity. " To worship I came, so far was I from

tnalorum, Vulgate, but its meaning here would seem to be rather concursus, in the sense of a concourse, an assembly, not an onset or attack; and the phrase expresses that the Apostle had not been guilty of even the least disturbance, not even of causing the assembling of a

crowd (see Wendt and Weiss, in loco), " aut concursum facientem turbae," Vulgate. In 2 Cor. xi. 28 it is possible that !iriowTa<ri.s may be used of the presence of a multitude, almost like etricrTacris, see Grimm-Thayer. a-uvayw-

.raising

sedition,"

Chrys.

There were

other reasons no doubt for St. Paul's journey, as he himself states, ver. 17, cf. Rom. xv. 25, but he naturally places first the reason which would be a defence in the procurator's eyes. Overbeck and Wendt contend that the statement is not genuine, and that it is placed by the author of Acts in St. Paul's mouth, but see on the other hand Weiss, in loco. It seems quite captious to demand that Paul should explain to the procurator all the reasons for his journey, or that the fact that he came to worship should exclude the fact that he also came to offer alms. Ver. 12. owe kv r<p Upo> . . . ovt . step by step he refutes . . ovre o-ure evpov, cf. ver. 5, evpovthe charge. res, a flat denial to the allegation of Tertullus R.V. reads more plainly both acts, the disputing and the exciting a tumult, are denied with reference to the Temple, In StaX. there the synagogue, the city. would have been nothing censurable, but even from this the Aposde had refrained. R.V. reads tj iri<ru<rTa<riv irow oxivia-Taa-iv the Apostle had been accused as kivovvto. <j"ra<reis> ver. 5 ; here is his answer to the charge, they had not found him "stirring up a crowd," R.V. This rendering however seems to make TTi<rTao-is almost = iri<rv<rTacris a stronger word, cf. Numb. xxvi. 9, 1 Esdras v. 73, conjuratio. In 2 Mace. vi. 3

yais plural, because so many in Jerusalem, cf. vi. 9. KaTot tt|v iroXiv Alford

renders

" up
viii.

and down the

:

streets,"

39, xv. 14. cf. Ver. 13. ovTe oiSe, R.V. (so Blass, Gram., p. 260, Simcox, Z. N. T., p. 165) the Apostle after denying the specific

Luke

made against him in Jerusalem, now proceeds further to a general denial of the charge that he had been an agitator amongst the Jews throughout argumentis the empire. irapcurTTJcrai probare, only here in N.T. in this sense, but in classical Greek, Philo, Jos., Epictet. vvv, see critical note. Ver. 14. 6|xoX. "verbum forense " Unum idemque sacrum," Bengel.
charges

crimen confitetur,"
to

viz., that of belonging sect of the Nazarenes, " sed crimen non esse docet". icaTa ttjv 686 v "according to the \cy. aipecriv y\v way which they call a sect," R.V. For

the

686v see
(3

ix.

2,

and

for

the reading in

aipecrtv : a word of text critical note. neutral significance, which Tertullus had For St. Paul used in a bad sense.

Christianity was not aipeais, a separation from the Jewish religion, but was rather t iroTp. w, TT>TJpucris, cf. xiii. 32.
cf. xxii. 3.

The Apostle may have used

the expression here as a classical one which the Roman might appreciate, cf. JEn., ix., 0ol iraTpwoi, Thuc, ii., 71 (On the 247, and instances in Wetstein.
;

we have

eirio-Tcuris ttjs itaicias, incursio

distinctions

between irarpuos and Trarpi-

-16.

I1PAEEI2
1

AnOSTOAQN
15.

483

tois Ka-ra tov v6pov Kat

tytttv

iv tois
tccu

irpo^Tais yeypap^vois,

Amoa
3

els

tcV coV,
2

r\v

auTOt outoi Trpoo-oe'xoircu, dvdcrracru'

u-eMeiv

lorcaflai

veKpaiv, oikcucjv tc Kal

dSucuv

16. iv toutw

hi

aoTos dcrKu, dTrpdcrKoirov oweiorjcnv exci^ irpos tov

1

0e6v Kal tous

;

After

tcai

N*BE read tois v, so Tisch., W.H.,

Iv.

in
2

p text follows T.R. (Steph.) and omits

(1899), in loco.)

R.V., Weiss, Wendt, Hilg. Blass (On the force of koto and ev see

Wendt

After eo-eo-Oai, veicptov is om. by fc^ABC 13, 40, 61, 68, Vulg., Sah. Boh., Arm., Chrys., Tisch., W.H., R.V., Weiss, Wendt, Blass (but retained by Hilg.).
3

sat (for 8e)

NABCEL,
15.

Vulg., Syr. P. and H., Sah., Aeth., R.V., and other

belief, e.g., in
iii.

authorities as in ver.
cos, Gal.
i.

14, see

Syn., Grimm-Thayer.)

St. Paul could appeal to the fact that liberty had been given to the Jews by the Romans themselves to

Moreover

16

may

Psalms of Solomon, although probably be based upon the

passage in Daniel, yet in ver. 13 there is no thought of the resurrection of the

sinner (cf. 2 Mace. vii. 14, crol p.lv dvdo-Tao-is ts lirr\v ovk eo-Tai, dressed to Antiochus Epiphanes).

worship the

God

of their fathers (see

XaTpcvu: "so Alford's note, in loco). if it is serve I," R.V., see on vii. 42 true that the word always describes divine service like Xarpeia, and a that this idea appears to spring from the conception of complete devotion of powers to a master which lies in the root of the word (Westcott), no verb could more appropriately describe the service of one who called himself SovXos of God and of Christ. ircUri tois koto, t6v v. k.t.X. : "all things which are according to the law," R.V., "iterum refutat Tertullum, ver. 6," Bengel ; " and which are written in the prophets," R.V. The mention of the prophets as well as of the law shows that a reference to the Messianic hopes is intended.
;

yap
ad-

So

feXiriSa x<v, cf. xxiii. 6 Ver. 15. Paul speaks of the hope as a present possession, " habcns id plus quam irpoo~8. expectant" Bengel in LXX very frequent with eiri, but for eis cf. Isa. li. 5, Ps. cxviii. 114 S 1 so here, a hope supporting itself upon God. Kal avTol o-utoi the Apostle makes no distinction between Sadducees and Pharisees, but regards the Jews who were present as representing the nation. irpoo~S., xxiii. 21, cf. St. Paul's words in Tit. ii. 13, Gal. v. 5. plXXeiv eo-ccrtiai, see above on

St.

Josephus, in giving an account of the ordinary Pharisaic doctrine, speaks only of the virtuous reviving and living again, Ant., xviii., 1, 3. So too in the Talmudic literature the resurrection of the dead is a privilege of Israel, and of righteous Israelites only there is no resurrection of the heathen. On the other hand there are passages in the Book of Enoch where a resurrection of all Israelites is spoken of, cf. xxii., with the exception of one class of sinners, i.-xxxvi., xxxvii.lxx., lxxxiii.-xc, Apocalypse of Baruch 1. -li. 6, but in Enoch xli.-liv. we have a resurrection of the righteous Israelites only, cf. Apoc. of Baruch xxx. 1 (cf. with this verse in Acts). See further Charles, Book of Enoch, pp. 139, 262, and Apocalypse of Baruch, I.e., Psalms of Solomon, Ryle and James, Introd.. li., pp. 37, 38, Schurer, Jewish People, div. ii., vol. ii., p. 179, Weber, Judische Theol., p. 390 ff. (1897). Enoch xci.-civ. is placed by Charles at 104-95 B c -> and

xi.

28, and

cf. xxvii. 10,

future infinitive

with pe'XXeiv only in this one phrase in N.T. avdtrTacriv . . . 8110 T teal dSiKuv the belief was firmly held in all circles where the teaching of the Pharisees prevailed. But was this belief a belief in the resurrection of Israelites only ? Was it a belief in the resurrection of the righteous only ? The book of Daniel plainly implies a resurrection of the just and the unjust, xii. 2, but we cannot say that this became the prevailing

ascribed to B a written after the destruction of Jerusalem. Ver. 16. Iv tovtw " herein " is rather ambiguous, A. and R.V. the expression may be used as = propterea, as the result of the confession of faith in w. 14, 15, cf. John xvi. 30 (Xen., Cyr., i., 3, 14). Rendall takes it = meanwhile (so apparently Wetstein), sc. xpovw, i.e., in this " hanc spem dum hab'eo," earthly life Bengel. If we read Kat, not 8^, perhaps best explained " non minus quam illi," Blass, " I also exercise myself," R.V.,

Baruch xxx.

is

dcrKu, cf. 2
xiii.

Mace.

xv. 4

do-K-Qo-Ls,
xii.

4 Mace,

11 ; so in classical Greek, laborare, studere, Soph., Elect., 1024. dirp6crKoirov only by Paul
;

22

dtrKTj-n>s, 4

Mace.


484
dv0puTrou$

XXIV.
1

IIPAHEI2 ATT02T0AQN
oiarrarros.
-rroi^aaif

17.
els

81'

iruiv

Sc

irXcidvuv

irapeyeyo^nqy

^XeTjjjLoauVas

to I0vos
eV

u,ou

kcu 7rpoa<J>opds

18. 2

iv

ols

up6v

fie

qyi'i.o-fiei'OK

tw

Upw, ou

firrd o^Xou ouoe

u-e-rd

1 R.V. transposes irapcy., placing it after p.ov, with fc$*BC, Tisch., Blass (but not Hilg.), who places it after irpoo-<J>opas A omits.
;

W.H., Weiss,

4 text, Tisch., W.H., R.V., ev 015 HLP, so Blass, but v ais ^ABCE, Blass in Weiss, Wendt, Hilg. 01s may have been changed into ais on account of the immediately preceding irpocr^opais but the fern, may also have been changed into ois> because no definite reference is made to offerings in xxi. 27, where the tumult took place, and the expression ev 01s would express a more general reference to ver. See note below, and also Winer-Schmiedel, pp. 193, 228 Wendt (1899), note, 17.
;

in loco. in N. T., cf. 1 Cor. x. 32, where used actively, and cf. Ecclus. xxxii. (xxxv.) In Phil. i. 10 Light21, 3 Mace. iii. 8.

of the purpose of Jerusalem, but we

foot points out that the word may be taken either transitively or intransitively, although he prefers the latter. Mr. Page

note on the word in this passage commends A.V. "void of offence" as

in his

including the two images, not offending, not upright, dirpo<r. irpos tov eov causing offence, dirpoo-. irpos tovs dvOpu"Ad Deum et homines congruit irovs. quod sequitur eleemosynas et oblationes," Bengel. Sid iravTos, see Plummer on Luke xxiv. 53, cf. Acts ii. 25, x. 2, Matt,
;

xviii.

10,

Mark

v.

5,

Heb.

ii.

15,

em-

phatic here at the end of sentence, implying that the Apostle's whole aim in life should free him from the suspicion of such charges as had been brought against him. Ver. 17. irXeioVwv: "many," R.V., but margin, "some," so Rendall: if xviii. 22 refers to a visit to Jerusalem (see note) at the close of the Apostle's second missionary journey, the number expressed by irXeioVwv would not exceed four or five. IXeT]p.oo-vvas "ttoitjcwv, see above on collection for the Saints at not elsewhere used Jerusalem. k\er\. by Paul, who speaks of Koivuvia, 81aKovia els tovs dyiovs, see on x. 2. irape-ycvop.ijv, Lucan, but cf. also 1 Cor. xvi. 3, for the word again used by St. Paul. els to eOvos fiov: quite natural for St. Paul to speak thus of the Jewish nation, for the Jewish-Christian Church naturally consisted of Jews, cf. Rom. ix. For this allusion in Acts to the great 3. work of the collection, and its evidential value, as corroborating the notices in the Epistles, see above on p. 422, and Paley, H.P., chap, ii., 1. On this use of els cf. 1 Cor. xvi. 1, 2 Cor. viii. 4, ix. 1, 13, Rom. xv. 26, and see Deissmann, Bibehtudien, p. 113. teal irpoo~$opds

of offerings as part St. Paul's visit to know that he came up to Jerusalem to worship, ver. n, and to be present at the Feast of Pentecost, xx. 16, and even if he did not present some offering in connection with that Feast (a thank-offering as Bethge supposes), Dr. Hort's view may well commend itself that the Apostle wished to make some offering on his own account, or it may be a solemn peace-offering in connection with the Gentile contribution for the Jewish Christians, and its acceptance, see on xxi. 26, and also Weiss, in loco. The position of irpoo~<|>. seems against the supposition that we can take
is
it simply with IXei)., and in combination with it, as if both words referred to the

no mention

made

collection for the Saints. Jiingst would omit the words icai irpoo~4>. . . lepw altogether, whilst even Hilgenfeld regards vv. 17-21 as an addition of his " Author to Theophilus ". Ver. 18. Iv ots, see critical note. If we read Iv ais = " amidst which,"

R.V., "in presenting which," margin, with reference to irpoo-<l>opds, including not only the offerings in connection with the Apostle's association of himself with the poor men in the Nazirite vow, but also offerings such as those referred to in ver. 17. ev ols = inter qua (WinerSchmiedel, pp. 193, 228), i.e., in reference to these matters generally, cf. xxvi. 12. evpov, cf. ver. 5: "they found me," indeed, as they have said, but ov jj.-ra oxXov k.t.X. a direct answer to the charge of profaning the Temple he had gone there for worship and sacrifice," then how did I profane it ? " Chrys., Horn., L.
; :

q-yvio-ue'vov

the expression

is

generally

taken to refer to the offerings involved in the association with the vow, xxi. 26, but it may also include other acts of worship and purification in the Temple.

17

21.
Tires
1

nPAHEIS ATI02T0AQN
diro
ttjs

485
em
tou

0opu(3ou,

'Aaias 'louocuoi,

19.
ji.

06s IBei
20.
?j

aou

irapeivai ical KaTnyopeif ei ti l^oiey irpos

clirdiTwcrcn',
2

auTol outoi

ei ti
T|

cupoc cV

c*p.ol

dSi'tena-a,
<f>a)vi]s,

ordKTOs
8

fiou lirl

owe-

opiou

21.

irepl jiias tciuttjs

^S

eicpaa earws cV auTois,

u<J>'

"On

irepl

dkaordaews yeKpwK eyw KpiKop-ai

or^jjiepoi' 4

up-ajy.

1 After tivcs JtfABCE 13, 40, 61, Sah., Boh., Syr. H. omitted by HLP. R.V., Wendt [Blass] add 8c
;

Tisch.,

W.H., Weiss,

2 Instead of ti evp. W.H., R.V., Blass, Weiss, Wendt, T.R. has ci ti cvp. with very slight attestation; cf. ver. 19. cv cp.ot otn. fr^AB 13, 40, 61, Tisch., W.H., R.V., Weiss, Wendt, Blass, but not Hilg.
3 For Kpa|a (Lach., Hilgenfeld) the form eKCKpaa is found in fc^ABC 13, 40, 61, redupl. form only here in N.T., but often in Chrys., Tisch., W.H., Blass, Weiss see Winer-Schmiedel, p. 104.
;

LXX

* Instead of vJ>" ABC 13, 40, 61, Syr. Pesh., Aethutr. read e<fr', so Tisch., W.H., v$' is supported by fc^EHLP, Chrys. (so Vulg., R.V., Weiss, Wendt, Blass in Gig., Boh., Syr. H., a vobis, and Hilg.).
;

tivs

in

A.V. the word

is

simply

re-

ferred to evpov and there is no difficulty but if we insert 8c* after it (see critical R.V. renders "but there were note). certain Jews from Asia," etc. The

KaTTjYopelv: "to make accusap. 106. tion," R.V., cf. ver. 2. " quandoVer. 20. f| avrol ovtoi
:

sentence

breaks

off,

and

the

speaker

quidem absunt illi, hi dicant," Blass; as the Jews from Asia are not present as accusers, he appeals to those Jews who
are he cannot demand speech from the absent, but he claims it from the present (Weiss) : " or else let these men themselves say," R.V., since they are the only accusers present. Kuinoel refers the words to the Sadducees, and thinks this proved from the next verse, but the context does not require this reference, nor can the words be referred with Ewald to the Asiatic Jews, since o-Tavtos p.ov itr\ tov <rvv. is against such an interpretation. ti, see critical note. Ver. 21. rj = eLWo tj after aSiKV)p.a (Rendall) ; St. Paul, of course, uses the word (d8iKTjp.a) of his accusers. St. Paul is taken by some to speak ironically strange a8ticT]p.a, a question of belief with regard to which the Jews themselves were at variance, and which the procurator would regard as an idle contention ! Weiss renders " or let them say, if in other respects they have found
. . .

makes no

direct reference to xxi. 27, but

implies that these Asiatic Jews should have been present to accuse him if they had any accusation to make their absence was in the prisoner's favour "the passage as it stands {i.e., with this break)

instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles," cf. xxvi. 9, see Page's note in loco. Others take 8c though less forcibly as more strictly in opposition to the preceding words, meaning that his accusers had not found him as they alleged, and as Tertullus alleged, ver. 5, but that certain
is

Jews of Asia had found him. Hackett retains 8e, and sees in the words a retort 01 the charge of riot upon the true " but certain Jews from authors of it
Asia " it is they who excited a tumult, not I the verb could be omitted, a true picture of the Apostle's earnestness, because so readily suggested from 0opvPov, but this interpretation seems hardly borne out by the context. Ver. 19. ISei without av, cf. Luke xi. 42, xv. 32 on the force of this imperfect, see Burton, p. 14, Winer-Moulton, xli. 2. the optative of ei ti lxoiv irp^s p.e subjective possibility, representing the if they subjective view of the agent had anything against me (in their own
;

nothing

wrong,

utterance," etc. " in what respect they regard it as an &8(Ki]p.a," supplying clirdToxrav from the previous verse. Oq the whole verse see further Blass, Gram., p.

concerning

this

one

beliel),

Winer-Moulton,
T., p.

xli.

Le Grec du N.

in

b 2, Viteau, (1893), Burton,

Winer-Schmiedel, p. 187 and also 225 on ^s ficpafa t|s probably not for fl (cf. Matt, xxvii. 50), but here 4><ovt] is used in the sense of a loud cry, so that the construction resolves itself into <f>wvT)v Kpdciv, cf. Rev. vi. 10, v. I. (and for the expression in LXX.
168,
;

p.

46

IIPAHET2 ATT02T0AQN
"OTay Aucn'as 6 x L
"

XXIV.

22. 1 'Akouctos Se TauTa 6 rj\i d^ePdXeTO aurous, &Kpi$ioTpov

ciSws Ta xrepl ttjs oSou,

Siayfuo'op.ai

elircjf,
*

^ a PX

Kara^r],

ra Ka6'
2

up.as

23. 8t,aTadfi.ee6s tc to KaTorrdpxT|

Te
&*' eo
l '/ >

TT)pci<T0ai tov riauXoK,

ex61

*'

nal p/nSeVa kwXucik twv iSiaif

ouToo

uirrjpeTeii'

t)

Trpoo-pxO"0ai auTw.

24. MeTa 8e ^pc'pas ni/ds irapaycfop.ci'os 6 4>f|Xi auc ApouaiXXr)

Tfj

y^

0,1

*1

a " Tou

oocttj

louSaia,

peTeirep^/aTo
8c ovt. o

tok

riauXok,

xal

1 The words aicovo-as Sc ravra owt. av(3a\. W.H., R.V., Blass, Weiss, Wendt, Hilg.
;

with

J^ABCE,

Tisch.,

2 i| irpocrepx. cm. ^ABCE 13, 61, Vulg., Syr. P. and H., Boh., Arm., Tisch., R.V., and other authorities in ver. 22.

ty) 1.81a

Instead of T.R. BC 2 36, Syr. H. mg., Tisch., W.H., R.V., Weiss [Blass] have yvv. (om. clvtov). T.R. as i^*E, tq YvvaiKi in C*HLP (Meyer, Hilgenfeld) At the beginning of verse Blass in (3 text fc^aA, 13, 18, 6, have t^i i8. -yvv. avrov. after tjp. Tivas reads Apo-uciXXa tj yuvr| tow <^t)Xiko$ ovcra lovSaia T)puTa iSciv tov riovXov Kai aicovcrai tov Xoyov. PovXopevo; ovv to iicavov ttoitjo-oi avrj) (Cassiod. Compl., p. 205 (1402, Mign.) and Syr. H. mg.).
s

thinks

Farrar, St. Paul, ii., 328, 4). that he sees in this utterance some compunction on St. Paul's part for his action in dividing the Sanhedrim, and for the tumult he had caused, but see above, p. 467. Ver. 22. avpdXeTo: ampliavit eos, a technical expression, only here in N. T., the judges were wont to say Amplius in cases where it was not possible to pass at once a judgment of condemnation or acquittal before further inquiry, Cic, In "having more Verr., i., 29. atcpip. exact knowledge concerning the than to be deceived by the misrepresentation of the Jews; he may have learnt some details of the Christian sect during his years of office from his wife Drusilla, or possibly during his residence in Caesarea, where there was a Christian community and the home of Philip the Evangelist, and where Cornelius had been converted. This knowledge, the writer indicates, was the real reason the reason which Felix alleged was that he required the evidence of Lysias in person. Wendt, Zockler, Bethge, Nosgen take the words to mean that the address of Paul had offended Felix's
Isa. vi.

Luke
p. 38.

see

instance

in

Moulton

and

Geden, and Hawkins,

Hora

Synoptica,

Ver. 23. TT)pcur0ai: that he should he kept in charge as a prisoner not middle as in A.V. rxiv T < aveo-tr "and should have indulgence," R.V., not

Way"

" liberty," A.V., word only elsewhere in Paul in N.T., 2 Cor. ii. 13, vii. 5, viii. 13, 2 Thess. i. 7, cf. also Ecclus. xxvi. 10, 1 Esd. iv. 62. From ver. 27 it appears that the prisoner was still bound, but the indulgence involved a custodia liberior, and extended to food, and the visits of friends, and remission from the severer form of custody, cf. Jos., Ant.,
xviii., 6, 7, 10,

where Agrippa has similar indulgence in his imprisonment at Rome, but is still chained. p.T)8^va kuXvciv tv I8ia)v, cf. iv. 23, Luke, Aristarchus, perhaps Trophimus, cf. Jos., Ant., xviii., change u. s., for the same indulgence of subject to centurion in kuXvciv. vittj-

pcTctv,

xiii.

36, xx. 34.

:

more accurate knowledge, and on this account he put off any decision. On
the comparative see Blass, Gram., p. 139. rot ircpl: characteristic of Luke and Paul, see p. 481. 81 ay. to. icafl'

Ver. 24. Apovo-tXXfj of the three daughters of Agrippa I. Drusilla was the youngest, her sisters being Bernice (see Married, when below) and Mariamne. about fourteen, to Azizus king of Emeza, she had been seduced from her husband

by

Felix,

who had employed

for his evil

purpose a certain impostor and magician,

Simon by name,

Jos., Ant., xx., 7, 2.

will determine your matter," xxv. 21, and see above on xxiii. probably to, Koff 15. vpas refers to both accusers and accused. On to, before icaTa characteristic of

vptas

"

The account in Josephus implies that she was unhappy in her marriage with
Azizus, and asserts that she was exposed on account of her beauty to the envious She ill-treatment of her sister Bernice. married Felix (" trium reginarum mari-

R.V.,

cf.

487

22

26.

nPAHEIS AnOTTOAQN
XpiaToy irtorews.
25. oiaXeyouVi'ou
2

TlKouaeK auTou ircpl rr\s eiS

8e auTou irepl 8iKaiocruVr)S Kal cyKpaTcias Kal tou Kpi'uaTos p,e\\oKTos caeaOai,
e)(ov
l|xc()o(3os

tou
vuv

yeyoueyos 6

4>tj\i

dircKpiOr),
<tc

To
26.

iropeuou

Kaipov 8e ueTaXapwe ueTaKaXe'crou-ai

Sua

8e Kal

eXiri<i>i',

5ti Xi>1l aaTa SoGrjaeTai auTai uird tou riauXou, 8 ottws

1 After Xpio-Tov 61, Vulg., Gig., Boh., Syr. H., Chrys. add l^crovv, se Tisch., W.H., R.V., Weiss, Wendt, but om. by Blass in p text, so by Meyer.

^*BEL

T.R. by
in

15, 31, 40, 180, Arm., Chrys. read tow pcXX. KpipaTos, all edd. e<reo-8cu om. fc^ABCE, W.H., R.V., Blass.

p, so Hilg. KaXecropai ere.

=

with E. Gig., Vulg. (Cassiod.)

but text retained as in Instead of text Blass read tcaipu 8 ciriTTjSeift) uera-

Xvo-n ovtov om. ^ABCE, Vulg., Syr. P. and H., Arm., Aethro., Tisch., After uTairep/ir. Gig. adds R.V., Blass, Weiss, Wendt, Hilgenfeld. " secrete," but not Blass in p. Instead of xapiTas }^*ABC 13, 61, Vulg., Syr. P. and H., Boh. read x a P tTa so Tisch., and authorities as above (see note below).
oir<us

W.H.,

tus," as Suetonius calls him, Claud., 28),

and her son by him, Agrippa by name, perished under Titus in an eruption of Vesuvius, Jos., u. s. It has been sometimes thought that his mother perished with him, but probably the words trvv t-q -ywaiKi in Josephus refer not to Drusilla, but to the wife of Agrippa (so Schiirer)

"Herod" (Headlam),
The Herods

Hastings'

(Farrar), p. 192 ff. rj] yvv. aiiTov, see critical note, the addition of ISia before yvv. (omit, o/utov) perhaps to emphasise that Drusilla, though a Jewess, was the wife of Felix, or it may point to

B.D.,

the private and informal character of the interview, due to the request of Drusilla. Possibly both ISiq, and airov were additions to intimate that Drusilla was really the wife of Felix, but the article before ywaiKi would have been sufficient ovcrg MovSaia, cf. P to indicate this. text, which states how Felix acted thus to gratify Drusilla, who as a Jewess wished to hear Paul, as her brother Agrippa afterwards, cf. xxv. 22, see Knabenbauer, in loco. p,cTir^u.\|/aTo, Xpto-Tov, see critical see on x. 5. note. Ver. 25. irepi Sikcu. Paul does not gratify the curiosity of Felix and Drusilla, but goes straight to the enforcement of those great moral conditions without

temperantia, Vulgate, castitatc. of Drusilla by his side was in itself a proof how Felix had failed in this virtue also, eyicp. being specially applicable to continence from sensual pleasures (Wetstein) ; opposed to it is otcpacria, I Cor. vii. 5 (= aKpdrcia), "incontinence," Arist., Eth., vii., 4, 2. In N.T., Gal. v. 23, 2 Pet. i. 6 (bis), cf. Tit. i. 8. The word is found in Ecclesiast. xviii. 15 S, 30, 4 Mace. v. 34. St. Paul gives a double proof of his courage in reasoning thus not only before Felix but before his wife, for like another Herodias her resentment was to be feared. " the judgtov Kptfiaros tov p.cXX. ment to come," R.V., preserving the force of the article omitted in all E.V. except Rhem. " ubi etiam illi, qui nunc judices sedent, judicandi erunt" (Wetstein). !u.<. yev., see on x. 4, cf. the attitude of Antipas with regard to the Baptist, Mark vi. 30. To vvv exov, cf. Tob. vii. (B 1 fXov), and for instances in Greek writers icaipov 8 u-eraX., cf. see Wetstein. Polyb., ii., 16, 15. p.eTaXapc>vTes Katp. apu.oTTovTtt (Alford, Blass). So far as

Latin,

The presence

which, both for Jew and Greek, what he had to say of the Messiahship of Jesus was unintelligible how grievously
;

righteousness the Felix had events of his period of government proved, cf. Tac, Ann., xii., 54, "cuncta malefailed
in

facta sibi impune ratus," through the evil influence of Pallas, Tac, Hist., v., 9. R.V. margin " self-control," iyicpoT.

we know, no more convenient season ever came, see reading in p text. Ver. 26. ap.a Si Kal IXir. connected by some with dircK. (cf. xxiii. 25), so Weiss, Wendt, Hackett; others punctuate as W.H., R.V., and render it as a finite verb. Sri on the construction with Xirieiv see Simcox, Language of the N.T., p. 121, and Blass, in loco: Luke xxiv. 31, 2 Cor. i. 13, xiii. 6, Philem. ver. 22 (not in Attic Greek). On Sp.a cf. Blass, Gram., p. 247, Col.
:

iv. 3,

kcu

Philem. ver. 22, 1 Tim. v. 13. p.a only in Luke and Paul on its use
;

: ;

4 88
Xucrii

IIPAEEIS
auroV

AnOSTOAQN
eXa^c
SiaSo^oc
6

XXIV.
auTw

810 ical TruKKOTepoc auTo^ u.eTaireu/jro^iei'OS cifitXci

27.

AiCTias

8e

TrXnpw9eio-T]s

t]Xi|

flopKLoi-

by them see further Viteau, he Grec du N.T., p. 187 (1893). xpiip-ara: the mention of " alms," ver. 17, had perhaps suggested the thought that Paul was in a position to purchase his freedom with money, and it was also evident to Felix that the prisoner was not without personal
friends, ver. 23. Spitta, Apostelgeschichte, p. 280, points to ver. 17, and to the fact

could more plainly show the corruption of the Roman government than the conduct of Felix in face of the law " Lex Julia de repetundis prsecepit, ne quis ob hominem in vincula publice conjiciendum, vinciendum, vincirive jubendum, exve vinculis dimittendum

neve quis ob hominem condemnandum, aliquid acceperit," absolvenduum

.

that Felix could not be unaware that Paul was a man of wide influence and supported by many friends, as a sufficient answer to the supposed improbability urged by Pfleiderer that Felix could hope for money from a poor tent - maker and missionary. Spitta thinks that Philippians may have been written from Caesarea, and that therefore (Phil. iv. 10) Felix had double cause to suppose that

Digest.,

xl., 11,

only in Luke, see imperfect denoting fre11 quent occurrence. on the Ver. 27. 8ier(as 82 irXtjp. question of chronology see below, cf. xx. 30, and for Tpieria, xx. 31 on Sie-ria in inscriptions see two instances in

on ver. 3. above xx.

wptXei:
;

3 (Wetstein)

see further

poor missionary had command of money but without endorsing this view as to the place of writing of Philippians, it may be suggested that St. Paul's friends at Philippi might have helped to provide financial help for the expenses of Lydia, e.g., was not only ready his trial with large-hearted hospitality, but her trade in itself required a considerable capital see on the other hand the view It is urged, of Ramsay. St. Paul, p. 312. moreover, that a poor man would never have received such attention or aroused But St. Luke himself such interest. has told us how Herod desired to see the Son of Man, Who had not where to lay His head, and the same feeling which prompted Herod, the feeling of curiosity, the hope perhaps of seeing some new thing, may have prompted the desire of an Agrippa or a Drusilla to see and to hear Paul. 4X.iu. . . 8o9. "sic thesaurum evangelii omisit infelix Felix," Bengel. When Overbeck expresses surprise that Felix did not deliver Paul to the Jews
the
;
: :

Deissmann, Neue Bibelstudien, p. 86. irXtjp. perhaps indicating that two full Weizsacker throws years are meant. doubt upon the historical character of this imprisonment, and thinks that the episode is merely introduced by the writer of Acts, who in his ignorance of the name of the procurator doubles the but incident before Felix and Festus Wendt declines to value so lightly the definite notices and accounts in Acts, and adds that the delay of the trial under a procurator devoid of a sense of duty was no improbable event. The recall of Felix has been assigned to very varying dates, Lightfoot naming 60, Wendt (1899) 61, Schiirer, at the earliest 58, at the latest 61, probably 60, Ramsa y 59. whilst McGiffert, following the Chronology recently advocated by O. Holtzmann (with a few earlier writers), places it as early as 55 (Harnack 55-56, following Eusebius, whilst Blass has also Both defended the Eusebian date).
: ;

for

money, he forgets that Paul's Roman would make such an action much more dangerous than his detention. Sio Kal: characteristic of Luke and Paul, and common to Luke's Gospel and
citizenship

ii.

Acts, cf. Luke i. 35, Acts x. 29, Rom. iv. 22, xv. 22, 2 Cor. i. 20, iv. 13, v. 9, Phil,
xi.

McGiffert and Holtzmann fix upon 55 because before the end of this year Pallas, the brother of Felix, was in disgrace and yet, according to Josephus, Felix escaped the accusations brought against him by shielding himself behind his brother Pallas, whom Nero was then holding in special honour, Jos., Ant., " Either xx., 8, 9, Tac, Ann., xiii., 14. Josephus is in error," says O. Holtz;

only twice elsewhere in N.T., Heb. 12 " ut illiceret eum ad se pecunia temptandum," Blass, Knaben9,

12, xiii.

bauer.

irvKvorepov,
; :

cf.

Luke

v.

33,

Tim. v. 23 and LXX, Esther viii. 13, The 2 Mace. viii. 8, 3 Mace. iv. 12. comparative here is " verus compara" tive quo scepius, Blass. Nothing

mann, Neutest. Zeitgeschichte, p. 128, "or Festus went to Palestine in 55". But there is good reason for thinking that Josephus was in error in stating that Felix escaped by his brother's inis

It fluence, then at its height, Jos., u. s. no doubt true that the influence of Pallas may have been very substantial


*7-

nPAHEIS AnOSTOAQN
1

489

rjcrroi'

Qekuv tc x^P lTOt S KaraQiaQai toIs 'louSaiois 6 rjXt^,

t6> flauXoi' SeoefieVoy.

KaTcXnre

1 Instead of dcXuv tc x a P* Blass n p text with 137, Syr. H. mg. reads tov 8t riavXov ciaj-ev ev Tr\pr\ai 81a ApovcriXXav, so Zockler, Belser, Hilg., and J. Weiss, who thinks that T.R. is simply conformed to xxv. 9; but see on the other hand Schmiedel, Enc. Bibl., i., 53.
i

but fall from court favour the intervention of Pallas was subsequent to his fall, what becomes of the synchronism between his disgrace and the recall of Felix ? But further, Pallas, according to the statement of Tacitus, Ann., xiii. , 14, was disgraced before the fourteenth birthday of Britannicus, in Feb. 55, but, if so, how could Felix have reached Rome at such an early period of that year ? Nero came to the throne on 13th Oct., 54, and we have to suppose that the order for recall was sent and the return journey of Felix to the capital accomplished in spite of the winter season which made a sea voyage impossible (Ramsay, Zahn, Bacon) ; "one can therefore no longer base the chronology of an Apostle's life upon the dismissal of a court favourite". But are there no chronological data available ? Albinus, the successor of Festus, was already procurator in 62. long he had been in office we cannot say, but he was certainly procurator in the summer of that year (Schurer, Jewish People, div. i., vol. ii., p. 188, E.T.; Biblical World, From Jos., Ant., xx., 9, p. 357, 1897). i, we learn that there was an interval of some few months full of disturbance and anarchy between the death of Festus and the arrival of Albinus in Jerusalem, so that we seem justified in inferring that Festus died probably in the winter of 61-62 and whilst the events of his procuratorship can scarcely have extended over five years (as would be demanded by the earlier chronology) for in this case Josephus would surely have given us more information about them it seems equally difficult to suppose that the events which Josephus does record could have been crowded into less than a year, or portions of two (Schurer). The entrance of Festus upon his office might thus be carried back to 59-60, and St. Paul's departure for Rome would fall probably in 60. But a further contribution to the subject has been made by Mr. Turner, " Chronology of the N.T.," Hastings' B.D., pp. 418, 419, and he argues for the exclusion of a date as late as 60 for the accession of Festus, and for placing the recall of Felix in 57-59, i.e., between
;

long after his

if

the earlier

above
p. 420.

and later dates mentioned more definitely still, in 58, cf. With this date Dr. Gilbert agrees,
or,
;

Student's Life of Paul, p. 252, 1899. See further Zahn, Einleitung, ii., 634 Wendt (1899), p. 56 ; Expositor, March, 1897, Feb., 1898; "Festus" (A. Robertson), Hastings' B.D. and B.D. 2 . eXa0 81aSoxov, Ecclus. xlvi. 1, xlviii. 8. In 2 Mace. iv. 29, xiv. 26, the meaning of successor is doubtful, and it would seem that the title rather denoted a high office about the court of the Ptolemies, cf. Deissmann, Bibelstudien, p. in. In classical Greek it is used as here for successor, cf. Jos., Ant., xx., 8, 9, so successorem
accepit,
Plin., Epist., ix., 13.
4>tjo~tov:

we know nothing

of

him except from

the N.T. and Josephus. The latter, however, contrasts him favourably with " et Albinum cum his successor Albinus ei dissimillimum fuisse tradit, scelestum
:

How

hominem, simul
far as

ilium laudat " (Blass).

So
;

our information goes, Festus also contrasts favourably with his predecessor he acted with promptness to rid the country of robbers and sicarii, and amongst them of one impostor whose promises were specially seductive, Ant.,

xx., 8, 9, 10,

and B.J .,

ii.,

14, 1.

But
dis-

although, as Schurer says, he

was

posed to act righteously, he found himself unable to undo the mischief wrought
his predecessor, and after a short administration death prevented him from coping further with the evils which infested the province. For his attitude towards St. Paul as his prisoner see notes below. Two other events marked his procuratorship (1) the quarrel between the priests and Agrippa, because the latter built on to his palace so as to overlook the Temple, and the priests retaliated by building so as to shut off his view. Festus sided with Agrippa, but allowed the priests to appeal <to Rome. (2) The decision of the emperor in favour of the Syrian against the Jewish inhabitants of Caesarea, which caused a bitterness provoking in a.d. 66 the disturbances in which Josephus marked the beginnings of the great War, Ant., xx., 9. 8eXb>v t x*P lTa 5 KOTaOe'adai 8, tois 'I.: "desiring to gain favour with
:

by


49
XXV.
&vifir)
i.

riPAHEIS
4>HITOI
ouc,
d-rro

AnOSTOAQN
eiriPds
l

XXV
(jleto,

tt)

e-irapxia,
2.

Tpels ^p-cpa*
2

is

'lepoaoXufxa

Kaurapctas.

cvc^dVurav 8e

adni
icai

dpxiepeus

Kal ol TrpwToi

tw

louSaiwc

KaTa tou riauXou.

auTou, ottws

irapeKaXouv auToV,

3. atToojxcfoi

X^P 1

*'

KCtT '

p.eTairfx\|T)-

Tai auToy cis 'lepooCTaX^p., eVeopay ttoiouktcs dveXciy auToy KaTa ti)v
1 bin eirapxtia, so B irapxia> so also Lach., Hilgenfeld, Blass, W.H. text, Tisch., Weiss, and W.H. marg. (so Wendt probably) following $*A have crrapxewpWeiss regards eirapxia (-ia) as a thoughtless emendation in accordance with xxiii.
;

34.
2

See also Winer-Schmiedel,

p. 44,

and note below.

Vulg., Syr. Pesh., Aeth. read tc, so Tisch., W.H., Weiss, R.V., Wendt, Blass. o apx> 5 but instead of the sing. fc^ABCEL read the plural, so Tisch. and authorities above. For T.R. cf xxiv. 1.

For 8c

NABC,

the Jews," R.V., literally to lay down or deposit a favour with the Jews as a deposit for which a due return might be expected, cf. 1 Mace. x. 23 R. ; Jos., Ant., xi., 6, 5, so too in classical Greek, Thuc, i., 33, 128; Herod., vi., 41, etc. The policy of Felix was to gain popularity with the Jews in view of the accusations which followed him on his return | That the/ to Rome, Jos., Ant., xx., 8, 9. pursuit of such a policy was not alien to the character of Roman officials see Jos., Ant., xx., 9, 5, where we learn that Albinus, desiring to gain the gratitude of the Jews, took money of all those in prison for some trifling fault, by which means the prisons indeed were emptied, In but the country was full of robbers. B.y., ii., 14, 1, we learn that the same system was pursued by Albinus, the successor of Festus, until no one was left in the prisons but those who gave him nothing. According to (3 text Felix leaves Paul in prison to please his wife, but, as Blass points out, both reasons may be true.

of Jesus, is constrained to admit that conduct such as that of the two procurators is too natural for its repetition to be surprising; unscrupulous officials are always ready by complaisance at the expense of others to appease those to whom they have given just cause for complaint. * Chapter XXV. Ver. 1. Itri^ds "having come into the province," A.

execution

xdpiTo (W.H.,
in

N.T.) found in classics, though rarer than x^piv, WinerSchmiedel, p. 88 in LXX, Zech. vi. 14. this does not at all imply that SeSep.. Paul had been quite free, and was now rebound, cf. ver. 23. aveo-us did not mean perfect freedom, and the custodia Nosgen militaris might still continue.
R.V.)

only

(in

Jude, ver.

4,

cf.

xxv. 9

or, "having entered upon his province," R.V. margin. If we read rjj with Weiss and W.H. margin, lirapxEicd the word is an adjective of two terminations, sc. covo~{a, i.e., having entered on his duties as governor of the province (see Weiss, Apostelgeschichte, p. 8), and For the adjective in incf. xxiii. 34. scriptions see Blass, in loco. p-cTa, Tpcis went qp,. : " sat cito," Bengel. avifir) up to Jerusalem officially as the capital the visit had nothing necessarily to do with St. Paul, but the close-connecting t may indicate that the action of the priests in again bringing up their case was to be expected. Ver. 2. !vc<j>dvicrav, cf. xxiii. 15, xxiv. here the context evidently implies that 1 legal and formal information was laid against Paul. If we read oi dpx-> cf. iv. ot irpwToi: sometimes taken as = 5.

and R.V.,

irpeo-p. in ver. 15, cf. xxiii.

14, xxiv.

1,

thinks that the word in its position at the end of the verse indicates a severer form of custody, but this is by no means necessary, although as the last word of the episode, and as the result of all the intercourse with Felix, it has a dramatic force and pathos. Zeller, Acts, ii., p. 83, E.T., although he thinks it remarkable that Felix and Festus are represented as acting from the same motive, as Pilate for a similar reason had consented to the

but in Luke xix. 47 we have oi dpx- *ai The ol Ypdpji. Kal oi irpwToi rov Xaov. difference of designation seems to indicate that they were not identical with the irpeo-p., although perhaps including them, or possibly as their chief representatives
I.
:

see also

Plummer on Luke,

Blass seems to identify irptorot with apxi-epeis, cf. iv. 5, apxovTts. irapeKaXow the word and the tense mark their importunity. Ver. 3. airovp,., cf. ver. 15. " Postu lantes gratiam non justitiam," Corn
c.
:


i6.
686V. 1

nPAHEis:

:; :

AnorroAQN
tov riauXof

49
2

4.

6 jief ouv
8e

<J>tjotos

&TTKp'0T], TTjpeicrOat

ev

Kcucrapeia, eauTov
Suvcrrol eV

jAeXXeip

tV

Taxei eKiropeueorflai
ei ti eoriv 3 iv tgj

5.

Oi ouv
tou'to),

uft.lv, <J>T](7i,

auyKaTa^afTes,

dvopt
4

KaTT]YopeiTwaa' ciutou.
r\

6. AiaTpi\jms Be eV auTots rju-epas

irXeious

Sc'tca,

KaTapds

Kaiadpeiav,

-rij

erraupiov

xadioras

cm
virili

tou
(facturos esse)

1 After oSov Syr. H. ut in manibus suis esset

mg. adds Mi qui votum fecerant

;

se

pro

but not

|3

text.

For ev Kaicr. 13, 40, 61, read eis, so Tisch., W.H., and authorities above. R.V., Weiss, Blass, Hilg. have Kaurapeiav with BC 13, 40; whilst W.H. read Kaio-apiav.
3

^ABCE

qtoitov, so Tisch.,

Instead of T.R. (so Meyer) fc$ABCE, Vulg., Boh., Arm., Lucif. read ev W.H., R.V., Weiss, Wendt, Blass, Hilg.

tu avSpw

* R.V., following ^ABC, Vulg., Arm., reads ov wXeiovs oktcd r\ 8eica instead of T.R., so too W.H., Weiss, Wendt, Blass, Hilgenfeld. Other variations, e.g., 137, See Alford's note and Meyer- Wendt on probable Syr. P.H., Sah. omit ov -n-Xciovs. confusion between oktu of the more ancient MSS. and rj of later ones, the former tj representing the numeral being absorbed in the second ij.

Lapide.

ev^Spav
they
the

iroiovvres,

not

iroiTjo-ovTes,

were

making

and

already (Alwilling of the as icai-a ttjv oSdv, cf. Luke assassin. three times in Acts, viii. 36, x. 4, and Syr. H. xxvi. 13, nowhere else in N. T. mg. adds a distinct reference to the forty conspirators previously mentioned, xxiii. doubtless, 12, but Blass omits in j$ text as he says, there were many others ready for the deed at the service of the Sanhedrim. no antithesis exVer. 4. fi.hr ovv pressed but Rendall, Appendix on jtev ovv, Acts, p. 162, holds that two phases Festus of events are here contrasted refused to bring Paul away from Csesarea, but he undertook to hear the charges of iv Kai., see critical the Jews there. note, perhaps here ets simply = Iv, so Blass, and Simcox, cf. Mark xiii. 9, Acts On the other hand cf. Weiss on xix. 22. the frequent force of eis peculiar to Acts, viii. 40, ix. 21 (where he reads eis), intimating that Paul had been brought to Caesarea with the purpose that he should The Jews had asked be kept there. Festus Situs ftTaireu\|/. a. eis "I., but Festus intimates that the prisoner was in custody at Caesarea, and that as he was himself going there, the prisoner's accusers should go there also ; in other words, he returns a refusal to their request, cf. ver. 16. iv rdxei, Luke xviii. 8, and three times in Acts, xii. 7, xxii. 18, not in the other Evangelists Rom. xvi. 20, 1 Tim. iii. 14, Rev. i. 1, xxii. 6.contriving
ford)
:

ambush

priests and elders were before to avail themselves

for the verb used absolutely as here cf. Luke iii. 7. Ver. 5. $7)<ri change to the oratio recta, cf. i. 4. For other instances of the insertion of the single words e<|>Tj
: :

eKirop.

or

4>t]ctiv,

Language of

rare in N. T., see Simcox, the New Testament, p. 200

cf. xxiii. 35, xxvi. 25, 1 Cor. Cor. x. 10, Heb. viii. 5. ol . .

vi.
.

16,

Suva-rot

" Let them therefore, saith he, which are of power among you," R.V. not simply "which are able," A.V., "qui in vobis potentes sunt," Vulgate. The word may be used by Festus, because he was not acquainted with the Jewish official terms, or it may be used in a general way as in 1 Cor. i. 26. In Jos., B.jf., i., 12, 5, we have the expression, -J^kov MovSaCwv 01 SvvaToC, cf. Thuc. i. 89, Polyb., ix., 23, 4 but in addition to this general use of the word Jos. frequently conjoins the ap\iepeis with the SwaToC as members of the Sanhedrim, Schiirer, Jewish People,
; ;

div. ii., vol. i., p. 178, E.T. This interpretation of the word is more natural " qui valent than that adopted by Bengel ad iter faciendum tjOos urbanum Festi respondentis Judaeis molestiam viae causantibus " for other explanations see Wendt-Meyer, in loco. o-v-yicaTapavTes " go down with me," R.V., mecum ; only here in N. T., in LXX, Ps. xlviii/ 17,
:

Wisd.

Dan. iii. 49 (Theod. iii. 49) of the Three Children, ver. 26. aToirov, see critical note, and further on
x. 13,

= Song

xxviii. 6.

Ver. 6. fyiepas irX., see critical note, " not more than eight or ten days," R.V., i.e., the whole period of Festus'

XXV.
1rapa.Yev0p.eVou

49*
|3rjp.aTos

riPAHEIS AII02T0AQN
eK^Xeucre

tov
1

riauXof

dx^fcu.

7.

8c

auTOo, ircpiearqaav

01 diro 'lepoo-oXupoje

KaTaPePrjKOTCs 'louSaToi,
tou
flauXou,

iroXXd Kal

Papea

aiTidftara
8.

tpe'poi'Tes

Ko/rd

a ouk

X<t\vov dirooeT^ai

dTroXoyoupeVou auTou,

"On

oure els T 6v eopov

9.

Tuf
6

'louSaiwi', outc cis

oe",

to lepoV, out els Kaio-apd ti r]p.apTov.

y)otos

tois 'louSaiois OeXcjf

e'Xeis,
els

X^P 11 KOTa0ea6ai,
'

diroKpi9els
irepl

tu

riauXw
1

elire,

'lepocroXupa

dva|3ds,

eicei

tou'twc

^ABCL,
E

so Tisch.,

<rTTi<rav;

has ovtu;

W.H., Meyer

R.V., Weiss, Blass, Hilg. read avrov after irepifollows T.R.

2 For aiTiajxara ^ABCEHLP, so Tisch. and authorities above read aiTi.cofj.aTa, a word which does not occur elsewhere, although Eustath. has aiTiucns for aiTiacris. fr^ABC 13, 40, 61, so Tisch. and authorities above read KaTa^cpovres instead of <epovTCS Kara tov fl.

Blass sees in the words stay v oaitois. an indication of the vigour of action The expression characterising Festus. may, however, be used from the standpoint of Paul and his friends at Csesarea, who did not know how much of his absence Festus had spent in Jerusalem, or how much on the journey (so Weiss and Wendt). Tfj liravptov: ten times in Acts, but nowhere in Luke's Gospel, cf., however, eiri ttjv avpiov, Luke x. 35

This eviiv. 5 only (Hawkins). dently implies that the accusers had come down with Festus, and it may again in-

and Acts

dicate his promptness, cf. ver. 17. There does not seem any indication that this immediate action shows that he had been

against Paul in Jerusalem tov PfjpaTos, xii. 21, xviii. 12, and ver. 10 below: seven times in Acts in this sense (Matt, xxvii. 19, John xix. 13), but nowhere in Luke's Gospel twice by St. Paul, Rom. xiv. 10, 2 Cor. v. 10. KaO. eiri tov |3. a necessary formality, otherwise no legal effect would given to the decision, cf. Schiirer, Jewbe ish People, div. i., vol. ii., p. 15, E.T., for this and other instances. ax9fjvai, cf. irpoo-aYSO-Oai, Polyc, Mart.,ix., 1 and 2. Ver. 7. if we add irepi&rrTjo-av aviTov, see critical note, " stood round about him," i.e., Paul, R.V., " peri-

prejudiced
(Chrys.).

eiri

the Temple, (3) the Empire. In Hilgenfeld ascribes 8ti . . . " TJpapTov to his " author to Theophilus But, not (Jiingst, too, omits the words). content with this, he concludes that the whole narrative which follows about Agrippa is to ratify the innocence of Paul before a crowned head of Judaism, cf. ix. 15, where viuv re 'Icr. is also ascribed to the " author to Theophilus," and perhaps also re Kal |3acri\etv ; we are therefore to refer to this unknown writer the whole section xxv. 13-xxvi. 32. rjpapTOV with eis only here in Acts, three times in Luke's Gospel, three times in 1 Cor., only once elsewhere in N.T., Matt, xviii. 21. Ver. 9. X-P lv i*ttTa9r9ai, xxiv. 27. tois 'I., best placed emphatically before xdpiv KaT. (W.H.), so as to show that it was the compliance. of Festus to the Jews which caused the turn which things took (Weiss). 9eXeis eis 'I. " injustum videbatur condemnare, incommodum absolvere," Blass. licet: he makes himself the same proposal to the prisoner which had previously been suggested by " me the accusers, ver. 3. lir' Jjjlov
(2)

this verse

culum intentantes," Bengel. (Cf. John xi. 42, Judith v. 22, omit S 1 .) iroXXa *' iced Pape'a many and (indeed) heavy," etc., Winer-Moulton, lix., 3, perhaps as

would be the judges otherwise, where would be the favour to the Jews ? Felix may have added the words speciose, so as to reassure Paul and to obtain his acquiprassente," for the Sanhedrists
;

in

Matt,

moment.
note. dides.

alndpaTa

xxiii.

23,

weighty,
<j>ep.,

of great see critical

diTiap,: in .^Sschylus and ThucyFor KaTa<j>epovTes, xxvi. 10, cf.

Deut. xxii. 14. Ver. 8. Evidently the charges classed as before under three heads, (1) the Law,

to the proposal ; in ver. 20 omitted, but evidently from their close connection with irepi tovt. icpiv. they indicate that Festus would play some judicial part in the matter ; cf xxiv. 21 and 1 Cor. vi. 1. But Paul's answer plainly shows that he thought from the words of Felix that a Jewish and not a

escence

Roman

tribunal awaited
to

him

eir*

epov

would therefore seem

mean

that, the


nPAHEIS ATTOrrOAQN
icpiVeo-0cu
]

493
P^fiaros
3

eV

|ioG

10.

cure

8e 6

riaGXos, 'Etti

tou

Kaiaapos
Ktjaa,

cotcjs

cijxi,

ou

jj.e

Set piyea9ai.

'louSaious ouSe>
4

r|8t-

ws Kai au KaXXiov

e-n-iyiyoJaKeis

II. ci fiK

yap dSiKw Kal

ei

a^tok

Qav&TOu ireTrpaxd n, ou 7rapai.Toup.ai to dirodaeeii'

KaTrjyopoGai
p.ou,

8c

ouSeV eortf uv outoi

1

ouSeis

u.e

SuVaTai aorois

For tcpiveaOai fc^ABCE, so Tisch., W.H., Weiss, Wendt, Blass, Hilg. read
it

KpiOrjvai.
- $* has eo-Tcus at commencement of verse, B has Weiss, Blass, Wendt place it at commencement.

in

both places, Tisch., W.H.,

For

T)8iKT)(ra

(T.R. Lach.) fc$B h v e

T|8itcT|ica,

so Tisch.,

W.H., Weiss, Wendt,

Blass.
4

For yap ^ABCEgr. 6i read ovv, so Tisch., W.H., Weiss, Wendt, Hilg. but

[Blass].

Sanhedrim would judge, whilst Festus St. Paul would intimate to Festus that he would ratify their judgment or not as really knew better than his question (ver. seemed good to him, as Pilate had acted in 9) would imply. Ver. 11. el per -yap, see critical note, the case of Christ. On the other hand it " if then (ovv) I am a wrongdoer," is possible that Festus may have been quite sincere in his proposal his words referring to his standing before Caesar's at least showed that in his judgment judgment-seat, and not to the T)8ucT|aa there was no case against Paul of a in ver. 10. aSiKciv only here absolutely may have in N.T. the verb occurs five times in political nature, and he religious questions could be Acts, once in Luke's Gospel, and once thought that :n St. Matthew, but not elsewhere in best decided before the Sanhedrim in Jerusalem, whilst he could guarantee a the Gospels (Friedrich, p. 23). L|iov
:

safe-conduct for Paul as a Roman citizen. "I am standVer. io. crrws tlpi ing," used rhetorically, Blass, Gram., p. 198 ; on the position of ear. see critical note. Kaiaapos because the procurator was the representative of Caesar " quae acta gestaque sunt a procuratore Caesaris sic ab eo comprobantur, atque si a Caesare ipso gesta sint," Ulpian, Digest., i., 19, 1. 8ei because a Roman citizen, no need to suppose that the word has reference here to any divine intimation. " to Jews have I done no MovS. . . . wrong," the omission of the article in translation makes Paul's denial more forcible and comprehensive for aSiKciv with ovSe'v and the double accusative cf. Luke x. 19. u>s Kai <rv KaXXiov iriv. " as thou also art getting to know better," Rendall (see also Page and Weiss) this rendering, it is said, saves 'us from the ungracious and unjust retort which A. and R.V. ascribe to Paul? But ver. 18 seems to show us by the confession of Festus himself that the Apostle might fairly have imputed to him a keeping back of his better and fairer judgment, whilst in the expression x a P' cracr ^ at > ver. n, there seems to be an intimation that the Apostle felt that Festus might make him a victim. Zockler sees in the comparative " a gentle reproach," as if
:

i.e., according to Roman law. ov irapairovpai to airodaveiv non recuse, Vulgate, so Blass the verb is only used here in Acts, but it occurs three times in St. Luke's Gospel, three times

flav.,

present passage, and in 1 Tim. iv. 7, v. 11, 2 Tim. ii. 23, Tit. hi. 10, Heb. xii. 25 (twice), the word is rendered "refuse," R.V. text; but in Luke xiv. 18, 19, the word is rendered " to make excuse"; "excused": Jos., Ant., vii., 8, 2; but in each case the Greek verb literally means " to beg off from," and the Latin deprecor might well express the verb both here and in Luke xiv., I.e., cf. Esth. iv. 8 in the sense of supplicating, and for the sense as above 2 Mace. ii. 31, 3 Mace. vi. 27; see also Grimm sub v. for different shades of meaning. In Jos., Vita, 29, we have the phrase davciv ov irapaii-ovpai upon which Krenkel insists as an instance of dependence upon Josephus, but not only is the phrase here somewhat different verbally, ov -irapai. to airoO., the article expressing more emphatically, as Bengel says, id ipsum agi ; but cf. the instances quoted by Wetstein of the use of similar phrases in Greek, and of the Latin deprecor, e.g., Dion. Hal., A.V., 29. tov p,ey oZr
:

In the

in

Hebrews, once

in

Mark

xv.

6,

W.H.

66.va.T0v

ov

-irapaiTovpai.

See

 "
494
Yapiaao-0ai
cras

flPAHEIS AII02T0AQN
Kaurapa
eiri.KaXoGp.cu.

xxv.
<t>fjo"ro$,

12. totc 6

<ruXXaXi]-

aeTol

tou

<rufi|3ouXu>u,

&7reKpi9T|,

Kaio-apa

eiriKEKXTjaai,

em

Kaiaapa
further Introd., p. 31.

Tropeu<rr|.

x a P"ratr & a " t0 favour," R.V. margin, cf. iii. 14, xxv. 16, xxvii. 24 (Philem. ver. 22), only in Luke and Paul in N.T. see on its importance as marking the " section, xxvii. 24, and other parts of
!'

grant

me by

We

" must have known what this " giving up Kai<rapo to the Jews would involve. Appello : provoco ad Ccesarem siriK. " Si a pud acta quis appellaverit, satis

Acts, Zeller, Acts,

ii.,

318, E.T.

Paul

him, he would fare better in spite of the danger and expense of the appeal. But whilst we may thus base St. Paul's action upon probable human motives, his own keen and long desire to see Rome, xix. 21, and his Lord's promise of the fulfilment of that desire, xxiii. 11, could not have been without influence upon his decision, although other motives need not be altogether excluded, as St.

Appello." Digest., xlix., 1, 2, except in the case of notorious robbers

erit si dicat
:

Chrysostom, Ewald, Neander and Meyer It has been main(see Nosgen, 435).
tained that there was every reason to suppose that St. Paul would have obtained his acquittal at the hands of the Roman authorities, especially after Agrippa's declaration of his innocence, But St. Paul's appeal had xxvi. 32. been already made before Agrippa had heard him, and he may well have come he to the conclusion that the best could hope for from Festus was a further imprisonment, whilst his release period of would only expose him to the bitter and Two relentless animosity of the Jews. years of enforced imprisonment had been patiently borne, and the Apostle would be eager (can we doubt it ?) to bear Gentiles and further witness before kings of his belief in Jesus as the Christ, and of repentance and faith towards

and agitators whose guilt was clear, ibid., But we must distinguish between 16. an appeal against a sentence already pronounced, and a claim at the commencement of a process that the whole
matter should be referred to the emperor. It would appear from this passage, cf.

w.

21,

26,

32,

that

Roman

citizens

charged with capital offences could make this kind of appeal, for the whole narrative is based upon the fact that Paul had not yet been tried, and that he was to be kept for a thorough inquiry by the emperor, and to be brought to Rome for
this

purpose,

cf.

Pliny,

Epist., x.,

97,

quoted by Schiirer, Alford, and others, and similar instances in Renan, Saint Paul, p. 543, Schiirer, Jewish People,
div.
1.,

vol.

ii.,

p. 59,

and

div.

ii.,

vol.

ii.,

God.
Ver.
12.
(teTtt

E.T., and also "Appeal," HasB.D., and below, p. 514. tings' This step of St. Paul's was very natural.
p. 278,

tov

<rvfip\,

i.e.,

his

assessors,

assessores

consiliarii,

with

whom the procurators were wont to During his imprisonment under Felix consult in the administration of the law. he had hoped against hope that he They were probably composed, in part might have been released, but although at all events, of the higher officials of the character of Festus might have given the court, cf. Suet., Tiber., 33, Lamprid., him a more reasonable anticipation of Vita Alex. Sev., 46, Jos., Ant., xiv., 10, 2, Schiirer, Jewish People, div. i., vol. justice, he had seen enough of the procurator to detect the vacillation which ii., p. 60, E.T. and see further on the led him also to curry favour with the word Deissmann, Neue Bibclstudien, p. Jews. From some points of view his 65, and references in Grimm-Thayer, sub v. It would seem that the procurator position under Festus was more dangerous than under Felix if he accepted the could only reject such an appeal at his suggestion that he should go up to peril, ^unless in cases where delay might Jerusalem and be tried before the San- be followed by danger, or when there hedrim, he could not doubt that his judges was manifestly no room for an appeal, would find him guilty; if he declined, Dig., xlix., 5, and see Bethge, Die and Festus became the judge, there was Paulinischen Reden, p. 252, and Blass, K. e*imc. no question, W.H., in loco. still the manifest danger that the better judgment of the magistrate would be R.V., Weiss (as in A.V.) " asynd. rhetoriwarped by the selfishness of the politician. cum cum anaphora," Blass, cf. 1 Cor. The decision of the Moreover, he may well have thought vii. 18, 21, 27. procurator that the appeal must be althat at a distant court, where there might be difficulty in collecting evidence against lowed, and the words in which it was
; :

'

12

14.

fTPAHEIS AriOSTOAQN
Hfxepwv 8e
Siayet'OfieVo)*'

495

13.

tuw,
eicei,

'Aypiinras 6 (BacnXeus
14.

BcpyiKTj Karr\vrr](Tav els Kaiaapciai/, 1 dcnrao-ou.eyoi tom $r\<nov.

a>9

8e TrXeious t|U.epas oie Tpi|3oi'

Fjotos tu
2

pcuriXei aveOeTO

Ta Kara. t6^ riauXoe, Xeyw, 'Anqp ti eori

KaTaXeXctiAixecos utto

1 For ao-iraaafievoi (instead of -op.evoi) fc^ABEgr-HLP 13, 31, 68, 105, Boh., Aeth., Hort (not Westcott) says the authority for -ajMvoi so Tisch., Weiss, Wendt, R.V. is absolutely overwhelming, and as a matter of transmission -ojxtvoi can be only a that it is difficult to remain satisfied that there is no prior correction. But he adds Blass, Gram., p. 193, rejects -ap.evoi as impossible, and corruption of some kind. Wendt (1899), p. 386 strongly supports -apievoi, and reads, -o(tvoi, so Hilg. explains the aor. part, after the anal, of i. 24, x. 13, xiii. 27.

KaTaXeXeijAjx.,

W.H.

have -Xipp.

cf.

Winer-Schmiedel,

p. 45.

announced were not meant to frighten Paul, as Bengel supposed, but at the same time they may have been uttered,
if not with a sneer, yet with the implication " thou little knowest what an appeal Moreover, Festus to Caesar means ". must have seen that the appeal was based upon the prisoner's mistrust of his character, for only if the accused could not trust the impartiality of the governor had he any interest in claiming the transference of his trial to Rome. Ver. 13. 'Ayp. 6 pVo-iXeus this was Herod Agrippa II., son of Agrippa I., whose tragic end is recorded in chap. xii. At the time of his father's death he was only seventeen, and for a time he lived in retirement, as Claudius was persuaded not to entrust him with the kingdom of But on the death of Herod, Judasa. king of Chalcis, a.d. 48, Claudius not only gave the young Agrippa the vacant throne, a.d. 50, but transferred to him the government of the Temple, and the right of appointing the high priest. His opinion on religious questions would therefore be much desired by Festus. Subsequently he obtained the old tetrarchies of Philip and Lysanias, and the
:

of Nero by magnificent games and shows, it would seem that Agrippa must have been present and if so, he doubtless joined as a Roman in the rejoicings over the fate of his people, Hamburger, Real-Encyclopddie des Judentums, ii., 1, 30, "Agrippa II."; Schurer, Jewish
;

i., vol. ii., p. 191 ff., " Herod Hastings' B.D., Farrar, The Herods, p. 193 ff.(i898). Bepvi'ioj (B e p v. - Macedonian form of <t>6peviKT|, see Blass, in loco, and C.I.G., 361; C.I. Att., iii., i., 556, Headlam in Hastings' B.D.) the eldest of the three daughters of Agrippa I. She was betrothed, but apparently never married, to Marcus, son of Alexander, the Alabarch of Alexandria (see Schurer for correct reading of Jos., Ant.,

People, div.
(6),

xix., 5, 1,

p. 342, note).

Jewish People, div. i., vol. ii., On his death at the age of thirteen she was married to her uncle, Herod of Chalcis, Jos., u. s., but aftera few

title

We

of king was bestowed upon him. have thus a proof of St. Luke's
in that

accuracy

he

calls

him

(Jao-iXevs,

but not king of Judaea, allast Jewish king in Palestine. Bernice and Drusilla were his sisters. He offended the Jews not only by building his palace so as to overlook the Temple, but also by his constant changes in the priesthood. In the Jewish war he took part with the Romans, by whom at its close he was confirmed in the government of his kingdom, and received considerable additions to it. When Titus, after the fall of Jerusalem, celebrated his visit to Caesarea Philippi Herod's capital, called by him Neronias in honour
cf. xxvi. 27,

though he was the

years she was left a widow, and lived in the house of her brother Agrippa II. In order to allay the worst suspicions which were current as to this intimacy, she married Polemon, king of Cilicia, Ant., xx., 7, 3 (Juv., Sat., vi., 156 ff.), but she soon left him and resumed the intimacy with her brother. Like Agrippa she showed openly at least a certain deference for the Jewish religion, and on one occasion, says Schurer, u.s., p. 197, we find even her, a bigot as well as a wanton, a Nazirite in Jerusalem,

B.J., ii., 15, 1. This was in a.d. 66, and she endeavoured while in the capital to stay the terrible massacre of Florus "the

one redeeming feature of her career," B.D. 2 But later on, exasperated by the Jewish populace who burnt her palace, she became, like her brother, a partisan of the Romans, and in turn the mistress of Vespasian and of Titus, Tac, Hist., ii., 81 Suet., Tit., 7 Jos., B.J., ii., 17, 6. O. Holtzmann, Neutest. Zeitgeschichte, p. 83,
.
;


406
tjXikos

nPAEEIS AI702TOAQN
Se'cpuos,

xxv.
pou
ei$

15.

irepl
.a\

ou,
01

yevopeVou
irpeo-PuTepoi

'lepoo-oXupa.

ivefyaviaav ol dpx<-epeis

iw

'louScuwy,

chtoue'Gos

pefoi kot auTou

Siktjc

16. irpos ous direKpiO'rp',

on

ouk eoriy
f]

'Pwpcuois ^api^aQai

Ttl' a

afSptoiroe

els diroJXeia.J', irpli'

Karn-

yopoupeeos KaTa

irpoCTCoTrof e'xoi

tous Karriyopous, Toiroy T diroXoytas

17- aweX06n-u>v ouV
Ttj

\df3oi irepl tou eyKXYJu-aTOS.

auiw

eV9d8e,

dm0oXr)y

pvnoeu.iai' iron|o-du.ei'os,

e|fjs

KaSio-as

eirl

tou BrjpaTos

eKcXeoora d)(0Tjfai rbv avhpa

8.

irepl ou

<rraQivres ol KaTTJyopoi.

ouSepaay aiTtar
irepl
ttjs

eir'<ppoy S>v uireyoouv

eyu

19. i|Tr)p.aTa

Se'

n^a
tivos

loias

Seio-iSaip.ot'ias

etx

*'

Tpos auToV, Kal

irepi

For 8tKT|v fr^ABC read KaTaSiKijv, so Tisch., W.H., R.V., Weiss, Wendt, Blass. Meyer explains icai-aS. as an interpretation of Siktjv, but more probably icai-aS. was altered into Siktjv on account of ver. 3 (Wendt).
1

eis airuX.

om.

^ABCE,
HLP,

Blass, Hilg., with

3

so Tisch., W.H., R.V., Weiss, Syr. P. and H., Chrys., Gig.

Wendt, but retained by

by Lach., Tisch.,
Blass, Hil-

avruv om.
;

40, so Weiss,

W.H., Blass

in

p*

text; retained

R.V., Hilg.
4

Wendt doubtful. For eirecfrepov fc^ABCEL 13,

40, 61, Tisch.,

W.H., Weiss, Wendt,

61, 100,

genfeld, R.V. read c^cpov.

At end of verse fc$cBE

add irovTjpwv, so R.V.,

Weiss, margin

W.H.
;

text,
2

fc$*C

Blass; AC read irovrjpav, so Lach., Tisch., Hilgenfeld, read irovi)pa.

tion
xii.

W.H.
Wisd.
a P&>.

speaks of Drusilla as a worthy sister of Bernice: he might have said the same of the other sister, Mariamne, since she too left her husband for the wealth 01 Demetrius, the Jewish Alabarch of Alexao-irao-opcvoi, andria, Jos., Ant., xx., 7, 3. No doubt an official see critical note.
visit

LXX, Symm.,
;

Ps. lxxxix. 3,
5, 1.

27 Ver.

of congratulation paid by Agrippa as a Roman vassal upon the procurator's entry on his office. The future participle makes the sense quite easy, but if we read the aorist it looks as if Agrippa and Bernice had previously saluted Felix, and afterwards came to his official Rendall includes in residence, Caesarea. icaTi]VTiio"av not only the notion of arrival but also of settling down for a stay short or long " came to stay at Caesarea and saluted Felix" (aorist), but see Sim:

Luke two passages where a finite verb occurs after irpiv in N. T., see further Burton, pp. 52, 129, 133, and Plummer, Luke, I. c. Ka-ra irpdtrwirov, to-itov: "opportunity," see on iii. 13. Rom. xv. 23, Ephes. iv. 27, Heb. xii. 17,
p.
ii.

irplv 489. 26, the only

so in Polyb., xxvi., 16. eOos, see vi.

Tj
. . .

14.

e^oi,

cf.

Ecclus.
(Polyb.,

iv.
i.,

5,

cf. Jos.,

Ant., xvi.,

8,

88,2).
u-T)8.

Ver. 17. dvafj. xxiv. 22, for the phrase see Thuc, ii., 42 ; Plut., Camill., 35, and Wetstein, in loco.
iroiT)o-du.cvo5,

Ver. 18.
cf.

ovS. alriav
v.,

eirc<|S.

classical,

cox,

Language of

Ver. 14.

the N. T., p. 125. dve'OeTo: only in Luke

and

" Laid Paul's case Paul, cf. Gal. ii. 2. before the king," R.V., cf. 2 Mace. iii. 9, and instances in Wetstein, Gal. ii. 2. In the middle voice the idea is that of relating with a view to consulting, so here (cf. w. 20, 26, Lightfoot on Gal. ii. 2) ; it was natural for Festus thus to consult Agrippa, see above on ver. 13. Ver. 15. dpx- Kal 01 irpr0., see on Siktjv, ver. 2. ev6t{>avL<rav, see ver. 21. see critical note. If we read KaTaSiK-rjv = " sentence," R.V., i.e., of condemna-

76; Herod., i., 26, so in Polyb. and Jos., but see critical note. aiTtov criminis delatio, accusatio, and so in ver. 27 ; see for various meanings Grimm, sub v. wrrevdovv possibly he supposed that there were to be some charge? of political disturbance or sedition like that which had recently given rise to such bloody scenes and a conflict between Greeks and Jews in the streets of Caesarea. St. Chrys., Horn., well emphasises the way in which the charges against Paul had repeatedly broken
:

Thuc,

down.
Ver. 19. ^T)TT|poTa
.
.

Stio-iSaipovias, temptuously (Weiss). in ad see on xvii. 22, " religion," R.V.

:

riva: plural con-


15

21.
tcGctjkotos, ov
eis Trie ircpl
x

nPAEEis atioztoaqn
e^aaKCf 6 llauXos
tji\

497

Itjctou

20. diropoupeyos 8e
(3oo\oito Tropeu'eaOai

iyut

toutou ^ttjctiv, eXcyoy,

et

is 'lepouaaXi^p.,

Kaicci

KpiecaOai ircpl toutwc

21. tou Se flauXou

ciriKaXEaajxcfou Tr\pr)6r\vai auTov els Tt]v toG Ie|3acrrou Sidyewau',

cKe'Xeuaa TTjpciaOai
x

auToV, cws

ou

-n-tpij/u

auToy Trpos Kaurapa.

Tisch., W.H., R.V., Weiss, Wendt, but retained by Blass, Although airop. not elsewhere in N.T. with simple ace, but as this is' good Greek no need to read the prep. For towtov fr^ABCEL read tovtuv, so Tisch. and authorities above, so Blass, but brackets irepi tovtwv at end of verse.

s om.

NABHP,

Hilgenfeld.

2 For ireptj/ci) ^ABCE 13, 31, 40, 61, 137, read avairtpvj/w, so Tisch., W.H., Weiss, Wendt, Blass, Hilg., R.V. After Siayvwo-iv Blass in {3 with Gig. adds circiSt] tc avTov ovk cSuvapijv icpivai.

dressing a Jewish king Felix would not have used the term offensively, especially when we consider the official relation of Agrippa to the Jewish religion (see above, ver. 13), but he may well have chosen the word because it was a neutral word (verbum peVov, Bengel) and did not commit him to anything definite. irepf tivos 'I. we note again the almost contemptuous, or at least indifferent, tone of Festus. At the same time this and the similar passage xviii. 15 are proofs of the candour of St. Luke in quoting testimonies of this kind from men of rank: in this "aristocratic ignorance of the Roman " Zeller sees a trait taken from life, so in Agrippa's answer to Paul's urgency, xxvi. 28. Festus does not even deign to mention the kind of death (but he accepts the fact of the death as certain) ; " crucem aut nescivit, aut non curavit," Bengel see further Luckock, Footsteps of the Apostles as traced by St. Luke, ii., p. 269. e^ao-with the notion of groundless Ktv affirmation, "alleging"; see Page, in loco, and Meyer on Rom. i. 22 (Rev. ii. Blass and Knabenbauer take it as = 2).
: ;

or

command

of the infinitive passive see

Simcox, Language of the N. T., p. 121, and also Blass, Gram., p. 222. 19 ttiv tov I{}ao-Tov Sid-yvwo-iv " for the decision of the Emperor," R.V., " the Au-

and for the here and in ver. 25 rendered " Emperor," R.V. the title Augustus, A.V., might lead to confusion. The Caesar Augustus in Luke ii. 1 was Octavian, upon whom the title of Augustus was first conferred, Suet., Aug., The title was inherited by 7, B.C. 27. his successors, and thus it is ascribed to Nero here and in ver. 25. The divine sacredness which the title seemed to confer (cf. its Greek form, and the remark of Dio Cassius, liii., 16, 18, that Augustus took the title as being himself something more than human) excited the scruples of Tiberius, but succeeding
cf.

gustus," margin;

xxiv. 22,
:

noun Wisd.

iii.

18. 10.

emperors appear to without hesitation.

notes
;

have
ircpiffw,

adopted

it

see critical

" being diropovpevos 8e perplexed how to inquire concerning," R.V., omitting t\%, the verb airop. talking a direct accusative. See above on ii. 12. Festus might have truly said that he was perplexed, as he still was, concerning Paul, and it is possible that the positive motive assigned for his action in ver. 9 was an honest attempt on his part to get more definite information at Jerusalem than he would obtain in Caesarea but we know how St. Paul viewed his question. On the other hand he may have wished to conceal his real motive (Weiss). Ver. 21. 1tik. TT|pT}0TJvai a-uTov on the construction after words of request
:
:

dictitabat. Ver. 20.

reading avaircp\|/<<> would mean, literally, " till I should send him up," i.e., to a higher authority, cf. Luke xxiii. 7, where it is used of " referring " to another jurisdiction, and in w. 11, 15, of " sending back" (Philem.
the

see Plummer's note. 12) For the use of this word in its technical sense of sending to a higher authority
ver.
;

(as

it

is

used

in

Plut.,

Phil.,

Jos.,

see further instances from inscriptions, Deissmann, Neue Bibelstudien, ii., 56. The verb is only used by Luke and Paul. Kaurapa in N.T. the name is always official, never personal. It was first assumed as an official title by Octavius, the nephew of Julius Caesar (see above), who doubtless took it on account of the fame of his uncle, and as a name not likely to be hated and despised by the Romans like that of " king ". After the death of Gaius Caesar, the last of the Julian stock,

Polyb.)

VOL.

II.

3:


49 8

flPAEEIS
2 2. 'Aypiinras 8c irpos to*'

AnOSTOAQN
fjorok
l

XXV.
auTos toG

c<tj,

'E|$ouX6p.T]v kou

dfOpwirou uKouaai.
23. Tfj
GUI'

6 8e\ Aupioe,

^>r\aiy, &kouo-t]

auToG.
ttjs

tirau'piok
<J>arrao-ias,

^X0oVto$ toG 'Aypiinra koi

BepeiKTjs

pcrd ttoMtjs

Kal clacXOorruc cis to dKpoaTrjpioy,

a

ow

tc tois x l ^ lc*PX 0ls K i afSpdai

1

tois kot'

e|oxV

ouoh ttjs ttoXcws,

c^t)

cm. fr^AB

o 8c om.
2

13, so Tisch. and other authorities as in ver. 21, except Hilg. t^AB, Vulg., Boh., so Tisch. and other authorities as above.
.

. iroXcws Syr. H. mg. reads qui descendissent de provincial in For tois . adds the words after iroXcus (kcu). tois om. before xi X. so ^ABCE, so Tisch. and other authorities as above.

text Blass

was adopted by Claudius and by succeeding emperors, Tac, Hist., ii., 80, until the third century, when the title Augustus was reserved for the supreme ruler, and that of Caesar was adopted for those who shared his government as
it

his possible heirs, as earlier still it had been conferred upon the heir presumptive
:

" Caesar,"
.

Hastings'

B.D.
:

and

B.D. 2
also

" I epovXop-qv Kal oaitos to hear the man myself," R.V., margin, imperfect, as of a wish entertained for some time ; it was probable from Agrippa's position, and his
Ver. 22.

was wishing

official

relationship to Judaism, that he

have been the place of formal trial, as this was not in question. xiXidpxois there were five cohorts stationed at Caesarea, Jos., B.J., iii., 4, 2, but see the remarks of Belser, Beitrdge, pp. 138avSpaci tois KaT* c|oxt)v evi140. dently from the context to be regarded Both Jew and heathen in as heathen. Caesarea had equal civil rights, and had to conduct the public affairs in common ; the expression here used does not mean that Jews were excluded from the government, although it is quite in accordance with the fact of the preponderating Gentile element mentioned by Josephus, B.J., iii., 9, 1 ; Schiirer,
:

would have been already interested in Paul. Bethge takes it as if it meant that a strong desire had been already awakened by the governor's statement to hear Paul, see also Winer-Moulton, xli. a, 2 but it is most usual to explain the imperfect
;

Jewish People,

div.

ii.,
:

vol.

i.,

p. 86, note,

here (without av) rather than the direct present as used out of politeness, softening the request, " I should like," Burton, p. 16, Page, in loco ; Lightfoot, On a Calvin Fresh Revision, etc., p. 16. strangely takes the imperfect to mean that Agrippa had long cherished the wish to hear Paul, but had checked it hitherto, lest he should seem to have come with any other motive than to see Festus. emphatic (and emphasised by avpiov com<jiricrv), indicating the immediate pliance with Agrippa's wish. 4>avTa<ras, Polyb., xv., 25, Ver. 23. 15, etc. Diod. Sic, xii., 83, and instances in Wetstein, cf. Herod., vii., 10. <|>avTd" in eadem urbe, in qua o-6ai (Page)
: ;

E.T. kot' c|oxtjv here only in N.T., not in classical Greek in this sense primarily of any prominence, cf. LXX, Job xxxix. 28, coxus, 3 Mace. v. 31 cf. for its meaning here Cic, Ad Att., iv., for the 15, 7, in classical Greek c|oxos phrase, Winer-Moulton, li., 2, g. Ver. 24. pao-iX<v, see above on p. 495. only here in N.T., cf. o-vpirapovrcs Wisd. ix. 10, Tobit xii. 12 AB. irdv to irX. the statement is not in the least inconsistent with w. 2, 7, 15. In Jerusalem at all events it is easily intelligible that a noisy crowd would second the actual accusers, cf. xvii. 5, 6, while in connection with Caesarea we know from
; ;

the latter years of the government of Felix how bitter the Jews were against the Gentiles, and how natural it would be for them to oppose the Apostle of the Gentiles, Jos., B. J., ii., 13, 7; Ant., xx., 8, 7. Ivc'tvxov p.01 : " made suit to

pater ipsorum a vermibus corrosus ob superbiam perierat " (Wetstein). The word here in the description may point to the presence of an eyewitness (Plump-

to d.KpoaT-ipiov auditorium, but the article need not be pressed, as here the word may simply imply the chamber used on this occasion it would scarcely
tre).
:

Mace. vi. 37, Polyc, Martyr., xvii., 2, with dative only; it is used also of those making complaint before some authority, 1 Mace. viii. 32, x. 6i, xi. 35, 2 Mace. iv. 36, see Westcott on Heb. vii. 25. The verb with the exception of Heb. vii. 25 and text is only found in

me," R.V., Wisd. so in Plut., Pomp.,

viii.

20, 3

55, cf.


-2 7
.

499
^Mrjffiv

nPAEEIS ATIOSTOAQN
tou ijotou,

Kal KeXeuaarros

^X1] HauXos.
TrXTJGoS.

24. KOI

tj<rros, Aypiinra PaaiXeC, Kal irdvres 01 <rupirap6We$ Vjpi* avopes,

9eupClT TOUTOK, TTpl OO TTOK TO

TWK 'lOUOaiUP

eVcTUXoV pOl

|k re 'lepoaoXupoi? Kal ev8doe, eiri^ouKTes p$| Self Jf)*

outok p^Keri.

25. iy&> 8e

KaTaXa6p,6fos pT)8ev aiov Oacdroo auTov irenpaxeVai,

Tre*pTreiv
'

Kal

auTOo 8c toutou eirtKaXeaapcVou rbv IcpaoroV, eVpiva

26. irepl ou da^aXe's
*

aurov.

ti ypd|rai

tw Kupiu ouk 6X U
<rou,

& 1^

irpoiiY0iY o>'

a "TOt

'

'

wpwi'j

Kal adXtora

em

Pa<nXcu 'Aypiinra,
27. dXoyov yap

Situs ttjs dfaKpicreus yevopeVrjs

o^w

ti

ypd<J/ai.

pot Sokci, tri^LVoma

1

Se'crpio^, prj

koI ras kot' outou curias cnrjudvai.

Vtoxov fc^CAEHLP, Tisch., W.H. marg., Weiss, but in text W.H. read tvervx^ For iu0owvtcs fc$AB 61, Tisch., W.H., {3 text), with B.H. 40, 105. R.V., Weiss, Wendt read Powvrcs. After cvctvxov p.01 Blass in p text omits re and km cvdaSc (retained by Hilgenfeld) with Cod. Dublin, Berger, and proceeds with the same Codex, and Vers. Bohem. (Tisch.), and especially with Syr. H. mg. to reconstruct the text in P (see also Hilgenfeld's reconstruction), oirus irapaSu avTov (cv) aKarqyopTjTov 8c ovk i)8vvapT|v irapaSovvai avrov 81a Ta? cvToXas cis OavaTOV. as c\opcv irapa tow Icpaorov. eav 8c tis avTov KaTTjyopeiv 0cX-g, cXcyov aicoXovOciv poi cis Kaicrapctav, ov ^vXa<r<TCTai. cXSovtcs 8c cporjcrav aipcurOai avrov. aKovo*as 8e ap4>0Tcpwv KaTcXaPopijv cv pr|Scvi ovtov cvoxov davarov eivai. Xcyov-ros 8c pov
(so Blass in

6cXcis Kpiveo-flai per' avTuv cv Icpoo-oXvpois ; Kaiaapa circicaXco-aTo. Belser sees in this, as compared with the shortened form in a, a weighty confirmation of Blass's theory, p. 140, and cf. Blass, Philology of the Gospels, p. 150.
2

For KOToXap.

^cABCE

40, 61, 68, Vulg., Boh., Syr. P., read icaTcXaBoiMjv

so

Tisch.,

W.H., Weiss, Wendt,

R.V., Hilg.
13, 40, 68, Vulg., Boh.,

3 Kai before avrov om. above.

j^ABCE

and other

authorities as

4 For ti ypaxj/at fr^ABC 5, Syr. H., Tisch., ri ypa\J/io, but Hilg., -ypa\|/ai.

and other authorities above

so Blass,

Rom. viii. 27, 34, xi. 2, in each place of sitam litterae dandse sunt ab eo, a quo making supplication to God. For its appellatum est, ad eum qui de appellause cf. cvtcvis and evruxfa, of making tione cogniturus est, sive principem, sive request to one in authority, cf. Deiss- quern alium, quas litt. dimissorias sive mann, Bibelstudien, i., pp. 117, 118, 143, Apostolos appellant" (Wetstein and Blass). tw Kvpiw: title refused by 144, e.g., the frequent formula on the papyri, cvtcv|is s to tov pao-iXo>s Augustus and Tiberius because it ovopa. Clemen regards the whole speech savoured too much of the relationship of Festus to Agrippa, w. 24-27, as an between a master and a slave, and perinterpolation on account of the repetition haps because it seemed a title more of ver. 21 in ver. 25, and of the contra- fitting to God (as Wetstein explains it), diction supposed to exist between w. cf. Suet., Aug., 53, Tiber., 27, and Tacitus, But Jungst differs from Ann., ii., 87. It was accepted by Cali27 and 19. him with regard to the latter point, gula and succeeding emperors (cf. and although admitting the hand of a Pliny's Letter to Trajan with the reviser freely in the first speech, and also frequent Dominus), although Alexander
in w. 14-21, he hesitates to define the revision too exactly in the latter speech, Ver. 25. KaToXaPopevos, cf. iv. 13 and x. 34; Ephes. iii. 18. tov I. " sanctius hoc nomen erat quam Casar," avrov 8e tovtov, cf. xxiv. 15, Blass. Thuc, vi., 33 (Wetstein). Ver. 26. ao-^aXcs ti ypdi|/ai, Dig., " Post appellationem interpoxlix., 6.

to be applied to instances, and 'instances on inscriptions, see Wetstein, in loco, Deissmann, Neue Bibelstudien, 44, and Bibelstudien, 77, 78, and Tert., Apol., 34, Polyc, Martyr., viii., 2, ix. 2, who refused to utter it with reference to Caesar. For the due significance of the
it

Severus forbade
;

him

for

other

word

in St.

Luke, who uses

it

more

fire-


500
XXVI.
uTrcp
1

nPAHEIS AnOSTOAQN
I.

XXVI.
?<j>T),

'ArPinnAX
Xe'yeii'.

Sc irpos rbv riauXot'

'EiriTp^Trcrai aoi

aeauToo
2. ricpl

tot 6 riauXos

direXoyciTO, cxTeifas TTjy

utto

Xelpa,

irdrrwi'

wk

eyKaXoupai
8

'louocuwi',

|3acriXeG

'Aypunra, Tjyrjpat epauroi' pcucdpioy

trqfiepov, 3. iQ5>v re
1

u-AXuk diroXoyclaOai
twi'

em

<roo

paXiara

yi'dSoriji'

orra ae irdiTwe

Kara 'louScuous

xal

^T)Ti)p.dTb)f

016 Seopai crou paKpo0u'pa>$ dKOuvai pou.

virep, so BLP, W.H., Weiss, but W.H. marg. have ircpi, so Tisch., undecided, but apparently preferring irepi.
2

Wendt

After riavXos Blass in P adds

Oappwv kcu

cv rtf

ayiy irvevpari

*apa.K\r)<r\.v

XapW

with Syr., Hard., mg.

3 R.V. reads eiri crov pcXXwv <ri)p,cpov airoXoycio-Oai, with R.V., Weiss, Blass.

^ ABC, Tisch., W.H.,

c * After 5TjTjpoTiv so Blass and Hilgenfeld to avoid the fc$ AC add cirurrapcvos, anacoluthon; for the same purpose after ovto, <re, 6, 29, 31, insert ci8u$, but neither part, is retained by W.H., R.V., Wendt, Weiss.

quently of Christ than the other Evangelists, see especially Wetstein, in loco. here not in its strictly avaKptccids legal and judicial sense of a preliminary inquiry, but an inquiry into the case, cf. ver. 22 (iv. 9), with a view to sending a report to the emperor as judge, Renan, Saint Paul, p. 544, and Zockler, in loco. Festus knew what the charges were, but not their significance, and he hoped to obtain some definite information from

Agrippa or Paul he wanted something Paul had contradicted the &cr<{>aXc$ charge of treason, and what was left, ver. 19, seemed full of obscurity and
;

absurdity. Ver. 27. aXoyov, cf. Thuc, vi., 85, Xen., Ages., xi., 1 (elsewhere in N.T., 2 Pet. ii. 12, Jude ver. 10, cf. Wisd.xi. 15, 16, 3 Mace. v. 40 (A om.), 4 Mace. xiv. It would seem from the verse 14, 18). that the procurator was not bound to send the littera dimissorice (O. Holtzmann). n^pirovra: for construction cf. Heb. ii. 10, or the expression may be

Ver. 1. iiriTpcBurton, p. 9, on " the aoristic present". Agrippa as a king and as a guest presides and Paul addresses himself specially to him, cf. w. 2, 7, 13, 19, 27 ; cf. xxviii. 16, 1 Cor. xiv. 34, for the passive with infinitive, and for other instances of the word in the same sense the verb is as here xxi. 39, 40, xxvii. 3 similarly used in all of the Gospels (three times in Luke), and in 1 Cor. xvi. 7, 1 Tim. ii. 12, Heb. vi. 3. ^Kreivas not the same as in xii. 17, xiii. 16 here not to ensure silence, but gestus est oratorius, aireXoyeiTo, see above, ver. 29. cf. xxiv. 10, although not formally on trial, the word shows that the Apostle was defending himself. Ver. 2. Iirl <rov, cf. xxiv. 19. ^-yicawwi 'lovS. " by Xovfiai, see on xix. 38.
ircTat,
;
;

Chapter XXVI.

Jews " simply

(cf.

xxv. 10), and therefore

quite general "that any one sending," <ripavai: here per litteras significare, as in classical Greek (Wetstein). This decisive turn given to events by Paul's appeal is regarded by Weizsacker {Apostolic Age, ii., 124, E.T.) as the most certain event in the whole history of the case; Paul as a prisoner could only be taken to Rome if he was to be brought before the emperor's court, and
etc.

had to be done if he invoked such intervention. On Zeller's and Weizsacker's attempt to see in the appearance of Paul before Agrippa a mere repetition of the episode of our Lord before Annas cf. Spitta's reply, Apostelgeschichte, p. 281.
this

he is glad to address one acquainted with Jewish customs, but see on ver. 4. only here by Luke tjyr)p,ai pavr&v paic. in this sense, but frequently so used by St. Paul in his Epistles eleven times, cf, St. Paul e.g., Phil. iii. 7, 1 Tim. vi. 1. too commences with a " captatio bene" sed absque adulatione," volentiae," Blass " and yet had he been conscious of guilt, he should have feared being tried in the presence of one who knew but this is a mark of a clear all the facts conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice and to call himself happy," Chrys., Horn., Hi. Ver. 3. pdXio-Ta (1) " especially because thou art expert,'* R.V. (so Blass, Felten, Weiss), or (2) "because thou art specially expert," margin, R.V. (so Wendt, Rendall, Bethge, Zockler). See
:

AnOSTOAQN
dir'

IIPAEEIS
4. ttjv |ick

501

ouv

fiiuMjLv

pou

rr)v

etc

veornTos, ttjk

dpxfjs yvop.4vr\v
01

iv
5.

tw

cdcei

pou

If

'lepocroXupois,

icavi

irdrres

'louSaioi,
t$\v

irpoyn'oSo-KOKT^s fie avutQev, (ed^

8Awcn. papTupeif,)
2

on Kara

dxpLPea-TaTT^v aipcaif rfjs rjpeWpas

1

6pn<XKeias e^Tpra 4>api<rcuo$

ttjv before ck vcot., retained

W.H., Wendt, with BC*H.

ev

^ABEgr
[J

4 o, Syr. P.,
text.

by Tisch., Blass and Hilg., is omitted by Weiss, om. by Blass in P, with Gig. After Tisch., W.H., R.V., Wendt, Weiss, Hilg. add t, Blass
ttjv air' apxfjs

omits in

2 Hilg., Blass, eprio-Ketas, so W.H., Weiss, fr^CE read OpTjo-iuas, Winer-Schmiedel, p. 44.

with

ABHLP;

Tisch.

with

critical

notes,

and

for
a,

construction

Winer-Moulton,

lxiii., 2,

and

xxxii.

v **"nl v ovra: Wendt (1899), p. 389. an anacoluthon, as if an accusative had been previously used, irpos ore . . . Zockler takes it as i-n-oX., cf. xxii. 1. an accusative absolute, following A. Buttmann (see Winer-Moulton., u. s,), but no clear example (cf. Ephes. i. 18, and Hackett's note, in loco). yvw<m\v, cf. Susannah, ver. 42 (Theod., not LXX), with genitive as here. !8wv tc koA t)t. " consuetudinum in practicis, quastionum in theoreticis," Bengel, on ver. 32 see above, xxv. 19. paicpo0vu&t$, only here in N.T., but paicpodvpia frequent in St.

7,

classicism, Simcox, the N.T., p. 33; on the classical forms in this speech see Blass, Proleg., p. 14, and Gram., p. 49, and especially p. 5, Philology of the Gospels, These literary forms are what we p. 9.

haps

conscious

Language of

should have expected the Apostle to employ before an audience so distinguished. Blass gives a further reason for the omission of article, " abest ut 2, 3, 7, 21, sec. usum Atticorum, cf. xvii. 21 ". Ver. 5. irpoytv. pc: knowing me beforehand, i.e., av<u0cv, from the beginning of my public education in Jerusalem. irpoy. twice elsewhere by Paul, Rom.

MovSaXoi

viii.
iii.

29, xi. 2, also in

17.
i.

Pet.

i.

20, 2 Pet.
cf.

Paul's Epistles (cf. Ecclus. v. 11). piv ovv with no formal anVer. 4. tithesis, but as marking the opposition between his present and former mode of life, a contrast dropped for the moment, and resumed again in ver. 9 ; see Rendall, Appendix on piv ovv, but also Page, in loco, and notes below on ver. 9. f)i<i><riv vivendi et agendi ratio, Grimm cf. the same word used in the description of a life very similar to that of Paul before he became a Christian, Ecclus., Prol., 12, 81a ttjs cvvdjAov fjiucreus (Symm., Ps. xxxviii. (xxxix.) 6). vcrfrnTos, 1 Tim. iv.
:

For
2,

air'

apx^s and avw6cv

for the
:

former also 2 " the straitest Thess. ii. 13. ancpif). sect," R.V., on the double accusative in A.V. see Humphry, Commentary on R.V. For this classical form, the only instance of a superlative in -to/tos in N.T., see especially Blass, u. s., cf. ver. 4 on the term in its close connection with Pharisaism cf. Jos., B.y., i., 5, 2 Ant., xvii., 2, 4, and references above on xxii. Their " straitness " included not only 3. observance and interpretation of the Mosaic law, but also of the whole
3,

Luke

and

12,

21, in

only elsewhere in N.T. in Luke xviii. and in parallel passage, Mark x. 20,

LXX
its

Gen.

xliii.

33,

Job

xxxi. 18, etc.

use with reference to Timothy it is evident that the word did not imply the earliest years of life, and although Paul may probably have removed to Jerusalem at an early age, the context does not require a reference to the years he had lived before his removal. ttjv air* apxTJs yv. explanatory of preceding, the commencement of his training, which was not only amongst his own nation, but also specially re, at Jerusalem, cf. The Apostle presses the point xxii. 3.
:

From

irapaSooris xfiv irpco~f3vWpuv. alpeaiv, see on v. 17, the word in the sense of " a sect " was rightly applied to the exclusiveness of Pharisaism as in the N.T., cf. xv. 5, and in Jos., cf. Vita, 38. " cultus religionis, potissi0pT)o~Kca$ externus," Grimm, so here and in the other places where it occurs in N.T., Col. ii. 18, James i. 26, 27 ; twice in Wisdom, xiv. 18, 27, of the worship of in Ecclus. xxii. 5 the reading idols in 4 Mace. v. 6, 13, of the is doubtful The instances of religion of the Jews. its use both in Philo and Josephus show it was plainly distinguished from that

mum

to

show

that he
tcrao-i
:

was most

unlikely to act

in violation of

a Jew.

Jewish feeling he is still only here in N.T., per-

tvo~c(3cia

and

6o~i6tt)s.

Thus

it is

conav-rl

trasted with the latter potiori insid., c. 7

by Philo, Quoddet.
:

OpTjo-Kciav

; :;

XXVI.

502
6
koi vvv

TTPAHEIS ATI02T0AQN
cV
eXiriSi ttjs
l

irpos tous iraTepas e'lrayyeXias yeyopeVTis

"J.

OTTO TOO

0COU laTTJKa KpiCOUCKOS,

ica! iju-cpaf

CIS

*)'

TO OwBcKdlpuXok
2

TJU.Wl'

eV

eKTcecia yuKTa

Xarpeuoy eXiri^ei

KaTarrfjaai

irepi tjs
.

IXttiSos cyicaXoGuai, {JaaiXeu 'Aypiinra, uird tG>v

MouSaiwf

8. t

i have cis; so Tisch., W.H., Blass, R.V., Weiss, Wendt, HilFor irpos genfeld; for T.R., cf. xiii. 32. After irerrepas fc^ABCE 61, Vulg., Syr. P.H., Boh. add ti|adv, so Tisch., W.H., R.V., Weiss, Wendt, Hilg., but Blass brackets.

^ABE

For

icaTavTTjo-eu

has KaTavrrjo-eiv, so

W.H.

marg., Weiss, {Jaw. at end of

verse
is

After wo, tuv W.H., R.V., Blass, Weiss, Wendt, Hilg. omitted by {j^ABCEHLP, so by Tisch and other authorities above.

^BCEI,

Tisch.,

6cri6V}T09 ^Yovp,evos
it is

and

in

Josephus

frequently used of the public worship of God, worship in its external aspect, cf. Ant., ix., 13, 3 ; xii., 5, 4 ; v., 10, 1 xii., 6, 2. It was therefore a very natural

word

Paul to use, and it is not suppose that he did so merely for the sake of Festus and the Romans (Blass), although the word was used of one mode of worship when contrasted with another see further Hatch, Essays in B.G., p. 55 ; Trench, Synonyms, i., p. 200, and Mayor on James i. 26. ^apicraios emphatic at the end, expressing the " straitest sect " by name,
for St.

necessary

to

Grec du N.T., p. 154 (1893). to SuScicdhere only in biblical Greek per<ftv\ov haps used after the mention of the for the fathers, as the heads of the tribes word cf. Prot. Jac., i., 3, Clem. Rom., Cor., Iv., 6 (cf. xxxi. 4), and Orac. Syb., the expression Xabs 6 8<i>oeicd4>v\os was full of hope, and pointed to a nafor tional reunion under the Messiah the intensity of this hope, and of the restoration of the tribes of Israel, see on
: ;

iii.

21 (p. 115),

and references

in ver. 6,

Edersheim, Jewish Social Life, p. 67, and especially Psalms of Solomon, xviii.,
28,

30,

50.

4V

cf.

Gal. i. 14, Phil. iii. 5, 6. Ver. 6. koA rw the expression does not indicate any contrast with ver. 4 this hope for which he stands to be
:

Mace.

xiv. 38, 3

Mace.

iKTeveCo^ cf. xii. vi. 41, Jud.

5,
iv.

judged
past

is

life.

in full accord with his whole phrase only found lir' IX-rriSi
:

Att., x., 17, 1. See (twice?); Cic, Hatch, u. s., p. 12. vvKTa ical r\p4pav, cf. xx. 31, also used by Paul ; elsewhere in his Epistles five times, and once in Mark v. in

Ad

genitive,
iii.

Thess.
v. 5

ii.

9,

iii.

10; 2 Thess.
i.
;

elsewhere in is frequent;

St. Paul's Epistles,

where
Cor.

it

Tim.

Rom.

viii.

20,

ix.

5.

The

3 Mark v. precise phrase in the accusative

2

Tim.

hope not merely of 10, Tit. i. 2. the resurrection of the dead, but of the Messiah's kingdom with which the resurrection was connected, as the context points to the national hope of Israel cf. Schiirer, Jewish People, div. ii., vol. ii., p. 175, E.T., see also pp. 137, 148, 149,
;

also occurs in Luke ii. 37, Mark iv. 25. Xa/rpcvov, cf. Luke ii. 37, joined with vvktci koi T||i. as here, and in both places

and Edersheim, Jesus the Messiah, i., PP- 75> 79* on ^e strong bond of the common hope of Israel. irpos tovs

ira-repas, see critical note.

With

either

preposition we have a Pauline expression on the force of els see Alford and Weiss, in loco. If we read T||iu>v after iraT. perhaps including Agrippa with himself as a Jew. Ver. 7. els ty unto which promise, not spent (Grotius, Bengel), KaTavrrjo-ai U, cf. the same construction with the same verb, Phil. iii. II, Ephes. iv. 13, only in Luke and Paul, but never by the former elsewhere in metaphorical sense in classical Greek after verbs of hoping we should have had a future, but in N.T. generally aorist infinitive, Viteau, he
;

of the earnest prayer for the Messiah's coming; same phrase elsewhere in N.T. only in Rev. vii. 15. For the force of the expression here and its relation to the Temple worship see Blass, in loco, and Schurer, Jewish People, div. ii., vol. by Jews, O virb MovS. ii., p. 174, E.T. Agrippa knew that this hope, King nowever misdirected, was the hope of every Israelite, and the Apostle lays stress upon the strange fact that Jews should thus persecute one who identified himself with their deepest and most enduring hopes. Ver. 8. R.V. gives more clearly the significance of the original, " Why is it

judged incredible with you,

if

God

(as

l with does) raises the dead?" indicative assumes that the hypothesis mortuos "si Deus is true, Vulgate It has suscitat?" cf. Luke xvi. 31. sometimes been thought that St. Paul

He


I1PAHEI2
airiaTOf Kpu'CTai Trap
up.if, el

503
9.

AnOSTOAQN
veKpous eyeipei
tou
;

6 6cos

tyw

p.eV

ou^ l8oa cfiauru irpog to cVopa

'ItjctoG

Naupaiou

Seii^

iroXXd

cVarria irpaai
tCh'
ayliitv

10. o

tea!

eTroujtra

eV 'lepocroXupoi?. xal iroXXous

rr\v

iyut

<j>uXaicais

KaTCKXeiaa,

irapd

tuc

dpxiepeW

appeal to the audience irap* vpiv including among them Agrippa, with his indifference and practical Sadduceism (Alford), with his policy favouring the Sadducees in the appointment of others have the high priests (Felten) seen in the words a reference to the general resurrection with which the Apostle's Messianic belief was connected, or to cases of resurrection in the history of Israel, as, e.g., 1 Kings xvii., 2 Kings iv., as if the speaker would ask Why is it judged a thing incredible in your judgment when you have instances before you in the sacred books accepted by Agrippa and the Jews ? But it is far better to consider the words in connection with the great truth to which the whole speech was meant to lead up, ver. 23, viz., that Jesus, although crucified,
here

makes a

Sadducean part of

special his

instead of the impersonal construction frequently the personal construction with the infinitive as here, cf. 2 Cor. x. only in Luke and Paul, indication of literary style, Viteau, Le Grec du N.T., rb ovopa 'I. tov N., see on p. 152 (1893). iv. 10, 12. cvavTia irpagai, cf. xxviii. 17,

we have

and also

1 Thess. ii. 15, Tit. ii. 8. Ver. 10. 8 Kai iiroLi\<ra, cf. Gal. ii. 10 (Bethge, p. 272), on the distinction

between irpdo-<rciv and iroiciv Westcott on St. John iii. 22. c-yw: emphatic. tv dyituv, see above ix. 13, cf. its use

in ix.

32

the

word aggravates

St. Paul's

own

Agrippa too would know of pious Jews by the same designation.

guilt.

dvaip. t aviTMV

probably pointing to

more deaths, not as expressing the death

of Stephen alone, cf. viii. 1, ix. 1, xxii. 4. The state of affairs which rendered the murder of St. Stephen possible in the capital would easily account for similar acts of outrage in other places, so that there is no need to suppose with Weiss that the notice here is un" I gave historical. Ka-njveytca \J/fj<j>ov

had

risen

again, that

He was

at

this

a living Person, and by His resurrection had been proved to be the Messiah, the fulfiller of the hope of Zockler regards the question as Israel. forming a kind of transition from the general hope of the Jews in a Messiah to the specific Christian hope in Jesus. airio-TOv: only here in Acts, twice in Luke's Gospel, but frequent in St. Paul's Epistles of those who believed not. See further Nestle, Philologica Sacra, p. 54, 1896, and Wendt, p. 391 and note Nestle proposes to place the (1899). verse as out of connection here between w. 22 and 23, with a full stop at the end of the former and Wendt commends this view. Ver. 9. cyw pev ovv the words may be taken as simply resuming the narrative of the Apostle's life which he had commenced in w. 4 and 5, the three succeeding verses forming a parenthesis, or as an answer to the question of ver. 8, the real antithesis to pev ovv, ver. 9, and the narrative, w. 9-1 1, being found in ver. 12 and what follows. On pev oviv see Rendall, Acts, Appendix, p. 163, and

moment

also Page on ii. 41, Acts, pp. 94, 95 see also critical note above. {Sofa cpav-ru

mi hi

ipsi

videbar ; so in classical Greek.

If with Weiss, Wendt, Bethge we lay stress on ly.a.v., the Apostle explains the fact that this obligation was his own wilful self-delusion. In classical Greek

my vote," R.V., the *|>TJ<f>os, literally the pebble used in voting, calculum in defero sc. urnam (Grimm), i.e., addo calculum, approbo, cf. \|/tj<>ov 4>tpeiv, or Ik$. If the phrase is taken iri<J>. quite literally, it is said to denote the vote of a judge, so that Paul must have been a member of the Sanhedrim, and gave his vote for the death of St. Stephen and other Christians. On the other hand the phrase is sometimes taken as simply = crvvcvSoKCiv tq dvaipeo-ei (so amongst recent writers, Knabenbauer), xxii. 20. (C. and H. think that if not a member of the Sanhedrim at the time of Stephen's death, he was elected soon after, whilst Weiss holds that if the expression does not imply that the writer represents Paul by mistake as a member of the Sanhedrim, it can only be understood as meaning that by his testimony Paul gave a decisive weight to the verdict in condemnation of the Christians.) Certainly it seems, as Bethge urges, difficult to suppose that Paul was a member of such an august body as the Sanhedrim, not only on account of his probable age at the time of his conversion, but also because of his comparatively obscure circumstances. The Sanhedrim was an


54

nPAHEIS AIT02T0AQN
i%ouariav \aj3wf.

XXVI.

d^atpouucVwy tc airCtv Karr^eeYKa

^n^ 01
t)

'-

IJ

Kal KaTa irdoras Tas o-ufaywyas iroXXdKis Tiuaipwi' auTous,

fdyKa^of
Kal

PXaa^rjuciK
els

ircpiaaws tc cuaaiyoucfos outois, cSiwKoy Iws

12. eV ols
1

Tas ew iroXcis-

Kal jropeuou.ct'os ciS

ttj^

AauaaKov

uct' c|ou<7ias Kal eiriTpo-irfjs tt]s irapd Twf dpxicpewK,

fiecrjs

13. rjucpas

KaTa

TTjf

686k cISoc, pacriXeu, oupaeoScK uirep T^f XapyirpoTnTa

in ver. 7. ttjs irapa

1 Kai om. ^ABCEI, 13, 40, 61, so Tisch. and other authorities T.R. read ttjs toiv opx- ^*B, Tisch., Weiss, Wendt, R.V., Blass AEI 40, 68, Lach.

For
om.

assembly of aristocrats, composed too of men of mature years and marked influence, and the question may be asked how Saul of Tarsus, who may not even have had a stated residence in the Holy City, could have found a place in the ranks of an assembly numbering the members of the high priestly families and the

qui sunt revera Christiani," cf. Polyp\a<r^i]pciv, i.e., carp, Martyr., ix., 2, 3. Jesus, " maledicere Christo," Pliny, u. s. t ii. 7 ; 1 Tim. i. 13 with this James cf. passage, and Paul's later reflections on

his conduct.

Iws

Kal cis

-ras

l|w

ir.

men of Judaea see Expositor, June, 1897, and also for the bearing of the statement on the question of Paul's marriage, with Hackett's note, in loco. For the voting in the Sanhedrim see
principal
:

foreign cities," R.V., so that other cities besides Damascus had been included in the persecution, or would have been included if Saul's attempt had been successful. (Siwkov: "I set

"even unto

about persecuting them

3S(wk.
action,

".

The imperfect
repeated Saul had

Schiirer,

div.

ii.,

vol.

Rendall, p. 336, meets by referring the expression under discussion to a kind of popular vote confirming the sentence of the court against Stephen, for which he finds support in the language of the law and in the narrative of the proto-martyr's condemnation.

p. 194. the difficulty

i.,

E.T. above

may however denote and may indicate that

Ver. 11. Tipwpwv (cf. xxii. 5), more usually in the middle voice in this sense, although the active is so used sometimes in classical Greek, Soph., 0. T., 107, 140,

already visited other foreign cities. Weiss regards the tc as connecting the two imperfects de conatu together the latter imperfect being regarded as a continuation of the former, in case the victims sought to save themselves by flight. Ippaiv. only in Josephus once, Ant., xvii., 6, 5, but <ppavi)s in Wisd. xiv. 23, and in classical Greek, so also Kua(vc<r-

6ai.

For ecclesiastial censures and punishments see Edersheim, History 0/ the Jewish Nation, p. 374, cf.
Polyb.,
ii.,

56,

15.

Ver. 12. cv ots, i.e., as I was thus engaged, inter qua, " on which errand," R.V. margin, see xxiv. 18. eiriTpoiriis,

Matt. x. 17,

xxiii.

34.

TjvdvKotov

Mace.

xiii. 14,

Polyb.,

iii.,

15, 7,

"com-

"I

strove to make them blaspheme," R.V., all other E.V. render " I compelled them to blaspheme," but the imperfect leaves it quite doubtful as to whether the persecutor succeeded in his attempts or not. The imperfect may thus be regarded as conative, Burton, p. 12, cf. Luke i. 59, Matt. iii. 14. Blass points out that it may have the force of repeated action (cf.

even if so, it does not say that the compulsion was effectual, Gram., See further Page, in loco, for p. 186.
eSitDKov), but

mission," A. and R.V. " Paulus erat commissarius," Bengel, the two nouns show the fulness of the authority committed to Paul. T|pepas pt7rr)s: temporal Ver. 13. genitive, Blass, Gram., p. 107 (in classical Greek ^p. pcaovo-a). The expression is perhaps stronger than in xxii. 6, in the Kara ttjv 68&v bright full light of day. " on the way," and so foreboding nothing " advertitur rex ad (JaaiXev (Weiss).

miraculum rei," Blass, cf. Weiss. vircp ttjv Xapir.

:

ver.

7,

here

so only

the

rendering of R.V., which he regards as correct. A striking parallel may be adduced from Pliny's Letter to Trajan, x., 97, where the Christians are urged to call upon the gods, to worship the emperor, and to blaspheme Christ, " quorum nihil cogi posse dicuntur

expressly, but implied in ix. 3, xxii. 6, indicating the supernatural nature of the light; noun only here in N.T., cf. Dan. only in Luke, cf. ircpi\dpi|/av xii. 3. Luke ii. 9, where the word is also used nowhere else in for a light from heaven N.T., but the verb is found in Plutarch,

-15-

nPAEEIS AII02T0AQN
|i.c

SS
14.

tou r)\iou iTepiXd(j.4/a^

navTOiv 8e
n-pos
[i,
1

<ws Kai tous cruv ifioi Tropeuop.'i'ous.

Tip.wi'

KaTaircCTOkTwi'
Tjj

is

ttji'

y^,

r^Kouaa ^wfr)*' XaXouo-av

p.e

Kal X^youcok

E(3pai8i.

SiciXcktw, laouX, ZaouX, ti

Siwkcis;
1

crKX-npov aoi irpos K^crpa XaKTi^eie.

15. lyw 8e clirof,

For

Sc

NABEI,

Syrr. H.P., Vulg. read rt, Tisch.,

. . .

W.H.,

R.V., Blass, Vv*eiss,

Wendt, Hilgenfeld. For T.R. <J>&>vtjv X. koi Xcy. fc$BCI, Vulg., Syrr. P.H., Boh., read <f>. Xcyovaav irpos p-, so Tisch., W.H., Weiss, Wendt, R.V. After yr\v Blass in P adds 810. tov <j>oPov eyu jaovos, 137 Syr. H. mg. (Gig.), so Hilg.
Josephus. The fact that the light shone round about Paul and his companions is at any rate not excluded by ix. 7 or xxii.
9, as
It is quite in accornotes. dance with the truth of the facts that the more vivid expression should occur in Paul's own recital.

verses contain a summary of what in the other two accounts of the Conversion is

Weiss

spoken to Paul by Ananias, and revealed by the Lord in a vision, cf. ix. 15, xxii.
14 (so Alford, Felten, Zdckler). This is more satisfactory than to suppose that the two narratives in ix. and xxii. are really dependent upon xxvi., the
far

Ver. 14. See notes on ix. 7 and xxii. and reading above in 0. rjj 'E0pat8i this is intimated in ix. 4 and xxii. 7 by the form laovX, but here the words are inserted because Paul was speaking in Greek, or perhaps he spoke the solemn words, indelible in his memory, as they were uttered, in Hebrew,
7,

SiaX.

for

Agrippa
:

(Alford).

o-X-qp6v

<roi

a proverb which finds expression both in Greek and in Latin literature (see instances in Wetstein) cf. Scholiast on Pind., Pyth., ii., 173 t| Si Tpoirrj a-iro
jc.t.X.
: :

TUV (3oWV

TWV

Yttp 01

OTaKTOl KaTOL

TT|V

yew p yia v KcvTpiop.cvoi (nrb tov dpo vvtos, \a.KTi[o vcri to KVTpov Kal uaXXov itXijtTovTai. Cf. also Aesch., Agam., 1633 (cf. Prom., 323), Eur., Bacch., 791, and in Latin, Terence, Phortn., i., 2, 27 Plautus, True, iv., 2, 59 and there may have been a similar proverb current among
; ;

the Hebrews. Blass, Gram., pp. 5, 6, thinks that the introduction of the proverb on this occasion before Festus and Agrippa points to the culture which Paul possessed, and which he called into requisition in addressing an educated

assembly. It is not wise to press too closely a proverbial saying with regard to Saul's state of mind before his conversion the words may simply mean to intimate to him that it was a foolish and inefficacious effort to try to persecute Jesus in His followers, an effort which
;

would only

inflict

deeper wounds upon

himself, an effort as idle as that described by the Psalmist, Ps. ii. 3, 4. At all

events Paul's statement here must be compared with his statements elsewhere, 1 Tim. i. 13; see Witness of the Epistles, p. 389 ff., and Bethge, Die Paulinischen

author having employed in them an oral tradition relating to Ananias, without being at all aware that by introducing such an account he was really contradicting a point upon which Paul lays special stress, viz., the fact that he had received his apostleship neither from man nor through man, Gal. i. 1 (so Wendt (1899), p. 189, and McGiffert, pp. 120 and 355). But in the first place nothing is said as to the Apostle receiving his Apostleship from Ananias; he receives recovery of sight from him, but his call to his Apostleship commences with his call before Damascus " epocha apostolatus Paulini cum hoc ipso conversionis articulo incipit," Bengel and see specially Beyschlag, Studien und Kritiken, p. 220, 1864, on Gal. i. 15 (Witness of the Epistles, and, further, the introducp. 379, 1892) tion and omission of Ananias are in themselves strong corroborations of the naturalness of the three accounts of the Conversion. Thus in chap, xxii., ver. 12, cf. ix. 10, "non conveniebat in hunc locum uberior de An. narratio, ix. 10 ff., sed conveniebat praeconium ejus, quod non est illic " (Blass) so too it was natural and important to emphasise before a Jewish audience the description of Ananias (in ix. 10 he is simply tis pa0i]Ti]s) as cvXaPrj; Kara tov vdp.ov, well reported of by all the yews, whereas in xxvi. "tota persona Anania; sublata est, quippe quae non esset apta apud hos auditores" (Blass). The three narratives agree in the main facts (see notes in comment., and Zockler, Apostelge: ;
;

schichte, 2nd edit., p. 216), and "the slight variations in the three accounts do

Reden,
Ver.

p. 275.

not seem

15.

Evidently

the

following

to be of any consequence," Ramsay, Saint Paul, p. 379, cf. also

506
Ti$
el,

nPAHEIS ATI02T0AQN
Kupie
;

XXVI.
<ru

6 8c

elircf,
e'lrl

'Eyw

clfii

'inaous ov

oimkci;.

16.

dXXd

dvdo-rrjdi, Kal orfjdi

tous ir6Sas aou

els

touto yap u4>0nv cot,

2

Trpoxcipuraa'Oai ac uirnpernv Kal fidp-rupa

aopvai
ctoi,

uc tc ctScs
3

wk tc

6<|>0t)-

17. e^aipouuevos ae ck tou Xaou Kal

ruv

iQvutv, els

ou$

8 t , a<ta Kvpios

tfABCEIL,
105,

so Tisch.,

W.H., R.V.,

Blass, Weiss,

Wendt,

Hilg.
137, Syrr. P.H., Arm., Ambr., Aug. add p,c, so W.H., but R.V. marg. Blass and Wendt omit; see the latter's note, p. 394 (1899), as against Weiss. 3 Before rwv e#vv fr$ABE*r.I 13, 40, 61, repeat ck, so Tisch., W.H., R.V., Blass, For wv fc^ABCEHILP read cy. so other authorities above. Hilg., Weiss, Wendt.
2

After 8es

BC*

Weiss, Hilg., R.V.

text,

Renan, Apostles, p. 13, E.T., Salmon, Introd., p. 121. Clemen, who agrees in the main with Wendt in regarding xxvi. as the original narrative, refers chap. ix.
Redactor Antijudaicus, and chap, he sees xxii. to his Redactor Judaicus evidences of the hand of the former
to his
;

14,

ix.

15, o-kcvos

ckXoytjs-

vmr)pcV)v

latter

and of the 17, If- xxii. 17 f., 14. ver. 15, irpos irdvras and the words in dvOpwirovs, do not fit in with this theory, they are ascribed by Clemen to the later
in
ix.,

10,

in

xxii.

15, 12,

Kal fidpTvpa uv tc clScs, so like the Twelve, and cf. also avToirrai Kal virrjpexai tov \6yov, Luke i. 1 in Cor. iv. 1 St. Paul speaks of himself as wijpeTi]?. 2>v re cXSc*? uc, see critical note, " wherein thou hast seen me," R.V.,cf. 1 Cor. ix. i, quite in harmony with the stress which the Apostle there lays upon " seeing the Lord ". iv Tt 4<}>8. = towtwv d " and
;

of the things wherein thee," so A. and R.V.

9, xxii.
6<4>6.>

will

appear to Cf. Acts xviii.

Redactor Antijudaicus but the latter expression wpos -it. dv8. is already contained in the meaning of the original source, xxvi. (20b belonging, according 17, 20 a and to Clemen, to the Redactor Judaicus).
; <=

18, 21, xxiii. 11, 2 Cor. xii. 2. future passive (Grimm-Thayer),

cannot be rendered " I will make thee to see," or " I will communicate to
thee by vision," as if = tyit vnroSctgw, For construction see Page, and ix. 16.
Blass, in loco. "deliverVer. 17. $aipovp.cvos ce Vulgate, eripiens, ing," A. and R.V.
:

Space forbids any further examination

of passages in the three narratives with regard to which the partition critics, Clemen and Jungst, are again hopelessly at variance with each other, but cf. Jungst, Apostelgesckichte, pp. 84, 87, 89, 94, and the strictures of Knabenbauer, Actus But it is Apostolorum, p. 11 (1899). strange to find that Clemen should be prepared to fall back upon the view of Baur, Paulus, ii., 13, that the narrative of Paul's blindness was derived from the spiritual blindness referred to in xxvi. 17,

is elsewhere rendered N.T., cf. vii. 10, 34, xii. 11, xxiii. 27, so very i. and below, ver. 22 Gal. 4, frequently in LXX (although twice in the sense below, Job xxxvi. 21, Isa. xlviii. It may be called a Lucan-Pauline 10). word (only twice elsewhere in N.T.; in St. Matt. v. 29, xviii. 9, but in an enBlass rentirely different signification). and that therefore this narrative is evi- ders it as above, and points out that dently older than the other accounts in there is no reason for rendering it " choosing " in this one passage, a sense which ix. and xxii., which introduce a tragical As Wendt points out, there is not at all fitted to the context; for'the blindness. language cf. 1 Chron. xvi. 35, Jer. i. 8, is no hint in the text that Paul's blindness was symbolical, and there is nothing so Wendt (1899, but in the sense below Felten, Hackett, previously), Weiss, to suggest the circumstantial narratives Bethge, Knabenbauer. It is no objection relating to Ananias in the phrase xxvi. to say that Paul was not delivered, but 17, which relates not to the Apostle's own conversion, but to his power of was persecuted all his life long, for he was delivered in the sense of deliverance to converting others. Ver. 16. dXXd dvdo-TT|6i " Prostravit proclaim the message for which he was Christus Paulum ut eum humiliaret sent as an Apostle. On the other hand nunc eum erigit ac jubet bono esse Overbeck, Rendall, Page, so C. and H. animo," Calvin for the expression cf. take it in the sense of "choosing," cf. ix. Grimm-Thayer is Ezek. ii. I, 2. Trpoxip., cf. iii. 14, xxii. 15, o-kcvos k\ovt)s.

and so the word

in


i6 18.
vvv
(re diro<rre"\\<i>, 1
4><Ls

507

IIPAEEIS AII02T0AQN
8. dfoiat 6$8aXu.ous clvt&v, tou eiriorpei|/ai diro
ttjs

ffKOTous 15

Kal

c^ouaias tou laTa^d

iirl

t6k Qeov, tou

riyiacrfitVois,

XaBeie auTous cupeoxf du.apTvwf, Kal kXtjpoc iv tois

doubtful.

Kendall urges that the word cannot mean " delivering " without some phrase such as Ik \tip6<ii as common in the LXX, but cf. on the other hand LXX, Judg. x. 15, xviii. 28 A,
Ps. xxx. 2, xlix.
15,

tur "

Hosea

v.

14, etc.

But how could Paul be

cOvwv ? The sound strange to him as a description of his own position. Rendall also objects that in 1 Chron. xvi. 35 the word means to gather the scattered exiles from among the heathen as the context shows, but
the

said to be chosen phrase would certainly

Hebrew verb *ytt means

T
is

to deliver,

c, in A. and R. V. It is also urged that Xcufc is always the name of honour, and that elsewhere the enemies of the Apostle were named 'lovSaioi ; but not only is the collocation "the people and the Gentiles" a common one, cf. ver. 23, Rom. xv. 10, but Xafc is used of the un-

and

so rendered,

I.

believing Jews in describing hostility to the Gospel, cf. iv. 27, xii. 4. Agrippa would understand the distinction between Xttos and 39vi). fy " denotat

auctoritatem mittentis," Bengel. oiroo-tIXXw : Paul receives his Apostolic commission direct from Christ as much as the Twelve ; Gal. i. 1, 16, 17, Rom. i. 5 (Matt. x. 16, John xx. 21-23) ; cf. Acts
i.

thus take subordinate to the previous infinitive of purpose, avoifai, and tov Xaflciv again subordinate to iirurT., expressing the final result aimed at (Page, and see also Wendt's note, in loco (1899)). airo <tk6tov% els $**s throughout St. Paul's Epistles the imagery was frequent with reference not only to Gentiles but also to Jews, cf. Rom. ii. 19, xiii. 12, 1 Thess. v. 5, Ephes. v. 18, Col. i. 12. The words gain in interest here if we think of them as corresponding with the Apostle's own recovering from blindness, spiritual and physical (Plumptre). tov larava, Blass, Gram., pp. 32, 144 ; no less than ten times by St. Paul in his Epistles; cf. 2 Cor. iv. 4, Ephes. ii. 2, vi. 12 (Col. i. 13. govo-ia 0-koVovs, Luke xxii. 53). There is no reason to suppose with Bengel that St. Paul is here referring to Gentiles rather than to Jews, for whilst the Jews no doubt would regard the Gentiles as loving ctko'tos and in the power of Satan, cf. also Luke xiii. 16, xxii. 31, Acts v. 3. For current ideas with regard to Satan and the teaching of
If
iirur. as intransitive,
it

(Humphry).

we

is

25.

Edersheim, Jesus the Charles, Book of 775 Enoch, Introd., p. 52, and Assumption of Moses, x., 1, where Satan is apparently represented as the head of the kingdom of evil cf. in the N.T. Ephes. i. 21, vi.
the
cf.

N.T.

Messiah,

ii.,

p.

avoigai 6+9. avr&v, cf. Acts ix. 8, 40, and also Matt. ix. 30 ; so too Both Jews and Isai. xxxv. 5, xlii. 7. Gentiles were blinded (ovs above, referring to both), the former because seeing they saw not, Matt. xiii. 13, Rom. xi. 8 ; the latter in that knowing God in His creation they glorified Him not as God, and their senseless heart was darkened, Rom. i. 21 ; and to both St. Paul proclaimed the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. iv. 6, Ephes. i. 18. The infinitive of purpose depending on &iro<rWXXw, Burton, p. 157 ; Viteau, he Grec du N.T., p. 169 (1893). Imo-Tpe'xJ/ai " that they may turn," R.V. ( " to turn them," margin, so A.V.) in St. Luke, who uses the verb more frequently than any other N.T. writer, it is nearly always intransitive, except in Luke i. 16, 17, Moulton and Geden, while Grimm adds ver. 20 below so here all E.V. before the authorised, cf. Vulgate, " ut convertanVer. 18.

ii. 15, for the whole hierarchy of evil spirits at the disposal of Satan, and

12, Col.

2 Thess. ii. g; cf. 2 Cor. xi. 14 for his supernatural powers of deceiving or preventing men see especially Sanday and Headlam, Romans, p. 145. tov Xapciv expressing the ultimate object of avoifai (see above, and Weiss, in loco). a<j>eo-iv ap.ap., Hi. 16, the language here is quite Pauline, cf. Col. i. 12-14, where also deliverance out of the power of darkness and forgiveness of sins in the Son of God's love are connected as here. Tfj irio-Tti cl$ i \ii may be connected with \apViv, faith in Christ as the condition of forgiveness placed emphatically at the end cf. x. 43, A. and R.V. connect the words with T)viacr)xtvoLs, so Vulgate. kXtjpov iv Tots TjYiao-., cf. xx. 32, Col.
;
:

i.

12.

Ver. 19.
in

oflcv

Heb.

ii.

17,

iii.

1, vii.

" wherefore," R.V., so 25, viii. 3, ix. 18

(locally in
xxviii. 13)
;

Luke xi. 24, Acts xiv. 26, probably best taken here a*

508
irurrci
Tfj

nPAHEIS AnOSTOAQN
els
e\i4.

XXVI.
ouk
eyeeopTji'
l

19. "O0ec, 0a<n\eo

'Aypunra,

direi0T]S Tjj
ical

oupaciw dirraaia, 20. dXXd tois iv Aapaaicu npwToi'

-ri\v

'lepoo-oXupois, els iracr&v re

x^paK

Trjs 'louoaias,

ical

tois

cdfecuf, dirriYYcXXoK p-eTaroeiK teal iiturrplfytw

em

thv 6e6V, d|ia

1 After irpMTOv fc$AB 25, 61, add xe, so Tisch. and other authorities in ver. 17, Before Up. AE read ev. Hilg. has icai tois c*> lep. cis om. fc$AB, except Hilg. so Tisch., R.V., W.H., but retained by Weiss, Hilg. and Wendt, may easily have dropped out after the preceding -01s. Blass reads in a and p cis irao-ov re 8 " Judaeis," see note (ttjv) x<"P av lovSaiois icai tois 8vo-tv, with support by Par. below, and Wendt (1899), p. 396. Clemen, p. 144, regards re k<u Up. . . . lovSaias as a gloss of R. Judaicus (ver. 21 being added by R. Antijudaicus), and both Wendt and McGiffert view the whole reference as added to the original source.

referring to the
12,

whole revelation from ver. marking the natural result of what had gone before not used in St. Paul's " cum ad sua facta Pao-. 'A. Epistles. redeat, apte regem denuo compellat," Blass, marking the commencement of his real defence. dirndls only in Luke and
;

others combine
xv.
10.

Paul
2

in

N.T.,
iii.

cf.

Luke
i.

i.

Tim.

2, Tit.

here and oirTowria in classical Greek. here only Paul himself apparently speaks of the appearance of Christ vouchsafed to him before Damascus by this word, but o-rrracrta, as Beyschlag shows, is not confined to appearances which the narrators regard as visions, cf. Luke i. 22,
:

16,

iii.

17 ; Rom. 3 ; in

i.

30,

LXX and

Rom. 29, 30, xv. 3 St. Paul, p. 382, regards the statement as so directly contradictory to all other authorities that he practically follows Blass in P text, and reads els ireurav x**P av 'lovSatois tc Kal tois fOvto-i, "in every land to both Jews and Gentiles ". The text he regards as not Lucan and hardly Greek, see also Blass, in loco; r\ x**P a ""i* MovSatas ought to be twv MovS., as in x. 39, etc.
xi.

Ramsay,

xxiv. 23,

" the entire " objectivity with which St. Paul invests the whole narrative of his Conversion, cf. Witness of

and

its

meaning must be

ex-

plained from

the Epistles, p. 383 (1892), and p. 380 for further reference to Beyschlag in Studien und Kritiken, 1864, 1890, and his Leben fesu, i., p. 435. In modern Greek oirTao-ia

But see in defence of reading in T.R. as against Blass, and the reference of the words to the journeys in xi. 30, xv. 3, Wendt, in loco (1899). The general meaning given to the words by Blass is at all events in accordance with the view of the speech as a summary, and not as an account in detail, of the Apostle's work (C. and H., p. 620). Dr. Farrar, St. Paul, i., 228, ingeniously supposes that Paul may have preached on his

way from Damascus

to

Jerusalem

in

=a vision

(Kennedy).
:

Ver. 20. aXXa. tois ^v A. " both to them of Damascus first, and at Jerusalem," reading t (see critical note) after irpwi-ov, thus closely connecting Damascus and Jerusalem as the scenes of Paul's first activity, cf. ix. 20, 28. tls irdo-av re tt|v x<^p av Ttjs *l. see critiIf we read accusative simply cal note. without ls= accusative of space marking Blass the extension of the preaching. solves the difficulty by regarding els = 4v, ut sape. The statement seems to contradict Gal. i. 22, and there is no mention of such a widely extended preaching at this time in Acts. It has therefore been held by some that reference is made to the preaching at the time of Saul's carrying relief with Barnabas from Antioch to Jerusalem, xi. 30, xii. 25 (Zockler and Rendall), while others refer the passage to Rome xv. 10 (Weiss), and

the guest chambers of the Jewish synagogues, so that he may not have come into contact with any Christian communities, and he would thus explain Gal. i. 22. &iJYY e XXov imperfect, denoting continuous preaching here only of preaching the Gospel, but cf. xvii. 30

W.H., where God announces to men everywhere to repent, pcTavoctv, a striking similarity in language with Paul's words here (cf. 1 John i. 2, 3). liri-

o-Tpc^civ, cf. for the expression xiv. 15, and see above on ver. 18. a$ia ttjs pcTavolas tyy*: "worthy of their repentance," R.V. margin, i.e., of the repentance which they profess. In the

Gospels
but
Tit.
cf.
iii.

icapirovs*

icapirov,

here <fpva,
i.

Ephes.
8,

ii.

10, v. 11, Col.

10,

and d|fovs with genitive rei, more frequent in St. Luke and St. Paul than in any other N.T. writers. irpdo-used in N.T. sometimes of o-ovTas good, sometimes of evil, actions; in
:


ig

509
*

22.

IIPAHEIS ATIOSTOAQN
epya irpdaoroKTOs21. e^cxa TouTWf
p,e

ttjs fxerai'oias

01 'louSaioi

auXXa|3ou.ci'oi iv

tw lepw

eireipwcTO Siaxcipiaaadai.

22. iriicoupia$

ouV TU)(wf

ttjs

irapd too 6cou, axpi ttjs TU-epa-S Tau'nrjs eanjKo,

icai

p.apTupoujJitv'os

pHtcpw re

p-cyaXa),

ouSck cktos \eyuiv wv TC Oi

!The art. before lovS. om. # 13, 61, 105, so Tisch., R.V., Hilgenfeld, W.H., After ovXX. Tisch., Blass, Weiss, Wendt, but Lach. and Meyer follow T.R. Hilgenfeld, with fc^cE, Vulg. Chron. reads ovto, but the word may easily have been clearly that the temple, xxi. 30, was the place where they added to express more found Paul, not where they sought to kill him (Wendt).

N BL

2 For irapa NABE, Chron. read airo, so Tisch., R.V., W.H., Hilgenfeld, Blass> Weiss, Wendt. fc^ABHLP, Chrys., so Tisch. and authorities in vex. 21, read p,aprupopcvos.

classical Greek iroictv is more frequent de inhonestis, cf. Xen., Mem., iii., 9, 4, see Grimm, sub v. Ver. 21. ZvtKa tovt*v: because I preached to Jews and Gentiles alike,

Tvpovp.cvos

" testifying," A.V., yet fiap-rvpop-evos, see critical note, would " testifying," so R.V., see rather signify
:

proclaiming one Gospel to both, and placing both on an equality before God (not for profaning the Temple), cf. xxi. On cvcKa see Blass, Gram., p. 21. 28. This Attic form of the word is read here by all authorities, and Blass notes it as characteristic of the literary style of this address before Agrippa, see above on
ver.

<rvXXa{Jop.evoi, i. 16, xii. 3. 4. also in each of the Gospels in the active voice, of a violent arrest; in passive see above, xxiii. 27, and frequent in same sense in LXX, and lirtipwvTO : here only in 1 and 2 Mace.

if the reading retained, evidently considers that it should be rendered as passive, " testified to both by small and great ". But p.apTvpdu.evos marks most appropriately the office of bearing testimony to which Paul was appointed. u.iKp$ tc koi u.cyd\<p if taken to mean " both small and great," the words would have a Special force in thus being spoken before

on
in

vi. 3.

Grimm-Thayer,

T.R.

is

Festus and Agrippa, but

old, i.e., before all
viii.

if

= young

So

men,

cf. viii. 10,

and Heb.

11

Rev.

xi.

made
latter

cf. Gen. xix. 4, n, etc., but in 18, xiii. 16, xix. 5, reference is rather to rank than to age, and the
;

N.T.
12,

in middle, but see critical note

on

here
vi.

cf.

meaning may well be included Deut. i. 17, Job iii. 19, Wisd.

Cf. 1 Mace. xii. 10, 2 Mace. x. 3 Mace. i. 25, ii. 32, 4 Mace. xii. 3. Imperfect because the attempt was not actually made. 8iaxp>> see on v. 30. The whole description ranks as a summary without giving all the details of the events which led up to the Apostle's imprisonment. Ver. 22. briKovptas ttjs irapa (airo) 8eo5 " the help that is from God," R.V., i.e., the help which cometh from God only ; only here in N.T., cf. Wisdom 2 xiii. 18 (cp/irciptas, S ), for the use of the same phrase cf. instances in Wetstein from Polybius; the word is found in Josephus, but also frequently in classical Greek, of succour against foes. rxv no idea of chance, cf. 2 Tim. ii. 10 the ovv, see aid was divine, not human.
ix. 26.

7.oiSiv Iktos X. Sv tc oi irp. . . . u.cXX6vtwv = ovSJv kt6s tovtwv a . . . IXaXijaav u,e'XXovTa, cf. Rev. xvii. 8
Simcox, Language of the N.T., p. 135. peXX. yLy., cf. Luke xxi. 36 kt6$, cf 1 Cor. xv. 27 the word is only used by St. Paul elsewhere in N.T. (except Matt. xxiii. 26), cf. 1 Kings x. 13, 2 Chron. ix. 01 irpo<t>. . . . Kai M. more 12, xvii. 19.
;

naturally
xvi. 29,

Moses and the prophets, Luke 31, and cf. xxviii. 23, but Moses
:

may have been mentioned to influence the

Sadducean element in the audience
the
historical Christ was always the subject of St. Paul's preaching " Jesus is the Christ," and the historical Christ was also the ideal Christ; cf. iii. 13, 1 Cor. xv. See on this verse critical note, and 3.

Wendt
ture,
is

(1899), p. 397, note.

cl

Wendt, and

references, Blass, Gram., p.

liii., 10, 4. lo-njica after these repeated

267,Winer-Moulton,
sto salvus, Bengel,

Ver. 23.
"

Heb.

vii.

15, i.e., as is

most certain from the authority of

Scrip-

how
:

that

the Christ,"
("

The A.V. hardly gives the dangers. force of the word ; it is a Pauline expression, cf. Ephes. vi. 13, 14, Col. iv. 12, so
Knabenbauer, subsisto incolumis.

iraOt)Tbs

pap-

"must suffer," R.V. subject to suffering," margin), cf. Vulgate, passibilis (not patibilis) no question
;

R.V. although

here of the

abstract

possibility

of,

or

io
irpo<^T)Tat

nPAHEIS ATI02T0AQN
AdXijo-af p.eXXoKTw*' yeKco-flai
l

XXVI.
cl TraOrjTos

*al Mwo-tjs, 23.*

4<Ls p.c'XXci

6 Xpiords, ci irpuTOs e| dfOCTdacws vtupiav

KaTayyeXXeiv

tw

Xa<2

Kal tois eOKeai.

ficydXT]
rrj <^w^tj

24.
3

TauTa

oe aurou diroXoyoupeVou, 6
to,

t)otos
1

I^tj,

Mairn, riauXc

TroXXd ae ypdp.p.aTa

Blass regards icai Mwo-ns Flor. and Gig. have " scriptum est in Moysen ". as the remaining fragment of the original (3 text, which ran somewhat as Ycypairrai yap tv Mwvo*ci icai tois irpo^. iroXXa ircpi tovtoiv, tois follows fpvvT]o-ao-iv (1 Pet. i. 11).

For

this

2 ci iraBiiTos k.t.X., Corssen, G. C. A., 1896, p. 429, points out that Tert., De resurr. cam., 39, presupposes the reading of Flor. and Gig., and regards the passage, Gen. ix. 5, in support of bodily resurrection, as quoted by Paul. According to CorsFlor. and sen's view, this passage was noted in the margin of the Western text. Gig. make Paul refer to some particular passage of the Pentateuch, instead of generally to Moses and the prophets, but in Corssen's view Blass has not helped the

recovered reading, but rather destroyed its force by his conjectured additions (see text leaves a lacuna ycypairrai further Wendt (1899), p. 397). But Blass in his -yap tv Mwvaci (icai tois irpo^ijTais)
:

3 Blass reads in riavXc cpavi)s with Flor., so (3 text EpavT|s Flor. (ut videtur), so Trvefiwv for ijo-Te on trie same authority.

mpuTpr^cv

with

capacity for, suffering, although primarily the Greek word implies this, but of the divine destination to suffering, cf. Luke xxiv. 26, 44, 1 Cor. xv. 2, 3, see Grimm-Thayer, sub v.; Justin Martyr, c. Tryph., c. 89, ira0t|TOv tov XpurroV,

life,

Him, the true Messiah, all the O.T. prophecies of the blessings of light and to Jew and Gentile alike, were to be
cf. Isai. xlix. 6, This (Isai. ix. 1, 2, be. 1).

fulfilled,

Acts xiii. 47 on the whole

on

4>avtp6v Io-ti. But the same dialogue, c. 90, enables us to realise that even where the idea of a suffering Messiah was entertained, nothing was more abhorrent than the idea of the cross as the outward " If the expression of such sufferings Messiah can suffer," cries the Jew " yet he cannot be crucified Trypho, he cannot die such a shameful, dishonourable death ". See also cc. 36, 76. For the incompatibility of the idea of a suffering Messiah with the ideas current in the time of Jesus sef Dalman, Der

at

Ypa<jsal

Kijpvo'O'OVO'i,

seems better than to limit the words to the fact that life and immortality had been brought to light by the resurrection of the Christ 4>s means more than the
:

Leidende und der Sterbende Messias, p. 30, and references may be made to Witness of the Epistles, pp. 360, 361, for
other authorities to the same effect cf. Matt. xvi. 22, Luke xviii. 34, xxiv. 21, see ; John xii. 34, 1 Cor. i. 23, Gal. v. If we above on Hi. 18 (p. 113). render cl if or whether it does not indicate that there was any doubt in Paul's mind ; but he simply states in the hypothetical form the question at issue between himself and the Jews.cl irpwTos " that he first by the resurrection of the dead," R.V., closely connected with the preceding the Messiah was to suffer, but " out of his resurrection from the dead " assurance was given not only that the Suffering Messiah and the Triumphant Messiah were one, but that in
;

blessing of immortality in the future, it means the present realisation of the light of life, cf. ver. 18, and Luke ii. 32, of a life in the light of the Lord. connected irpwros closely with e| avao*T., as if = irpuToVoicos ck vcicpuv, Col. i. 18, 1 Cor. xv. 20, 23, or as if the Apostle would emphasise the fact that Christ first rose in the sense of rising to die no more, Rom. vi. g, and so proclaimed light, etc. icaTayy'XXiv : " to proclaim," R.V., cf. xvi. 17, xvii. 3, 23. Xaw ical tois fdveori, see above ver. 17 even in the Pharisaic hope expressed in Psalms of Solomon, xvii., cf. ver. 32, we see how far the Gentiles would necessarily be from sharing on an equality with the Jews in the Messianic kingdom, see Ryle and James, Introd., liii., and also for later

literature,

Edersheim on Isaiah
siah,
:

Apocalypse of Baruch, lxxii., be., fesus the Mes-

ii., pp. 728, 729. Ver. 24. airoX. the present participle, indicating that Festus broke in upon the raising speech, cf. iv. 1. pey. tjj <f>. his voice, because interrupting in surprise

and astonishment, and no doubt with something of impatience if not of anger (Chrysostom). Matrg a hyperbolic, but not a jesting expression the mention


2326.

"
;

nPAHEIS AITOSTOAQN
Tr6piTpirei.

$"
26.
:

is

pa via v

25. 6 cW,

06 paivopai,

$i\vi,

ttpdnoTe r]<rrc,

dXX

dXrjflcias Kal o-utftpoauiTjs pr|uaTa diro^dcyyopai.

emoraou yap

Tat yap irepl toutwc 6 0a<riXeus, irp6$

ov xal

Trapp T]cria6p.evos

XaXu
1

'

\av6dvtiv yap aurdV ti toutwv 06 ireidop.ai ouoeV

W.H.
2

Kai after irpos o* is omitted by marg., Weiss, Hilg.

W.H., following

B, Boh., Arm., but retained by

Xavfl. yap avror k.t.X., Wendt decides in favour of T.R. here, with fc^HLP. B 36, 69, 137, 180, ti is omitted, so by W.H. text, Weiss, Blass in fr^cAE 13, ovSev is omitted, so by Lach. fc^B read ov0y, see Winer- Schmiedel, p. 61. text, following Flor., reads ov8cr yap tovtwv avrov XavOavu, and omits Blass in ov yap . . . tovto.

In

our English phrase "his head is turned," literally " turn thee round (Humphry), cf. los., Ant., ix., 4, 4, ii., It is possible that Festus used the 4, 1. expression with a certain delicacy, since in using it he recognises how much wisdom Paul had previously showr (Weiss, Bethge). After such an expres sion of opinion by Festus, and owing to the deference of Agrippa to the Romans, Knabenbauer thinks that the king could provoked a similar pronouncement by not have expressed himself seriously in the Jews, the learned Jews of the the words which follow in ver. 28. capital. Ver. 25. Ov patvopai k. pa(vr0ai: " qui ita loquitur ut whatever videatur mentis non compos esse," may have been the sense in which FesGrimm, cf. xii. 15, 1 Cor. xiv. 23, oppo- tus addressed Paul, there is no doubt as site to <T(i><|>po<rvvT)$ p-rmara diro^>0. (see to the courtesy of the Apostle's answer, also Page's note) peri brtciicctas a-Troicpi.vop.cvos, Chrys. cf. the passage in Wisd. v. 3, 4, and Luckock, Footsteps of KpaTurrc " most excellent," R.V., see the Apostles, etc., ii., p. 263. above, i. 1. oAtjO. Kal 0-<o<f>poo*. Veritas to, iroXXd " thy much learning," not veracitas, objective truth ; no suspiere ypappaTa R.V., giving the force of the article per- cion had been raised against St. Paul's haps even more correctly, " that great truthfulness of character (cf. John xviii. learning of thine ". It is possible that 37) ; as our Lord stood before Pilate the words may refer simply to the learn- as a witness for the truth, so His Apostle ing which Paul had just shown in his stands face to face with a Roman sceptic speech, of which we may have only a as a witness to the existence of a world summary, and ypdup. may be used of of real existences and not of mere shathe sacred writings from which he had dows and unrealities (Bethge, p. 294). been quoting, and to which in his utter- arci>4>p. the opposite of madness, cf. ances he may have applied the actual Plato, Protag., 323 B (Xen., Mem., i., word, and so Festus refers to them I, 16), t Ikci <ra><(>poorvvT|r tjyovvto clvai by the same term, cf. 2 Tim. iii. 15. TaXijOrj Xe'yuv, eVravOa paviav. The Others refer the word to the many rolls two nouns are only found here in St. which St. Paul had with him, and which he Luke's writings, but cf. o-u><J>povciv, Luke was so intent in studying. It is possible viii. 35, Rom. xii. 3, 2 Cor. v. 13 cf. that the word may be used here as in pT)p,aTd gwTJs, chap. v. 20. diro^>9., cf. John vii. 15, of sacred learning in general, ii. 4 and 14, of the Pentecostal utterances, of learning in the Rabbinical schools, and of the solemn utterances of St. Peter and perhaps, as it is employed by a " aptum verbum," Bengel. St. Paul was Roman, of learning in a more general speaking with boldness like St. Peter, sense still, although here including sacred and under the same divine inspiration in learning = paOi^paTa, cf. Plat., Apol., LXX of the utterances of the prophets, 26 D. If books alone had been meant cf. 1 Chron. xxv. 1, of philosophers, and of 0i.p\ia or f3ip\oi would have been the oracular responses; like the Latin profari word used. ircpiTpctrci cl pavjav and pronuntiare, see above on ii. 4, and "doth turn thee to madness," K.V., Grimm-Thayer, sub v.
not only of a resurrection, but the expressed belief that this Christ Festus could only describe as " one who was dead," xxv. 19, should bring light not only to Jews but even to Gentiles, to Romans like himself, was too much such a belief could only result from a disturbed brain, cf. xvii. 32 for the effect of the announcement of a resurrection and a judgment on the polished Athenians, cf. St. John x. 20, where our Lord's words

Whom

cf.

nPASEIS ATTOSTOAQN
corik iv ywvia Tie-npayiLivov tooto.
piinra, tois
irpos

XXVL

27. maTeu'eis, PaaiXeO 'Ay28. 6 8e 'AypiTnras

TTpo^Tais

oI8a

on

mareucis.
p,e

tom riauXof c^t), 1 'Ev oXiyw

ireidei;

XpioriacoK yevioOai.

13, 17, 40, 61, Syr. H., mg., Boh., Tisch., A, so Lach., Blass (Nosgen, Belser, Alford) irti8fl, but prob. this was an attempt to solve the difficulty of the reading given above, and with the same purpose EHLP, Vulg., Syr. P. Hard, text, Cyr.-Jer., Chrys. have yeveo-Qai. for iroiT]o-ai, so Meyer and Hilg. Both Alford and Blass, while adopting ireiOrj, read iroiT)o-ai. W.H. (and to this view apparently Wendt inclines, 1899) think that there must be some corruption in text, see App., p. 100. Hort adds that possibly iriroi8as should be read for pcirciOeis, for the personal pc loses no force by being left to implication, and the changes of letters are inconsiderable, but at the same time he thinks it equally possible that the error may lie elsewhere.

v o\iv<i> pc iri6is Xpurr. iroiT)orai

^B

Weiss.

Instead of

-Treidcis

Ver. 26.
:

iirio-raTai

yap

here only

words of truth and soberness, and that the

king could so regard them, even if Festus could not; if Agrippa believed the prophets as Paul affirmed he could not regard the fulfilment of their pro-

with iripf in proof that his words were words of soberness, and that he was basing his statements on facts, St. Paul appeals to the knowledge of Agrippa, a knowledge which he would have gained from his close connection with the Jewish

some extent perhaps from the events of his father's reign, for Herod Agrippa had beheaded James with a sword, and had cast Peter into prison " patet hoc," says Bengel, " nam etiam Christianum nomen sciebat". If Kalis retained, " to whom also," i.e., because of his knowledge just mentioned. irap"freely," R.V., everywhere else f>T]cri.a. R.V. renders " boldly " verb only in Luke and Paul, see on ix. 27 the Apostle spoke freely because of the king's full knowledge, but his boldness
religion, but also to

is

also

shown

in his question to the king,

to the reply which he makes to it in the king's name, ver. 27. XavSdvciv yap if ovSlv and ti are both aviTov k.t.X. retained, see critical note, ti may be taken adverbially, " in any degree," but see Winer-Moulton, lv., 9, b., and Wendt's note, in loco, p. 399 (1899). ^v -ywvia ircirpay., cf. Luke vii. 17, xxiii. 8. Blass notes this expression, Gram., p. 4, as a proof that Paul used literary expressions than usual in more addressing his audience, and no doubt the expression was used by classical writers, cf. Plato, Gorg., 485 D Epict., Diss., ii., 12, 17, and other instances in Wetstein, cf. angulus, Ter., Adelph., v.,

and

phecies as irrational. Or we may view the question as taking up, after the interruption of Festus, the statement of w. 22, 23, and as a forcible appeal to Agrippa, as to one who could judge whether in the death and resurrection of Jesus of Nazareth there was anything really contrary to the picture of the Messiah drawn by the Hebrew prophets. It is possible that the Apostle meant to add a second ground for the knowledge of the king; not only were these events not done in a corner, but they had been prophesied by the prophets, in whom Agrippa believed but instead of thus stating a fact, he addresses the king with increasing urgency and emotion, as one specially interested in religious questions, ver. 3 (Zockler, Meyer). Ver. 28. iv oXrycp ue ireifltis X. ye'vea0ai, see critical note, " with but little persuasion thou wouldest fain make me a Christian," R.V. reading iroirjo-ai, and ireiOcis being used de conatu (so Zock;

ler in his

2nd edition)
xxiii. 15.

cf.

irpoo-iiXuTov

u-oieiv,

Matt,
i.,

Schmiedel, }><:/.

2, 10.

Ver. 27. iritrTcvcis the question and answer were quite natural as addressed to a Jewish king; it was a belief which St. Paul could justly presuppose in every Jew, even in one like Agrippa, educated amongst the Romans. The question may well have been asked as a proof that the words which had preceded were
;

754, inclines to explain the phrase X. iroiTJo*ai as a Latinism: Christianum agere, to play the part of a Christian. Weiss sees in the words a gentle irony, as if Agrippa would answer St. Paul's appeal to his belief in the prophets by intimating that it was not so simple a matter to become a ChrisBibl.,

even if one, as a Jew, believed the prophets. Or we may regard Agrippa as rejecting, not so much in banter as in cold disdain, the enthusiasm of the orator, and adopting the tone of a certain Jewish orthodoxy (Zfcckler), not, i.e., the indifference of
tian,
in

^729.

IIPAHEIS
DaGXos
1

AnOSTOAQN
av tw 6ew, kou iv oXivu Kal iv

29. 6

etircc,

Euaiu.Y]i'

dXXd Kal Trdn-as tous aKouovrds uou o-riuepov, yeveaQcu toioutous oiroios Kuyw t(xt, irapeKTos twv Seap.uc toutwv.
<ri,
1

ttoXXw ou fiovov

After o 8 n.

NAB,

Vulg., Syr.

Hard.

otn. ewrcv,

so Tisch.,

W.H., R.V. Wei^s

;

Wendt, Hilg.
2

evfjai^v

^cAB,

so Lach.,

W.H., Weiss, Wendt,

Blass, Hilg.

but

61, so Tisch. -uiap.T)v.

For iroXXu (HLP, Chrys.) fr$AB

R.V., Blass, Weiss,

N*HLP
P

13, 40, 61, Vulg., Syrr

H., Boh., so Tisch.,

W.H.,

Wendt, Hilg. have u7aXo>.

the Roman, but that of the Sadducees to the prophets. The A.V. " almost " must

be abandoned, even if we retain 'ycve'o-Ocu, for Iv 6X170) cannot be so rendered, either here or elsewhere in the N.T.; irap' oXtyov, or iXtyov or 6X170V 8ei would be required as the classical expres-

facile, whilst ev ueyaXo) (which he reads) Belser, however, takes the difficile. phrase tv 6X170) in the same sense in both verses, "with little trouble or

The best parallel is 0X170) "in a few (cf. 1 Pet. v. But if in the next verse we read 12). p-eyaXo) instead of iroXXjp, so R.V. (see critical note), it seems best to understand irdvo) with 0X170), as this noun
sion for

"almost".
iii.

Ephes. words "

3,

Iv

so A. and R.V.

stand with both \Leya\u and oXiyco = with little trouble, with little The R.V. rendering of the two cost. verses reads as if iroXXo> was retained in ver. 29, whereas ueydXo) is the reading adopted in R.V. text. So far as N.T. usage is concerned, Iv 0X170* might be rendered " in a short time " (cf. James iv. 14, 1 Pet. i. 6, Rev. xvii. 10, so in classical Greek), but this rendering also is excluded by Iv oXtyw Kal iv fisydXo) in the next verse. Wendt maintains that Iv 6X170) may still be rendered " almost " the phrase is instrumental, as if expressing the thought contained in 6X1701) 8ei, and meaning that a little was wanted to attain the aim = almost so St. Chrysostom, St. Cyril of Jerusalem Luther, Beza.Grotius = propemodum. The answer of Agrippa, therefore, need not be taken ironically, as by most moderns, but in earnest (cf. ver. 32, where his favourable opinion supports this view), although Wendt acknowledges that his confession was only half-hearted, as is seen by his desire to conclude the interview (Wendt, 1888, note, p. 530, and 1899, p. 400, to the same effect, so too Schurer, Jewish could
fitly
; ; ;

pains". St. Chrysostom thought that the phrase iv 6X170) was used by Agrippa in one sense and by St. Paul in another (so too Lewin, cf. Grimm-Thayer and Plumptre) Blass apparently obliges us to adopt the same view, but there is nothing in the context to support it (Wendt, Belser). Xpio-T. there is nothing strange in this use of the word by Agrippa he may have become acquainted with it in his knowledge of the Christian movement (see above), and the term could easily have spread from Antioch over the
;

which he ruled. It is difficult to say in what sense he used the term and no doubt the shade of meaning which
district
;

attach to his employment of it will depend upon the meaning which we give to the rest of his answer a meaning earnest or contemptuous. Thus on the former supposition it is possible that he may have used the word instead of the despised " Nazarene," to indicate his half-friendly attitude towards Christianity, and his relative recognition of it by connecting it with the name which was cherished by every Jew, although the context shows that he had no intention whatever of allowing Paul's persuasive powers further scope; see Wendt (1899), who points out as against Lipsius that there is nothing unhistorical in the introduction of the name here, as if the writer presupposed that it would be familiar to every Jew. On the other hand, although a Jew, Agrippa, before such an audience, might well have used a term with which the Romans also would probably have been

we

People, div.

i.,

vol.

ii.,

p. 198, note).

If

we readireiOf), see critical

note, we render " with but little thou art persuading thyself that thou canst make me a Christian," taking up irciOoaai of ver. 26. This reading is adopted by Blass and Belser, but the former takes Iv 6X170) as meaning brevi tempore in this verse (so in Plato, Apul., 22 B), but in ver. 29 he takes it as =

he spoke contemptuously he would naturally employ a title which had been given in scorn, and which apparently at this period even the Christians themselves had not accepted see below, and note on xi. 26. Ver. 29. cv|aipLi)v av on the optative with av, Burton, p. 80, Blass, Gram., p. 202, Viteau, Le Grec du N.T., p. 40
familiar,
if

and

(so Blass, Rendall)

VOL.

II.

33

;:

SH
30.
r) 1

nPAHEIS AII02T0AQN

XXVI. 3032.
^yep.w*',

Kal TaOTo ciitoktos auTOu, &vi<m\ 6 j3acnXeus Kal 6

tc Bcpt'iKT}, Kal 01 o-uyKaOrjucyoi auTois, 31. Kal dyaxwprjo-arres

eXaXouy ivpbs dXXrjXous Xcyoi'Tes,

irpdtrcrei

On

ouSec Qavdrou a|ioy 2

he.

r[

Seap-wy
e<J>7],

df Opwrros

outos-

32.

'Aypiinras
u.tj

tw

<r|aTw

'AiroXeXuaOai eouVaTO 6 aVSpwiros outos, el

eireKeKXrjTO Kaiorapa.

1 (137), Syr. H., Flor., so Blass in Kai ravTa iir. a-j-rov but otherwise unsupported, R.V. omit.

HLP

{}

text,

and Hilg.
ti, so

After aiov

Wendt

is

{^A
3

13, 31, 40, 61, 68, Vulg.,

inclined to retain with Tisch. and Boh. om., so T.R., Lach.,

;

BHLP
p*

W.H.

marg.

W.H., Weiss,

Blass,

Hilg.
eircic.,

but

AL

Blass

citik.,

but in

text Blass

has

eireK., so

^BHP,

etc.

with dative only here in N.T.^ "whether with Kal Iv 6X. Kai ev (iry.
(1893)
; :

See critical little or with much," R.V. note and ver. 28, i.e., with little or much to be joined o-r\\iepov trouble, and cost. not with yVr8ai (as Chrysostom, Ben:

ov gel), but with tovs otKOvovTas p-ov. aovov, Burton, pp. 183, 184, p.T) udvov with toiovtovs infinitive only in Gal. iv. 18. 6-rroios K0L7U) dpi, he does not repeat the word " Christian," which perhaps he would not recognise (Blass) " tales qualis
:

Ver. 31. present tense irpd<r<rci, " agit de vitae instituto " (Grotius, Blass). Ver. 32. cSvvaro a true affirmative imperfect of verbs denoting obligation or possibility, when used to affirm that a certain thing could or should have been done under the circumstances narrated therefore not correct to speak of an omitted av, since the past necessity was not hypothetical or contrary to fact, but
: : ;

actual,

Language of

ego sum, sive Chr. appellare

alio vel
. .
.

vis,

sive
I

contemptiore nomine
:

".

ycve'<r6ai

elu.1

"

might become such as

am," R.V., thus giving the difference between y^v. and elpi ; by whatever name he might be called, the Apostle knew what he actually was (1 Cor. ix. 9). not irapeKTos tv Seapwv tovtwv

Burton, p. 14, but cf. Simcox, the N.T., p. 114 cf. xxiv. el p.T) cireK. Kaicrapa 19, xxvii. 21. the appeal had been made and accepted and Paul must be sent to Rome, but doubtless the decision of Agrippa would have great weight with Festus, and

although the plural figurative but literal may be used rhetorically (Weiss), cf. Tac,
;

would greatly modify the letter which he would send to Rome with the prisoner (see above, p. 499), and we may thus account for the treatment of Paul on his
arrival in

the capital, xxviii. 16.

The

Ann.,

Matt. v. 32, irapKTOS xix. 9 (see W.H.) (2 Cor. xi. 28, adv.), Didache, vi., 1, Test., xii., Patr., Zab., " suavissima ImOepaireia et ex1 of Faith and Hope ceptio," Bengel. these the Apostle had spoken, and his closing words reveal a Love which sought not its own, was not easily provoked, and took no account of evil
iv.,

28.

circumstance that the innocence of Paul is thus established at the mouth of various personages, and now by Agrippa, himself a Jew, as well as by Festus, a Roman, has been made the ground of objection to the narrative by Baur, Zeller, Overbeck, Weizsacker, Schmiedel. But whilst we may frankly admit that St. Luke no doubt purposely introduced
these varied testimonies to Paul's innocence, this is no proof of the incorrectness If of his statements (Wendt, Matthias). we grant, as St. Luke affirms, that the primary cause of the Apostle's imprisonment was the fanatical rage of the Jews against him as a despiser and enemy of the national religion, it is quite conceivable that those who were called to inquire into the matter without such enmity and prejudice should receive a strong impression of his innocence, and should give expression to their impressions. On the other hand, the description in Acts enables us to see. how Paul, in spite of

" totum

responsum

et

urbanissimum

et

Christiano nomine dignissimum," Blass. Ver. 30. Kal tovto eiirdvros avrow il these words are not retained, see critical note, their omission seems to make the fising up more abrupt (subito consurgit, Blass), and probably this is the meaning of the passage, although the order of rank is maintained in leaving the chamber. For the vividness of the whole narrative see Zockler and Wendt, and cf. McGifTert, Apostolic Age, p. 355. aveo-ri), Lucan, see on dvax<>>p> Suet., Nero, 15 cf. xxiii. 19, and note on
:

xxv. 12.


XXVII.
i.

nPAEEIS ATIOSTOAQN
I.
1

S
tx]v 'iTaXiav,

XXVII.
With

'iil

Se

eKpiOif]

tou diroTrXeti/ ^fias els

irapcftiSouf tov* T riaGXoy kcu

1

Tims ercpous

SeapvoiTas eicaTovTcipXT],
:

Gig., Syr. H. mg., Blass reconstructs the text ovtus ovv o av-rov Kaio-api eKpivev, kcu tjj c-rravpiov irpo<rKa\eo-a|.ivos KaTovTapxT]v riva o-ireipT]s ZtfJacrTns ovojian lovXiov, irapcSwiccv avxti) tov riav\ov <rvv tois XoL-irois Seo-puDTaiSj so Hilgenfeld, iSgg.
Flor.,
Yi7[A(uv

ir(Air<r6ai

such declarations in his favour, might appeal to find himself compelled to Caesar. Had he acted otherwise, and

is by

had followed upon the if release was his innocence, he verdict of that sooner or later the implacable sure Jews would make him their victim. McGiffert, u. s., p. 356, observes that
even if both Agrippa and Festus were convinced of the Apostle's innocence, this would not prevent Festus from seeing in him a dangerous person, who would stir up trouble and cause a riot wherever he went such a man could not have been set at liberty by Festus as a faithful Roman official but see above on xxv.
; ;

particula temporalis, often so used Luke in Gospel and Acts, and more frequently than by the other Evangelists in St. Matthew not at all, in St. Mark once often in O.T., Apoc, and
:

St.

especially in

Mace.

cKpiOr]

tov

airoir.

the whole narrative see Zockler, Bethge, p. 260 (for phraseology). p. 311 Zockler supposes as a foundation for the narrative a written account by Luke himseh, perhaps an eyewitness, at an early period after the events. Wendt (iSgg) also takes the view that the writer of the narrative had probably been in the personal company of St. Paul at Caesarea beiore the start on the ; curney for Rome, xxvii. 1, and that the reason that he does not employ the first person in the narrative of xxv., xxvi., is because the facts narrated in these two chapters did not immediately concern him, although he was in Caesarea during their process. In referring to the account of St. Paul's conversion as given in ch. xxvi. it is noteworthy that McGiffert, p. 120, speaks of it as occurring " in a setting whose vividness and verisimilitude are unsur12.
;

On

passed

".

1. Blass at the outset speaks of this and the next chapter as "clarissimam descriptionem " of St. Paul's voyage, and he adds that this description has been estimated by a man skilled in nautical matters as " monumentum omnium pretiosissimum, quae rei navalis ex tota antiquitate nobis

Chapter XXVII.Ver.

construction in with kindred words, e.g., povX.evo|Aai, but no other instances of the genitive with infinitive after xpivco (except 1 Cor. ii. 2, T.R.) in N.T., Lumby; see also Burton, diroir. St. Luke stands alone p. 159. amongst N.T. writers in the number of compounds of irXtiv which he employs, no less than nine, J. Smith, ti.s., p. 28, 61. "with this section we tread T|p.as the firm ground of history, for here at Acts xxvii. 1 the personal record of the book again enters, and that in its longest and fullest part " (Weizsacker) see also on T||Aas, as intimating by its recurrence the narrative of an eyewitness, Hilgenfeld, Zw. Th., iv., p. 549 (1896), Wendt The fjp,is included (1899), p. 402, note. Paul, Luke, Aristarchus Ramsay, St. Paul, p. 315, maintains that both Luke and Aristarchus must have accompanied Paul as his slaves, and that they would not have been permitted to go as his friends, but see Gilbert, Student's Life of Paul, p. 201 and Wendt (i8gg) in reply to Ramsay points out that as the ship was not sailing as a transport vessel with the prisoners direct to Rome, but that a vessel engaged in private enterprise and commerce was employed, it is quite possible that Paul's friends may have travelled on the same ship with him as independent passengers. But see further Ramsay, p. So far as Luke is concerned, it is 323. possible that he may have travelled in his protessional capacity as a medical man, Lekebusch, Apostelgeschichte, p. 393. irapeSiSovv assimilated to form of contracted verbs, so most certainly in Acts,
:

common

LXX

cf. Hi.

2,

iv.

33, 35,

Simcox, Language

relicta sint ".

He

refers to

Die Nautik

of the N.T.,
121.

der Alten by Breusing, formerly Director of the School of Navigation in Bremen, 1886; a book which should be read side by side with J. Smith's well-known Voyage and Shipwreck of St. Paul, 4th edit., 1880 {cf. also J. Vars, L'Art Nautique, 1887, and see also Introd., p. 8).

Winer-Schmiedel, p. p. 37. 8eo-p.toTas, see below, p. 516.

:

That Paul commanded respect is implied by the whole narrative some of the other prisoners may also have been sent to Rome on the ground of an appeal, cf. Josephus, Vita, 3, but others may have been already condemned, Ramsay, p.

i6

IIPAHEI2
x

AnOSTOAQN
2.
ttj*'

XXVII
-irXoiw

6v6\kaTi 'louXiw, <nrelpr\<s IcPao-rfjs.

ImPrfrres 8c

'Aopa-

auTnjKw, fiAXorres irXciw

toi>s k<xt&

'Aoxay toitous, d^x^TH- 6 ^

Instead of peX1 After ttX.iv fr$AB add eis, so Tisch., W.H., R.V., Weiss, Wendt. \ovts fc$AB, Tisch., W.H., R.V., Weiss, Wendt read peXXovri ; perhaps changed Blass reconstructs with Flor., Gig., Syr. P. p.eXXovTes into plural after eiripavres. 8c irXciv ir3r)(Jiev irXoup A8pop.vTTTjvt[), omitting peXXovri -rrXei-v . . . toitovs with Blass conFlor., retained, however, by Hilgenfeld, 1899, with Gig. and Syr. P. tinues in P text, so Hilgenfeld, errefii) 8e <rvv t|jj.iv Apicrrapxos MaiceSwv 0e<r<raXovAB*, so Weiss, iicevs with the same authority, except thai Flor. omits 0e<r<r. W.H. read A8pap.vvTT)v[> see further Winer-Schmiedel, p. 58, and W.H., p. 313 (for aspirate 'ASpa.), and App., p. 167.
;

eTcpovs: Meyer and Zockler take 314. the word to indicate prisoners of a character different from Paul, i.e., heather., not Christians but Wendt (so Hackett) points out that Luke in Acts uses ei-cpos and plural as simply = in singular vii. 18, another, or other, additional As against this viii. 34, xv. 35, xvii. 34. Zockler quotes Luke xxiii. 32, Gal. i. 7. MovXio) name far too common for any identification; Tacitus speaks of a Julius Priscus, Hist., ii., 92, iv., 11, a centurion of the praetorians, but see below on xxviii. "of the Augustan 16. I.: <nreipr\<i band," R.V. It is suggested that the term is here used is a popular colloquial way by St. Luke, and that it is not a translation of a correct Roman name, but rather "the troops of the emperor," denoting a body of legionary centurions who were employed by the emperor on confidential business between the provinces and the imperial city, the title Augustan being conferred on them as a mark of favour and distinction. If this is so we gather from this notice in Acts a fact which is quite in accordance with what is known from other sources, although nowhere precisely attested. But can any connection be established between such a body and any branch of the imperial service which is actually known to us ? There were certain legionary centurions who went by the name oifrumentarii, who were employed not only, as their name implied, on duties connected with the commissariat, but also with the custody of prisoners and for purposes of police. In xxviii. 16, A.V. and R.V. margin, we have the remarkable reading " and the centurion delivered the prisoners to the captain of the [praetorian] guard " (see on
;
;

Gigas (unfortunately the only representative of the Old Latin for this passage) we have for a translation of the Greek OTpaTOireSapxTjs, in itself a very rare Now the word, princeps peregrinorum. legionary centurions who formed the frumentarii were regarded in Rome as being on detached duty, and were known as peregrini ; on the Caelian Hill they occupied the camp known as the eastra peregrinorum, and their commander bore If the name of princeps peregrinorum.
therefore

we may
in

identify
xxviii.

the

Stratothis

pedarch

Acts

16

with

commanding officer, we may also infer that Julius was one of the Peregrini, and
that he hands over his prisoners to his superior officer, Ramsay, St. Paul, pp. 315, 347, Mommsen, Sitzungsberichte d. Berl. Akad., 1895, p. 495 ft"., Rendall, But see on the other hand Acts, p. 340.

Zahn, Binleitung, i., p. 389 (1897), Knabenbauer, Actus Apostolorum, p.

448, Belser, Beitrdge, p. 147 ff., who point out amongst other reasons (1) that there is no clear evidence of the title princeps peregrinorum before the reorganisation of Sept. Severus, (2) that we have evidence that prisoners were sent from the provinces and committed to the care of the prafectus prcetorio, cf. Traj., Ad Plin., 57, with reference to one who had appealed: " vinctus mitti ad praefecmei debet," and other tos praetorii

instances in Zahn, u. s., and Knabenbauer. See further for the value of the

But it is urged that we cannot understand by this expression the Prefect of the Praetorian Guard, who would not be concerned with the comparatively humble duty of receiving and guarding prisoners. But in the Old L.V. called
I.e.).

Latin reading in Gigas "Julius" (Headlam), Hastings' B.D., and below xxviii. 16. But whether we adopt the on explanation suggested by Prof. Ramsay or not, it is still open to us to maintain that the title " Augustan " was a title of honour and not a local title not connected with Sebaste the chief town of Samaria, or with Caesarea Sebaste. Schiirer in answer to Mr. Headlam's criticism ("Julius," Hastings' B.D.; Is still of opinion, Tkeol. Literaturxeitung,

Old


a 3octos
eTc'pa

I1PAEEI2
aw
^(xic 'Apiarcipxou

AnOSTOAQN
3.
-rfj

517
t

MaiceSoVos eaaaXoi'iice'ws.

KaT^x^fiei' els

Ziowm

(piXayapoSirtoS tc 6 'iouXios
1

tw

flau'Xw

XpTjo-ap.et'os, e7T^Tpev|/e irpos <j>iXous

1

iropeufieVTa

empeXeias Tuxeif

Tisch.,

W.H., Weiss, Wendt read

iropevflevn with

J^AB

13, 36, 68.

'

text follows Flor. according to amicis qui veniebant (ad eum) uti

which Paul's friends come to him, curam ejus agerent ".

Blass in permisit

one of the

20, 1899, that reference is here made to five cohorts of Caesareans and

Sebasteni mentioned by Josephus

(for

references see Jewish People, div. i., vol. ii., p. 53, E.T., and Schmiedel, Encyclop. Biblica, i., 909, 1899), and therefore a cireipa J.e$o,crTT\vu)v but he maintains that this same cohort was distinguished by the title Augusta from the other four cohorts, and that the writer of Acts is rendering this title in the word ItPao-rrj (see also below). It is possible (as Wendt admits, although he prefers Schiirer's view, 1899) that Julius might have belonged to the cohors Augusta, cf. C. I. L.,
;

From some of the great harbours of the Asian coast the centurion might have passed to Italy, or probably from Adramyttium (if the ship was going home) he intended to go to Neapolis, and take the great high road to Rome, if no ship could be found in the Asian harbours so late in the season. tovs Ka-ra ttjv 'A. toitovs " to sail by the coasts of Asia," A.V. but with els after irXeiv see critical note, " to sail unto the places on
:

66, 83, Augustiani, Suet., Nero, 25, Augustani, Tac, Ann., xiv., 15, etc. (Beliii.,

ser,

Beitrdge, p. 154,

Knabenbauer,

p.

425), a select

number of Roman knights

who formed a kind of body-guard for the emperor, instituted about 59 a.d., and that he may have been in Caesarea on some temporary special duty but on the other hand see Page's note, in loco {cf. note on x. 1). Grimm-Thayer, sub v. ZefJao-Tos (2), describes it as (an adj.) a title of honour given to certain legions, or cohorts, or battalions, for " valour " " Ala Augusta ob virtutem appellata," C. J. L., vii., 340, 341, 344, but there is no inscriptional proof that this title was given to any Caesarean cohort; see "Augustan Band" (Barnes), Hastings' B.D., and Wendt can only refer to the bestowal of the title as " probable ". Ver. 2. irXoiu 'AS pap.. a boat which belonged to Adramyttium in Mysia, in the Roman province Asia, situated at the top of the gulf Sinus Adramyticnus, to which it gives its name (Ramsay, Hastings' B.D., sub v.). It was of considerable importance as a seaport and commercial centre, and under Roman rule it was the metropolis of the north-west district of Asia. Not to be confounded as by Grotius and others with Adrumetum on the north coast of Africa. For the
;

spelling see critical the usual route to

note.

Rome would

piXXov-rss have
'

been by way of Alexandria, cf. the route taken by Titus from Judaea to the capital, Suet., Tit., 5. But apparently there was no ship sufficiently large at hand.

the coast of Asia," R.V., cf. for the phrase, xi. 1, Polyb., i., 3, 6. In xvi. 3 tcJitoi is similarly used. See J. Smith's note, u.s., p. 63. avTjx., see above on xiii. 13 ; in the preceding verse we have the corresponding nautical term tcai-d7cr8at, to come to land. 'Apurr., cf. xix. 39, xxi. 4. Perhaps the expression arvv i\\lZv may mean that he was with them, but only for a time, not being actually one of them, i.e., of Paul's company; he may have gone in the Adramyttian ship on his way to his native home, and left Paul at Myra. On the other hand, Col. iv. 10, he is named as one of Paul's companions in Rome, and as his " fellow-prisoner," see Salmon, Introd., p. 383. Whether he made the journey as an actual fellow-prisoner with Paul cannot be proved, although Col., u. s. (Philem. ver. 24), may point to it, see Lightfoot, Philippians, 35, 36, Lewin, " one Aristarchus," St. Paul, ii. 183 A.V., as if otherwise unknown R.V. gives simply his name. Jiingst refers MaiceS. Qt<rar. to his Redactor. Ver. 3. Tfj Se ere'pa an easy journey to Sidon distance 69 sea miles (Breusing). kclti^xtechnical nautical term, opposite of dvayeiv in ver. 2, see above. " and <J>iXav8. t 6 MovXio; xp^o * Julius treated Paul kindly," R.V., cf. xxviii. 2. Bengel says "videtur audisse Paulum," xxv. 32. Hobart, so also ahn, sees in <{>i\av6., which is peculiar to Luke in N.T., the word a medical man might be likely to use. See also on <|>iXc.v9pw-rria, xxviii. 2, below, but in Dem., we have the phrase 4>iXav8. nvl 411, 10, Xpr\trQai, so in Plutarch, and the adverb occurs in 2 Mace. ix. 27, 3 Mace. iii. 20. XpT)cr. only in Luke and Paul, cf. 2 Cor.


IIPAHEI2 AII02T0AQN
4.
icd.Ki0e'

5 i8

XXVII
to
tous

dcax^^cs

uTreTrXeuaajxee
5.
1

ty^ KuTrpoy, 81a

rr\v

deeixous cl^ai eVacrious.

to t ireXayos to Kara
Ka.TT)X0ou.i'

KiXiKiaf

Kai
6.
-ri)V

rio|x<j)uXiai'

SiairXeucrarrcs,

els

Mupa

ttjs

AuKias.

Kd,Ki

cupui'

eicaToiTapxos

ttXoioi'

'AXe^ai'Spn'oc
7.

ir\4ov

ds

'iTaXiac, ivefUfSacrei' i^fxds els auTO

ef iKa^ais Be T^ptepais
fir)

PpaSuirXoouKTes, Kal jxoXis yecopvcvoi KaTa ttjv KciSok,

3 irpoo-eoivTos

1 At the beginning of verse Blass in (3 text, with Flor., reads Kai atTa rovra SiairXevo-avTts tov KiX.iki.ov koXitov Kai to flap.rb'uXiov ircXa-yos, and with 137, Syr. H. c*, Flor. adds Si' rjaepcov StKairevTe, which Wendt (1899) seems inclined to Mvpa, neut. plur. in retain, and which is read by Hilg. (1899), W.H. marg. B Mvppa, so Tisch., W.H., Weiss, but the reading in T.R. is supported by inscriptions, Winer-Schmiedel, p. 58, so Hilg., Blass, Wendt fc$A have Avtrrpav, and
;

see further
2
3

W.H., App.,

p. 167.

Blass accentuates 'AXe^avBpivov.

Blass corrects, on his

own

authority, irpocwvTo? for irpoc.

xiii.

10, in

LXX

Gen.

xxvi. 29.
:

irpos

tous

(jiiXous iropevflevra

the soldier to
:

whom

probably with he was chained,

but see also {$ text, critical note. liriaeXeias tv\iv " to receive attention," The R.V. margin, cf. Isocr., 113 D. noun is found in Prov. iii. 8, 1 Mace. xvi. 14, 2 Mace. xi. 23, 3 Mace. v. 1,

and also

in classical

Greek
in

it

was

also
lan-

frequently

employed

medical
;

guage for the care bestowed upon the so Hobart, sick, and it may be so here Zahn, Felten, Vogel, Luckock. St. Luke alone uses the word in the N.T., and he
alone uses the verb iri|*eXeio-8at in the sense of caring for the needs of the body, Luke x. 24, 35, another word frequently employed with this meaning by medical A delay would be made writers (Zahn). at Sidon, no doubt, for merchandise to There is no be shipped or unladen. occasion to regard the verse, with Overbeck, as an interpolation ; see Wendt's note in favour of its retention, p. 543
(1888)).

point along the Cilician and Pamphylian coast, using the local land breezes when possible, and the current constantly running to the westward along the southern coast (Ramsay, J. Smith, BreuBlass takes ireXo/yos as "mare sing). vaste patens" and thinks that the ship did not coast along the shore, but J. Smith gives several instances of ships following St. Paul's route. On the additional reading in |J text see critical note. Mvpa -rfjs AvKias two and a half on the miles from the coast of Lycia On its spelling see critical notes. importance as one of the great harbours in the corn trade between Egypt and Rome see Ramsay, St. Paul, p. 298, 318, Lewin, Saint Paul, ii., 186, and for later notices Zockler, in loco. As a good illustration of the voyage of the Adramyttian and Alexandrian ship see Lucian's dialogue, nXoiov Evixai, 7-9; Ramsay, p. 319; Breusing,

-fj

152.

Ver. 4.
sailed

Mire'TrXevo-ap.ev ttjv K.

"

we

under the lee of Cyprus," R.V. So Wetstein with whom James Smith is in agreement, i.e., to the east of the island, as was usual for ships westward bound, to avoid the prevalent west winds. Otherwise the direct course would have been to make for Patara in Lycia across the open sea to the south-west of Cyprus (cf. xxi. 1-3, where Paul makes a direct run from Patara to the Syrian coast (Ramsay, Goerne)). Ver. 5. to tc ireXa-yos to koto. tt)v K.
n. Sia-jrX. the ship in its northerly course would reach the coast of Cilicia, and then creep slowly along from point to
icai
:

Ver. 6. irXoiov St. Luke does no mention what kind of ship, but the fact that it was on its way from Egypt to Italy, and that in ver. 38 the cargo was evi:

dently grain, makes it a reasonable inference that the ship was carrying corn On this trade for conveyance to Rome. to Rome, Seneca, Epist., 77, and for the large size of the ships (cf. ver. 37) so employed cf. references in Wetstein to Lucian and Plutarch, and Breusing, p. 157, Goerne, and also for the reputation of the Alexandrian ships and sailors. evpwv there was nothing unlikely in
:

this, if

Myra was situated as above deThe ship, therefore, Ramsay scribed. holds, had not been blown out of her


49tju-Ss

; ;

"

iipaheis
toG <Wu.ou, uTreTrXeuo-ap.ee

AnorroAQN
Kpr|TT]i'

5l9
8.

ttji'

kotci

laXu.eSir)*'

p.6Xis T TrapaXeyofJ.ei'oi ai>Tr\v, Ti.X6ou.ee els tottov Tiea

KO.Xoup.eeoe

KaXous

Aip.eeas,

w eyyus
2

*je

ttoXis

Aaacua.

9.

Ikcu'ou

8e xpoVou

Siayeeoficvou,

Kal oeTos

tjStj

emo"4>aXous too ttXoos, 81a to Kal

Trje eno-reiae tjSt)

!

TrapeXT)Xu0eeai, Trap-jiVei 6 riaCXos,

Xeywe auTols,

Aaaaia, so HLP, Chrys., Arm., Blass in p text, Weiss, Hilgenfeld, but ^* Aaacraia B, soW.H., Aacrea Aaio-aa ^c A 40, 96, AXacrca (Lach.), Syr. H. mg., Alasa Vulg., Thalassa see further W.H., App., p. 167, and Winer-Schmiedel,
;
; ;

PP- 47. 58.

2

tjSt]

omit, in

fj

text

by Blass with

Flor., Gig.

westerly winds, prejurun of the Adramyttian ship from Sidon to Myra, were favourable for the direct run of a ship from Alexandria, cf. ver. 9, and the course taken by the Alexandrian ship was probably a customary one during a certain season of the year for the voyage from Alexandria to Italy. Blass, on the other hand, quoting from Lucian, maintains that the ship was obliged to quit the usual course owing to the winds, but Ramsay has here the entire support of J. Smith, w. s., evepj3acT6v vox nauiica, Holtzp. 73.
dicial to the

course, and the

Cnidus (HacBut there does not seem to have been any reason why they should not have entered the southern harbour of Cnidus. They might have done so, and waited for a fair wind, had they not adopted the alternative of running for the east and south coast of
it," i.e.,

unto

to approach

kett), so

too R.V., margin.

mann,
Ver.
in

cf.

Thuc,

i.,

53.
:

7.

ev iicavais T}p.pais or ixavos in

temporal sense only in Luke

151,

N.T.,

see Hawkins, p.
:

and
p.

cf.

Vindicitz

Lncana (Klostermann),

51. PpaSuirXoouvres Artemid., Oneir., iv., 30 raxvirXoelv, Polyb. (Blass), evidently on

Crete. The verb irpocre&vTos does not occur elsewhere, and the same must be said of the conjecture of Blass, irpo-uireirXtv. o>vtos. "we sailed under the lee of Crete off Cape Salmone (Ramsay), i.e., a promontory on the east of the island, and protected by it from a north-westerly wind (Ramsay). Strabo has ZaXp,iviov and Zauwviov (Pliny, Sammonium) ZaXuuvis is also found laXixwviov (or lajifi.) may be explained,

sc.

opos, Winer-Schmiedel, p. 65. Ver. 8. p-dXis tc irapaXeY. ovttjv

account of the strong westerly winds the distance was about a hundred and thirty geographical miles to Cnidus. Kal

j-cXis ytv.

Kara ttjv K.

" and were

come

with difficulty off Cnidus," R.V., to this point the course of the two ships would be the same from Myra here they would no longer enjoy the protection of the shore, or the help of the local breezes and cur" so far the ship would be shelrents tered from the north-westerly winds, at Cnidus that advantage ceased " (J. Smith). KviSov the south-west point of Asia Minor, the dividing line between the western and southern coast a Dorian colony in Caria having the rank of a free city like Chios see 1 Mace. xv. 23. " as the wind did not |xt) irpocreoivTos permit our straight course onwards," Ramsay, so Blass, J. Smith, p. 79 the
; ;

" and with difficulty coasting along it," i.e., Crete on the southern side with difficulty because under the same conditions as in their journey along the coast of Asia Minor (Breusing) (this is better than to refer avrr\v to 2aXp,wvr|v, and render to work past, to weather, cf.

Grimm - Thayer)
legere,

-n-apaXfyop.ai,

Diodorus Siculus, Strabo.

:

KaXovs

oram

northerly wind in the ^Egean effectually prevented

them from running straight

across to the island of Cythera, north of Crete cf. Wendt's note (1899), in loco, inclining to agree with Ramsay, see critical note others take the words to mean " the wind nor permitting us
;
;

a small bay two miles east of in modern Greek, Aiucuva; KaXovs, J. Smith, p. 82, and Appendix, p. 251 ff., 4th edition not mentioned, however, elsewhere. This harbour would afford them shelter for a time, for west of Cape Matala the land trends suddenly to the north, and they would have been again exposed to the northsee further for a dewesterly winds scription of the place Findlay's Mediterranean Directory, p. 66, quoted by Breusing and Goerne, who also have no doubt that the place is identical with that mentioned by St. Luke (see also Wendt, 1898 and 1899). Aacrata, see critical note like the Fair Havens not mentioned by name in any ancient writer.
Aip.vas

Cape Matala,

520
IO. "AySpes,

IIPAHEIS
dewpw on

MIOSTOAQN
koi ttoXXtjs
ical

XXVII.
ou y.6vov

p.Ta ufSpews

itjfiias
iqu.uii',

tou
1

<J)6pTOO

Kal tou irXoiou, aXXd

Tie

i\iu)(Q)v

p-eWeik
<f>opTiov.

S^ABHLP,

Chrys., and Tisch.,

W.H.-

R.V., Blass, Weiss,

Wendt read

but since 1856

its

it

may
has

identification

be fairly said that been established

with a place some four miles to the east of Fair Havens, or rather the ruins of a place to which the name Lasea was still given, see J. Smith, 4th edition, p. 82, and p. 268 (Appendix) ; Alford, Proleg. If Lasea was one of to Acts, p. 27. " the (ninety or) hundred towns of Crete," and one of the smaller amongst them, it ceases to be strange that no precise mention of it should occur in ancient writers (Grimm). Ver. 9. iKavov 8 k \p. yev. not since the commencement of the voyage (as Meyer), but since they lay weather:

preferred by Ramsay, the Fast would be on 5th October. Starting from the view that a considerably later point

date

of time
xxviii.

11,

than Tisri 10 is implied, cf. various attempts have been

made
it

to interpret vr)arTcta differently,

and

has been referred to the Athenian festival of the Thesmophoria, the third day of

which was so called

or to

some

nautical

mode

of expression not elsewhere employed equivalent to extremum autumni, but all such attempts are based upon no
authority (Zockler, in loco), and there can be no doubt that the expression " the Fast" ko.t' i^o\-f\v refers to the Jewish Fast as above. St. Paul usually reckoned after the Jewish calendar, 1 Cor. xvi. 8, and as Wendt observes there is nothing strange in the fact that his travel-companion should also so reckon, cf xx. 6 above, even if he was a Gentile Christian, an observation to be noted in face of Schmiedel's recent arguments against the Lucan authorship, Encycl. The indication that Biblica, p. 44, 1899. St. Paul kept the Jewish Fast Day is significant. irapxJvEi: " admonished,"

bound.

Wendt

(1899) agrees with

Meyer

as against Weiss and Ramsay, on the ground that there is no Iki, so Hackett. " terminus proprie irio\ tov irXoos nauticus," Klostermann, Vindicia Lu-

cance, J. Smith, p. 84,

Pollux,

was

who refers to Jul. 105, although the adjective not distinctively so. It is only used
i.,

by St. Luke, and although it is frequently employed by medical writers, it is found

also also
in

Plato,
:

Polybius,

Plutarch

(cf.

adverb iv. " the voyage," R.V., tov irXixSs 4). but perhaps "sailing," A.V., is best, so Ramsay the dangerous season for sailing had commenced in the next verse = ' voyage," i.e., to Rome (Alford) only in Luke, cf. xxi. 7, on the form of the genitive see Winer-Schmiedel, p. 84, cf. 1 Cor. The dangerous xiv. 15, 19, 2 Thess. ii. 2. season was reckoned from 14th September to nth November, and from nth November to 5th March all navigation was

Wisd.

ix. 14,

and

for the

discontinued; see Blass, in loco, and Ramsay, Saint Paul, p. 322; according to Hesiod, Works and Days, 619, navigation ceased after the setting of the The Pleiades about 20th October. Jewish period for navigation ended 28th 810, to Kal ttjv vtjo-tciov September. the mention of the tjSti irapeXiiXvBe'vai fact that the Fast, i.e., the Great Day of

R. and A.V., in N.T. only here, and in ver. 22, see note. The Apostle had sufficient experience to justify him, 2 Cor xi. 25 (Weiss), his interposition is all an indication of the respect which he " the event Justified St. had secured Paul's advice," J. Smith. Ver. 10. here used of the Ocupw result of experience and observation, not of a revelation, cf. xvii. 22, xix. 6ccopw Sti . p-eXXeiv 26, xxi. 20. oti for<fo-Eo-0ai anacoluthon. gotten by the number of words intervening in the flow of speech a vivid dramatic touch cf. Xen., Hell., ii., 2, 2, see Blass, Gram., p. 279, Winer-Moulton,
:
:

p.eXXeiv eo-eo-Oai, cf. xi. 2. 8, 28, xxiv. 15, 25, only in Luke, Simcox, Language of the N.T., p. 120. ueTa vppeu>s Kal iroXXrjs t)uio.s, cf. ver. 21
xliv.,
:

Atonement, Lev.
16, 4,

xvi. 29, Jos., Ant., xiv.,

was over, Tisri the 10th, made the According to danger more apparent.
Mr. Turner, " Chronology," Hastings' B.D., the great Fast on Tisri 10 in 58 a.d. fell circa 15th September, so that season would the dangerous sailing have just commenced. In a.d. 59, the

"with injury and much loss," A. and R.V. vPpis: used of the injury inflicted by the elements, injuria tempestatis, cf. tt|v airo twv ou.j3puv Jos., Ant., iii., 6, 4.
vPpiv
:

Anthol.,
:

vii.,

291,

3.

Seio-ao-a

by the violence of a tempest," and this well combines the active and passive shades of meaning;

OaXaTT-jjs vfipiv " injury inflicted

Grimm-Thayer renders

nPAEEIS ATTOSTOAQN
eaea8ai
to*' ttXouV.

521
tw

II. 1 6 8c ItcaToWapxos tw Ku^epy-q-rn ical

p.aXXoi'
r\

^auKXrjpw
12.

eirei0TO

Tot?

uir6

tou

flauXou

Xeyoixevots.

d^eufleTOu

8e tou XtpeVos oTrdp^ocTOS rrpos Trapaxcip.curiai', 01

tto>s

irXeious eSerro /3ouXtjc ayaxOrjeai KaKetOei', ei

ouVairro Karavrq-

trarres eis 4>oiei.Ka 7rapaj(eip-daai, XipeVa ttjs KprJTtjs j3XeTrofTO. kcito.

V

with Flor. o 8e ku|3. xai o vav*. cfiovXcvovTo Xiucva ttjs K. (xai) eircidETo etceivois jiaXXov -n-Xeiv ei ttus Svvoivto KaTavT. eis all the rest of ver. 12 omitted by Flor., see vtto n. Xe-y. o KaTovTapxT|s tj tois especially Blass, Praf. to (S text, pp. x., xi.
1

Blass in

{J

text reconstructs

for the passive signification of vfipis cf. T|p.iav : only elsewhere 2 Cor. xii. 10.
in

Paul,

cf.

Phil.

iii.

7,

8.

ov p-ovov

occurs regularly with the infinitive in the N.T. instead of utj \xovov, Burton, p. 183. 4>opTov, see critical note, if we read t^opTiou the word which is dim. in form not in significance is often found of the freight of a ship; but see also Blass and Wetstein, in loco, for distinction between
4>op-riov

and <^6pro%.
:

Ver. 11. 6 8e lica/rov. the centurion evidently presides at the Council as the superior officer, see Ramsay, St. Paul, pp. 324, 325, but, as Wendt notes (and so Blass), the majority decide, not the centurion alone. tu icv{)cp. Kal t vavicX. " to the master and to the owner of the ship," A. and R.V., better "to the vavicXT|pos was pilot and the captain " not the owner, although the word might denote ownership as well as command of the ship, for the ship if it was a corn ship would belong to the imperial service, and would form a vessel of the Alexandrian fleet. In Breusing's view, p. 160, voijkATjpos is owner of the ship, but KV|ScpvtJTT)s " is better rendered, he thinks, " captain than "pilot," cf. .Plut., Mor., 807 B (Wetstein and Blass). lireCdcro paXXov "locutio Lucana," cf. xxviii. -rots Key. 24, the centurion's conduct was natural enough what would be said of him in Rome, where provision ships for the winter were so eagerly expected, if out of timidity he, though a soldier, had hindered the captain from continuing his voyage ? Breusing, pp. 161, 162, and quotations from Suet., Claudius, 18, as to the compensation offered by the emperor to merchants for losses in winter Goerne points out that it and storm.

St. Luke, however, uses cv0cto$ in his Gospel, ix. 62, xiv. 35 (found only once elsewhere in N.T., Heb. vi. 7). We may compare J. Smith's 1st and 4th edition, In the latter he points out that p. 85. recent surveys show that Fair Havens may have been a very fair winter harbour, and that even on nautical grounds St. Paul's action may have been justified, but Blass, in loco, adheres to the view that the harbour was only fit for use during the summer. irpos irapaxei.noun only here in N.T., not pao-iav found in LXX, but in Polyb. and Diod. Sic. irapaxciudcrai only in Luke and Paul in N.T., 1 Cor. xvi. 6, cf. Acts xxviii. 11, Tit. iii. 12, not in LXX, but used by Dem., Polyb., Plut., Diod. Sic. 01 irXciovcs irXeiovcs (irXeiovs) with the article only by Luke and Paul in N.T., cf. xix. 32; by St. Paul seven times in his Epistles. Bengel well says, " plura suffragia non semper meliora".

f0evTO Pov\t)v on the noun and its use by St. Luke see above, ii. 23, and for the phrase cf. Luke xxiii. 51, in LXX, Ps. xii. 2 (Judg. xix. 30, A al.) so also in classical Greek. avax0T|vai " to put to sea," R.V., see on xiii. 13. t -reus Svvoivto on the optative see Simcox, Language of the N.T., p. 172 and Burton, p. 111 cf. Mark xi. 13, Acts viii.
:

22, xviii. 27, Rom. i. 10, xi. 14, Phil. iii. 11. KaTavTtj<ravTs Lucan and Pauline,

4
;

see above, xvi.

x.,

1.

eis

oivncd, Strabo,
Generally taken
Alford,

Ptolemy,

iii.,

17.

as

modern Lutro, so Ramsay,

may have

been also to their interest to proceed on the voyage, rather than to incur the responsibility of providing for the keep of the large crew during a long
stay at Fair Havens.

Renan, Rendall, Blass, J. Smith (pp. 87, 88), Lewin, Rendall, Plumptre, and Muir in Hastings' B.D., "Fair Havens"; so amongst recent German writers on this voyage, cf. Breusing, p. 162, and Goerne, u. s., p. 360, both of whom quote Findlay, Mediterranean Directory p. 67,
,

Ver. 12.
iater

avev9irov

here only, but in

in Jos.

Greek we have 8vo-0tos, so

" Port Lutro, the ancient Phoenix, or Phcenice, is the only bay on the south coast where a vessel could be quite secure in winter " but on the other hand Hackett, in loco, Wordsworth,
;

 "
;

522
Xi|3a tea!

nPAHEIS AnOSTOAQN
Kara x^poy.
irpo6e<Tws KCKpaTTjK^ai, aparres
2

XXVIL

13. uTroiryeu'aarros oe yoTou, 1 8oai'TS Ttjs

Straw irapcX^yorro

Tr\v

Kpy\-n\v.

Flor.

om. So.

KicpaT., so Blass in p.
;

For ao-o-ov Blass in P with Flor. reads Bacraov, so Hilg. (1899) Vu!g., sa Erasmus, " cum sustulissent de Asson," taking Assos as Ao-os (Asus, Pliny) as the name of one of the Cretan towns Luther takes it as ace, " cum sustulissent Wycl. and Rhem. follow the Vulg., and Tynd. and Cranm. follow Assum ". Luther, but there is no clear trace of the existence of a town so called in Crete, and Assos lay far to the north, xx. 13 (Plumptre).
2
;

Humphry and Page (whose full note 103, etc., south-west wind Africus, x<*>po9s should be consulted) suppose the modern north-west wind Corns or Courtis. leniter afVer. 13. woirvewavTos Phineka to be meant; so also C. H. Prichard in Hastings' B.D., "Crete"; flantt, aspirante, cf. (nroKivc'u, virop,ei.8id<i>, a moderate breeze from the south Alford, Acts, Proleg., p. see below. arose which would favour their westerly 28, quotes from J. Smith's Appendix (2nd edition) the words from Mr. G. course. Cf. Luke xii. 55, not in LXX or Brown's Journal (1855, 1856) stating Apocrypha, but see Heliod., iii., 3 (Wet8oavTs, xii. g, ttjs irpo8. that Lutro is the only secure harbour stein). their purpose, i.e., of KeKpa.TT)Kevai in all winds on the south coast of Crete, starting from Fair Havens for the more words quoted by Ramsay, St. Paul, p. desirable anchorage of Lutro some forty 326, and Muir, Hastings' B.D., "Fair " a miles distant, irpo0&rco>s, cf. xi. 23 in Havens ". Xijieva rfjs K. k.t.X. harbour of Crete which faces south-west N.T. only in Luke and Paul in this and north-west," so Ramsay, and so sense cf. 2 Mace. iii. 8. Kcxpai-. only A.V. and Vulgate. But R.V. so Ren- here in this sense in N.T., cf. Diod. Sic, "looking north-east and south- xvi. 20, KSKpar-qKOTes tJ8t| ttjs irpodall, east," which is a correct description of Occrcws (Grimm-Thayer, Page), and for the entrance of the harbour of Lutro, instances of the same collocation of words Lumby and in Galen, and in Polyb. (icaTaicpaTeiv), Alford, Smith, so J. Plumptre, who interpret " looking down see Wetstein and Blass, in loco. Breuthe south-west and north-west winds," sing, p. 164, takes the phrase to refer here to their purpose of continuing their literally translated as = in the direction of these winds, i.e., the direction to which voyage to the end (so too Goerne). they blew, and so north-east and south- apavrcs: "they weighed anchor," R.V. So Ramsay, J. Smith, pp. 65, 97 only east, Kara indicating the line of motion, and here in N.T. in this sense, sc. to?. cf. R.V. margin, and so Rendall Knabenbauer, in loco. C. and H., so dyicvpas, cf. Thuc, i., 52, and ii., 23, but Ramsay and Farrar, find an explanation the word may imply simply profecti, of of the rendering in A.V. in the sub- movement, whether by sea or by land, of so Breusing takes it armies or ships jectivity of the sailors, who describe a harbour from the direction in which intransitively, no need of any noun, they sail into it and thus by trans- Thuc, iv., 129 vii., 26 (p. 164) see also mission from mouth to mouth the ver. 17. For aorist participle of an wrong impression arose that the harbour action antecedent in time to that of the Burton, pp. principal verb cf. xiv. 19 itself looked south-west and north-west. As against Rendall's interpretation and 63, 64. ocraov irapeX. ttjv K. " sailed close in-shore," R.V., Crete, that of R.V., see Page and Hackett's along Both lay stress i.e., as they rounded Cape Matala, learned notes in loco. upon the phrase, pXe'iretv KOTa ti, as about six miles west of Fair Havens used only of that which is opposite, and the statement so emphatically introduced which you face. Cf. Luke's own use of by St. Luke seems to imply that their ability to weather the point was for some Ka-ra, iii. 13, viii. 26, xvi. 7, xxvii. 7. Page, and so C. H. Prichard, Hastings' time doubtful, Ramsay, St. Paul, p. 326. B.D., "Crete," would adopt A.V. read- acro-ov " if the wind went round a point towards the west they would fail and ing, but would apply it to the harbour Phineka, opposite Lutro, which does the anxious hour has left its record in X\|r, the single word of ver. 13, d(r<rov,' lool* south-west and north-west. Ramsay, u. s. See critical note, and tprnb. Xcip<i>) Herod., ii., 25, Polyb., x.,
:

'


3 514.
(ict'
1

'

"

nPAEEIS AnOSTOAQN
ou ttoXu 8e c|3aXe
15.
tear'

523

auTT)5 aycu,os Tu<pufi.Kos, 6 xaXouical

fit]

fiei'os

EupoKXiiSaji*.

avvapizaaBivros 8c tou irXoiou,

EvpaKvX<ov NAB*, Tisch., W.H., R.V., Weiss, Wendt, Blass, HLP, Chrys. have EvpoicXvSwv, so Hilg. (1899) B s 40, 133 EvpvicXvScav (Griesbach, Meyer, Nosgen) i.e., a wind causing broad waves, the Wide-washer (Grimm-Thayer, sub v., " der Breitspiilende " supported "by respectable authorities"). Vulg., Cassiod. have " Euro-aquilo," see Hastings' B.D., sub v., and comment, below.
1
; ; ;

above on ver,
parative of

makes it they had been coasting for weeks, and they now went " closer " in shore (see
;

8. cur 0-0 v, an adverb com&yx i the comparative degree more emphatic (see above), as
!

R.V.) Wendt (1899) takes it, however, not as a comparative with reference to ver. 8 (so Meyer, Weiss), but as a superlative, cf. xxiv. 22, xxv. 10. Ver. 14. p,cT* ov itoXii 8c, cf. xx. 12. ov p.Tpi<i>s, Luke xv. 15, Acts i. 5, " observe the Litotes of ov with an adjective or adverb, four times in sections, twelve in rest of Acts, twice in Luke vii. 6, xv. 13, rare in rest of N.T.,"
' ' '

We

153. cfiaXc tcaT* o/utt)s intransitive, as often in classical Greek " there beat down from since Homer
p.
:

Hawkins,

it,"

R.V.,

i.e.,

from Crete and

its
;

moun-

so also tains over 7,000 feet in height Blass, Holtzmann, Ramsay, Zockler, Page, Rendall, Wendt, Weiss, Knabenbauer, and J. Smith, in later editions, see a graphic description p. 100, 4th edition
;

of a common experience in the Cretan waters as the ship crossed the open bay between Cape Matala and Phcenice, the wind suddenly shifting to the north, a violent hurricane (strictly from east-northeast) burst upon them from Mount Ida, cf. St. Luke's ko.tc'Pt), Luke viii. 23, of a squall descending from the hills on the Lake of Gennesaret, and Ka/ra toi) KpTjp.vov, Luke viii. 33, cf. Matt. viii. 32 (J. Smith, Weiss, Zockler). Breusing, p. 164 (so Hackett, Lewin, Farrar), takes Kar' avTfjs as = against the ship, but the word irXoiov is used for ship, and not vavs until ver. 41 Luther regarded oaittjs as agreeing with irpo8rei>s (so Tyndale and Cranmer). tv<J>wvikos formed from nxjxos, turbo, denoting not the direction, but the vehemence of the wind (Breusing, Page), a heavy, eddying squall (J. Smith, Ramsay), vorticosus (Bentley). EvpoIf we read kXvSiov, see critical note. with fc^AB* EvpaKvXwv, render " which Perhaps the is called Euraquilo," R.V. irregularly formed Euraquilo occasioned the corrections. V. Euroaquilo. Blass calls it vox hybrida from cvpos and Aquilo (qui Latin = kv, ut 'AicvXas,
;
.

strictly the " East-north-east (Breusing thinks " North-east sufficient so Wycliffe and Tyndale in their translations). Such a wind would drive the ship into the African Syrtis as the pilot feared, ver. 17, and the word is apposite to the context, to all the circumstances, and is so well attested as to fairly claim admission as the word of St. Luke. The Latin had no name for the Greek Kaiicias blowing between Aquilo and Eurus, and it is quite possible that the Roman seamen, for want of a specific word, might express this wind by the compound Euro-Aquilo cf. 6 KaXovjjievos, which seems to point to some popular name given to the wind for similar compounds cf. EtipdvoTos and Euro-Auster, and Gregalia, the name given to the same wind by the Levantines, as Euripus has become Egripou (Renan, Saint Paul, see Bentley, Remarks on a late p. 551) Discourse on Frcethinking, p. 97, quoted at length by Breusing, " Euraquilo," Hastings' B.D. and B.D. 2 i. cruvapirao-Oe'vTos hi tov Ver. 15. irXotov " and when the ship was caught by it " (Ramsay), a graphic word as if the ship was seized in the grasp of the wind only in Luke, cf. Luke viii. 29, Acts vi. 12, xix. 29 in LXX cf. Prov.
xviii.
2),

"

wind

vi. 25,

2 Mace.

iii.

27, iv. 41, 4

Mace.

v.

Soph., avTo<j)OaXp.eiv " and could Electr., 1 150. not face the wind," R.V., "look at the wind eye to eye " eyes were painted on the prows of vessels, but Alford thinks that the word was not originally a^ nautical term derived from this practice, but that more probably the expression was transferred to a ship from its usage in common life it is used in Polybius of facing an enemy, Polyb., i., 17, 3, of resisting temptation, xxviii. 17, 18, with 8vvacr6ai as here, and also with 8vva<r8ai in Wisd. ::ii. 14, cf. Acts vi. For the 11, {$ text. of the word to a ship fit application cttiSovtcs icpeposee Breusing, p. 168. " we gave way to it (to the wind), (xe8a and were driven," or to itXoiov may be regarded as the object, " we gave up the ship to the winds," " data nave fluctibus

4;

so in classical

Greek,

e.g.,
:

XXVII.
e<J>ep6p.0a.

5*4
SumpeVou

IIPAEEI2
&n-o4>8a\fAly

AnOSTOAQN
1

tw <Wpw, emSocTes 1
8

6. vr\oiov

%i ti uTroSpajJiorres KaXoup.eyoi'
tcpaTels yereaOat tt]s
1

KXauSrjk',
*J
1'

p,6Xi$

lo^uaajiei' irepi-

o"K((}>t)s

17-

apavres, |3oT)9eicus expwnro,

After "Tri8. Blass in p* text, so Hilg. (1899) add tg> irveovn icai <rvo-Ti\avTes Ta lo-Tia with 137, Syr. H. (cf. Cassiod., Bede), and before cj>ep. Blass has kotu to o-vp.paivov (Hilg. twxov) with Syr. H. 2 KXavSrjv HLP d; fr$* KXavSa Syr. H., Arm., Boh., so Tisch., Weiss; A has but fr$ c B, Vulg. have Ka-jSa, W.H., Blass, so R.V. text first three letters KXa (KXavSa marg.), Hilg. (1899), and the form KXavSa is supported by KXavSos in Ptolem., iii., 15, 8, and other authorities in Hastings' B.D., "Cauda" (Ramsay). See note in comment., and Wendt, p. 408 (1899). The variation cannot be accounted for by the mere dropping out of A before A as Weiss maintains, for the
;

difference

of spelling occurs
p.

in

other

than

MS.

authorities.

But see

further

Winer-Schmiedel,

65,

note.

ferebamur," Vulgate, so Holtzmann, Zockler, Hackett, Wordsworth, and J. Smith, p. 106. The instances in Wetstein
justify either rendering, see also references in Blass, in loco. 4$6p<Spc6a : " and

the ship drive," Ramsay and A.V., others render as passive, so Grimmlet

Thayer, sub v. ; in classical Greek it is used passively for being borne along by wind, or storm, or wave, cf. Diod. Horn., Odys., v., 343 (Page)
often
;

experienced (pressed into this service of hauling in the boat note first person, Hackett, Ramsay, p. 327) clearly they could not afford to lose such a means of safety even as it was, the boat was dragging along as a heavy weight retarding the ship (Breusing, p. 169). ircpiK., cf. Susannah, ver. 39, A, for
;
;

himself

Sic, xx., 16. Ver. 16. v-rroSpapovTes " and running under the lee of a small island," R.V. nautical J. Smith calls attention to the accuracy of St. Luke's terms they ran before the "wind to leeward of Cauda v-jroSpap,., they sailed with a side wind to leeward of Cyprus and Crete, vrreirsee also Ramsay, Xevo-apv, ver. 4, Saint Paul, p. 328, to the same effect here was calmer water, and the island (see below) would afford them a refuge Breusing, pp. for a time from the gale. 167, 168, 181, thinks that the great sail had been struck at once, and that the artemon or small foresail was kept up as otherwise the ship would a storm sail have been simply the plaything of the waves. But Ramsay and others (see Farrar) think, on the contrary, that the one
:

huge

sail, in

comparison with which

all

others were of little importance, was kept up, but that the strain of this great sail on the single mast was more than the the timbers would hull could sustain have started, and the ship foundered, had she not gained the smooth water to the !ee of Cauda. uoXis iayya: " we were able with difficulty to secure the boat," R.V., the boat had not been hauled in, as the storm was so sudden and now as it was nearly filled with water, and battered by the waves and storm, it was hard work to haul it in at all (J. Smith), as Luke
;

a small boat passage in N.T., cf. w. 30, 32, Latin, scapha ; Cic, De Invent., ii., 51 (Humphry). KXavStjv, see critical note, an island twentynearly due three miles from Crete, south of Phcenice. Ramsay (but see on the other hand Wendt, p. 408, 1899) maintains that preference be given to the forms of the name in which the letter L is omitted, cf. the modern Gavdho in Greek, and Gozzo in Italian not to be confounded with Gozzo near Malta (Renan, Saint Paul, p. 551), and see further on its present name, J. Smith, pp. 95, 259, 4th edition. Ver. 17. fjv apavres " and when they had hoisted it up " into the ship, see on ver. 13. they used helps |Jot]9. Ixpuvro viro. t6 irXoiov undergirding the ship, A. and R.V., on Ixpvto see ver. 3, cf. 1 Cor. ix. 12, 15 often compared to the custom called in modern language frapping, or undergirding the ship with cables to prevent the timbers from being strained, or to hold them together during a storm, Plato, Rep. 616, C, Polyb., xxvii., 3, 3, Horace, Od.,'\., 14,6. The difficult point to decide is whether the girders were put longitudinally round the ship, i.e., passed from stem to stern, or under the ship transversely. Breusing, p. 670 (so Goerne and Vars), defends the former The at great length, following Bockh. passage from Plato, u. s., he admits may possibly make for the latter view, but it that the description is not is evident
e-yicpaTeis in B.
<TKa<J>i]5
:

towed behind, only

in

this


i6 18.
\fnot itivv6vTf.<i >

TIPAHEIS ATTOSTOAQN
to TrXoioy
(^oPoufieeoi. tc
u.y)

s~s

eis Ttp'

aupyiv eKireVwo-i,
8e xif*ao-

XaXdaarres

'

to aneuos, outcjs e^epoiro. /l8.

Z<J>oop<i>s

1 For xaXacr. to okcuos Blass has in {3 text exaXacrav ti o-kcvos <{>peo*9ai following Gig. "vas quoddam dimiserunt, quod traheret," so Hilg. (iSgg), \ai\aa-. ri o-k. c^eXkvo-tikov see note below.
;

very definite or precise, and the passage in Isidore of Seville, Orig., xix., 4, 4, " tormentum (iir(Sa>p.a) funis in navibus longus, qui a prora ad puppim extenditur, quo magis constringantur," which Bockh quotes (so also Vars, L'Art Nautique, Moreover, the p. 219) is much clearer. girding was often performed when the
ships were on land, on the stocks, and it is not likely that the operation in the circumstances under discussion could have meant passing a cable under the keel. Further, by girding the ship transversely, i.e., underneath the ship (p. 175), only the timbers in the middle of the ship would be held together, whilst a girding longitudinally was needed to secure the whole But see on the plankage of the ship. other hand Ramsay, p. 329, who agreeing with Smith holds that the cables were passed underneath round the ship transversely. Either operation, one would

had no means of escaping danger, but was left to flounder hopelessly in the
storm, although Meyer-Wendt take the to mean that they preferred to let the ship drift without any mast or sail than to be driven on upon the Syrtis, as was inevitable with the ship kept in full sail. Chrysostom explains to o-k. as = to IcTTta, but some sail was necessary, and they had still the artemon or storm sail, so J. Smith, who thinks that they lowered the great sail and mainyard some way, but not apparently entirely. The aim of the sailors was not merely to delay their course (which would only bring them upon the Syrtis), but to alter it, and it is therefore quite possible that XaXdc. to o-kevos may denote a series of operations, slackening sail, lowering as much of the gear as they could, but leaving enough sail spread to keep the ship's head to the wind, i.e., to the north instead of drifting to south-west upon the quicksand (Ramsay). Breusing, p. 177 ft., who thinks that the mainsail had been lowered at the commencement of the storm, adopts quite a different meaning for the words, and interprets them as implying that weights and great stones were let down by ropes into the sea for the purpose of retarding the progress of the vessel, and with this view Blass and Knabenbauer are in agreement (Wendt, 1899, evidently inclines to it, and Goerne adopts it) this curious view, which Ramsay finds it difficult to regard seriously, Breusing supports by a passage in Plut., Moral., p. 507, A (so Hesychius' explanation, a/yKvpa to vo/utikov o"Kvos), which intimates that o-irctpai and ayKvpai were frequently employed to check the course of a ship in a storm but even if the Greek words admit of this explanation, the object of the sailors was nothing less than to alter the course of the vessel, and Breusing's supposition would

words

suppose, would have been difficult during a storm. For instances of this practice in modern times, see Smith, and C. and H., small edit., p. 645. Wendt (1899) refers to Naber's conjecture of poeiais for (atj els ttjv 2:. PotjO. as very plausible. " on the great quicksands," Ramsay " the Ryrtis," R.V., not merely " the quicksands," as A.V., but the Syrtis Major, "the Goodwin Sands of the Mediterranean " (Farrar), lying at a distance to the south-west of Clauda ; upon them the sailors knew that they would be cast, unless they could manage by some means to ixireo-<oo-i alter their course. a regular nautical term, to fall off, Ik, i.e., from a straight course, els Eur., Hel., 409, Herod., viii., 13, others supply "from deep water " and render Ik-k. to be cast
;

away, Grimm-Thayer, sub v., cf. w. 26, x^ao to otkcvos: "lowered the 29.
gear," R.V.," they reduced sail," Ramsay; here and in ver. 30 used as a nautical term the tempting reference to Isa. xxxiii. 23, LXX, cannot be sustained, for the meaning of the words is very doubtful. The article with the singular (in ver. 19, the plural) seems to indicate " the gear," the mainyard carrying the mainsail (so Page, Wordsworth, Humphry). Of the A. V. J Smith says that no more erroneous translation could be imagined, as " they struck sail " would imply that the ship
;

not conduce to

this.

ovtws

Ic^c'povTo

" so were driven," R.V., i.e., in this state, " and drove on so," Rendall meaning
;

that
viz.,

we

let

the ship

drift in

that position,

under girded, with storm sail set and on the starboard tack J. Smith, so Ramsay, not simply " were driven hopelessly ". For ovtws, xvii. 33, xx. 11. Ver. 18. cr4>c8pwQ St) x^M^s- t||i,v
; :


526
ueVuc

IIPAEEIS AriOSTOAQN
TJfAui', ttj egrjs

XXVII.
rplrr\

eK|SoXr)v iroiourro
l

19. ical
U.TJT6

tt)

auToxeipcs
ao-rpwv

nil' (TKCurif

too ttXoiou

ippltya\i.ev

20. 2

oe t|Xiou

fii^TC

^iri<t>au'6rrw' irl

irXciovas ^(ic'pas, x^l*"" ? T 0UK ^Y<> U 4wk<Vulg., Arm., so Tisch.,

AB 3 C Weiss Wendt have 3rd pers. (W.H., so Tisch., with one p with N B *> while double p) HLP, Syr. H. and P., Boh. have 1st pers. pi., and so Hilg. have 137 Syr. H., Wern. add is ttjv 0aXa<r<rav, so Blass in P text, (1899) with one p. and Hilg. Winer-Schmiedel, p. 56. 2 At beginning of verse Blass in P and Hilg. (1899) add e-irip-evovros 8e tov
; ;

Instead of rst pers.

pi.

AB*C,

W.H.,

R.V., Blass in p,

latter xeifj-wvos Kai with Gig., Syr. P. (the Xtip. ... to Xoiirov is omitted.

with

em

irX.

tip.,

after xif"vo), whilst

" and as we laboured exceedingly with the storm," R.V., Ramsay, Rendall, a cf. regular nautical and classical term Thuc, ii., 25 Hi., 69 viii., 99 Plato, Ion, 540 B. In Attic Greek usually r(j>68pa, but cf. LXX, Josh. iii. 16, Ecclus. xiii. in N.T. 13, 4 Mace. vi. 11; only here Weiss thinks that it is used to express how severely they were distressed by the
; ;
;

the ship, p. 186. J. Smith takes <tk*vi\ to mean the mainyard, but the word is here apparently used in a more general sense, as above, R.V., margin, " furniture of the ship ". Ver. 19. IppixJ/ajxev, see critical note. Ramsay prefers the first person, although not well supported, because it increases the effect but in any case the scene is storm. r{j Itjs ... icai t-jj TpiTjj, cf. graphically described, eppitj/av may be Luke xiii. 32, connected with the words due to citoiovvto, but, as Wendt notes, which follow in R.V. and by Ramsay. eppii|/au,ev may have been equally due to Breusing rejects the first For Tfj eg. cf. Luke vii. 11 (but see avTox 1-pes. W.H.), ix. 37, and above on xxi. 1, xxv. person, p. 187, from a seaman's point of ckPoXttv view the sailors would have kept the 17; nowhere else in N.T. " they began to throw the passengers in their places, and not have Ittoiowto Ramsay, allowed them to engage in a work in R.V., overboard," freight Felten, a technical term, so in classi- which they might perchance have done more harm than good. cal Greek, for throwing out cargo to Ver. 20. p.iJT 8^ -qXiov p.i]Te acrrptov Latin jactura, LXX, lighten a ship Jonah i. 5, with tuv <rieevov, and Julius the omission of the article here intensiPollux, i., 99, who also has the phrase fies the meaning, Blass, Gram., p. 143, " weder etwas von Sonne ". liri<j>aivKov<(>urai ttjv vaw, cf. ver. 3S below. The imperfect marks that they began by <Svtci>v, cf. Luke i. 79 only in Luke and Paul, Tit. ii. 11, iii. 4; " shone upon us," the cargo, probably what
; ;

throwing away was on deck, so that the vessel would ship less water and in ver. 19 they cast
;

out

(eppiijrav, aorist)

the furniture of the

ship, its fittings

and equipment, anything movable lying on the deck upon which the passengers could lay their hands (avToxips only here in N.T. representOthers include ing the haste, Weiss). under the word the actual baggage of the passengers, but we should have expected TJU.WV instead of tov ttXoCov, whilst others explain of beds and crockery, tables, etc., furniture in this sense (Zockler and Felten, exclusive of beds which were not in use). Breusing rejects this interpretation as " too silly," and he thinks that the expression really means that by thus throwing overboard the poles and tackling, room was found for the crowd of passengers on the deck, as the hatchways could not be kept open, since the heavy sea would have swamped

R.V., thus their only guidance, humanly speaking (for, of course, they had no compass), was taken from them, cf. Mneid, i., 88 ; iii., 195 Horace, Epocl., x., g, and for the phrase, Polyb., v., 6, 6. often in Luke liri lirl irXeovas with acc. of time, cf. xxviii. 6, and for instances in Luke and other parts of Acts of the same usage as predominant (though not exclusive) in Luke see Hawkins, Horce Synofiticce, p. 152 Klostermann, Vindicice Lucana, p. 53
;

Luke
34.

31, xvi.

x. 35, xviii. 4, Acts iii. 1, iv. 5, xiii. 18, xvii. 2, xviii. 20, xix. 8, 10, ovk oXfryov : only in Luke, eight
;

times in Acts

see above on ver. 14.

ix.

iiriKciu.., cf. 1 Cor. ix. 16, Heb. v. 1, xxiii. 23 (John xi. 38,

10,

Luke

literal sense),

and for its use Timol., 28, tcXos 8e tov xi u-" v s irucp.Evov. In LXX, Job xix. 3, Wisd. xvii. 21 S, 1 Mace. vi. 57, 3 Mace. i. 22, etc.

xxi. 9, here, Plut.,

; :

: ;

ig

21.
Xoittok
1

nPAEEIS AII02T0AQN
irepiTjpeiTO

S?.j
21.
u.e'cru>

peeou,

iraaa

cXirls

tou au^catiai i^uas.

TTo\\r|s Sc

daiTias uirap)(ou<rr|s, t6tc araOels 6 riaGXos zv

airtiov ciiref, "Efcei p.ev,

av$pe$, irt0ap)(r)orarr(s
ttj*'

p.oi p.t|

drdyeCTOai

diro tt]S KprJTTjs,

1

KcpSrjaai tc

u(3pn'

TaurrjK teal ttjv t]u.ich\

For

St

NABC
;

have

so Tisch.,

W.H.,

Blass, R.V., Hilg., Weiss,

Wendt.
cf.

Xonrbv (cf. Matt. xxvi. 45), " now," R.V.,jam, Blass often fjSTj, L. and S. others render it for the future (2 Tim.
:

(and

so

Wendt,

1888, but

p.

410
21-

iv.

8),

finally,

at

last.

(1899)), rightly refuse to regard 26 or ver. 10 as interpolations

w.
in

ircpi-npeii-o

"

We

the " section, or a " vaticinium post

was gradually taken away," Ramsay, " imperf. quod in dies magis," Blass Page renders " was being gradually
stripped from us," a very vivid word, cf. 2 Cor. iii. 16, Heb. x. 11 (ver. 40, see and Psalms below), and its use in of Solomon, ii. 22 cf. Westcott's note on Heb., I.e., but on the other hand Blass, in loco, regards the force of irepi as lost in the word in N.T J. Smith (so Breusing) sees in the expression more than the hopelessness arising from the force of the storm we have also to consider the fact that they could not see their course, and the increasing leakage of the vessel. Ver. 21. Se if we read t, see critical note, the word closely connects what follows as the result of the hopelessness. " and iroXX-fjs 8^ (t) dcririas viirapx.

"

eventum," and no one has contended more forcibly than Weizsacker that the narrative is to be taken as an indivisible whole, and that it is impossible to disentangle the mere history of travel from it, or to strip away the miraculous additions, see especially Apostolic Age, ii., pp. 126, 127, E.T.n$Te: in this state of things, at this juncture,

LXX

hungry, and
ing in
classical

thirsty,
;

and

their soul faint1,

them

cf.

Greek.

o-radcls

xxviii.

II.
;

so also in iv pio-u

avrwv, cf. i. 15, ii. 14, xvii. 22 vividness and solemnity of the scene (atn-<Sv, not
T|pwv), characteristically

marked by Luke

food," R.V. " abstinence " A.V. and Tyndale, "fasting" in Wycl., Rhem., imply rather a voluntary refraining which is not in the
;

when they had been long without

Greek disinclination for food may have resulted from their anxiety (Humphry), and to the same effect Breusing, Goerne, " and little heart being left for food," Pendall. But the storm may also have prevented the preparation of food (so Smith, Ramsay, Page, Farrar) the former gives instances to show that dcri-rio. was one of the most frequent concomitants of heavy gales, owing to the impossibility of cooking food, and to the destruction of provisions by leakage. do-iTia.9, see below, ver. 33, for the adjective both noun and adjective peculiar to
;
; :

Mr. Page well says that it is impossible not to recall Horace, Od., iii., 3, 1, " vir Justus et propositi tenax," unmoved amidst the storms " inquieti Adrize ". eSci piv antithesis, not strictly expressed. . xai To. vvv, ver. 22, " modestiam habet," Bengel. For pev answered not by 8, but occasionally by other particles, as here by ko, cf. Luke xxii. 22, Acts iv. 16 see Simcox, Language of the N.T., p. 168, and for to vvv, see iv. 2g, v. 38, xvii. 30, xx. 32, and note on p. 135. On the imperfect fBi cf. Burton, p. 14 Winer-Moulton, xli., 2. w avSpc? "gentlemen," " viri quos decet virtus," Bengel, the word may thus mark St Paul's courtesy, and also his firmness; in counsel, ver. 10, he had been prudent and confident in danger he was equally so cf. especially Weizsacker, u. s. only in Acts in N.T., v. 29, 7rci6apx32, except once again as used by St. Paul, Tit. iii. 1. avdy., see above, xiii.
: ;

Luke, and much employed in medical language, both so noted by Hobart and Zahn, the noun often meaning "want of appetite," see instances in Hobart, p.
St.

276, Hipp., Galen, Aret.

The word was

classical Greek, so in Jos., but cf. the striking parallel in ver. 33 in medical phraseology. For the genitive absolute cf. locutiones Lucana

no doubt similarly used in

and Blass, in loco, on the tense. KEpSrprai " and have gotten this injury and loss," R.V., carrying on pij ; Page on the other hand prefers the combination tSei tc KcpSrjo-ai (" hoc non pendet a pij," Bengel), i.e., you ought not to have put to sea, and (you ought by so not putting to sea) to have gained this loss, i.e., not suffered it with nouns signifying loss,
13,
:

(Klostermann,
Ao. xxiii.
10.

p. 53), xv. 7, xix. 40, xxi.

Felten, Zockler,

Bethge

the verb KcpSaivciv is used of the gain arising from shunning or escapinjury,

' ;

$2 8

ITPAEEI2
22. Kui Tafuc Trapaicci

AnOSTOAQN
eu0uu.eie

XXVII.
yap
|/u)(T]s

ofjifis

&ttoPoXt)

ouSepua
vukt\

corai e ufjtwf, ttXtjc toO ttXoiou.

23. irapeoTT] ydp

1

p.01

-rrj

TauTn ayyeXos tou 0eoG, ou

4>o/3ou,

eipvi,

Kal XaTpeuw,

24.

Xe'ywi', Mr)
<xoi

riaoXe

Kaiaapi

<re

Sci 7rapaoTTJi'ai

Kal ISou, K)(dpioTai

6 0os -irdrras tous TrXe'orras (ictoi ctoo.

25. 816 eu0up.eiT, dy&pes

ok TpoTroc XeXdXrjTcu
p,oi.

irurrcuw

ydp tw ew on outws lorai

etjo-oy 8e*
mj

icaO'

26. els

Tt^a Set tju-Ss eKirco-eie.

Sia<j>epop.eVwe ^p-wc eV

27.

'fis

8e

To-crape.crKat.-

SeKarn
1

eyeVeTO,

tw

A8pia, Kara ptaov

aYY ks

Tisch. reads eyio, but om. W.H., Weiss, Wendt, etc., with B'CHLP. best after XaTp. with fc$ABC, so W.H., Weiss, Blass, Wendt, R.V., Hilgenfeld instead of before tov cov.
After
eip,i

ing from the evil, Grimm-Thayer, sub v., see Eur., Cycl., 312, with l^xiav, to escape a loss, and cf. Jos., Ant., ii., 3, 2, and the Latin lucrifacere, Pliny, N.H., injuriam ". The vii., 40, " lucri fecit Genevan Version adds an explanatory " that is, ye should have saved the note, see losse by avoyding the danger " 10. KepSrjcrai = xepSbvai, also ver. almost always in N.T., cf. -Stjvcu
; ;

also I serve," R.V., Ramsay, Rendall, not " an angel of God," as A.V. the R.V. rendering gives the force of the Greek more naturally in addressing a heathen see also critical note. XoTpevu, see on xxiv. 14 ; cf. Rom. i. 9,
;

whom

and LXX, Jonah

i.

9.

Winer-Schmiedel,
Ver. 22.

p.

no.

Kal to vvv, see on ver 21, Paul would spare their reproaches, and
their hearts rather awaken hope in irapaivu only in Luke, here (Bethge). Hobart speaks of it as and in ver. 9.

the verb employed for a physician giving his advice, and although the word is common in classical Greek, cf. also 2 Mace,

26 R, 3 Mace. v. 17, vii. 12 A, its frequency in medical usage may account " section for its occurrence in this " only see also Hawkins, Hora Synoptica,
vii. 25,

We

p. 153.

see above, xviii. 9. the words emphatically bear out the prominence already laid upon the Apostle's witness in Rome. Kal ISov, see on i. 10. Kcxdp" hath granted them as a 10-Tai 0-01 favour " see on iii. 14, no doubt Paul had prayed for this, cf. especially Philemon ver. 22. The statement in ver. 24 looks back to xxiii. n, which, as Wendt allowed (1888), is only to be rejected if one presupposes that Paul could not have confidently looked forward to a visit tc Rome, or at least if we suppose that the confidence could not have been created and sustained by a heavenly vision.

Trapao-TTJvai,

Ver. 24.

ut| <|>of3ov,
cf.

Rom. xiv. 10,

v0vp.eiv, cf.

w.

25, 36,

and

xxiv.

elsewhere in N.T. only in James v. 10, but in classical Greek, and v6vp.os in 2
10,

Mace.

xi.

26.

The

verb, adjective,

and

adverb cudupus are used in medical language of the sick keeping up spirit, opposed to d6vp.ia and 8v<r0vp.ta ; ei>8vp.tv -n-apaivu might therefore well be a medical expression, Hobart, p. 280, although the verb ev8. is used intransitively, as here, in classical Greek, and in Plutarch. only here in N.T., " there diroPoXri shall be no loss of life among you, but

Wendt, however, in 1899 edition, speaks much more doubtfully as to the existence of w. 21-26 as part of the original source see also on ver. 21. Ver. 25. irio-Tevw yip t^ 0. oti ovtojs e. Kafl' &V TpiSirov, cf. xv. 11, and also i. 11, Klostermann, Vindiciee Lucance,
;

P- 53-

Ver.

26.

els

vijaov

8e

k.t.X.

the

words do not form part of the message

of the angel as they stand, but they may be considered as forming part of the contents of that message, and the Apostle may himself be regarded as speaking uavTiK&s. With Jiingst's question " How could Paul know anything of an island ? and his dismissal of the statement here as a vaticinium ex eventu, cf. Weizsacker,
'

only of the ship," R.V., Winer-Moulton, lxvii. I.e., itXt|k with the genitive, Acts viii. 1, xv. 28 (once elsewhere in N.T.,

Mark
this

xii.

32).
Trape'o-nrj
. .

Ver. 23.

ayyeXos

on

angelic appearances

Lucan phrase and description of cf. Luke ii. 9, xxiv.

xii.

u.

s.,

see ver. 21

which Jiingst defends and

in the section, w. 33-36, refers to his

Acts tov tov

4,

7 (xxiii. 11),
:

" of the

and see above, i. 10. God whose I am,

source A, the element of prophecy is equally present, ver. 34, as in the verse


-2d.

I1PAHE12 AIIOSTOAQN
murou *
-rrpoadyeiy riva auTois xtipav

529
28. kqi
irdXiK
text;

tt)s

^uktos u-ntvoouv ol

PoXiaavTes, cupoc opyrnds eiKoai

(3paxu Be 8ia<rrr)aarrcs,

ital

^poo-aytiv
irpoo-ava-yeiv

^cXcHLP
;

Chrys.,

^*

-n-pocraxtiv

B*,

cf.

Tisch., W.H. text, Weiss, Blass in resonare, Gig., which suggests an earlier
:

Greek

reading irpoo-i}xi' (Ramsay, Harris, Rendall) Hilgenfeld (1899) reads irpoereYYifctiv, so 137 ccr., Syr. P. ; B 3 has irpotravcxtiv, Vulg. apparere ; Winer- Schmiedel, p. 52.
before us. iKirartlv, cf. ver. 17, and further instances in Wetstein, see also vv. 29, 32, below. Ver. 27. T<r<rap<rKaiScicdTT] vv, i.e., since their departure from Fair Havens, cf. vv. 18, 19, see also the reckonings of
iii., 4, 14, 15, 16, who applies it to the sea extending from Sicily to Crete, and thus represents, although living some sixty or seventy years after him, what was no doubt the current usage in St. Luke's

mileage in Breusing, p. 189, and Goerne, who reckons from the departure from " as we Cauda. Sia^tpoplvuv rgpuv

were driven to and

fro,"

R.V., so
Blass,
cf.

Ramfor

day ; so J. Smith, Breusing, Goerne, Vars, Ramsay, Renan, Blass, etc. Josephus, Vita, 3, speaks of being taken up in the middle of Adria, Kara p.c<rov tov 'ASpfav, when his ship foundered, by a
vessel sailing from Cyrene to Puteoli. See further "Adria," Hastings' B.D., where a full criticism of the attempt

of the verb Philo, De Migr. Abr., 27, Strabo, 3, p. 144, and other instances as in Plutarch, see

"hue illuc similar meaning

say;

ferri,"

But Breusing, Goerne, RenJ. Smith (so dall) takes the word as signifying that they were driven through the waters of
Wetstein,
v.

Grimm-Thayer, sub

the Adria uniformly in the same direction, i.e., right across from Cauda to Malta, and not as moving up and down, or to and fro. Ramsay (so Farrar) holds that St. Luke writes as a landsman who supposes that they drifted to and fro, whilst a sailor would have known that they drifted in a uniform direction (an explanation which Page describes as easy but unsatisfactory, but he thinks that the Greek word cannot be used as J. Smith
believes) Rendall however maintains that throughout the Acts the habitual force of Sid in composition, e.g., SupxeorOai, SiairXciv, Sia^ev-yuv, Siairtpav, SioSevciv, whether governing an accusative or used absolutely is to express
;

made by Falconer (and others), Dissertation on St. Paul's Voyage, 1817, republished with additions in 1870, to limit the term to the b*anch of the sea between Italy and Illyria, and to identify Melita with an island off its Illyrian shore, will be found see further on xxviii. 1, and C. and H., small edition, 660 ff., for other references to the p.
;

W.

meaning of the term " Adria," and Renan,

Saint Paul,, p. 552, J. Smith, p. 280 ff., 4th edit, (editor's note), and Encycl. Bibl., uai-a pe'erov ttjs v., cf. xvi. i., 72, 1899. 25 for a similar expression, only in Luke. \mtv60vv only in Luke " surmised," R.V., less decided than " deemed," A.V., see on xiii. 25 (cf. 1 Tim. vi. 4). irpocr" 'hat some land ayeiv tivcl avTois X* was approaching them," R.V., so Breusing and Ramsay intransitive in LXX, Josh. iii. 9, 1 Sam. ix. 18, Jer. xxvi. (xlvi.) 3, etc., " Lucas optice loquitur, nautarum more," Kypke; the opposite verb would be kva\mptiv, recedere, see Wetstein and Blass for illustrations. J. Smith thinks that probably they heard the breakers on the shore, but Breusing and Goerne (so Blass) think that the anchor or whatever weight was dragged behind the ship appeared to strike the ground, see above on ver. 17, cf. critical note for irpoo-axciv, Doric for irporix^v ' trie x*P av point of Koura, east of St. Paul's Bay, J. Smith; the ship would pass within a quarter of a mile of it, and while the land is too low to be seen when the night is stormy, the breakers can be heard for a considerable distance cf. the description of the wreck of the Lively in 1810, Smith, p. 123, 4th edition. Ver. 28. |3o\i<ravTs having let down

continuous

movement onwards over an

:

intervening space. iv t 'ASpiq. " in the sea of Adria," R.V. (on the form of the word see Hastings' B.D., more properly " Adrias ") not in the narrower sense of
;

the Adriatic, the Gulf of Venice, or as we now speak of " the Adriatic," but as including the whole sea which lay between Malta, Italy, Greece and Crete St. Luke probably used the term as it was colloquially used by the sailors in this wider sense. For Mommsen's objection to the term here see above, Introd., p. 8. The passage in Strabo, ii., 123 {cf. vii., 187), where the Ionian sea is spoken of as a part of what is now called Adria plainly justifies a wider use of the term in St. Paul's day than had been originally attached to it, cf. Ptolemy, Geogr.,

'

VOL.

II.

34


53

XXV! I.
1

UPAHEIS AnOSTOAQN
0oXicrarTs, eupoy opyuias oeica-n^rre

29. ^o^ou^evoi tc

pi^Trws el?

TpaxeiS tottous iKiriawtriv, Ik Trpuptajs puj/OKTes

Tjuxorro ^pvepay yevicrQai.

&y*upas T^aaapas,
<j>uyel'

30. t&v Be cauTwc ^TOurrcuK

(tk6.<^t\v eis tt]'

ex

tou irXoiou, Kal x&^&tfdiTwi' t^]v

Qakaacrav,'2 -rrpotpdaei

1 For fiT)ir>s, Tisch., W.H., R.V., Blass, Weiss read (irjirov with 13, 40, 61. (A (irjirw). Instead of eis fc^ABC have Hilgenfeld (1899) retains p.T)-n-ci> with team, so Tisch., W.H., R.V., Weiss, Wendt, Blass, but Hilgenfeld has eis (Vulg., Vulg., Syr. P. and H., Boh., Tisch., W.H., R.V., eicireo-wpev Gig., in), After yevco-Oai Blass in P text (so Hilg.) adds tov Blass, Weiss, Wendt, Hilg. with Gig. eiSevai ei <ruOi]vai Svvap.c0a

^BC

HLP

^ABCHLP

2 After 8aX. Blass in (3 text adds evicaipiav t]tovvtov, so Hilgenfeld (1899) with Gig., and after ckt. both add on the same authority tov ao-<^aXeo-Tepov to irXoiov

the sounding-lead (PoXCs), elsewhere only in Eustath., in active voice, but see also

Grimm-Thayer, sub
or six feet, a fathom,

v.

opYmas
;

five

Grimm
41,

Breusing
gives

compares Herod., on the six feet

;

iv.,

and

accent see WinerSchmiedel, p. 72. " The ancient fathom so nearly agrees with the English that the difference may be neglected," J. Smith, p. 131. Ppaxv 8e SiaaTijo-avTes " and after a little space," so Ramsay, Rendall the phrase may refer to space or time if we understand to irXoiov or lavrovs we should take it of the but if we explain former (Grimm) = Ppaxv Sicurnqpa iroiijo-avTes (Blass), 8iio-TT|p,i is it may be taken of either. only found in Luke for signifying any space of time, Luke xxii. 59, cf. Acts but Luke xxiv. 51, 8io-ttj air* v. 7 avTuv. J. Smith shows how exactly the geographical details in the traditional Paul's Bay correspond with the St. Before a ship drifting description here. from Cauda could enter the bay it would not only pass within a quarter of a mile of Point Kaura, north-east of Malta, but the measurements of 20 and 15 fathoms exactly correspond to ascertained soundings according to the vessel's average of

perhaps correctly so, as there were possible dangers from sunken reefs as well On the subjuncas from a rocky coast. tive after verbs of fear and danger cf. Burton, p. 15. Ik irpvpvt)9: this was unusual, but to anchor was their only chance of safety, and four anchors would

make

the vessel more secure ancient vessels carried as a rule several anchors.
:

'

Athenaeus speaks of a ship which had

eight iron anchors, cf. for the number here, and the security which they gave, Caesar, Bell. Civ., i., 25, " naves quaternis anchoris destinabat, ne fluctibus moverentur " anchorage from the prow would
;

have caused the ship to swing round from the wind, whereas anchorage from the stern would enable the sailors to manage the ship far more easily, and to bring her under control of the helm when they wished to run her aground (see the description in Ramsay, Rendall, On the interestFarrar, and J. Smith). ing parallels of anchoring ships from
the
stern in

our

own

naval

engagep.

ments see C. and H., small edition, 653, and J. Smith, p. 133, 4th edition.
tjvxovto
:

"prayed," R.V. margin, the Greek sailors might pray at such a crisis

speed. Ver. 29. $oPoi5p.voi the diminution of the depth of water increased the danger of running aground, perhaps on some hidden reef of rocks. rpaxis tottovs, cf. Luke iii. 5, in quotation Isa. xl. 4; nowhere else in N.T., cf. Bar. iv. 26 (3 Mace. i. 23), so in Diod. Sic, xii., It was evi72, of rocks, Polyb., i., 54. dently a hydrographic term, and classed etc., Jul. Pollux, with 8vo-opp.os, dXtjxevos, i., 101 Smith, p. 132. iKirtatofiev, see ; J. ver. 17, " to cast ashore," R.V., or simply " cast on rocky ground," which is more
:

^p-cpov ycvc'o-tiai, cf. w. 33, (Rendall). 39, characteristic of Luke, cf. Luke iv. 42, vi. 13, xxii. 26, Acts xii. 18, xvi. 35, xxiii. 12. " and as the t)tovvti>v Ver. 30.
:

were seeking," R.V. "about to flee," A.V. is incorrect, for they were planning possible means of escape, and
sailors
;

could scarcely be said to be about to escape, cf. (3 text if they succeeded the passengers and the soldiers would thus be

left

to their fate.

irpofy.

us under colour,
:

specie, cf. Mark xii. 40, Luke xx. 47, John xv. 22, Phil. i. 18, 1 Thess. ii. 5. Cf. for its use here Thuc,

under pretence,

indefinite than the former rendering,

and

v.,

53,

vi.,

76.

For

<I>s

cf. xvii. 14, xxviii.


29334k TrpoSpa?
*-

nPAEEIS AnOSTOAQN

S3*
HauXo? tw

(OS

p,eXX<SKT<i>K

dyKupas iKTWeiV, 31.

elirev 6

eicaTOi'Tdpx'n
-itXoiu,
Tot

ai T0 ^S crrpaTiwTais, 'Eat' p^| ou Sucacrde.

outoi

[Lelvwaiv iv

tw

upcls

<TU)Qf\yai.

32. t6tc oi oTpaTiwrai direKo^/a*'

(rxoicia T-qs CKd^Tjs, Kal elacrav aoTrjf cKTrctrei*'.

33. dxpi 8c ou
pcTaXa^cik'

cp-cXXey ^ficpa YiccaOai, irapeicdXei 6 riaCXos airarras

Tpo^rjs, \yu>v, Taaop0'Koi8cK<iTTii' <rf\}iepov r^xepau irpocrSoKwrres,

ig,

Luke
15,

xxiii.

14,

and

us

piXAwv with
here,

present infinitive active as

xxiii.

Lucana,

Acts Klostermann, Vindicia 20, " lay out licrcCveiv p. 54.

whole

shipwreck in Achilles Tatius, iii., 3 the passage is cited by Breusing,

;

p. 194.

Ver. 33.

fixpt 8J ov

only used by
;

anchors," R.V., Ramsay, i.e., at the full length of the cable. The sailors pretended that more anchors from the prow would help to steady the ship, and that they must go off in a boat to carry them out to cable's length, rather than drop them out as in ver. 29. Ikt. a technical expression (cf. elonger, Vars, p. 248, and so piirreiv in ver. 29, mouiller), Breusing, It seems impossible to suppose p. 195. with Breusing, p. 194, and Vars, p. 248 (so also Goerne), that the sailors may have been actuated by an honourable motive, and that they wished to put off in the boat to see if the soundings and the nature of the ground allowed the ship to get nearer shore, for although St. Paul's words do not expressly accuse them of treachery, yet the narrative of his companion does so, cf. "7rpo<j>dcrei, etc. But, as Breusing himself points out, St. Paul's words issued in the best result, for the centurion's counsel prevented a terrible scene of sative qui pent (as in the stranding of the Cimbria, Goerne). Ver. 31. vfj.is not -queis St. Paul appeals to the law of self-preservation, and the centurion acts promptly on his advice although safety had been divinely promised, human means were not excluded, and it is altogether hypercritical to find any contradiction here with w. 24-26, as Holtzmann supposes. Ver. 32. t<St 01 <rrp. LttIk. Lewin, Saint Paul, ii., 202, sees in this the absolute ascendency which St. Paul had gained he had said that their lives should be spared, and although, humanly speaking, the boat offered the best prospect of reaching land, yet at a word from St. Paul the soldiers deprived themselves even of this last resource. <rx<nvfa: only elsewhere in N.T. in John ii. 15 in classical Greek, and also frequently in LXX. For the terrible scene which would doubtless have ensued if the soldiers had not thus acted, Breusing and Vars (so Wetstein, in loco) strikingly compare the description of a
: : ;

Luke in the historical books of the N.T\, in St. Paul's cf. Luke xxi. 24, Acts vii. 18
Epistles three or four times,

Heb.

iii.

13,

Rev. ii. 25. Ramsay renders " and while the day was coming on," so A. and R.V. dum with imperfect, Heb. iii. 13 (Blass). But Rendall takes it as = until, as if Paul had continued his entreaties until
close on

dawn
ii.

(imperfect).

Tpo<f>TJs, cf.

46 for the same phrase,

pcTa\a{3eiv

only in Luke in N.T. Tcao-apeo-K. . . . irpoorSoKwvTts k.t.X. " this is the fourteenth day that ye wait (A.V. 'tarry,' Ramsay, watch ') and continue fasting ". Rendall renders "this is the fourteenth day that ye have continued fasting on the watch for the dawn " irpoo-8. sc. qfiepav, as if St. Paul did not mean a fourteenth day of continuous fasting, but fourteen successive nights of anxious watching for the dawn, all alike spent in restless hungry expectation of what the day might reveal (Acts, p. 347), but irpoo-Soicav is here without an object as in Luke iii. 15 (Weiss). For the word see further xxviii. 6, and cf. irpocrSoKia only in Acts xii. 11 and Luke xxi. 26. On the accusative of time, as expressed
: '

acriroi cf. Blass, Gram., p. 93. SiareXeiTe precisely the same collocation of words occur in Galen, ei ttotc acriTOS SieTe'Xecrev, so also Kal a8i\|/oi Sia-rcXovcriv, and Hippocrates speaks of a man who continued suffering -n-dcrxojv Sia.TeAe'ei for fourteen days (see Hobart It must however be adand Zahn). mitted that the same collocation as in this verse oo-itoi and SiaTcXetv is found in Dion. Hal. (Wetstein, in loco). For the construction see Winer-Moulton, xlv., Thuc, i., 34. p.i}Sev irpoaX., ; cf. 4 i.e., taking no regular meal, so Weiss, Blass, Zockler, Alford, Plumptre, Felten, Bethge, Wendt. Breusing, p. 196, and Vars, p. 250, both explain the word as meaning that in their perilous and hopeless condition those on board had not gone to fetch their regular food and rations, but had subsisted on any bits of

here,

532

HPAHEIS An02T0AQN
So-itoi SiaTeXcirc, p-nBcV
1

XXVI 1.

TrpoaXa|36p.ekoi.

34. $io irapaKaXu up.ds

trpoakafiilv* Tpo<pf]s

'

tooto yap irpos

3

ttjs ofiercpos

CTwrnpias uirdpxei
35.
clttw^ 8e

ouSckos yap up-we 6p!|

ck tt)s K(J>aXf|s ireaciTai.

TauTa, Kal Xaf3uf ap-roy, eoxapioTtjae tw

0ew

iviirmor itavrmv, icai

ttcIptcs,

KXdVas t}paTO eaQUiv. 4

1

36. eu0up.oi Se yevoperoi

*al auTOi

Instead of irpoaXafJ. Lach. with

40 reads irpo(r\a|iPayop.cvok, prob. change

to suit irpocrSoicuvTCs.
2 Instead of irpotrX. NABC, Chrys., so Tisch., W.H., R.V., Blass, Weiss, For vp.T. ALP have Tjp.T., so Hilg. read p.cTa\.

Wendt

3 For ck ABC minusc, Tisch., W.H. and other authorities above read airo, Vulg., Syr. P., Boh., Arm., but Hilg. has ck with ^HLP. For ireo-eiTai Aethpp- have airoXeirai, so Tisch., W.H. and other authorities above; but irco-. is supported by HLP, Sah., Syr. H., sq Hilg. and Meyer who suppose that airoX. is from Luke xxi. 18; but see on the other hand Alford's note. After virapxci Blass in fi text and Belser, so Hilg., add cXirio> Yap v t& Q*y p.ov <m with Gig.

^ABC

4 After c<r0iciv Blass and Hilgenfeld add ctriSiSovs H., c*

icai ijp.iv

with 137 Sah., Syr.

food they might have by them in ancient ships there were no tables spread, or waiters to bring food to the passengers, and each one who wanted refreshment
;

T<j)

must

meaning no extra only what would keep body and

together, but
it

fetch it takes irpo? as

for

himself.

Plumptre
food, soul

XafJwv api-ov vxap(<rTt)<re ., cf. Luke xxii. 19, xxiv. 30, with intentional solemnity (Weiss, Weizsacker). The words are sometimes taken to mean that Paul simply encourages them by his own example to eat. But Blass, see critical note, who comments " et oratione

Ver. 35.

is

doubtful whether the

Greek

will bear this or Breusing's inter-

pretation.

Ver. 34. Sib so that they might be ready for the work which would be ne:

-n-pocr\a(5tiv, see critical note. here only with genitive in N.T., cf. Blass, Gram., p. 136; i.e., stands, so to speak, on the side of our deliverance, Latin a parte, cf. Thuc, ii., 86; iii., 59 Plat., p. 459 C Winer-Moulton, xlviii. f. " safety," vp,T., emphatic. twt. R.V., only used here and in Heb. xi. 7 of the preservation of physical life, safety, so in classical Greek and in Greek medical writers, see on xvi. 17 " health," A.V., not limited formerly as now to the condition of body and mind, cf. Luke i. 77, "science of health" Wycliffe = " knowledge of salvation," and cf. also Ps. lxvii. 2, " thy saving health," literally " thy salvation " (Humphry). Effort on

irpbs

cessary.

their part was necessary, and yet no hair of their heads should perish ; what a significant union of faith in God and self-

help

<reiTai,

(Bethge.) see ver.

it

ovSevbs yap
22, cf.

ire-

Luke
is

xxi.

18,

nowhere
1
i.

else in N.T., but the proverbial

confirmat et exemplo," adds in fj text liuSiSovs Kal T|piv, i.e., to Luke and Aristarchus, in which he sees a distinct reference to the ccena sacra (so Belser). But quite apart from this reading in p* the peculiar language of St. Luke seems to intimate such a reference. Olshausen and Ewald (so Plumptre) take the words to refer to the Agape, whilst Meyer (so Hackett) sees a reference to the act of the Jewish house-father amidst his household; but Wendt simply refers it to the act of a pious Jew or Christian giving thanks before eating a meal and sharing it, so Zockler. Bethge, more specifically, sees in the. act a thanksgiving of a Christian to God +he Father, an instance of what St. Paul himself recommends, Ephes. v. 20, Col. iii. 17, and both Felten and Knabenbauer apparently prefer to interpret the words as marking Paul's reverence towards God before the Gentiles around him. Breusing shows, p. 196, that api-os might = panis nauticus, but in the passage which he quotes from Lucian we have ap-rovs VOVTIKOVS. rpo^cfjs with a partitive Ver. 36.
:

phrase, as

apparently was,

Sam.
52

xiv. 45, 2

Sam.

xiv.

found in n, 1 Kings
f

meaning;

cf. yv<rar8ai, xxiii. 14,

(xtraXa-

(cf. Matt. x. 29), see critical note, and cf. Shakespeare, Tempest, Act i.

Piv, ver. 33, Kopcvvvo-Oai, ver. 38. Cf. Herod., viii., go. Luckock points out that St. Luke distinguishes between the

Scene

2.

bread of which the Apostle partook and

; :

34-38irpoacXd^oKTo Tpo4>f|s
oiaKoaicu
J

nPAHEis AnorroAQN

533

37.

rjfJiek

& iv tw ttXoi'w ai Trdacu \|rux<u

Tpo<j>T)s,

ipSofitjKoi'Ta^^-

38. Kopead^ires 8e

KOu$iov to

1 For Siaicoo-iai W.H. read in text ids (so R.V. marg.) (in marg. 8iaic.) with B, Sah. Epiph., so Hilgenfeld; Weiss however declines here to follow B, and speaks of "the impossible" s before 76 which is no round number, Apostelgeschichte, the mistake seems best explained by supposing that the last letter p. 34 (so Blass) of irAoMp was read as if 1 = 200, and thus = 0.1. Or, to explain it more fully, by supposing that the sign for 200, 2, was misunderstood, and with the double reading of the u in ir\ou easily became o>s this is of course if we read with W.H. cu iratrai i|. ev tu ir\oi<(>, a different order from T.R. (see also Hilgenfeld's note, where explanation of the reading 8kxk. from us is certainly not so obvious). For e| A has
;
;

the food, Tpo<J>ijs, taken by the rest, and certainly the expression icXa<ras is remarkable, cf. Luke xxii. ig, 1 Cor. xi. 23, 24; but it is perhaps noteworthy that the Romanist Felten (see above) sees no reference to the Eucharist, although he fully admits that this act of Paul in thus giving thanks must have made a great impression at such a moment. ev0vp.oi,
ver. 22, cf. 2

number may be mentioned at this point that they might know afterwards that all had been saved. But Breusing thinks that it would have come perhaps more
naturally at the end of the narrative, and that it is given here because the rations were distributed to each on board at this juncture. For the phrase cf.
xix. 7.

Ver. 38. Kope<r6., 1 Cor. iv. 8, noavToi " also themselves," following his example. where else in N.T., with genitive of the For the second time Paul had restored thing with which one is filled, as in classical Greek. their courage by his faith and prudence Alford refers to LXX, the event had already shown that he de- Deut. xxxi. 20, but see Hatch and Redserved confidence, and it is evident that path, sub v. Ikov<|>iov denave, Polyb., he inspired it; see the testimony of i., 60, 8; LXX, Jonah i. 5. rbv o-itov "the wheat," A. and R.V., Vulgate, Breusing, pp. 198, 199. Wendt, so too Jungst, and Clemen see triticum; so Ramsay, Breusing, Vars, J. no reason to regard w. 33-36 as an in- Smith, Page, and so too Erasmus, " source, as w. Bengel, etc., i.e., the cargo, cf. ver. 6. terpolation in the " 21-26 above. Overbeck regards both Blass thinks that the word used is decisive in favour of this interpretation sections as standing or falling together, and treats them both as interpolations, but otherwise we should have had o-itio or Ramsay, whilst regarding the two sec- apTOi if merely food had been meant; tions as inseparably connected, treats not only was the cargo of sufficient them both as belonging to the original weight really to lighten the ship, but " " source, and he rightly expresses there was need for the ship being as surprise at those who accept ver. 33 ff., clear as possible for the operations in and refuse to accept w. 21-26 (Saint ver. 40. Wendt 1899 appears also to Paul, p. 337) much more intelligible is favour this view, cf. his comments with the judgment of Weizsacker than, that those in 1888 edition, where he adopts of the other German critics in question the view of Meyer and Weiss, that the when he describes the narrative as an word means provisions of food, as at indivisible whole, and considers it imfirst sight the context seems to indicate. possible to disentangle the mere history But the latter would not have made of travel from it, or to strip away the much appreciable difference in weight, nor miraculous additions. would those on board have been likely Ver. 37. The number was large, but to throw them away, since they could nothing is told us of the size and manning not tell on what shore they might be cast, of the Alexandrian ship, and Josephus, whether hospitable or not, or how< long they would be dependent on the food Vita, 3, mentions that there were about 600 in the ship which took him to Italy. which they had in the ship. In ver. 18 On the large size of the ships engaged in the reference may be to the cargo on a traffic similar to that of the corn ship deck, or at all events only to a part of in this chapter see Breusing, p. 157 Vars, the cargo (Holtzmann). Naber conHackett and Blass, in loco, and jectured itrrov, but no such emendation p. 191 is required (Wendt). ver. 6 Lucian, frXoiov {j E\>xa(., 5. The
xi.

Mace.

26.

ical

We

We

XXVII.
39. "Otc 8c

534
irXotoc,

TTPAEEI2 AIIOiTOAQN
tKpaXXou-evoi TOf airor els tt\v ddXavaac.
1

rju-epa eyeVeTo,

rj\v yTJv
2

ouk iireyivuxTKOv
e{3ouXcuaaiTo,
el

koXttov hi Tira xare^ooui'

e^orm

alyiaXoV, els oV

SuVaiVTO, 3 ewcrai to ttXoiok.

40. Kal Tas dyKu'pas irepieXorres

e"w

els ttjv 0<Xao-o-ac,

4

Sua

dvevTes
rfj

Tas ^eoKTtjpias twc irnoaXiwv

1

Kal eirdpavTes tov

dpTep.ova

Before ttjv ytjv Gig., Syr. P. add 01 vavrai, so Blass in

f)

and Hilg.

For pov\ev(ravTo fc$BC, Vulg., Syrr. P. and H., Boh., Tisch., W.H., R.V., A 40, 61 have e|3ou\ovTo. Blass, Weiss, Wendt, Hilgenfeld read ejSovXevovTo
*
;

For e|Wai B*C, Boh., Aeth., Arm. have etco-wo-ai, so W.H. text, R.V. marg., but Tisch., W.H. mg., R.V. text, Blass, Weiss, Hilgenfeld read ejjwo-ai (Wendt
3

doubtful).
4

apTefiova LP, Chrys., but -va

W.H., Weiss, Blass with

86.

^ABCH, B

has

apTO|j.<ova, see

Winer-Schmiedel,
:

p.

" they Ver. 39. tJ|v yijv ovk lirey. did not recognise the land," Ramsay the sailors probably knew Malta, since, xxviii. 11, there was evidently nothing unusual in eastern ships touching at the But they island on their way to Rome. did not know St. Paul's Bay, which is remote from the great harbour, and was not distinguished by any marked features to secure recognition, Ramsay, J. Smith see also note on xxviii. 1. C. and H. lay stress on the imperfect, " they tried to but could not " but in recognise ., xxviii. 1 we have the aorist indicating that the land was recognised immediately on landing. KOTevaow " perceived," R.V.,
; .
. ;

(4th edit., p. 142) the object was not to save the ship from being destroyed, but the crew from perishing under like circumstances the same would be done today (so Breusing, Vars), cf. Arrian, ea>o-ai so in Peripl. Pont. Eux., 6. Thuc, ii., 90; viii., 104 (and see Wetstein) see also critical note on etco-axrai Svvoivto, and Burton, p. 106, and ei Grimm-Thayer, sub el, i., 7, c, with optative, where the condition represents as the mind and judgment of others if the sailors had said amongst themselves
; ; : ;
. . . ,

c$wcrop.cv el 8vvdp,e0a, cf. xxiv. 19. Kal Tas d-yit. irepicXovTes Ver. 40. " and casting off the anchors," R.V., cf.
:

cf.

Matt. vii. 3, Luke vi. 41, xx. 23. koXttov nva a sort of bay or creek, " a bay," R.V., the word means a bay either small or large, and St. Paul's Bay may be described as a small bay or creek (Ren:

ver.

20 for the same verb, so that the meaning cannot be as A.V., following Vulgate, " having taken up " in fact it is
;

dall) exovTa alyiaXov " with a sandy beach," Ramsay, with a beach, R.V., i.e., smooth and fit for a vessel's landingplace, cf. xxi. 5, Matt. xiii. 2, 48, John xxi. 4 cf. Xen., Anab., vi., 4, 4 (see Page's note) in LXX, Judg. v. 17 A, Smith al. Ecclus. xxiv. 14 S 2 J. adds that St. Luke here again employs the correct hydrographical term, frequently used by Arrian in this sense.
; ; ;
,

traditional St. Paul's Bay may certainly well have been the place meant (so On the Wendt, 1899, and Blass). smooth, sandy beach see Hackett, note, ho has also visited the spot, and P- 334.

The

confirmed Smith's view, although both admit that the former sandy beach has been worn away by the action of the sea Smith, p. 247, 4th edition, and see also Ramsay, St. Paul, p. 341. e|ucrai rb ttXoiov " to drive the ship upon it," R.V., i.e., the beach, so Ramsay, Rendall, Breusing, Vars, Goerne, J. Smith
;

the very reverse. The sailors loosed the cables of the anchors which were fastened within the ship, that they might fall off into Breusing and Vars comthe sea (Blass) pare Xen., Hell., xvi., 21, tos d^Kvpas diroicdwTOVTes = to a^oivia twv dyKvpuv. etv els ttjv 66Xatr<rav " they left them (the anchors) in the sea," R.V., relinquebant, Blass so Breusing, Vars, Goerne, as against A.V., and Vulgate, committebant se, or Luther's rendering (Beza and Grotius), ewv rb irXoiov le'vai els ttjv OdXao-o-av. Grimm-Thayer renders " they let down into the sea," i.e., abandoned, which gives better the force of els than regarding it simply as = ev. ap.a " at the same time," R.V., " simul laxantes," Vulgate, " loosing withal," Rhem., but in no other E.V. (Speaker's Commentary) tos JevKT. tv TTTjSaXluv the bands of. the rudders, the fastenings of the rudders, i.e., the two paddle-rudders with which Greek and Roman ships were supplied, one on each quarter, C. and H. and J. Smith, p. 183, 4th edition,
;


3941.
irccoooTfj kcitcixok els

TIPAEET2
tok alyiakov.

AnOSTOAQN
41. ircpiireaoWcs 8c eis t6ttov
"f\

535

SiOdXacraov, 1 ltruKei\av t^v vauv

kch

pev irpupa eptivaaa epeircv

1 For eirwKciXav (B 3 LP, Chrys., Meyer, Hilgenfeld), ^AB*C 13, 40, 61, 73 have orcKeiXav, so Tisch., W.H., R.V., Blass, Weiss, Wendt, see note below (and Wendt's note in both edit., 1888 and 1899), and Blass, in loco. After ttjv vavv Blass in (3 and Hilgenfeld adds cis crvpriv with Syr. H. c* (so Hilg.).

these rudders had been lifted from the water and lashed up while the ship was anchored by the stern (see Breusing's description, p. 98, cf. Eur., Hel., 1536 7TT)8dXi.a (cvyXaio't irapaicadCcTo), but the rudders were wanted when the ship again got under weigh. i-jj irveovjirdpavTCs technical sc. avpa. crr), word for spreading out the sail, opposite to vcfuea-Ocu. KaTCixov els rbv aly. " they made for the beach," R.V., in order to land, cf. Xen., Hell., ii., 1, 29 ; others take it as meaning to check the ship's headway, but better, to hold or head the ship, Herod., vii., 59, 188, so GrimmThayer, sub v., sc. ttjv vavv, whilst others take the verb intransitively as above in R.V. tov apTepova " the foresail," R.V., Ramsay, J. Smith. The word has been interpreted by various writers as meaning nearly every sail which a vessel carries. If the interpretation of ver. 17 is correct, it could not mean the mainsail as A.V. Others apply it to the stern-sail, which bears the name to-day (Italian, artimone ; French, voile d'artimon), but to set this sail would have been the most foolish thing they could have done, so Vars, Breusing. The word is found only here for the foresail, and its meaning is fixed by the fact that no other sail could be so well used by sailors under the circumstances, see Breusing, p. 79, J. Smith, pp. 141 and 193 ff., 4th edit. In his edition, 1899, Wendt thinks it probable that the sail here meant is otherwise called 86Xoiv, but see J. Smith, p. 200, 4th edit. In his former edition he preferred to interpret it of the topsail (Meyer, Weiss, Zockler, Baumgarten), but Breusing, p. xii., points out that only in the sixteenth century were topsails introduced see also Vars, p. 93.

irape\ov<ri to irA.avos Blass). Breusing, Vars and Goerne (so Blass) take the words els t. 8. to refer to a hidden ridge beneath the water, and the aorist irepiir. in contrast to the imperfect Karelxov seems to favour this, as expressing that they
.

airopov

(Wetstein and

r6ir. 8i0. unexpectedly, cf. Page's note and Ramsay's translation, chancing on a bank between two seas ". But the latter writer adds that the irepiir. does not imply want of purpose, as eiruKciXav shows, and the meaning is that while at anchor they could not see the exact character of the spot (see also C. and H.), but as they approached they found that they had lighted on the channel not more than a hundred yards in breadth between the island of Salmonetta and the mainland this might very properly be called " a place where two seas meet," A. and R.V., as it formed a communication between the sea within the bay and

came upon a
"

the sea outside. The adjective 8ifl. is as applicable to water uniting two seas, e.g., the Bosphorus, cf. Strabo, ii., 5, 12 (quoted by Smith), as to land like the Isthmus of Corinth; see J. Smith, pp. 142, 178, 4th edit., Hackett, C. and H., Lumby, Rendall, and note in Speaker's

Breusing, p. 204, Goerne, (1899) take it of St. Paul's Bank which lies just in front of St. Paul's Bay, so too Vars, p. 258, for the same view and its support. ciruKciXav -rqv vavv "they ran the vessel aground" (cf. J. Smith, p. 143, 4th edit.), see critical note. eiroKe'XXw and eiriKe'XXw are both used in classical Greek, but the latter is " alto.

Commentary

Wendt

gether poetical " (Blass), and more usually In Homer, Odys., ix., 148, intransitive. however, we have vtjas emKcXorai,

and 546,
navem).

Ver. 41.
x.

ircpi-rr.

30, James 1. 2, generally, but Arrian, irepiirlirTeiv els toitovs ircTpwSeis (Wetstein), 2 Mace, vi. 13, x. 4, Polyb., i., 37, I. els toitov a bank or a ridge between two 8i0. seas, which has sea on both sides cf. Dio Chrys., 5, p. 83, where reference is made to the dangers of the sea ppax^a ical SiOdXaTTa Kal raivtai paKpal . . .
: ;
:

8c els t. 818. : Luke with the dative, as

vtja cKc'Xtrapcr (cf. adpcllere Blass, Philology of the Gospels, p. 186, sees in this sudden introduction of the phrase iirwKCkXav ttjv vavv an indication that St. Luke had read his Homer, since in no other passage in the N.T. do we find the obsolete word t| vavs> the commoner expression rb irXoiov occurring in this chapter no less than thirteen times. R.V. renders t^v vavv " the

vessel."

all

other E.V. "the ship," and


S36
derdXeuTos,

: : ;

nPAEEis AnorroAQN
"f\

XXVII. 4244.
42.

1 8 irpofiea eXueTO utto ttjs |3ias twc Kup-aTwy.

Twf 8e aTpoTiwTw*'
|j,y]tis

|3ouXf]
3

cy^kCTO Tea

tous oeg-p-urras diroKTeifaxn,

4

KKoXofJ.Pi]aas

Sia^uyoi.

43. 6 8e

eKaTOVTapx<>s> PouXofie^os

8iao~u>crai

t6k nauXov, exciXuaey auTOus tou (3ouXr)U.a.TOS, eiceXcuo-e T

itrX ttjc yfjf c^ieVai,
Tail'

5 tous Suf au.eVous KoXufipaf, d-rroppiij/arras irpwTous

44. Kai tous Xoiirous, 08s

tou irXotou.
teal

p-ek

em
'

aakioiK, 085 Se enr Ti^wf

diro

outws

eyeveTO

n, <*'

Ta S 8iao-w6Njfcu

irl TT|f yrji'.

The t<ov kvu.., but ^*AB, so Tisch., W.H., R.V. have only viro r. p\as. words "-a>v kvu.. are, however, retained here by Weiss, Blass, Hilg. Vulg., Gig. have maris. 2 Before tovs Seo-p.. Blass (not Hilg.) with Gig. in (3 text adds iravTas.
1
;

Sia<f>vvoi,,

Sia^vyi]
4

NABCHLP

but very slight authority. 61, Chrys.

Tisch.,

W.H.,

Blass, Hilg., Weiss,

Wendt

(I.
5

After cicaTov. Blass adds with Gig. kwXvo-v tovto ycvco-dai, p.aXurra Sia tov iva Siaawo-fj ovtov.

airopp. for the one p

W.H.,

see ver. 19, and Winer-Schmiedel, p. 56.

iraarai ai \|rvxai Sievuti^o-av

AfterovTws Blass with Gig. reads

(em

ttjv yyyv).

has been thought that the word is so changed here because that which had
it

hitherto been a irXotov capable of sailing was now reduced to a mere hulk (WordskoAt| piv irpwpa pe(worth, Humphry). " and the prow struck," R.V., o-ao-a Ramsay, this is accounted for by the peculiar nature of the bottom in St. Paul's Bay, see J. Smith, Ramsay, Hackett, Alford, " a bottom of mud graduating into tenacious clay, into which the fore part would fix itself, and be held fast while the stern was exposed to the force For the verb in intranof the waves ". sitive sense as here cf. Prov. iv. 4, do-dX. cf. Mneid, v., 206 (Wetstein).
:

only here in N.T., LXX, Josh. viii. 22, Judg. vii. 19, Prov. xix. 5, 1 Mace. xv. 21, 2 Mace. xii. 35, etc., so absolutely in Herod., i., 10. Ver. 43. "desiring," PovXofxevos R.V. the centurion had from the first, ver. 3, treated Paul with respect, and the
:

respect had no doubt been deepened by the prisoner's bearing in the hour of danger, and he would naturally wish to save the man to whom he owed his own safety, and that of the whole crew. Siao-wcai, even if he cared little for the rest he was determined " to save Paul to

the end," literally, so C. and

only in Heb. xii. 8 in N.T., but aaXcvciv several times in Luke, in Gospel and in classical Greek and LXX Acts adverb -tw$, Polyb., ix., 9, 8, cf. also Ecclus. xxix. 18. i\ Si irpvp-va IXvcto " but the stern began to viro t-^s |J(as break up," R.V., marking the imperfect as distinguished from aorist cp-civcv, Blass, Gram., p. 186; Mn., x., 303, Cic, pias twv kvu.., Att., xv., 11 (Wetstein). four times in (Jta see critical note. Acts, see on v. 26, nowhere else in N.T., but frequent in LXX, Vulgate, "a vi maris," which Breusing, p. 203, strongly
;
:

no reason words povX.

is

polation.

H. There whatever to regard the . . as an intertov II. ckwXvo-cv avrovs tov p\ only
.
:

endorses. Ver. 42. tv 8i <rrpaT. only the soldiers, since they and not the sailors were responsible for the safety of the prisoners, cf. xii. 7, xvi. 27; C. and H., "swim ekxoX. small edit., p. 236. away" (Ramsay), literally "out," Eur., Hel., 1609, Dion H., v., 24. Sia<f>.
:

here with this construction, accusative of person and genitive of thing, but similar usage in Xenophon, Polybius. For the resultative aorist, i.e., the aorist of a verb whose present implies effort or intention, commonly denoting the success of the effort, cf. also Matt, xxvii. 20, Acts vii. 36, Burton, p. 21. tows 8w. KoXv(i(3dv: probably Paul was amongst the number he had thrice been shipwrecked, and had passed a day and a night in the open sea, 2 Cor. xi. 25 (Felten, Plumptre). eiju'vai four times in Acts, nowhere else in N.T., xiii. 42, xvii. 15, xx. 7. " should cast themselves diroppi\|;avTas overboard and get first to the land," R.V., where they could help the others to safety, so Breusing, Goerne, Renan A.V. here diro^pi-irTtiv not so expressive. used reflexively, see instance in Wetstein.
;
: :
;
:


XXVIII. i2.

537
r]

I1PAHEIS AIT02T0AQN
KAI 8ia<rw0errS, totc
l

XXVIII.
KaXeirat.
f\\J.lv

I.

iTziyvutcxay oti MeXiTrj

Ti)v

i^aos

2.

Oi 8e J3dpj3apoi Trapeixoy ou

Tv\oO<ray ^iXayOpwiuay
r\\ia<i,

av&tyavres yelp TwpdV, 2 TrpoffeXdfJotTO Trdtras

8id to^

1 Instead of eircyvwo-av 13, 61, 68, 137, Syrr. P. and H., Boh. read eireyvupcv, so Tisch., W.H., R.V., Weiss, Wendt, Blass, Hilg. 8ia<r. om. by Blass with Gig., Syr. Pesh., but retained by Hilg. Instead of MtXini (Tisch., R.V. text, Weiss, Blass, Hilg.), W.H., R.V. marg. read McXittivy, with B*, Syr. H. mg. Gk., Arm., Boh., Gig.

^ABC*

^*

has irpoo-avcXap.pavov, so Blass and Hilg.

137 has irpoo-cXap.pavov

Vulg.,

Par. reficiebant ; Gig. refecerunt, and Blass takes the word in his text as = reficieWendt thinks that this may have been the original reading. bant. For avaxj/. (Meyer) 61, 68, Tisch., W.H., Blass, Hilg., Weiss read a^ovTes.

^ABC
p.Jv

iUvai eirl rjv ovs Si, Luke xxiii. iirl <ravi<riv 33, and in classical Greek. " some on planks and some on pieces the planks from the ship," Ramsay which were in use in the ship as distinguished from actual parts or fragments of the ship in the next clause in LXX, Ezek. xxvii. 5, the word is used of planks for the deck of a ship (Cant. viii. 9, 2 Kings xii. 9 (?)). Breusing, pp. 45, 203 (so Blass), takes it of the boards or planks which were used for keeping the cargo firmly in its place. The furniture of the vessel had already been thrown overboard, so that we can only think of the pieces broken away as the ship stranded, or perhaps broken off by the escaping crew. ir here used promiscuously with dative and genitive in the same sense. iyivero with infinitive following, characteristic of St. Luke,
ytjv.

Ver. 44. ovs

tovs
.

X., sc.
.

Friedrich,

p.

13.

8ie<r<i>0fjv<u

on

its

use by St.

Luke here and

in xxviii. 1,

(Luke vii. 3), see Hobart, pp. 9, 10, 284. For the remarkable correspondence between the details of the scene of the shipwreck and the topography of St. Paul's Bay see not only J. Smith and Ramsay, but Goerne, p. 374, Breusing, Breusing and p. 204, and Vars, p. 257. Vars both admit that it is not safe to
trust too much to tradition, but in this case, as they both point out, it was only likely that St. Paul would have won

not imperfect as in xxvii. 39 here denoting the immediate recognition of the place after they had once gained safety (Weiss, Rendall, C.H.). St. Paul's Bay is several miles distant from Valetta, the harbour which the sailors doubtless knew previously, see also Breusing, p. 190, Vars, p. 243, and J. Smith, pp. 140 and McXCttj, see critical 148, 4th edition. note; Malta, cf. Diod. Sic, v., 12, Strabo, vi., 2, Ovid, Fasti, hi., 567, Sicula Melita as distinct from Melita Illyrica (Meleda). There is no need here to refute the view that the latter, in the Adriatic Sea on the coast of Dalmatia, is meant. This view depends chiefly upon the narrow view of the meaning of the Adria xxvii. 27, see also below on w. It was first put forward in the 2, 3. tenth century by Constantine the Porphyrogenite, and was advocated in the last century by a Dalmatian monk, Padre Georgi, himself a native of Meleda, no doubt jealous for the honour of his birthplace and his monastery. Its chief champion may be said to be W. Falconer, in his Dissertation on St. Paul's Voyage, 1817, republished in 1870 by his nephew, Judge Falconer. This last was an unsuccessful attempt to controvert the arguments of J. Smith in favour of Malta, who may be said to have established his case to demonstration (see for a candid description of Falconer's view "Adria" (Dickson), Hastings' B.D.). More recent
;

loyal adherents in the island who would have handed down every detail of his visit to their children, and the local tradition is in striking accordance with the description of the sacred narrative ; see further Introd., p. 8.

Ver. 1. 81aUsed by see on xxvii. 43. Josephus of his own shipwreck and escape, Vita, 3, and in Xen. and Thuc. of coming safely to a place. tot eirey.
(rwOevTts,

Chapter XXVIII.

nautical authorities have most decisively confirmed the view of J. Smith, cf. Breusing, p. 190, and Vars, p. 242. Quite apart from the strong local tradition in favour of Malta, and the testimony of the Apocryphal Acta Petri et Pauli in favour of rov8op.\TTj (Gosso-Malta) (for references to Lipsius' edition, Wendt and Zockler, in loco), it is not too much to say that Meleda could not have been reached without a miracle under the


538

nPAEEIS An02T0AQN
oeroK r&v c^eo-rumx,
ical

XXVIII.
oe

Sia to

v|/G)(os-

3-

ZotrrpcvJ/ai'Tos

too
2

flauXou ^>puydvuiv

irXfjOos, Kal iiriQeyjos iirl tt]v trvpdv,

e\ihva
ti,

Ik

1 After 4>pvy. fr$ABC 6i, Vulg., Tisch., Hilg. omits (so Gig.).

W.H., Weiss, Wendt, Blass add

but

2 The authorities for airo instead of ck are overwhelming, J^ABCHLI, and For c|cX., which is strongly supported by other authorities above with Hilg. (Meyer, Alford) read 6i, and so other authorities above, except Hilg.,

WABC

HLP

8u.
circumstances of weather described in the " Melita," cf. Dean Howson's
,

in

N.T.

narrative,

B.D. 1 ii., pp. 315-317, and Zahn answer to Mommsen), Einleitung,

p. 422.

(in
ii.,

touch "). in N.T.,

28, 2

(except with meaning "to irvpdv only here and in ver. 3 cf. Judith vii. 5, 1 Mace. xii.
:

and

Ver. 2. |3dpPapoi, i.e., they were not a Greek-speaking population, cf. Rom. i. 14 (not barbarians in the modern sense they were of of rude and uncivilised) Phoenician descent, and came under the Roman dominion in the second Punic War, Livy, xxi., 51. Ramsay, St. Paul,
;

it

36 (see H. and R.), Greek. irpocreXdpovTO, cf. xvii. 5, xviii. 26

i.

Mace.

22, x.

similar phrases in classical

for

similar use, and five times by St. cf. 2 Mace. x. 15, see critical note. <pt<rTb>Ta, cf. Polyb., xviii. 3, 7 in N.T. 2 Tim. iv. 6, only in Luke and " present," Paul, prasentem, Wetstein,

Paul

an indication that the writer was himself of Greek nationFor the use of the term in classiality. cal Greek, and by Philo and Josephus, see " Barbarian " (F. C. Conybeare),
p. 343, sees in

the

title

Weiss and De Wette take meaning that the rain suddenly upon them. \|;vxos this and the came mention of the rain prove that St. Paul's
A. and R.V.
as

Hastings' B.D., Grimm-Thayer, sub v., and Mr. Page's note. (In 2 Mace. ii. 21 the writer describes Judas Maccabaeus

chasing " barbarous multitudes," to. PapjBapa rr\r[Qy) t retorting on the Greeks the epithet habitually applied by them to all nations not their own, Speaker's ComSee further the evidence of mentary.) coins and inscriptions in Zahn, Einleitung, ii., 422, proving as against Mommsen that the Phoenician tongue had not died out in the island, and cf. above, Introd., p. 8. ov ttjv tux-, cf. xix. ii, "no common kindness," R.V. (and see note <j>iXav. so A.V. in xix. 11). on xxvii. 3. The word is found in LXX, Esther viii. 13, 2 Mace. vi. 22, xiv. 9, 3 Mace. iii. 15, 18, and in classical Greek,
as

ship could not have encountered a sirocco wind, i.e., from the south-east, for this only blows for two or three days, and even in November is hot and sultry (Hackett). W.H. read \|/vxs> but Weiss, Wendt, Blass as above, see Winer-

Schmiedel, p. 68. Ver. 3. <rwTp^\J/avTOs here only in Acts, but cf. xi. 27, xvi. 39, in f3 text; = exemplum atiTovpyias, Bengel. Cf. Matt. xvii. 22, W.H., R.V. margin; of
:

collecting <j>pvvdvuv
still

men, 2 Mace. xiv. 30. brushwood, copse the furze growing near St. Paul's Bay would
:

well afford material for a

fire

(Lewin),

but

it

was a word which a physician

be very likely to employ, for Hippocrates speaks of "philanthropy" in a physician as ever accompanying a Galen disreal love of his profession. tinguishes between those who healed " philanthropy " and those who through healed merely for gain, and even a more generous diet for the sick was called 4>i\av9pu>iroWpa Tpo^, Hobart, p. 296. The word is used here only and in Tit.

would

iii.

4 in N.T.
49,

avd\|r. -yap irupdv,

iii.

Luke

xii.

James

if

we

read the

simple verb (see critical note) we have it three times with Xvyvov in Luke
viii. 16, xi.

be quite true that wood is found nowhere else but in a place at a distance from the Bay in classical Greek used in plural for dry sticks, especially firewood; here only in N.T., but several times in LXX, for straw, stubble, and bramble. ti before irXtjOos, see critical implying as much as he could note carry, Weiss ir\. used elsewhere of persons. IxiSva the objection that no poisonous serpents are found to-day in Malta, like that based on the absence of wood in ver. 2, may well be dismissed as " too trivial to deserve notice such changes are natural and probable in a small island, populous and long civilised," Ramsay, St. Paul, p. 343, Breusing, p. 191, Vars, p. 243 so too J. Smith, p. 151, 4th edition, refers to the gradual disappearance of the viper in Arran as the

and

it

may

33, xv. 8,

and nowhere

else

island

became more frequented, and

cf.


3-6.
ttjs

nPAHEIS ALI02T0AQN
Oeppis c^cXdouo-a
Kp\id\i.vov
Ka6rji{/

539
as

ttjs

X et PS

auroC.

4.

Be ctooy

01

pdpPapoi

to

flnpioi'
c'oTii'

cV tt|s
6

X t P5
5.

auToG, eXeyoc irpos

Siao-ajGeVra

dXX^Xous, ndiTcus <poyeus

afOpamos outos, ok

ck tt)s 6aXda<nr|S ^ Siktj jje ouk Eiaaec.

6 jack ooy diroTi^a^as

6.
01

to On pun- eis to

irop,

eiraOcy ouSeV tcatcov.

rj

8e -rrpoa-eooKwv

auToc ixeXXcic
8c
1

mpyirpao-Gcu

KaTaTriTrreiy a<pew vcicpdV

fj.T)Sec

em
eis

ttoXo

auTw^ irpoaSoKwrrcjcj Kal flewpourrwy

iri|iirpao-8ai

aroTroy

auToy
Blass, Hilg.

^cBHLP,
with

Tisch. has

ep-iriirpaor.

Chrys., so Lach., W.H., Weiss, ^* iriirpao-0. A.

;

Wendt,

Hackett's note for similar proof. Mr. late as 1853, believed that he saw a viper near St. Paul's Bay, St. Paul, ii., 200. Ik: "out of," but if air6 "by reason of," R.V. margin, "from the heat," the viper numbed by the cold felt the sudden heat, and was restored to

Lewin, as

2 Mace. vi. 10. irdvTws only in Luke and Paul, expressing strong affirmation, cf. xxi. 22, and Luke iv. 23 cf. Tob. xiv. 8, 2 Mace. iii. r3. <j>ovijs, a murderer, and therefore justice demands his
:

activity, cf. on its habits (Hackett), airo " in causae significatu ssepe apud Graecos,"

Grotius, Bengel.
26.

see critical note. 8ic|. supported by Meyer and Alford, as if the serpent glided out through the sticks.

lleXOowa,
:

Cf. xx. 9,

and Luke

xxi.

death for death they saw that he prisoner perhaps from his chains (Bengel) at all events the solders would have guarded him, as we may infer from xxvii. 42. t| Alio] "justice," R.V., cf. Hesiod, Theog., 902 so in Soph., Ant., 544; (Ed. Col., 1384; for the
life,
;

was a

Olpp^s
classics
xviii.

only in Luke

in

N.T., but in
vi.

and
;

in
6,

LXX, Job
Eccl.
iv.

17,

Ps.

Ecclus. xxxviii. 28 often used in medical writers instead of 8pp.dTi]s (Hobart), but the latter is also used in Hipp. ica0TJ\|/ only here in N.T., but frequent in classical Greek, and usually in middle, although not found in LXX, cf. however Symm., KaOdirrco'dai, Cant. i. 6, cf. Epict., Diss.,
(xix.)

n,

Mace, see Grimm-Thayer, sub v. The Maltese may have heard the name from the
Greeks or Romans, or they may have honoured a goddess of their own, whose name Luke here represents by r\ A., " debile lumen naturae nee quis sit 6 Alkcuos Justus Ultor norunt," Bengel. 8iao~b>6EVTa, see on xxvii. 43. " hath not suffered," they ovk eiao-ev thought of him as already dead, as if the deadly bite had already done its
.
.
.

personification cf. Wisdom 20, and several instances in 4

i.

8,

xi.

iii.,

20, 10,

i.e.,

rov Tpax^Xov

(Grimm)

Blass, Page, Felten render " bit," motnordit.

that
text,

So Nosgen and Zockler, who think this is evidently meant from the con-

work
ix.

not
5.

Ver.
5,

although not necessarily contained Dioscorides used it of poisonous matter introduced into the body (Hobart, p. 288). Blass thus exin the verb itself;

Vulgate, but sivit. only in Luke, Luke in parallel in Matt, and Mark,
sinit, as

a7roT.

Ikt.,

cf.

Lam.

ii.

7,

and

in

Eur., Greek, ovSlv kolkoV,

x.

Bacch.,
cf.

253.
xvi.

eiraOcv
18,

classical

Mark
:

Luke

presses the force of the aorist, "

momento

19.

temporis hoc factum

est,

priusquam P.
" the
beast,"

Ver.
viper
sult.

manum
Ver.

retraxisset ". to (h)p(ov 4.

it

the

. . Paul shook off the natives looked for a fatal reThey knew the deadly nature of

6.

ol SI

R.V. Although the Greek word,

St.

this is the
is

meaning of

Luke uses

it

noted that here exactly as the medito be

it

cal writers,

serpents

particular, to the viper, e\i.8va (so Aristotle), and an antidote made chiefly from the flesh of vipers
in
^|

who

applied

to

venomous

went by the name

Otipiaioj

(Hobart,

the bite, and their subsequent conduct shows that they regarded it as nothing short of miraculous that Paul escaped. So St. Luke evidently wishes to describe the action, see on jilv ovv, ver. 5, and 81, Rendall, Acts, p. 161, Appendix. irpoo-eSdicwv, see below. ir{p/irpao-0ai, from the form Tr(p.irpi)p.i, present infini-

Zahn, Knabenbauer), and those bitten by a viper were called 0T)pi68i)KToi. " hanging from," R.V., it Kpep.. Ik clung by its mouth to the hand of Paul,
:

tive passive, see critical note,

and Winer-

Schmiedel, p. 122 ; cf. in Numb. v. 2t, 22, 27, nrprfitiv, H. and R., of parts
of the body becoming swollen.
cal

LXX,

construction

as

in

classical

Greek,

cf.

Greek

ir(p,irpaor0ai

means "

In classito take

"
;

5+o
vti^fieKOK,
1

FIPAHEIS

AnOSTOAQN
x wP ia T4> wpoSTui
2

XXVIII.
7. 'Ev 8c tois

(ieTaPa\X6(iei'oi 'Keyov Qe.6v auToy elvat.

ircpl Toy t^itok cKcIfo^ uirfjp)(

ttjs fifaou, 6f6(xaTi

(loirXiu, os dKaSeldp-e^os Tjpds rpeis ^pc'pas

^iXo^pocws fabMP.
aorist pcTafiaX..,

Instead of peTaPaXX.

(^HL,
Wendt.

so Tisch., Hilg.)

ABP

have the

so
s

W.H., Weiss,

Blass,

After ri(ipas rpeis Hilg. adds ev

ttj oitct^

avrov, but not Blass.

fire,"

and irprjOeiv " to cause to swell," and those two ideas are combined, as in
the word irpiio-nip, " a venomous snake, the bite of which caused both inflammation and swelling " (Page, in loco), cf. Lucan, ix., 790. In the N.T. the verb is peculiar to St. Luke, and it is the usual medical word for inflammation (Hobart,

fleov avrbv ctvai it is perhaps fanciful to suppose with Grotius and Wetstein that they compared him to the infant Hercules, or to ^Esculapius represented with the serpent, but the latter is undoubtedly right in adding, " eleganter autem hie describitur vulgi inconstant ia "
: ;

Zahn)

tv
6,

itaTairiirin Hipp., Aret., Galen. only in Luke in N.T., cf. Luke viii.

we

Acts xxvi. 14, it was used by medical writers of persons falling down suddenly from wounds, or in epileptic fits Hipp., Galen (Hobart, Zahn), cf. the asp-bitten Charmian in Ant. and Clco. (Shakeonly cu^vw speare), Act v., Scene 2. irpoaS. . . oroin Acts ii. 2, xvi. 26.
;

irov

the two words are described by Hobart as exactly those which a medical man would use (so too Zahn), and he gives two instances of the latter word from Galen, in speaking of the bite of a
:

rabid

word

is

The dog, or of poison, p. 289. used elsewhere in N.T. of some-

thing morally amiss ; cf. Luke xxiii. 41, Acts xxv. 5, 2 Thess. iii. 2, but here evidently of something amiss physically. In R.V. it is rendered in each passage " amiss ". The word in N.T. is confined to Luke and Paul, but it is found several in an ethical sense (as in times in N.T., except in loco), cf. Job iv. 8, xi. 11, xxvii. 6, xxxiv. 12, xxxv. 13, Prov. xxiv. 55 (xxx. 20), cf. 2 Mace. xiv. 23 ; so too in Thucydides, Josephus, Plutarch, etc. but it is used of any harm happening to a person as here, cf. Jos., Ant., viii., 14, xi., 5, 2 Herodian, iv., n. irpoa4 SoKia, peculiar to St. Luke in N.T. ; cf. Luke xxi. 26, Acts xii. II, and irpoc-

LXX

SoKaa>, in

Luke

six times,

in

Acts

five,

was, no doubt, frequently used in medical language (Hobart, Zahn) for the expectation of the result of a disease or paroxysm " when they were long in expectation," R.V.), but in Jos., Ant., viii., 14,
4,

we have
and

ical ji-^Sev

tv aToVwv
iv.,

irpocr-

8ok<v,

in

Herodian,

11, p/qSev

a-roirov 7rpoor8oKovvTC$
cf.

els

avrov

yiv.,

23 (Klostermann, Weiss). (ieTa8aX\6fj.voi, so frequently in classics

iv.

Luke

without tt|v

Yvii|AT]v, cf. Jos.,

B. J., v., 9, 3.

naturally compare with Chrysostom the startling change in the people of Lystra, xiv., IX, 19, "Aut latro inquiunt datur tertium homo Dei aut deus (Bengel). " lands," R.V. VulVer. 7. x*p' In this passage toVos gate, pradia. and x<*p( v occur together, but whilst the former is used of place indefinitely, the latter is used of a definite portion of space enclosed or complete in itself cf. John iv. 5 Grimm-Thayer's Syn., sub v., an official title toVos. ry irpuTip technically correct in Malta, Ramsay, St. Paul, p. 343, honoraria appellatio, so too Schmiedel, Encycl. Bibl., i., 47, 1899 as his father was alive, he would not have been called from his estates (see, however, O. Holtzmann, Neutest. Zeitgeschichte, p. 106), but the inscriptional authorities confirm the first view, a Greek inscription giving irpwros McXitoIwv k<u RaTpwv, applied to a Roman Knight, Prudens by name, linrcvs 'P., so that Publius may well have been of the same rank, and in a Latin inscription we have municipii Melitensium primus omnium, see Zahn, Einleitung, ii., p. 422 ; Blass, in loco ; Zockler, Holtzmann, Knabenbauer, also Alford, Lewin, Hackett, Renan possibly the conjecture may be correct that the Greek and Latin inscriptions give a translation of a title which the Romans already found in vogue in the island. Publius would be naturally the chief authority in the island under the Roman praetor of Sicily, Cic, Verr., iv., 18. Greek form for the pranomen rio-n-Xitfi Publius, " nomen a populus derivatum," Ramsay, p. 343, thinks that Blass Poplius may = the Greek rendering of the nomen Popilius, but that the peasantry may have spoken of him familiarly by Tradition makes his pranomen Publius. him bishop of Malta (Felten, Knaben.
.

798.

I7PAEEI2

AnOSTOAQN
Kal
1

54 1
8oorKTcpia

iyevero 8 rbv irarepa tou noirXioo iroptTois

o-uvey^6\i.evov KaTaKelo-flai
fiei'os,

irpos ok 6 llauXos eio-eXflwv Kal Trpo<reudau-roV.

rrj

cmdcls

Tol? 01

xcipa$ auTw, idoaTo

9.

tootou quv

ysvo\i.vo\i,

Kal ot Xoiiroi
1

x OVT S
61,

dcOeKcias iv

^ctw
fern,

-rrpoerrjpxorro

Kal

For

Svo-evrcpic))

Chrys. have the older

form, -10, Winer-Schmiedel,

p. 85.

bauer). ava8e|. only here of hospitable reception = viroSc'xeodai, xvii. 7 4>i\o<., in the 2 Mace. iii. 9, 4 Mace. viii. 5 former passage <i\o<f>. diro8ex0cis> so in Jos., Ant., xiv., 8, 5, <$>iXo<{>. uiroSexeoflai, and instances in Wetstein, see above on ver. 2. some take the word as retjpas ferring to Paul and his aompanions, Luke and Aristarchus (as it seems to lead on to what follows), perhaps including Julius, whilst others point out that he may have entertained the whole crew for the short space of time mentioned, as the T)(jLepas rptis indicates that the entertainment was only provisional probably he had a large number of slaves (Nosgen, Weiss). Publius may well have been officially responsible for the needs of the Roman soldiers and their prisoners, but 4>l\o<j>. indicates that the duty was performed with generous courtesy. te'vientertained (as his guests), cf. x. 6, <rev The traditional 23, etc., Heb. xiii. 2. site was at Civita Vecchia, the old capital of the island, where St. Paul spent the three months, and another tradition places it on the way from St. Paul's Bay to the
:

trovcra

xc<r0ai and trwi^. are both used by the medical writers as in these passages, although no doubt wvixecr&a\. is sometimes found with a word like
;

vocn]p.aTi in classical Greek (cf. Grotius, in loco, Hobart, Zahn, Weiss), so in

Hippocrates, viri Sv<rcvTp(r|$ exf

J-

v<f'

and TOMTiv

virb
;

ttjs

^pclkXcit)*

vbcrov

nine times in St. Luke, elsewhere only three times in N.T., and once in St. Matt. iv. 24, in a way similar to St. Luke, but joined there not only with vrfcrois, but with a word (Paadvots) which the medical writers (so St. Luke) never employ of bodily disease. Idoraro
oruvcxop.^vouriv

capital.

Ver. 8. the use of the irupcToIs plural for a fever is peculiar to St. Luke in N.T., and quite medical, Hobart, J.
:

Smith, Zahn (cf. Luke iv. 38, 39) although the plural is found in Dem., Lucian " intermittent attacks of in the sense of fever," but Hobart shows that the term was very common in Hipp., and he also quotes from Aretaeus and Galen. Each of the other Evangelists uses irvperds, but in the singular, never in the plural. The
;

Mark xvi. 18, the word is more frequently used by the medical writers for " healing " than any other (Hobart), and it occurs in St. Luke's writings fourteen times and once figuratively, in St. Matthew four times and once figuratively, once in St. Mark, three times in St. John, once figuratively, and in the rest of the N.T. three times, but in each case figuratively. In answer to the attempts to regard the miraculous element as an addition to the narrative here, as in the previous chapter, it may be sufficient to quote the remarks of Weizsacker " The stormy voyage and shipwreck form the central point of the narrative to this it appended the residence at Malta. In the former, Paul reveals himself as a prophet in the latter, as the possessor of miraculous should make a vast mistake, power.
aiir^v, cf.
:
:

We
if

however,

we were

to infer from this that

disease was common in Malta (J. Smith and C. and H.). Svo-cvTcpCo, see critical note, " dysentery," R.V. ; " Lucas medicus morbos accuratius describere solet," Wetstein ; another medical term, peculiar to St. Luke in N.T., often joined with

the simple travel-record had here been revised by a writer intent upon artificially glorifying the Apostle as a worker of The narrative is an indivisible miracles. whole ; it is impossible to disentangle the mere history of travel from it, or to strip away the miraculous additions," Apostolic Age, ii., p. 126, E.T. Ver. 9. I0cpaircvovro " were cured,"
:

irvpT<5
irvpT<jJ

a-vveX't

by Hippocrates (Hobart, Zahn).

cf.

R.V.

Lekebusch,

pp.

382,

393,

and

Luke

iv.

peyaXco,

where

38, <rvvcxop.lvT) St. Luke not

only speaks of irwp. pe'yas, where Matthew and Mark (viii. 14 and i. 30) have simply irvpTds, but also introduces the term o-wtx- where they have irvp&r-

in loco, think that the medical skill of St. Luke may also have been instrumental in effecting these cures, and
this is

Holtzmann,

ver. 10, intimates that not

urged on the ground that ^pas, only St. Paul

received honour in return for the cures


5+ 2

nPAEEis AnorroAQN
eOepaireu'oKTO

XXVIII.

IO. ot nal iroXXals Ti|iai$ ^Tip,T|craK r|uas,

ttat

dmyo-

ptvois eirefletTO

rd

irpos

Tf]v

XP "U'AtocrKoupois

II. Mcto. 8e Tpels p/qVas 6.vr)\&r]^uev iv irXoiu irapaKcxetpvaKOTi iv

tt) rr)<rw,

'AXclavopiew, 2

irapacrr|p.u>

12. Kal Karayfiirrts

For the sing,

Blass reads w

ttjv

xp-

NABI

13, 40, 137

have the

plural, so Tisch.,

W.H.,

R.V.,

Blass, Weiss,
2

Wendt, Hilg.
t\v

irapa<nip.ov Aioo-Kovpwv (Vulg., Syr. P., Gig.).

But such a conjecture must effected. remain quite uncertain, although it is no doubt quite possible that as we have here a verb which properly denotes medical treatment [cf. Ocpaireia, Luke ix. 11)
the restoration of health, the care {curd) of medical skill was freely added
for

favourable wind the ship would risk the voyage, even before the regular sailing season commenced (so Wendt and Ram'AXi{. say). very likely a corn ship, driven for refuge by the same gale on the accent here and in xxvii. 6 see

by St. Luke, and enhanced which the sick owed.

Ver.
10.

the debt
:

paicdi-i
cf.

Winer-Schmiedel, p. only in Luke and Paul

:

73. <irapaicexin
6,

N.T.,
12,

xxvii. 12, 1

Cor. xvi.

iroXXais

many

honours," A. and

" with rip-ais R.V., used quite

and

in
:

classical

Greek.

Tit.

iii.

irapaaiip.(|>

generally, so in Vulgate, " multis honoribus " ; even in the expression " honos habendus medico," Cic, Ad Div., xvi., 9, we need not limit the word to the

honorarium used quite

xxxviii.

so in 1 Tim. v. 17 rip.T)s is generally, and in Ecclus.

1 it is very doubtful whether in the expression " honour a physician," Tina larpiv, the verb refers to payment. There is therefore no need to take the word as referring to a physician's fee in money, as Wordsworth, Humphry, Plumptre, although the word may have been so used by a physician but it was scarcely likely that St. Paul would have received such a reward for his services, to say nothing of the fact that it was contrary to Christ's commands, Matt. x. 8. " and when we Kal dva-y. eire'devTO sailed they put on board," R.V., so Ramsay, dvay., technical term, xxvii. 2, 3. xa irpos tt|v x-> see critical note, frequently in Luke and Paul, both in singular and plural, and often in LXX, used here 'cf. Acts xx. 34, Rom. xii. 13, have included it may quite generally money, but no doubt things needful,
; : ;

post naufragium,

Bengel. Ver. 11. Tpeis p.TJvas no account is given of St. Paul's doings in Malta, or of his preaching or founding a Church, but the writer's interest is centred on the Apostle's journey to Rome, and what immediately concerns it. dvifx'* see above on xiii. 13 in the earlier part of February, as the shipwreck took place probably before the middle of November (Ramsay), but Blass thinks March, as he places the shipwreck about the commencement of December, but with a
:

whose sign was the Twin Brothers," R.V., i.e., Castor and Pollux; perhaps in a ship " marked with the or image or figure of the Dioscuri," or the latter word in the dative may be a dedicatory inscription marked " To the Dioscuri," i.e., in honour of them, so Wendt, Holtzmann, Grimm-Thayer. Others take irapcur. as a noun, so Alford, Page, quoting from an inscription found near Lutro and given by J. Smith, in which reference is made to a Dionysius of Alexandria as gubernator nams parasemo Isopharia. Phryn. prefers the form Aido-icopoi. Blass has <i rjv irapd<n)|ioy Aicxncovpuv, see critical note and Blass, in loco; cf. Castor and for the word 3 Mace. ii. 29. Pollux were best known as the tutelary gods of sailors, and probably at this date they were both the insigne and the tutela of the ship. St. Cyril of Alexandria tells us that it was always the Alexandrian method to ornament each side of the prow with the figures of deities, probably in this case Castor and Pollux, one on and we may each side of the vessel further note that the twin brothers were specially honoured in the district of Cyrenaica, not far from Alexandria (ScheL, For other classical Pind., Pyth., v., 6). notices cf. Hor., Od., i., 3, 2 ; iii., 29, 64; Eur., Helen., lxviii., 65 Catull., iv., 27 2 1663, and "Castor and Pollux," B.D. and " Dioscuri," Hastings' B.D. The mention of the ship's sign shows the minuteness of the information of an eyewitness, and the fact that an Alexandrian ship thus wintered in the island is a strong piece of incidental evidence in favour of the identification of the island with Malta the latter would be a natural
Aioctk.
"


io

13-

TTPAHET2

AnOSTOAQN

543
ircpteXOorres

ei$

lupaKouaas, circpeicapei' i^pepas Tpeis

Kal pcra
\i.lav

13. oOev

Ka.Tt\vrq<T<n).*v els 'PrjYtoe,

Tjpepaf in.yvo\i.vou v6tou

but Weiss,
is

p.

For ircpicX0. R.V. marg. has irepuXovrts with fc^*B (Gig. tulimus), and so W.H., Wendt, Hilg. follow T.R. Weiss maintains with Wendt thatircpicXovres simply a mistake, having fallen out before O, but see below. J. Smith, Blass in (J has icai ckciScv apavrcs< 156, follows T.R.
;

harbour

way

for a ship of Alexandria on the to Italy, but Meleda would be altoJ.

from Syracuse to Rhegium could not be

described as circuitous, unless the ship was thrown out by contrary winds (but see above) Mr. Rendall supports W.H., Mr. Page the opposite, following T.R., Smith, p. 156, fourth edit., and see so critical note above, and Wendt (1899), A.V. "fetched a compass," so p. 418. Tyndale, which formerly meant that they made a circuit, but the phrase is now
;

gether out of the course (see

278, fourth edit.). Ver. 12. tcaTax*
'

Smith,

p.

"touching

Ramsay,
St.

cf. xxvii. 3.

We

at," R.V., are not told that

Paul landed, but the local tradition

Sicilian
edit.

makes him the founder of the Church, C. and H., p. 663, small
:

Ivp. (Siragosa) about 100 miles distant from Malta, the capital of Sicily, and a Roman colony in a mercantile city St. Paul would find countrymen and Jewish proselytes it was moreover a city of great historical interest, and a usual stopping - place for Alexandrian ships see C. on their voyage to Italy; and H., p. 662, u. s., and notices in
; ;

Sam. same Greek verb

obsolete, cf. 2

v. 23, 2 in

Reggio, Titus put in from Judaea to Puteoli bound for Rome,

;

LXX. 'Prjvtov here on his way

iii.

Kings

9,

Strabo,

vi., p.

270 (but see also Grimmivp.)

;

Thaver, sub
53
;

v.,

Cicero, Verr.,

iv.,

Pliny,

N.H.,
:

hi., 8,

For accentuation cf. rpeis -qp^pas probably to wait for a favouring breeze from the south. &irepcvapev with accusative of time, cf. x. 48, xxi. 4, 10, ver. 14 below, 1 Cor. xvi. 7. so A. and Ver. 13. irepieXMvTes R.V., but latter in margin ircpieXlvrts, Ramsay also following see critical note. T.R. points out that the latter reading could hardly signify more than cast off" (" cast loose," margin, R.V.), unnecessary here although important information in xxvii. 40, where to.% ay*, is added, and the meaning is evidently different. Ramsay renders "by tacking" (the verb referring to the frequent alteration of the ship's course) they worked up to Rhegium by good seamanship as they could not go straight across, J. Smith, C. and H., p. 663, small edit. Mr. Lewin, St. Paul, ii., p. 736, takes a different view, and thinks that they were obliged to stand out to sea to fill their sails, and so to come to Rhegium by a circuitous sweep. R.V. renders simply "made a circuit," so Grimm-Thayer. W.H., ii., p. 226, explain their rendering "weighed anchor " by the use of the verb in xxvii. 40 (but see Blass above), the elliptic employment of transitive verbs being com-

and B.D., sub v. also Grimm-Thayer.

Suet., Tit., 5 and we learn from Jos., Ant., xix., 2, 5, that Caligula began to construct a harbour for the corn-ships of Egypt, although he never finished it. The place was situated at the southern entrance to the Straits of Messina, here little more than a few miles in breadth between it and the city Messina (on its name from pijywpi, because Sicily was at this point rent away from Italy, see Grimm-Thayer, sub v., and Wetstein).
St. Paul was said to have visited Messina, and to have given the Christians a bishop, Acta Petri, Acta Pauli, Lipsius, p. ix.

mon

in Greek nautical language as in English, and by the opinion that the run

(Zockler). The coins show us that here too the Dioscuri were the patron deities. Karriv. only in Luke and Paul, see " a xvi. 1, cf. 2 Mace. iv. 44. liriv. south wind sprang up," R.V., here only in N.T., cf. Thuc, iii., 74, iv., 30; Xen., Hell., iii., 2, 17, oborto Austro, Blass, or it may mean coming after or in succession to, hrl, the previous adverse wind. SevTcpatoi, cf. irepirratoi, xx. 6, Blass in p, John xi. 39, Phil. iii. 5, so in classiThe distance is about 180 cal Greek. miles, and J. Smith, p. 217, 4th edit., points out that if we suppose the ship to sail at seven knots an hour the voyage would take about twenty-six hours, and St. Luke's account is shown to be very accurate; see also Ramsay and Haekett for examples of the ancient rate of sailing quite in accordance with the facts before us. rioTi^Xovs (Poxzuoli), in earlier days Dicaearchia ; its new name was Latin, probably from the mineral springs in the neighbourhood a puteis, or perhaps a putendo (C. and H.). It was

544
8euTpaioi

nPAHElS AIIOSTOAQN
t]\0ofAy
1

XXVIII.
eupocrcs

els

rioTioXous.

14.

ou

d8e\4>ous,

TrapKXrj0T)pvei'

eir'

ciutois emu.Eifai i^jxepas eTrrd

kou outws els tt\v

1 For cir' fc^ABI Tisch., W.H., R.V., Blass, Wendt have irap\ Hilg. retains eir\ Instead of eirip.ei.vax 3, 33, 68, 95*, 137, Syr. H., Gig., Theoph. have emp.eivovTes, so Blass, Hilg., Ramsay (Wendt admits as possible), and the meaning will then be " we were comforted among them (xx. 12) while we remained among them for seven days ".

not only a great landing-place for travellers from the East, but the great harbour for Alexandrian corn-ships, as also for the trade from Syria and Spain (Renan, Saint Paul, p. 558). Seneca, Epist., 77, gives us a vivid description of the interest taken in the arrival of the corn-ships, since the people of Rome depended so much upon this cargo for The importance gained by the food. place is shown by the fact that it gave its name to the bay, once the Bay of Curnse, now the Bay of Naples, but in St. Paul's day Sinus Puteolanus. Here St. Ignatius desired to land that he might follow the footsteps of St. Paul to Rome {Marsee further Jos., Ant., xvii., 12, 7, 2; Strabo, xvii., 1, 7, and For modern Wetstein's references. writers cf. also Lewin, St. Paul, ii., 218, their description and Farrar, ii., 386 shows how the Apostle's eyes now rested upon " one of the loveliest of earthly
tyr., v.),
1,

far
its

from Puteoli, Christianity had made way, and before 79 a.d. it was discussed by the gossiping loungers in the street (Ramsay). irapex. "we were entreated to tarry," R.V. Ramsay (so Blass), rendering "we were consoled among them, remaining seven days" (see critical note), thinks that R.V., although strongly supported, is irreconcilable with

St. Paul's situation as a prisoner.

Julius

was a Roman

xviii.,

and discipline was natural to him, however friendly he was Blass compares xx. 12, towards Paul. and Zockler also prefers the inferior reading on account of this more usual meaning of irapaxaXeiv. Probably the seven days' delay was needful for Julius to report his arrival at Rome, and to receive further orders from the capital,
officer,

perhaps with regard to the disposal of the prisoners, but St. Paul must have been rejoiced at the opportunity of celebrating a Sunday with the little Christian

scenes". aSeX^ovs. see on i. 15, Ver. 14. they may have been from Alexandria, as the commerce between it and Puteoli was so considerable the absence of the article indicates that the writer knew nothing of their presence previously, but at all events Blass is right when he says,
;

Church
ovt<ds
:

at Puteoli, cf. xx. 6, xxi. 4. ical " and so we came to Rome,"

tianos ante

non magis mirum est Puteolis ChrisPaulum fuisse quam Romae ". Probably after Rome itself Puteoli was the most ancient Jewish community in Italy. Jews were there as early as B.C. 4, after the death of Herod the Great, Jos., Ant., B. jf., ii., 7, 1, and Schiirer xvii., 12, 1
"
;

accepts the notice of the existence of a Christian Church as in the text, Jewish People, div. ii., vol. ii., p. 241, E.T., so too O. Holtzmann, Neutest. Zeitgesee also Lightfoot, schichte, p. 108 PJiilippians, p. 26. Rhegium and Puteoli are the only two Italian towns mentioned in the N.T. (except, of course, Rome itself), and when we consider that Puteoli was the most important port, not only for ships from Alexandria, but also from Syria, there is nothing surprising in the fact that Christianity found an early and an easy entrance ; at Pompeii, not
;

about 140 miles, cf. xxvii. 25, " destinatum itineris terminum," Blass, cf. the article before 'P., Blass, Gram., p. 149, so Bengel (but see Page's note). Others take ov-rus as simply = after the stay of seven days, a notice which leads on to ver. 15, and makes us to understand how the brethren came to meet us, since news would easily have reached Rome, and a deputation of the brethren have arrived at Appii Forum. On the former view the writer marks the conclusion and the aim of the long journey (cf. els ttjv 'P. before the verb; in w. 12, 13, names of places follow the verb without any article, Weiss), and there is a kind of triumph in like an emperor who has the words fought a naval battle and overcome, Paul entered into that most imperial city he was nearer now to his crown Rome re:

him bound, and saw him crowned and proclaimed conqueror cf. Chrys.
ceived
:

Others take

rjX0. as

eiropev6p.e0a, the

actual end of the journey following in ver. 16 (see on the other hand Wendt, in loco, 1888). But ver. 15 may possibly be taken as adding an episode which com-

545
trcpl ^liwc,

M 15"Poijuurje

TIPAHEIS
riXGofiev.

AnOSTOAQN
Ta

15. K&KeiGey 61 &8eX<poi aKOuVain-cs

e^XOoy 1

cis airdV-rnorii' T)piP

aXP ls

Attttiou

opou

ical

Tpiwi> TafJepfuiK

005 ISwi' 6 riauXos, ii\api(rrf](ra% tw 0ea>, tXafJe apaos.

iFor tl^XOov
Blass,

(so Hilg.)

17, 40, 61,

R.V. have nX6ov

^BI

so Tisch.,

W.H.

Wendt have

rjXOav.

it were, a new section of the Apostle's work in the meeting with the brethren from Rome, the journey itself being regarded as completed in ver. 14

mences, as

(Nosgen).
16,

If

we

read

cl<rijX9ojj,ev in ver.

see critical note, the word emphasises apparently the actual entry into the city, "and when we entered into," R.V., or it may simply take up the conclusion of ver. 14 (so Wendt, who sees no difficulty in the words). Ramsay, however, draws another distinction between w. 14 and 16 (to which Wendt (1899) refers, without endorsing it), and thinks that the double expression of arrival is due to the double meaning which the name of a city-state bears in Greek (St. Paul, pp. in, 347, and Expositor, Jan., thus Rome might be restricted to 1899) the walls and buildings, or it might include the whole ager Romanus, and so in ver. 14, "we reached the State Rome," we passed through two points in the
;

seems to have been connected in some with the Appian family. It was situated at the northern end of a canal which ran thither from a few miles apparently above Terracina through the district of the Pomptine Marshes. The boatmen of whom Horace speaks in his lively description, u. s., were employed in conveying passengers in boats towed by mules along this canal. The Appian

way

Way
so
this

itself

that

was parallel with the canal, the centurion and the Apostle
travelled

might

have

by

either,

and

ager Romanus, ver. 15, and in ver. 16, "we entered the (walls of) Rome". Ver. 15. KaK6i6v, see on xiv. 26. - -to, irepl t|u.u>v phrase only in Luke
:

iind

Paul, see above on p. 481. The natural supposition is that there were
;

two companies one met them in advance at Appii Forum, and the other nearer

Rome
xxvii.

at the
1

tt)o-i.v, cf.

32
cf.

Tres Tabernae. els oirovThess. iv. 17, Matt. xxv. 6, (W.H. margin), frequent in

LXX,
tre's

Polyb., v., 26, 8. See Plumpnote on the meeting of Cicero on road on his return from exile, this same Senate and people going out to meet

him

for St. Paul's friends in Rome see Lightfoot, Philippians, Introd., and p. Sanday and Headlam, Romans, 171 ff.
; ;

uncertainty as to the route no doubt made the Roman Christians wait at Appii Forum. Night travellers apparently preferred the boat. The R.V. renders " The Market of Appius " (really the Greek is a transliteration of the Latin Appii forum, as the words stood in 1611, " forum " (not Forum), Hastings' B.D.). The word apparently implied what we should call a borough or assize town, cf. Forum Julium, etc. The picture-drawn by Horace suggests a sharp contrast between the holy joy of the Christian meeting and the coarse vice and rude revelry which so often filled the wretched little town (Plumptre, C. and H.). TpiSv Tap. Tres Taberna, frequent halting-place, deversorium, about 33 miles from Rome on the Via Appia, probably at the point where the road from Antium crosses it, near the modern Cisterna. At this time it was a place of some importance, cf. Cic, Ad Att., ii., 12. The Latin taberna = a shop of any kind, and would require an adjective like deversoria (sc. taberna) to be equivalent to a tavern in the modern sense, Lewin, Saint Paul, ii., 224. ei\' t e>

xviii.,

xxvii., xxxiv., xl., etc., Godet, L'E~pitre aux Romains, ii., 599 ff. Aquila and Priscilla would be amongst them. situated on the great 'Aiririov 4>6pov Appian Way, near the modern Treponti, 43 miles from Rome, Cic, Ad Att., ii., Hor., Sat., i., 5, 3, and for the 10 distance, I tin. Ant., p. 107, Itin. Hier.,
: ;

611 (see however on this point Encycl. Probably its name Bibl., p. 267, 1899). was due to Appius Claudius as the conpart of the road, Livy, ix., structor of this
p.

29,

and even

in

the time of St. Paul

it

cXafSc Oapcros, cf. Job xvii. 9, whether Ramsay is correct in connecting this encouragement with the chronic disorder of the Apostle, which would often occasion fits of depression, it is evident that St. Paul, who was so full of sympathy, *'the heart of the world," and craved for sympathy from others, may well have felt that he was still a prisoner, and the recent perilous voyage may also have left its mark upon him. Anyhow, the meeting with Christian friends, and the thought that these r>-istians were not ashamed

VOL.

II.

35


546
16.

; ;

nPAHEIS ATI02T0AQN
"OTE
8e
*

XXVIII.

rjXOop.ei' els 2 'Pwfxrji',

'

6 eKaTorrapxos irape'owKe tous

["lauXw
eireTpdiTT]
p.eVeii'

Sco-pious

tw orpaTOireSapxi]

tw 8e

ica'

iaurov, <ruv tw 4>uXdcnrorn auToy orpaTicorj]. 3

17. 'Eye^eTO 8c

peni

i^pepas Tpets auyicaXfco-curOai toc flauXov tous SVtcis tCjv 'louSaiwy

irpwTous

<tuv\86vt(i)v 8e

auTwy, IXeye irpos aurous, "AwSpes dSeX^oi,

r]

eyw ouSe> eVarriof iroi^aas tw Xaw

c

toI?
tois

0eai

tois

iraTpwois,

Se'crpLOs

lepo(ToXupwf irapeSoG'rp'

eis

x 6 ^P a ?

Twv'

Pup-cawy

JFor

tj\6. (so Hilg.)

W.H.
2

cisTiX8apev.

J^BI, Tisch., R.V., Blass, Weiss have eioTjXflopev Before 'P. fr$*L, Tisch., Hilg. read ttjv.

so

After 'P. T.R. adds o Ka.TOVTapxos irapeSwice tovs Seapiovs tw arpaTOTreSapxTj. The words are supported by text, not marg. 137, Syr. H. c*, They are om. by J<$ABI 13, 40, 61, Gig., Par. Prov., Blass in p, Hilg., Zockler. Vulg., Syr. P., Syr. H. text, Boh., Arm., Chrys., Tisch., W.H., Weiss, Wendt (read simply eireTpa-n-rj tu n., if words are omitted) ; see further below.

R.V. om. in

HLP

3 Before tw <j>v\ao-cr. k.t.X. 137 Gig., Par., Prov read e|w ttjs irapcpPoXijs Blass in (J, Hilg. (see Wendt's note, p. 420, 1899).

aw

either of the Gospel of Christ, or of Paul the prisoner, even in Rome, may well have endued his soul with much strength. Bishop Lightfoot, Phil., pp. 16, 17 (so too Hort, Jiidalstic Christianity, p. 113), thinks that the words may intimate that it was a relief to St. Paul to find that

some members at least of the Roman Church were favourably disposed towards him but, as Zockler points out, there is
;

certainly no proof here, at least, that the Church was composed preponderating^ of Jewish Christians, or that Paul was glad that he received a welcome in a Church so composed, and we have no direct evidence of the existence of an

whereas Luke writes tw o-TpaT., " the captain of the guard " but on the other hand we can scarcely draw any decisive argument from this, because the writer may refer merely to the " prefect " in charge of this particular case, whether he had a colleague or not. ko.8' eauTov, see critical note for addition in {3 text. Not only the goodwill of the centurion, and the services which St. Paul had rendered, but also the terms in which Festus had reported the case in the elogium, would combine to secure this The words do not imply that favour. Paul was kept in prison in the camp apart from the other prisoners, but, as in
51,
;

anti-Pauline Jewish party among the Roman Christians but in the presence of the brethren St. Paul would see a proof that this love was not merely in
;

or in letter, but in deed and in truth: "videbat Christum etiam Romae esse," Bengel. Ver. 16. TJXOopcv, see critical note. They would enter by the Porta Capena. On the words which follow see critical note. They are retained by Blass and Ramsay, although these writers differ as to their interpretation, while Lightfoot, Phil., pp. 7, 8, admitting that the balance of existing authorities is against them, inclines to see in the words a genuine tradition, even if no part of the original text. For Ramsay's view see above on xxvii. i. Blass takes the expression t orpttT. to refer to Afranius Burrus (and to this identification Lightfoot attaches much probability). It is striking that both before and after Burrus there were two " prefects," Tac, Ann., xii., 42, xiv.,

word

23, 30, that he was allowed to have a house or lodging in the city (Ramsay) he could scarcely have summoned the Jews to the camp, ver. 17 (Bethge), see also Lightfoot, Phil., p. 103. t$ ^vXatrcovti a-iiTov <rTpa,T. custodia militaris,
:

w.

he was

still

bound

to

a soldier by a

so that he could not go in and out as he pleased, but the form which his custody took has been well compared to that which Herod Agrippa underwent, who was confined at one time in Rome, Jos., Ant., xviii., 6, 5, at first in the camp, and afterwards on the accession of Gaius in a house of his own, although still under military custody, cf.
light chain, xxiv. 27. Ver. 17. The whole section w. 1728 is referred by Hilgenfeld to the " author to Theophilus ". In ver. 20 the Paul bound for the hope of Israel belongs only to the "author to Theophilus," cf.
xxiii.
6,

xxvi. 6
still

author

who

it is only the same supposes him to bear


16

nPAHEIS AnOSTOAQN
fie

547

19.

18. oiTiees dcaKpifarre's

e|3ou\.ofTo

diroXGaai,

81a.

to

u.T]0u.i.av

aiTtav Qavdrou uirdp-^eiv eV U.ou

r\va.yKdo-Qr)v tirixaXeVao-Sai

19. d.yri\ey6vT(av 8c

Tail'

'louScuwy, 1

KutVapa, oi\ ws tou e6Vou$

u.ou

e-^f

ti

After lov8cuo>v 137, Syr. H. c*, add kcli TriKpa.ovT(iv aipe tov cxOpov -qjxuv and after KaTTjyopeiv 36, xxii. 22, xxv. 24), so Blass in'p, Hilg., Zockler (j^AB) the same authorities with Gig., Par., Prov. add aXX* ivo A.vTpwo-u>pai t. \|.'vxtjv pov K ia.VO.TOV.
1

(cf. xxi.

the chain, xxvi. 29, which according to xxii. 29, 30, had been long removed. A reference to the passages in question is sufficient to show the unreasonableness of this criticism. In this same section Clemen can only see his two redactors, Judaicus and Antijudaicus, at work again, the latter in vv. 25-28, and But it will be the former in w. 16-24. noticed that Wendt (1899) st iH allows that an historical kernel lies at the foundation of the narrative, and although he does not speak so unhesitatingly as in 1888, he still allows that it is not inconceivable that Paul soon after his arrival in Rome should seek to enter into relations with the Jews there, to convince them if possible of his innocence, and to prevent any unfavourable influences on their part upon his trial. p.Ta f|pepds Tpcis an intimation of Paul's continuous energy the previous days may well have been employed in receiving his own

expect the representatives of his people to listen to his message so far it would be difficult to find an intimation of anything unhistorical (see Blass, in loco). lyw the word probably occurring first, W.H., R.V. Weiss, seems to indicate from its emphatic position that the Apostle's chief concern on this occasion was to vindicate himself. e\tye imperfect, "quia expectatur responsum," Blass, see note on iii. 3. d8c\<pol . . .
;

\aili

-rrciTpaJois

all

indicate

same

conciliatory

spirit:

"mira

Pauli mansuetudo " (Calvin). iroiTJo-as " though I had done," R.V., i.e., at the time he was taken prisoner there had been nothing done by him to merit such treatment. to Xcuji, cf. xxi. 28. The man who could write Rom. ix. 1 ff. and 1 Cor. vii. 18 (cf. ix. 21) might justly
:

the certe

use such words.

11.

irapeS<0T)v,

cf.

xxi.

friends,

known.
cf. xviii.

sient

in

and in making his summons twv Mov. the edict of Claudius, 2, had evidently been very tranits effects, and the Jews soon
: ;

ascribe primarily to the Jews a share in the imprisonment of which they appear as only the indirect cause, cf. xxi. 33, but Paul summarises the chief points and does not enter into

The words

possibly they may only have emigrated to the neighbourhood, e.g., to Aricia (Schurer). irpbVrovs* cf. xiii. 50, xxv. 2, Luke xix. 47, here including the apxicrvva-ytoyoi, the ycpovcriapxai, the

returned

moreover his words were he would have been freed by the Romans in Jerusalem had not the outcry of the Jews stamped him as a malefactor. For similar instances
minute
details
true,
;

strictly

for

of a main

summary

cf.

ii.

23,

xiii.

29,

apxovres and others, Sanday and Headlam, Romans, p. xxiii., or the word may perhaps be used of social distinction, including the officers named. The Jews in Rome were divided into no less than seven synagogues. It does not of course follow that all came in answer to the Apostle's characteristic summons, as he always turned to his countrymen first. Rendall renders " those that were of the
as if Paul invited first the the synagogues who were Jews, intending to reserve the devout Gentiles for' the second place see R.V. it <rwvcX0. was renderings in loco. natural that Paul should thus assemble them, and that he should then endeavour to show that although a prisoner he was guiltless of any offence against the otherwise he could not Jewish nation

xxi. 11, xxiii. 27.

Ver. 18. dvaic., cf. xxiv. 8, xxv. 6, 26, referring here to the judicial inquiries of
Felix and Festus. Ver. 19. dvTtX. the word is a mild one to describe the bitter enmity of the
:

Jews

("

clementer dicit," Bengel)

they

Jews

first,"

members of

are not actually represented as speaking against Paul's acquittal, although they are evidently presupposed as doing so by the proposal of Festus, xxv. 9, and by the belief that sooner or later he would fall a victim to their plots the Apostle was* no doubt compelled (T)va-yKd<r0T)v) to appeal. Holtzmann seems to forget the part played by the Jews, and their bitter enmity, when he says that in reality Paul was compelled to appeal not by the Jews, but by Festus see also critical note. tov JfOvovs p-ov they were still his nation,
; :


548

TIPAEEI2 AflOSTOAQN

XXVIII.

KarnyopTJcrai..

20. Sid TauTT^ ooc tt]v aiTtay irapeicdXeaa upas

1

ihelv ical TrpoaXaXTJaai

eVeicef

yap

ttjs

eXmoos tou

'icrparjX ttjv

aXuCTii' touttji' irepiKCtpai.

21. ol 8e irpos auToy elirov, 'Hpcls outc

ypdp.p.aTa irepl <rou e8edu,e6a dird ttjs 'louoaias, ootc irapayekopc^os

tis
2
Tail'

dSeXcpuv dTrr^yyeiXev

f\

e\6.\t]cre ti irtpl <rou iroiTjpoV.

22.

uioupe' oe Trapd <rou aKouaai a 4>po^eLS.

iTepl p,e>

yap

tt}s aipe'aeai;

lvKv the Ionic form

is

supported by fr$*A, W.H., Weiss, Blass.

lepoo-o\v(j.u)v

After

ns

Blass in p\ so Hilg. add otto

with Gig., Syr. Pesh.

and he was not ashamed to call them so, as a true patriot, when he stood before a
foreign tribunal ; cf. xxiv. 17, xxvi. 4, " see what friendliness of expression, he

men spoken

does not hold them in odium," Chrysostom. 81a to,vtt)v . . . irpotrXaVer. 20. "for this cause therefore did I X.TJo-ai intreat you to see and to speak with me," R.V. text ; in margin a comma is placed after vuds, " call for you, to see and to speak with you " but the former seems the more likely, for as a prisoner St. Paul would hardly go out into the synagogue. IvKv, see critical note ; if elveicv, the word is only used by St. Luke amongst the Evangelists cf. Luke iv. 18 (quotation), xviii. 29, and elsewhere only by St. Paul, 2 Cor. iii. 10 ; Ionic form (see
:
:

evil of him. The aorists point to this limitation of the assertion (Page's note, and Nosgen, in loco), and this view prevents us from seeing any contradiction between w. 21 and 22, for if the statement in the former verse be taken quite generally of Paul's work, the Jews contradicted themselves in ver. 22, where they evidently include Paul in this sect (TavTijs), of which they knew that it was everywhere spoken against. irovTjpdv the stress need not be laid on this word, as if the sentence meant that they had heard something about Paul, but nothing evil it may well have been chosen with reference to the Apostle's own expression, ovSev IVavTiov. Ver. 22. d|iovp.y 8c: "but we think

Winer-Schmiedel, p. 50). Tijs IXiriSos toC 'I., cf. xxvi. 6. irepicip.a.i for construction, Winer-Moulton, xxxii., 5 cf. 4 Mace. xii. 3 Clem. Rom., 2 Cor., i., 6 Nothing could be more pathetic (bis). than this reference to the chain, cf. Ephes. the words might well iii. 1, iv. 1, vi. 20 serve as an introduction to what was to

good,"

cf.

xv.

38.

They acknowledge

that no report had reached them to invalidate the statements which Paul had just made as to the causes of his im-

prisonment, but

(Se)

they would hear not

from others, but from himself (irapa <rov). & 4>povis evidently no reference to any special view of Christianity as char-

follow, the
calling,"

Christian
all

Jewish leaders

had

and

in that

prisoner and the one hope of their hope they and he

"
:

were one.
Ver. 21. irp&s avriv the emphatic position of the words may indicate, as Weiss suggests, that as Paul had spoken to them up to this point of a personal matter, so they in reply spoke with a like reference. owt ypappa/ra, i.e., no this official letters from the Sanhedrim was practically impossible, for it is not likely that any ship had left Csesarea before Paul's departure with such intelligence (so Weiss, Blass, Hackett). twv aSeX., i.e., of the Jewish nation, The Jews do not assert 17. cf. ver. that they know nothing of Paul, but only that with reference to the statement which he had just made they had received no report (dirijy., cf. R.V., so iv. 23), or had any of his country-

acterising St. Paul's own teaching, but a reference to his claim to be imprisoned for the hope of Israel. alp. Christianity was for them only a sect, and therefore they could not understand the Apostle's identification of it with the Jewish national hope. See note on ver. 17. yvGwrrdv . . . T|p. iv if the view is correct that the edict of Claudius, see chap, xviii. 2, was occasioned by the early preaching of Christianity in Rome, it is possible that the dislocation of the

Jewish community then caused

may

help

at all events to explain why the Christian Church in Rome did not grow out of the

Jewish synagogue

in the capital to the

same context as elsewhere, see Sanday and Headlam, Romans, pp. xxi, xxii. It may no doubt be urged that the Christian Church in Rome was not entirely a
heathen-Christian Church, and that, as the names in Rom. xvi. indicate, it contained But it is quite cona Jewish element.


20

nPAEEIS AnOSTOAQN
549

24.
ecrriv

Taurus yvumov

T\\t.iv

on

iraiTaxou dfuXeyeTcu. 1

23. Ta^dueyoi

$e aoTw T)u.epay, 2 tjkoc Trpos auToe cis ttjc let'iaf irXeiofes

01s

e|enauTOug

0to
to.

biafj.apTupojjiet'os

tx]v

Pacrc.Xeiai'

too 0eou, ireiOwi' Te

ko.1

irepl

tou

'Itjctou,

diro tc tou

vouou Mwae'ws
fief

twc

Trpo<j>t]Tciii',

diro TTpwt ws ecrirepas.

1

24. Kal 01

Tri9otTO tois XeyoueVois,

itj oiKoup.vfl.

At the end Blass

in p with Gig., Par. adds v oXj) For tjkov J^AB (A T)\eav so W.H.) have tjXeov.

3 T a before irep* om. Weiss, Blass, Hilg.

^ABH

Vulg., Boh., Syr. P. and H., Tisch.,

W.H., K.V.

ceivable that in the capital, with its two million inhabitants, the Jews, who had only recently returned to the city, should
is here indicated in such general terms of a poor and obscure sect who dwelt no longer in the Jewish quarter. It is also worthy of consideration that the Jews of Rome, whilst not guilty of any untruth in what they had just said as to their knowledge of the Christian sect, may have expressed themselves in this guarded manner from If St. Paul's statement political reasons. in ver. 18 as to the favourable bearing of the Roman authorities towards him was true, it was but natural that the Jews should wish to refrain from hasty or hostile action towards a prisoner who was evidently treated with consideration in his bonds ; they would rather act thus than revive an old quarrel which might again lead to their own political insecurity, see especially Lightfoot, Philippians, pp. 15, 16 ; Felten, in loco ; and, further, Kendall, p. Nothing said by the Jews contra352. dicts the existence of a Christian community in Rome, nor is it said that they wished to learn the Christian tenets from Paul, as if they knew nothing of them from their own knowledge, or as if they knew nothing of the causes of the opposition to the Christian faith motives 01 curiosity and of policy might well have prompted a desire to hear Paul speak for himself, and with such motives there was apparently mingled a tone of contempt for a sect of which they might fairly say, from the experience of their countrymen, and from their own experience in Rome, dvTiX. Lucaniravraxov avTiX^ycTai Pauline ; only once elsewhere ; cf. John See (3 text above. xix. 12. Ver. 23. Ta|dp.evoi: cf. Matt, xxviii. Polyb., xviii., 36, 1, for a similar 16, and phrase a mutual arrangement between the two parties only here in the middle ttjv cviav may = to voice in Acts. pto-Bupa, ver. 30 (Weiss, Holtzmann),
;
:

or

house

know nothing beyond what

refer to entertainment in the of a friend, cf. xxi. 16, and Philem., ver. 22. Lewin urges that although we can well understand that Paul's friends would wish to entertain him, we have no evidence that the strictness of the military guard was thus far relaxed, and he also presses the fact that Suidas and Hesychius explain |tvta = KardXvfxa, Ka.TayaiYi.ov, as if it meant a place of sojourn for hire see especially for the whole question Lewin, St. Paul, ii., but see on the other hand 238 Lightfoot, Philippians, p. 9, who lays
it
;
;

may

stress

on N.T. passages quoted above, and Grimm-Thayer, sub v. rrXeioves more

than at the first time Blass takes it as = plurimi, cf. ii. 40, xiii. 31. cct(0cto, cf. xi. 4, xviii. 26, and in vii. 21 in a different sense, nowhere else in N.T. J. Weiss and Vogel both lay stress upon the recurrence of the word in the medical writer Dioscorides for other references, GrimmThayer, sub v. It is possible that the middle here, as in xi. 4, gives it a reflexive force, the Apostle vindicates his own conduct (Rendall). Mucous from the law of Moses, whose enemy he was represented to be, no less than from the Prophets. irciflwv suavissime, Bengel on the conative present participle see Burton, p. 59, but here the word is used not simply de conatu ; it refers here to the persuasive power of St. Paul's words, although it does not say that his words
; ;

resulted in conviction. dirb irpwt ?a>s ecrirepas, for similar expressions cf. Exod. xviii. 13, 14 A, Job iv. 20 AS, and other passages where irputOcv is ' similarly used (H. and R.). Ver. 24. ol p.ev . . . ol 82 . cf. xiv. 4, xvii. 32, whether the verb means simply listened to what was said (Rendall), or simply denotes an attitude 01 receptivity (Nosgen), the fact that Paul addresses to both classes his final words indicates that the degree of belief to


SS

XXVIII.

IIPAHEIS AII02TOAQN
01 8e T|irioTOu'.

25.^ dcruu.(u>eoi Se 5Vts

-rrpos

dXXqXous
to n^eOu-a
2

d.7reXuorro,

cittoVtos

tou

riauXou

p^p-a

fc,

"Oti

ko.Xgjs

to "Ayiok-

eXdXrjo-c Sid 'Haaiou tou

Trpo^Tou

Trpos tous iraTepas

qu-wy, Xeyoy,

26. " riopeu0T]Ti irpos Toy Xa6f toutov nal

eiire, 'Akotj dicouo-T,

Kal

1 After ao-ufi. fr$*, Vulg., Syr. Pesh. read tc, so Tisch., but Lach., Blass, Hilg. follow T.R. (Wendt doubtful).

W.H., Weiss,

For

wv
read

Wendt
Weiss,

vp,uv.

fc$AB Syr, Pesh., Tisch., W.H., R.V., Blass in 0, Hilg., Weiss, Instead of Xe-yov (so Blass, Hilg.) ^BLP, Tisch., W.H.,
Xe-yur.

Wendt have

which they attained was not sufficient to convince even the well-disposed Jews to throw in their lot with Paul. Perhaps
best to remember that the tenses are " some were being the imperfect persuaded of the things, etc.," and this also keeps up the reference to the previous ireiflwv, persuadere studens (Blass, " and some Plumptre). ol 8 rjiricr.
it is

of heart of which the prophet had spoken. pT)|Aa Iv: "one word," emphatically drawing attention to the prophetical
;

in

disbelieved," R.V., or "continued in The verb only here in their disbelief ". Acts, but cf. Luke xxiv. 11, 41, Mark xvi. 11, 16, 1 Pet. ii. 7, Wisd. x. 7, xii.
17, xviii.

13 (see

H. and

R.), etc.

Ver. 25. a<rvp.$wvoi., if. Wisd. xviii. 19 and Dan., LXX, Bel., ver. 15 ; cf. for the phrase Diod. Sic, iv., 1, the word is found in Josephus, but also in classical Greek. Se the best attested reading marks sharply and emphatically the turn of affairs ; there may have been Pharisees among the well-disposed Jews, and to these Paul may have made an appeal when the hope of Israel, now as formerly, was in question, cf. xxiii. 6 ; but if so, they would not decide to rank themselves amongst "the Pharisees that believed" however imperfectly, and of them as well of the unbelievers the writer can only say avcXvovTo, cf. for middle Exod. xxxiii. 11, and so Polyb., iii., 34, 12. elTT(5vTos tov n. the words do not mean that they departed because Paul so spoke, but almost = airoXvop.eVv elirev (so Blass, Nosgen). It may be that Paul's words of censure were partly directed against the spirit which prompted the Jews to depart all together ; in other words to suppress the differences which had evidently arisen amongst them, for the sake of an outward show of fellowship, lest they should again be charged as tumultuantes (Nosgen) ; but beyond all this, in their absence of brotherly love for one who still claimed them as his aSeX<j>oi, in the unbelief of some, in the want of the courage of their convictions in others, St. Paul saw a fulfilment of that hardness and dulness

utterance which followed it was evening, the night was drawing on, and (ver. 23} so too for the disbelieving nation the day was far spent, the night was at hand (Bethge). KaXws, cf. Matt. xv. 7, Mark vii. 6, 9 (as in these two passages placed first with strong indignation, Page), xii. 28, Luke xx. 39, the word often occurs It is remarkable in St. Paul's Epistles. that the same prophetic quotation with which the Christ had opened His teaching by parables, which is cited in ali four of the Evangelists, should thus form the solemn close of the historical books of the N.T. See above on Matt. xiii. 14,
:

Mark

iv. 12,

Luke

viii. 10,

and John

xii.

40, where the same words are quoted by St. John to explain the rejection of Christ's own teaching, just as here by St. Paul to explain the rejection of the teaching about Christ. " Est hoc extremum dictum Pauli in Actis, neque fortuito esse videtur ; totius enim fere libri summam

continet ad gentis evangelium a Judaeis

jam translatum

esse, quippe spretum ab eis" (Blass), cf. the course of events in Antioch, Corinth, Ephesus, xiii. 42, xviii. to n. to "A. the solemnity 6, xix. 9. of the words is intensified by thus introducing the Holy Ghost, rather than merely the human agent, as Himseif speaking (see also critical note) and not only so, but by thus intimating that they were resisting not man but God, cf. vii. 51. Tj(iv if we read vp.wv the word indicates that St. Paul would not identify himself with the unbelieving Jews, cf. vii. 52, the indignant words of St. Stephen, which the speaker had himself heard. the Ver. 26. "sropeijfliiTi . . . etire quotation is accurately taken from the
: ;

Isai. vi. 9, 10, and the first line additional to the words otherwise given as the speaker is in full by St. Matthew the messenger to the Jews who condemns
is
;

LXX,


2529ou
cruefjTe

HPAHEI2 AnOSTOAQN

SS*
27. cira^KOUO-aK,

jat]

Kal pXeirorres pXei^eTe, Kal ou

jitj

iotjtc.

yvvQr\

yap

*]

KapSia tou Xaou toutou, xal tois

<i<xl f3ape'o>s

Kal tous 6<f>0aXu.ous aoTwv eKau.u.uo-av

jii^iroTe

"Swai tois

o<>6aXu.ois,

Kal tois &ct\v aKOuaoJcri, Kal

idawu-ai
a

ttj

KapSia owumti Kal emoTpcilfuox, Kal

ujAif,

auTou's."
2

28.

yvuMrrbv ouc cotoj

on

tois eS^o-ic
29.

&TrordXT]

to awrqpiok' too 0eou, auTol Kal dKouaorrai. 3

eiTrdiTos,

Kal
iv

TaoTa

auTou

airfjX0oK

ol

'louoaiot,

ttoXXt]*'

e'xorres

eauTois au^TTjo-iK.

For

ia<ro)|xai (so

Lach.)

^ABHLP,

Sev. Theophl., so Tisch., Weiss,

W.H.,

Wendt,

Blass,

Hilg. read iao-opai.

2 After aireo-TaXr] Vulg., Syr. P. Blass, Weiss, Wendt, Hilg. read tovto.

N*AB

and H., AethPP-, Tisch., W.H., R.V.,

3 The whole of the verse is wanting in 13, 40, 61, 68, so in W.H., Weiss, but retained by Blass in 0, Hilg., with HLP, Syr. H. c*, Vulg.Clem., Gig., Par. Wendt describes it as an interpolation, cf. ver. 25, see also Lightfoot On a Fresh Revision, etc., p. 29 Blass, Phil, of the Gospels, p. 92.
;

^ABE

hardness of heart, he applies to himword wop. Ver. 27. ld<ratu.ai, see critical note the indicative future as in R.V. adds to the after p.r\ force and vigour of the passage it represents the action of the verb as more vividly realised as possible and probable than is the case when the subjunctive is used (Page), see also Winer-Moulton, lvi., ia ; Bethge, p. 331 cf. Luke xii. 58, Acts xxi. 24 (Blass). It is significant that Luke the physician should thus cite as almost the last words of his record a prophecy ending with id<rou.ai (Plummer, St. Luke, Introd., p. lxvi.). Ver. 28. yvua-Tov ovv for the word similarly used cf. ii. 14, iv. 10 xiii. 38. tovto to o-wt., see critical note cf. LXX,
this

only be sent (aireaTaXfj), but also heard

the Kal

self the

well indicate that whilst the with the ear only as distinct from the understanding, the Gentiles will not only hear, but really (Kai) listen (see Rendall and Weiss, in loco). At the same time we must remember that as a background to what the Apostle here says

may

Jews

will hear

we have

his

words

in

Rom.

ix.-xi.,

and

Ps. lxvi. 2, xcvii. 2, 3. o-wt., adjective, neuter of crwnjpios, used substantively (as in classical Greek), so often in of the Messianic salvation cf. Luke ii.

LXX

30, iii. 6, Ephes. vi. 17, and Clem. Rom., The word is Cor., xxxv., 12, xxxvi., 1. used only by St. Luke and St. Paul, see

the thought which he had expressed to the Roman Church that God had not really cast away His people, but whilst through their unbelief the Gentiles had been called, yet that inclusion of the heathen in the Messianic kingdom would rouse the Jews to jealousy, and that thus all Israel would be saved, Rom. xi. ix ; cf. x. 19; Sanday and Headlam, Romans, p. 341 ff. can scarcely doubt that the words are uttered not merely to condemn, but to lead to repentance at all events it would not be possible to find stronger words against his own countrymen than those written

We

by

St.

Paul
ii.

in

his

earliest

Epistle,

For Plummer, note on Luke iii. 6. the whole expression here cf. xiii. 26, where words very similar are used by Paul, and with very similar results, tovtc, emphatic this, the very ver. 46. message of God's salvation, this is what I am declaring to you. avToi Kal

Thess.

how

15, 16 ; and yet we know St. Paul, for those same countrymen,
;

" they will also hear," R.V. The words thus rendered may not convey so plainly a reproach to the Jews as in A. V., but at the same time they express something more than the mere fact that Gentiles as well as Jews will now hear the message that message will not

aKovarovTai

could wish himself accused so Bethge, as against Overbeck, who can only see that in Acts the belief of the Gentiles results not in a noble jealousy, but in the bitter envy of the Jews. But there blends with the tone of sadness a note of triumph in the words avTot Kal o.kovo-ovTai, the future of his message is assured, and we may borrow two words as an inscription for these closing pages of St. Luke's second treatise the last word of the Apostle, and the last of the historian


ss*

nPAHEIS AnOSTOAQN

XXVIII.

] 30. "Efieive 8e 6 flaGXos SieTiay SXtjv iv ISiw pio-Owa-cm, Kal s Trpos auToV, 31. Kr\puaaiav dtrcSe'xcTO irdvras tous etairopeuojieKoos

1 For eptive (Lach., Blass, Hilg.) N*B 13, 61, Tisch., W.H., R.V., Wendt, Weiss have evtueive; Blass in |3 has jxevuv with Par. o n. ow. W.H., R.V., Weiss (not Blass, Hilg.). cf. avTov for tov n. in ver. 17, R.V., W.H.

2 After arpos avTov 137 Syr. H. c*, Gig., Par. add lovSaiovs tc koi EXX^vas exBlass also adds k<xi SuXtycTo irpos planatory of iravTas, so Blass in |3 text, Hilg. Xpiorov otn. by Tisch., before the inserted words just mentioned, with Gig., Par. Hilg., with N* Syr. H.
;

the word aico-ucrovTai aKwXvTWS of God was heard and welcomed, and that word was not bound, see the suggestive remarks of Bethge, p. 335, and

meritoria

(sc.

loco)

seems to be used very

(ii<r-

much
0<i>pa.

SiTtav

in this

same double sense of

Luke, not
(see also

SXtjv, cf. xxiv. 27, only in in classical Greek, but in Philo

Zockler on ver. 31. Ver. 29. See critical note. <tvijtt|o-i.v, possibly this may have rixa, Blass helped to delay the Apostle's trial, as apparently some of the Jews would not have moved in the matter. Blass (so also ep-eive Se Ver. 30. Hackett, Lekebusch) makes the impor;
:

Grimm-Thayer, and Deissmann,

Neue

tant remark that the aorist shows that Paul's condition was changed after the two years, cf. etca.0i.o-e, xviii. 11 (see also When, therefore, Burton, pp. 19, 20). Luke wrote his history, the inference is that the Apostle had been liberated Blass either from prison or by death. indicates another change, viz., that he may have been removed into the praetorium, and that his trial was just coming ISiw |Aia0., see above on ver. 23. on. That the Apostle should have been able

Bibelstudien, p. 86), so too TpieTiav only in Luke ; see on xx. 31. The two years were spent not only in preaching, but in writing, as we may fairly believe, Ephesians, Colossians, Philemon, and Philippians. dire8x eT0 > see above, xv. 4, xxi. 7, apparently greater freedom than if it was not for in Caesarea, xxiv. 23 the notice in Phil. i. 13, 17, we might almost suppose that the Apostle was liberated on security or on bail cf. the account of the imprisonment of Agrippa iravTos in Rome ; see p. 486. I. not only the all, both Jews and Gentiles " neminem latter, as Bengel thought

excludebat

to hire a

house at his own expense receives confirmation from the coincidence with Phil. iv. 10, 14, 18 ; others have suggested (Wendt, 1899, Knabenbauer)
that he hiring it

Dei exemplo," Grotius. cUrirop., see on ix. 28, most frequent in Luke, Friedrich, p. 7 see critical note. Ver. 31. to. ircpi: on the phrase see tov K. 'I. X., see critical 481. p.
;

note,

and

cf.

xi.

17,

xv.

26,

the

full

may have gained the means of by his own work. See in this
Rendel
Harris, Four Lecand the extract from

connection
the

tures, etc., pp. 50, 51,

Armenian Version of Ephrem's ComIt would seem mentary on the Acts. that Ephrem imagined that the rent of the lodging was paid by the proceeds of the cloak and books (2 Tim. iv. 13).
I8a>

Lightfoot, Philippians, p. 9, holds that certainly distinguishes the pio-0<i>j*a here from the ijevia above, see his note, and Grimm-Thayer, in loco. It is quite
true

that fiio-Oupa is not used in this sense of a hired house elsewhere (indeed it is used especially of the wages of hire in a bad sense, Deut. xxiii. 18, Mic. i. 7, Ezek. xvi. 31), but Lightfoot admits that it may be used here exceptionally as a translation of the Latin conductum, meaning here a suite of apartments only, not the whole house (Lewin), the Latin

phrase corresponds with the solemn conclusion of the book. pcTd ir. irapp. the phrase with or without irdo-rjs four times in Acts, and nowhere else in N.T., In Jerusalem by the see on p. 128. Twelve, iv. 29, and in Rome no less than in Jerusalem by St. Paul, the witness was given "with all boldness," cf. Phil. i. 14; and so the promise in the vision vouchsafed to the Apostle of the Gentiles was verified, xxiii. n, and the aim of the Gentile historian fulfilled when the Gospel was thus preached boldly and openly, fws o-x. ttjs y^ s " eadem cikojXvtus see note on i. 8. plane dicuntur in ep. ad Phil. Roma data,

i.

12 sqq.," Blass,
free
is

had

and the word of course and was glorified.

God
The

found in Plato, Epict., HeroIn LXX dian, and also in Josephus. the adjective is found in Wisd. vii. 22, and the adverb is used by Symm., There is a note of Job xxxiv. 31. triumph in the word, Bengel, Zockler,
adverb

3o3i.
rrjf

nPAHEIS AnOSTOAQN
ir<crr|S

553

paatXetav' tou Seou, 1 Kat SiSdoxau' Ta irepl tou Kupiou 'irjaou

TTappTjcrias

Xpiorou, pe-ra
1

&kwXutu>s.

tov 0ov

cotj, Si' ov pcXXci iras o Koo-pos Kpivcerflai, part, but identical after atcuX.

Blass with Syr. H., demid. tol., Par., Wern., Prov. reconstructs P text after 8uo~xvpiop.fvos Kai Xeywv aKtiXvTu;, on ovto? cttiv o X. o vios tov and cf. Hilg. with variations in former
:

and we may note with Wordsworth and Page the cadence of these concluding words, pcTa tt. ir. atcuX. But
does not forbid the view that the writer intended to give a third book to complete his work. This latter view is strongly insisted upon by Prof. RamPaul, p. 23 ff., while Bishop say, St. Lightfoot, B.D. 2 i., 27, can see no conceivable plea for any third treatise, if the purpose of the narrative is completed by Paul coming to Rome and there delivering his message, so, although, less strongly, Harnack, Chron., i., p. 248, see note on i. 8. But Prof. Ramsay has received the
all this
,

abruptly if he had nothing more to chronicle than the immediate and tragic death of his hero 1 Zockler, Apostelgeschichte, p. 162, Spitta, Zur Geschichte und Litteratur des Urchristentums, I., To say with Jiilicher, Einleitung, 15, 16.

because

p. 27, that he refrained from in such an event

doing this he would

strong support not only of Zockler, and curiously enough of Spitta, Apostelgeschichte, p. 318, but still more recently amongst English writers of Rendall, and in Germany of Dr. Zahn. Just as in St. Luke's Gospel xxiv. 44 forms not - point but an merely a starting for, anticipation of, the succeeding history, or just as xxiv. 44-53 contain in a summary what is afterwards related in greater detail, Acts i. and ii., so in w. 30, 31 of Acts xxviii. we have, as it were, a brief sketch of what succeeded the events hitherto recorded, and an anticipation of what followed upon them. This probability remains quite apart from the additional force which is given to it if Ramsay is right in regarding irpJrros, Acts i. 1, as signifying not simply irp<STpos, but the first of a series, a view strongly supported by Zahn, Einleitung, Certainly the aorist, ver. 30 ii., p. 371. (see above), and the expression Sieriav SXtjv seem to show that some fact was known to the writer which followed the close of the two years, and we can therefore hardly say that he wrote no more because he knew no more, unless we also suppose that he wrote his history at the conclusion and not during the course of This he may have done the two years. while the result of St. Paul's first trial was still unknown, although Phil. i. 2527, ii. 24, Philem. ver. 22, show us plainly with what confidence the Apostle awaited At all events almost any conthe issue. jecture seems more probable than that ithe writer should have concluded so
1

chronicle not the triumph but the defeat of the Gospel is certainly a strange argument, and no one has given a better answer to it than Harnack by asking, Since when did the early Christians regard martyrdom as a defeat ? Is the death of Christ, or of Stephen, in the mind of the author of Acts a defeat ? is it not rather a triumph ? Chron., i., 247. The elaborate discussion of the abrupt conclusion in Acts by Wendt, 1899, pp. 31, 32, is entirely based upon the assumption that Luke was not the author of Acts, and that therefore this author, whoever

he was, wrote no more because his information failed him, and he knew no more. This could not have been so in the case of Luke, who was with the Apostle at Rome, as we have from undoubted testimony quite apart from Acts. See further Introd. For the release of St. Paul, his subsequent journeys to Spain and to the East, and his second imprisonment, see in support, Zahn, Einleitung, i., p. 435 ff., Harnack, Chron., i., 239, Spitta, u. 5., Salmon, Introd., p. 403 ff., Die zweite romische Gefangenschaft des Apostels Paulus, Steinmeyer (1897),

and Critical Review (July), 1898. There were many possible reasons why
the hearing of St. Paul's appeal was so long delayed. The record of the previ-

ous

proceedings

forwarded

by Festus

lost in the wreck, and it therefore necessary to wait for fresh official information, as the prisoner's accusers had not arrived. And when they arrived, it is very possible that they may have been glad to interpose fresh obstacles, and that they would be content to keep Paul bound as before as evi-

may have been

was

dence was probably wanted, not only from Jerusalem, but from various parts
of the empire, the interposition of these fresh delays was easy. St. Paul had

554

nPAHElS AnOSTOAQN
3,

XXVIII.

31.

himself suggested that the Jews in Asia

ought to be summoned, or to be present, That such delays would not xxiv. 19. be unusual we may learn from Tacitus, cf. Suet., Nero, 15. e.g., Ann., xiii., 43
;

who were sent to Rome by Felix to plead their cause, it ceases to be surprising that St. Paul was detained so long without a trial see on the whole question Lewin, St. Paul, ii., 277
;

When we remember how

occurred
priests,

long a delay

the case of the Jewish the friends of Josephus, Vita,

in

Lightfoot, Phil., p. 4 ; Knabenff. ; bauer, Actus Apostolorum, pp. 453, 454,. 1899.

ST.

PAUL'S EPISTLE

ROMANS

INTRODUCTION.
CHAPTER
ORIGIN OF THE
I.

CHURCH AT ROMB.
in

Of

the beginnings of Christianity

Rome

nothing whatever

is

known on direct evidence. The tradition which assigns the founding of the Church there to Peter cannot possibly be maintained. In
assumes that Peter, on the occasion referred to in Acts Rome, and there propagated the Church from the synagogue as a centre. As this departure of Peter from Jerusalem took place, on the usual reckoning, about 42 a.d., there would be time for his twenty-five years' episcopate of Rome, which was once the accepted Romish idea, though now given up even by Romish But it is clear from the book of Acts (chap, xv.) that scholars. Peter was in Jerusalem ten years after this, and it is equally clear from the Epistle to the Romans that he had not been in Rome when In face of a passage this letter was written, seven years later still. like chap. xv. 20 it is impossible to suppose that the Church of Rome had already been the scene of another Apostle's labours. Three years later, when Paul at length arrived in Rome, it had still been unvisited by Peter, to judge from what we read in Acts xxviii. and even when he wrote the Epistle to the Philippians, towards the close of his first imprisonment, there is no indication that his brother Apostle had yet seen the capital. The earliest tradition represents Peter and Paul
one form
it

xii.

17, travelled to

as in

Rome

together, and, indeed, as

suffering

together,

Neronian persecution.
Euseb., Hist. Eccl.,
to say.
It is
II.,

All the evidence for this will

in the be found in

xxv.

What
if

the worth of

it is, it is

not easy

about Babylon in 1 Peter v. 13 means Rome, as it does in the Apocalypse. But in any case Peter can have had no direct part in founding the Church. In Iren., iii., 1, 2, Peter and Paul are spoken of as " preaching the Gospel in Rome, and founding the Church," at the time that Matthew published his gospel.
in

not incredible that Peter

may have been

Rome

the date

in

question, especially


558

INTRODUCTION

That Christianity was there long before this time is indubitable, but the Roman Christians, it has been suggested (see Harvey's note on iren. ad loc), " appear neither to have had an ecclesiastical polity nor Several to have been under the regular regimen of the Church. expressions in the epistle seem to indicate a crude, unsettled They are spoken of as depending rather state of things there. upon mutual exhortation and instruction than upon any more authoriand the tative communication of evangelical truth (xv. 14) Apostle expresses his intention to visit them, according to a purpose entertained cL-ito iroXXwi' e-iw [Itcavuf is the true reading] with the hope that he might come ee TrXT]pwp,a.Ti euXoytas (tou cuayyeXiou) tou Xpiaroo, i.e., in the collation of spiritual gifts which as yet they had not, and in the establishment of that Apostolical order and government among them which should complete their incorporation with the Body It is quite true that the epistle Catholic of Christ's Church." reveals nothing of the organisation of the Church at Rome, but it reveals just as little of any intention on Paul's part to bestow on the Church the supposed benefits of " Apostolical order and government". The assumption underlying this expression is quite unThere was no uniform legal organisation of the Church historical. in the apostolic age and the Christians in Rome not only depended upon mutual exhortation and instruction, but, as Paul acknowledges, were well able to do so. They had xapicxpaTa differing according to the grace given to them, and if they had no legal organisation, they had a vital and spiritual differentiation of organs and functions, for which the other is but a makeshift (chap. xii. 3-8). Sanday and Headlam think that though the Church did not, in the strict sense, owe its origin to Peter and Paul, it may well have owed to them its This first existence as an organised whole (Commentary, p. xxxv.). may be, for it was Paul's habit to appoint elders in all the churches but, as the gospel was known he planted (Acts xiv. 23, Tit. 5) believers were baptised there, and no doubt observed at Rome, and the Lord's Supper, it is clear that no particular organisation was
.
.

i.

wanted either

to ensure or to perfect their standing as Christians.

fails,

Where

tradition

we can
its

only

fall

back on conjecture

conjecture to be verified by

coherence with what the epistle In this connection it has long been customary to itself reveals. There were Roman refer to Acts ii. 10 (o! em8T]jiou>'Ts 'Pwjiaioi). Jews in Jerusalem on the day of Pentecost, and even if they were
domiciled there and did not return to Rome, there must have been many visitors who did. The Jews in Rome were numbered by

;thousands

they occupied a large ~ard of the

city,

beyond the

INTRODUCTION
Jerusalem.

559

Tiber, by themselves, and they had ceaseless communications with

Rome by some
is

Hence many have supposed that Christianity came to such channel as this. If it did, we should expect it

to have originated in the synagogues, the existence of nine of which

(Sanday and Headlam, p. xxiv.). The epistle no direct evidence of any such connection if the Church originated in the synagogue at Rome, the connection had been completely severed by the time Paul wrote. It has been supposed that the well-known sentence in Suetonius, Claud., 25 (" Iudaeos tmpulsore Chresto assidue tumultuantes Roma expulit " see also Acts xviii. 2) refers to conflicts which arose in the synagogues over the alleged Messiahship of Jesus, and that the separation of the Church and the synagogue, and even a change in the prevailing complexion of the Church, which from Jewish-Christian became mainly GentileChristian, date from this event but no stress can be laid on this. It is clear from Acts xxviii. 17-22 that when Paul came to Rome the leaders of the synagogue either knew nothing or affected to know nothing about the new sect which was growing up beside them. This makes it at least improbable, whatever its actual origin, that the Christian Church at Rome can have had strongly Jewish symBesides, even if the Church had originated in the synapathies. gogue, it is practically certain, from the analogy of other places whose history is known, that the mass of the members would not be
definitely attested
itself gives
:
:

Jews by
Toy OcoV),
spiritual

birth,

but of the class of proselytes

(euo-e|3eis,

<f>o|3oup,i>oi

whose attachment to Judaism was receptivity was as a rule greater.

less rigid,

and whose

Many

scholars, impressed by these considerations, have sought

rather a Gentile-Christian origin for the Church.

Communication,

they point out, was constant, not only between Rome and Jerusalem, but between Rome and all the East, and especially all the great towns.

There was constant coming and going between Rome and such cities as Antioch, Corinth and Ephesus, not to mention others which had been the scene of Paul's labours. Early Christianity, too, was " They that were scattered abroad went largely self-propagating. everywhere preaching the word " (Acts viii. 4). Hort (Romans and Ephesians, p. 9) speaks of " a process of quiet and as it were fortuitous filtration " and it was probably by such a process, initiated, suspended, and renewed on different occasions, that the new religion was introduced to Rome. To conceive the matter in this way is
;

tio

go

doubt to conceive it very indefinitely, but it is hardly possible to Attempts have been made to do so. Assuming, for instance, that chap. xvi. is in its right place, and really formed part of
further.

560

INTRODUCTION

the Epistle to the Romans, it has been argued that the large number of friends and acquaintances Paul had in the Church, and especially
the conspicuous place given to his old associates Prisca and Aquila, prove that the Christianity of the Romans was essentially of the Pauline type, and that the Church therefore owed its origin and its
character, indirectly no doubt, to him. The epistle certainly does Paul never says a word which implies that not bear this on its face
;

the

Romans owed

anything, even remotely, to him

there

is

rather

an impression of regret that they did not. Besides, it is a mistake " Paulinists " to assume that all Paul's friends were necessarily

an expression which neither he nor they could have underAmong those at Rome, and among the most important, as we should judge by the honourable terms in which they are mentioned (xvi. 7), were some who had been Christians longer than he
stood.

and "the quiet and as

of Paulinism.

it

were fortuitous filtration" was that of

Christianity, undoubtedly of

some

universal type, but not distinctively

CHAPTER

II.

CHARACTER OF THE CHURCH AT ROME.

Hardly any
question in

New Testament
The

criticism has been

elaborately discussed than this.

traditional opinion

more was that

it

the Church consisted of Gentile Christians.

sisted of

The

idea that

con-

broached apparently by Koppe in 1824, gained currency through Baur, and for a generation after his essay (1836) commanded wide assent among critics. A strong protest in favour of the old opinion was kept up all the time, but it was not till 1876 that Weizsacker produced a decisive reaction in its
Jewish Christians,
first

favour.

The great mass

of the Church, he argued,

must have been

Gentile-Christian, though minority.

there was no doubt a Jewish-Christian

to the facts presented

more closely by the epistle is that of Beyschlag. He supposes that the Church consisted mainly of proselytes that is, of persons who were Gentiles by birth, but had passed through the Jews' religion. This would explain the great difficulty of the epistle, that Paul addresses his readers as if they were Gentiles, but argues with them as if they were Jews. Schiirer, again, conceives of the Church as non-Jewish, and at the same time non-Pauline; the Hellenistic Jews of the diaspora would make Christians comparato construct a theory answering

An attempt

tively free in their

relations to the ceremonial law, but with no adequate comprehension of the Pauline freedom, in principle, from law in every sense it is an audience like this Paul is trying to elevate to his own standpoint. That such an audience could be found is not to be denied whether it is to be found here we can only ascertain
;
;

by comparing this theory with the facts of the epistle. Finally, Holtzmann gives up the attempt to realise the character of the Church. St. Paul had never been in Rome, did not really know the situation there, and has no distinct idea of his audience. When he
finds
it

necessary to explain
;

why he

writes to

them

at all he thinks

of

them as Gentiles

when
in

their previous

history, their sympathies, antipathies,

and spiritual and mode of reacting toward

culture

the Gospel generally, are

question, they are

Jews.

All this

VOL.

II.

36

562
shows that the ^problem

INTRODUCTION
is

a complex one
it

and there
it

is

no means

of doing anything to solve

but to examine the facts once more.

itself,

They

are

all

contained

in

the epistle

and

will

be convenient

to adduce the evidence (1) for the Gentile-Christian character of and then to the readers (2) for the Jewish-Christian character
; ;

ask what conception covers and combines all the facts. 1. Evidence for the Gentile-Christian character of the Church.
(a)

Chap.

i.

f.

Paul writes

"

We received grace and Apostleship,

. .

iv ols core with a view to obedience of faith iv irao-ii' tois ZQvtaiv Paul's conception of himself as Apostle of the Gentiles kcu ufiels "
.

and his appeal to this vocation in the salutation of his beyond doubt that eQvi\ here means Gentiles, as opposed letter, put He is exercising his calling as Israel, and not nations generally. to
(Gal.
ii.

8),

it

Apostle to the Gentiles

that class.

in

writing to the

Romans

for they, too, are in

Those who take the Jewish-Christian view argue that Paul would have had no need to tell a Church consisting of Romans by birth that they were included within the scope of his calling as But surely the Apostle's expression is Apostle to the Gentiles. whereas if iv -nao-iv tois ZOveo-iv means " among all perfectly natural the nations," it becomes perfectly meaningless. (b) Chap. i. 13. "I purposed often to come to you, ... tea n^a
;

Kapiroi' cr\C> Kal iv uy.lv icaOus kcu iv tois Xoittois eQvetnv."

This Case

is

quite unambiguous.

The Roman Christians

and
it

are put on a level with

the rest of the

classes in ver.

eQvr\,

agrees with this that the distinction of

14 (Greek

and barbarian, wise and

unintelligent)

belongs to the pagan world. Of course it is not meant here that Paul was Apostle of the
to the

Gentiles in such a sense that he would not have preached the Gospel Jews but as far as he has a special vocation and it is on a
;

special vocation,

and not on the duty of preaching the Gospel to

every creature, that he bases his right to address the Romans it is The Roman Church, therefore, belonged to to the Gentile world.
that world.
(c)

Chap.

xi. 13.

uu.lv

8e Xe'yw tois ZQveaiv.

Here the whole Church

this
;

is

addressed

in its

character as Gentile.
is

To

it

has been replied

uu.lv Se

that the whole

Church

not addressed here

with

Paul ex-

pressly turns aside to address only a part of the Church. If the words stood alone, this might be maintained, but the context is decisive in
In the continuation of the passage favour of the former meaning. xi. 25-28) the Church as a whole is warned against (see especially

contempt
28,

for the

Jews

it is

addressed

in

the second person

in
it,

(xi.

25,

30

f.),

without any suggestion of distinctions

whereas the

INTRODUCTION

$6$

Jews are spoken of throughout in the third. Further, when Paul speaks of the Jews in chaps, ix.-xi., it is as "rny brethren,'' " my kins-

men

according to the flesh," not ours nor yours, as would have been

the case had the bulk of the Church been of Jewish origin.
(d)

Chap.

xv. 15

f.

-roXfATjpoTepws 8e lypcuj/a u\ilv k.t.X.

Here Paul

justifies himself, in closing, for writing as

he has done

perhaps, for writing so decidedly in chap, xiv.-xv.

especially, 13 to the
is

Romans.

The reason he

gives

is

unmistakable.

He
;

a minister

of Jesus Christ, a priest in the service of the Gospel

the offering

he has to lay on the altar

is

the Gentiles, and he writes to the

faith,

Romans because they are Gentiles, to further them in their that when they are presented to God it may be an acceptable
ing, sanctified in

offer-

the Holy Spirit.

There

is

no evading
eis

this argu-

ment

to say that in vers. 17-20 Paul's justification of this presenta-

tion of himself as minister of Jesus Christ

t&

cOkt)

is

directed

against Jewish-Christian suspicions and insinuations

12-18,
xii.

(cf.

2 Cor.

x.
;

11, 12)

may

or

may

not be true, but

if

is

quite irrelevant

even

if

there were such suspicions, and even

find acceptance in

they had begun to Rome, the Gentile character of the Church at

Rome
(e) ttjs

is here put beyond question. Less stress can be laid on passages like vi. 17 f. (tjt6 SoGXoi dftapTios), though they have undoubtedly something which recalls

as a whole

the

c| iQvCtv djjiapTwXoi
vi.

of Gal.

ii.

15.

By

the time he has reached

his readers were once slaves of sin, without suggesting anything about their nationality. Neither do the suggestions of particular sins (e.g., in vi. 12-14) throw any real light on the question. All kinds of bad things are done both by Gentiles and Jews. But discounting weak and uncertain arguments, there is a plain and solid case for maintaining
is

chap.

Paul

quite entitled to

assume that

that the great bulk of the Church at

2.

Rome was

of Gentile origin.

Evidence for the Jewish-Christian character of the Church. (a) There are passages in which Paul includes himself and his readers in the first person plural now no one, it is to be observed,
;

is

"

must mean Thus iii. 9 irpocxop-cOa are we (Jews) surpassed ? you and I But it is very natural to suppose that Paul here, as is his rule, allows his opponents (real or imaginary) to state their own objec".
;

included with him in the superscription, so that "

we

"

tions in their

own
if

person, the

"we

" neither including himself

nor his

readers

or

he speaks

in his

own

person,

it is

the national con-

sciousness of the Jew, which Paul of course shared, and not the pint consciousness of Paul and his readers, which is conveyed by the plural. Another passage of the same kind is iv. 1 'A(3padp. -roe
:

564

INTRODUCTION

Here also the explanation is the same, Paul says "our" forefather because he has no choice. He could speak of his fellow-countrymen as " my kinsmen according to the but it would have been obviously absurd for him to speak of flesh " Abraham as " my " forefather. It is only through his relation to the nation that he can claim a connection with Abraham, and hence the " our " in iv. 1 is national, not individual, and has nothing to do
irpoirdTopa tjuwk koto tropica.
;

with the Romans.

father).
(All

Cf. the precisely similar case in

ix.

10 (Isaac our
in
1

The same use

of the

first

person plural

is

found

Cor.

x. 1

our fathers were under the cloud), which no one doubts was As far therefore as written to a thoroughly Gentile Church.
passages
like

these are concerned, they do not invalidate in the least

the evidence adduced

(6)
first

for the Gentile character of the Church at Rome. Not so simple are those passages which speak either in the

or second person plural of the relation of the readers, or of Paul and his readers alike, to the law. The most important of Paul here speaks to his readers as persons these is chap. vii. 1-6. Even if we admit which is yiyucrKoutn v6pov, knowing what law is.

not necessary, nor

believe right

that

is

the reference

to

the

Mosaic law,

it

does not follow that the readers were Jews.

Indeed
it

the explicit recalling of the law to mind, while he assumes

to be

known, might plausibly be alleged as an argument against a Jewish origin. But to pass that by, does not vii. 4, it is argued So then, brethren, ye also were made dead to the law by the body of my Christ imply that the persons addressed had lived under the law as well as the writer ? in other words, that they were Jews ? And is this not confirmed, when we read in ver. 5 f., " When we were in the flesh, the sinful passions, which were through the law, wrought in our members to bring forth fruit unto death. But now we have been Have we not here, in relation to the discharged from the law " ? law, an experience common to Paul and those whom he addressed,

and does not this imply that antecedent to their conversion they and he had lived under the law that is, were Jews by birth ?

There
is

but it is certainly wrong. an experience common to Paul and to all Christians, whatIt ever their birth if it were not so, they would not be Christians.
It is natural, at first
is

sight, to think so,

him to describe that experience in relation to the were under it, now they are so no more. All Christians were under it, for all were under sin, and to the The law, indeed, did Apostle sin and law are correlative terms. not take precisely the same form for Jew and Gentile the one had an objective revelation, the other had a substitute, if not an equivapossible also for
;

law

once

all Christians

;;

INTRODUCTION
lent for this, written
;

565

on his heart but in both it wrought to the There is nothing in the world less Jewish, there is nothing more human, than Rom. vii. 7-24 but that is Paul's description of life under the law, and of the working of the law in that life. We understand it only too well, though we are not Jews and so, no doubt, did those to whom it was first addressed. Hence Paul could quite well say to a Gentile Church Ye were made dead to the law through the body of Christ and could associate himself with them to say, We were discharged from the law by dying to that in which we were held. A perfectly clear case of this is to be found in Gal. iii. 13-iv. 9. No one imagines that the Galatians were Jews, yet Paul vindicates for them the very thing which he says of the Romans here. God sent forth His Son, he writes, made of a woman, made under law, to redeem those that are under law, that we might receive the adoption of sons. And because ye are sons, God sent forth the spirit of His Son into our hearts, etc. The alternation of the first and second persons here shows how Paul could conceive of Jew and Gentile alike as under law in their pre-Christian days, and how in their emancipation from this in Jesus Christ one experience was common to them all. In truth, " sin," " the law," " the curse of the law," " death," are names for something which belongs not to the Jewish but to the human conscience and it is only because this is so that the Gospel of Paul is also a Gospel for us. Before Christ came and redeemed the world, all men were at bottom on the same footing Pharisaism, legalism, moralism, or whatever it is called, it is in the last resort the attempt to be good without God, to achieve a righteousness of our own without an initial all-inclusive immeasurable debt to Him in other words, without submitting, as sinful men must submit, to be justified by faith apart from works of our own, and to find in that justification, and in that only, the spring and impulse of all good. It was because Paul's Jewish experience was digested into a purely and perfectly human experience that he was able to transcend his Judaism, and to preach a universal gospel and the use of such expressions as we have in vii. 1-6 is no proof that those to whom they applied were Jews too. They apply to us. (c) The character of the argumentation in the epistle has been adduced in support of the Jewish origin of the readers. It is quite true that in the dialectical development of his gospel in Romans Paul often states and answers such objections as would naturally occur to one representing the historical and legal standpoint of the Jews' religion. Cf. iii. 1 (What advantage then hath the Jew ?), vi. 1 f Are we to continue in sin that grace may abound ?), vi. 15

same

issues.


566
(Are

INTRODUCTION

we to sin, because we are not under law, but under grace ?) (What shall we say then ? Is the law sin ?), xi. 1 (I say then, Hath God cast off His people ?). There are two obvious reasons why Paul should have developed his gospel by this dialectical process
vii.

.apart from the assumption that he

tions of his readers.

is

meeting the anticipated objec-

Jew himself, and justified went along, against the primd facie Here, again, however objections to it which arose in his own mind. we must remember that though Paul was a Jew he was a man and somewhat it does not strike one as rigorously historical, but as

One

is,

that he was a

his gospel instinctively, as he

absurd, to characterise as Jewish or as Jewish-Christian the criticism

of grace which

comes natural

to every
in

human

being.

The other
There
is

reason

is,

that Paul had heard already

other places most of the

objections to his gospel which he answers in this epistle.

oniy one express reference to this, in

as

iii.

8 (As

we

are slandered, and

:

some

affirm that
cf.

we

say,
1,

Let us do
Gal.
ii.

evil that
;

good may come

for

-rice?

here,

2 Cor.

iii.

12)

but that Paul's gospel

was

assiduously and energetically counterworked

we know

quite well,

and he may have heard (through some of his friends in the city) that These reasons fully his adversaries were forestalling him at Rome. and in view of the direct explain the nature of his arguments evidence for the Gentile character of the Church they prove nothing
;

on the other side. (d) Great stress was laid by Baur on chaps, ix.-xi. in this connecThese, it was argued, were the real kernel of the epistle tion. the part for the sake of which it was really written, and by relation and these, moreover, have to which the rest has to be explained worth speaking of, for a Gentile Church. It no interest, or none
;

was only to a Jewish-Christian consciousness that this vindication of God's wonderful ways in the history of redemption required to be
or could be addressed. against
it.

Plausible as this
it is

may

sound, the facts are

For whatever reason,

all this

precisely

and unambiguously
In
ix. 1 f., x. 1
f.

to the Gentiles that

section

is

addressed.

Paul speaks of the Jews

them, etc.).

in

the third person (my prayer to

God

for

He

calls

them my kinsmen, not yours or

ours.

He

quotes himself, but not his readers (xi. 1), as proof that God has not cast off His people, which he would hardly have done had they also

been Christian Jews (but see note on

fate of the

this verse).

He

uses the

Jews, the natural branches, to warn his readers, grafted into the tree of life contrary to nature, against contempt, pride, and unbelief. Whatever the motive of these chapters may have been, it

cannot have been that the bulk of the Romish Church was Jewish

in

INTRODUCTION
origin, or strongly

567
apostle's

Jewish

in

sympathy.

The

own

applica-

tion of their teaching in

(e)

xi.

17-24 proves exactly the reverse.

xiii.

Still less

can anything be made of an appeal to

1-7.

The

Jews were
cratic

and turbulent race, and inherited theoideas which might make them doubt the lawfulness of paying
certainly a rebellious

tribute to Caesar (Deut. xvii. 15,

Mark

xii.

13-17)

but Christianity

an idealism which necessarily raises the question of the relation of God's Kingdom to the kingdoms of this world, and so gives occasion to such explanations as those of Paul in chap. xiii. 1-7. It has been pointed out, too, that echoes of this passage occur in
too
in all its

forms

is

the public prayer of the

Roman Church

in

Clem., ad. Cor.,

is

I., lxi.,

at

a period when the Gentile character of the Church

not questioned.

(/) As for the use of the Old Testament in this epistle, it has no bearing whatever on the nationality of the readers. To all the New Testament writers the Old Testament was revelation, and in a sense Christian revelation and they used it in the same way no matter to whom they wrote. None of these passages is sufficient to prove that the Church as a whole was Jewish-Christian, or even that it was strongly influenced by Jewish ideas. On the other hand, the passages quoted under 1 prove conclusively that the bulk of the Church was Gentile, so that one writing to it as a body thought of it as a Gentile Church. This, of course, would not preclude the existence in it of a minority of Jewish origin. We can hardly conceive, in the lifetime of the Apostles, a Church without such an element. The Apostles themselves were all Jews, and it was their rule it was even Paul's rule to preach to the Jew first. But apart from this general presumption, we have a distinct indication in the epistle
;

ment.

the Roman Church a Jewish-Christian elePaul speaks of dissensions between "the strong" and "the weak," and though it would be wrong simply to identify these with Gentile and Jewish Christians, it is a safe inference from xv. 7-13, taken in connection with what precedes, that!
itself

that there

was

in

In chap.

xiv.

the difference between " strong " and

that between Gentile and
vailing

"weak" was
ad
loc).

not unrelated to

Jew

(see notes

tendency of scholars

is

to recognise that the

Gentile as a whole, but had a minority of

extent the Gentile mass

Hence the preChurch was Jewish origin. To what

the Gentile

members

of the

was influenced by Jewish ideas how 'far Church had been originally proselytes,

and were therefore appreciative of the Jewish-Christian consciousness or in sympathy with it is another question. As we have seen above, under 2, b, c, no special assumption of this kind is needed to explain the manner in which Paul vindicates his gospel to them.

CHAPTER

III.

CHARACTER OF THE EPISTLE ITS OCCASION AND PURPOSE.

The
character of the epistle has been a subject of as

much

discus-

and the discussion is less likely ever to be closed. A writing of such vitality, which is always being in part lost, and always rediscovered in new power a writing of such comprehensive scope and such infinite variety of application writing at once so personal and historical, and so universal and eternal, is not easily reduced to a formula which leaves nothing to be desired. The definitions of its purpose which have been given by scholars strike one rather as all right than as all wrong. But before entering on an examination of these it will be proper to investigate the occasion of the letter, as it may have some bearing on its
sion as the character of the readers,

purpose.
Paul's intention to visit
and, as Hort remarks,
it is

Rome

is first

mentioned

in

Acts

xix. 21,

expressed with curious emphasis.

" After
v

these things were ended, Paul purposed in the spirit (IOcto

iri/eujiaTi),

tw
to

when he had passed through Macedonia, and Achaia,

go to Jerusalem, saying, After I have been there, I must also see Rome." He passed through Macedonia and Achaia, as he proposed, and it was during his stay in Corinth (which, according to the usual
chronology, was in the winter of 58-59), and towards the close of
that he wrote this letter.
agreed.
it,

This

is

a point on which

all

scholars are

When he wrote, he was on the point of starting, or perhaps had started, on his journey to Jerusalem, with the collection for the poor saints there which had been made in the Churches of Galatia, Macedonia and Achaia (chap. xv. 25 ff., 1 Cor. xvi. 1-4, 2 Cor. viii. ix.). He had with him Timothy and Sosipater, or Sopater (chap. xvi. 21), whom we know otherwise to have been in his company Gaius, his host at (Acts xx. 4), when he started on that journey. the moment (xvi. 23), is probably the same as the Gaius whom he had himself baptised at Corinth (1 Cor. i. 14). The time and place, therefore, at which the Epistle to the Romans was written are beyond question. But we ought to notice these not only formally, as points of geography and chronology, but in their significance in Paul's life. The time was one at which he felt that his work in the


INTRODUCTION
569

East was done. From Jerusalem and round about unto Illyricum he had fully preached the gospel of Christ. He had no more place in His eye was turned westward, and rested these parts (xv. 19, 23). inevitably on Rome. He had wished to visit it for a good many years (xv. 23), perhaps ever since he had first met Prisca and Aquila in Corinth (Acts xviii. 2), and he had often formed the purpose, though it had been as often disappointed (i. 13). But now it had a He did not indeed look definiteness which it had never had before. on Rome as the goal of his journey he meant only to stay there till he had been somewhat satisfied with the Church's fellowship, and then to be convoyed by them toward Spain (xv. 24). But he was a Roman citizen, and must have been conscious, as an expression in 8 shows ("Your faith is proclaimed in all the world"), of the supreme importance of the Church which had its seat in the capital of the empire. He would not only wish a point of support there for he must have been more than his further operations in the West commonly anxious that Christianity there should appear as what it truly was, and that the Romans should be firmly established in it. If Paul was going to write to the Romans at all, no matter from what immediate impulse though it should only have been to announce his approaching visit it would be natural that his communication, in proportion as he realized the place and coming importance of the Church at Rome, should assume a catholic and comprehensive character. We can hardly imagine the man who was conscious of his own vocation as Apostle of the Gentiles, and conscious at the same time of the central significance of this Church, writing anything of a merely formal character to such a community. When he introduced himself to them, it was a great occasion, and the epistle is the best evidence that he was sensible of its greatness. There are other considerations which would tell on Paul's mind in the same direction. When he wrote, he was setting out on a journey the issue of which was doubtful and perilous. At the very outset he had to change his course, because of a plot formed against him by the Jews (Acts xx. 3). He dreaded what these same relentless enemies might do in Judaea he was not sure that even the Christians in Jerusalem would receive graciously the offering which his love and zeal had raised among the Gentiles on their behalf (chap. xv. 31).
;

i.

'/
'

jt^

He was

setting out in readiness not only to be bound, but to die at

for the

Jerusalem
into
it,

name

of the

Lord Jesus (Acts

xxi. 13).

In a sense,

therefore, this epistle might be called his testament (Weiss).

not merely what

is

which he

aware

in

He puts suggested to him by special circumstances of the Church at Rome e.g., the discussion of the
is

relations between

"the strong'' and "the weak"

but

all

that his

570
own
situation

INTRODUCTION
and that of the Church, looking
at both in the largest

aspect, determine to be of interest.

He

has achieved a great work

By carrying the charity of the Gentile Christians to in the East. Jerusalem, and fraternising once more with the primitive Church, he hopes to secure and perfect that work, and to effect a more
between the two great branches of Christendom, which He has passed through great conflicts, but his mind has only been made clearer by them, and: established in firmer possession of the fundamental principles of the he can define it without misgiving in relation to all Christian life previous modes of human experience and all earlier stages of religion, whether in Greek or Jew. His heart is set on further labours, but he is profoundly conscious of the uncertainties of the future. Such are the outward and the spiritual conditions under which Paul writes.
cordial union

so imperfectly understood each other.

Is it

not manifest that

when we

give

them
is

all

the historical definite-

something in them which rises above the casualness of time and place, something which might easily give the epistle not an accidental or occasional Be the character, but the character of an exposition of principles ? immediate motive what it may, it is not incredible that the epistle should have something in it which is rather eternal than historical, and that it should require for its interpretation, not a minute
ness of which they are capable, there

acquaintance with opinion

in

the apostolic age, but some sense of

God and man.

The various opinions as
classified
it

to the purpose of the letter have been

by almost

all

writers on Introduction under similar heads:

is only necessary to premise that such opinions do not in fact (whatever their authors may think) necessarily exclude one another. It 1. The purpose of the letter, according to some, is dogmatic. is

Paul.

a systematic and formal exposition of the Gospel according to It is a doctrinal treatise, to which only accident gave the form
;

might have been a book. it which ruled at the time of the Reformation. This was the opinion Luther calls the epistle absolutissima epitome evangelii. Melanchthon calls it doctrince Christiance compendium. No one can say that Luther did find the Gospel in Romans, these descriptions are inept. and found it in a power which made him the greatest conductor of spiritual force since Paul, which directly regenerated one half of Christendom, and indirectly did much to reform the other half. He was Melanchthon made the epistle the basis of his Loci. delighted to find a theology which did not philosophise about the mysteries of the Trinity, or the modes of incarnation, or active and passive creation but through sin and law and grace gave the knowof a letter
in

other circumstances

INTRODUCTION
ledge of Christ and His benefits.
epistle

571

who

The dogmatic conception of the has held its ground even in modern times, and among writers Thus Hauspride themselves in giving the historical its due.

it as "the essential content of what he otherwise Hilgenfeld calls it "a complete preached by word of mouth". presentation of the Gospel which Paul preaches among the Gentiles ". Pfleiderer, more dogmatically still, speaks of it as " an objective de-

rath describes

velopment of the truth of the Gospel, drawn from the nature of the Gospel itself". And certainly, whatever the writer's motive may have been, the letter has a systematic character. There is no analogy in any other of his epistles to the connected train of thought which runs from i. 16 to viii. 39 or even to xi. 36. There is indeed a break between chaps, viii. and ix., but there is no unbridgeable gulf. Holtzmann gives, as specimens of the way in which they can be connected, the opinions of Mangold (in i.-viii. Paul justifies his doctrine of salvation, in ix.-xi. his action as a missionary), of Holsten (in i.-viii.
he justifies the content,
Pfleiderer (in
i.-viii.

in ix.-xi.
is

the result, of his preaching), and of

ix.-xi.

there

the dogmatic, in

the historical

aspect of his gospel).

This

last

agrees pretty

much

with Godet,

who

whole eleven chapters salvation by faith, chaps, i.-viii. treating this in relation to the individual, and chaps, ix.-xi. in relation to its development in history. The systematic character of this part, therefore, is beyond doubt. Those who insist upon it are not of course blind to the parts of the epistle (chaps, xiv. and xv.) in which incidental matters affecting the Church at Rome are touched upon but it is not in these, they would say,
of the
;

makes the subject

but

in

the formal presentation of the truth

is

in

chaps,
this,

i.-xi.

that the

purpose of the letter

revealed.

Granting
In

however, the
is

question arises whether the systematic character of the epistle

equivalent to a dogmatic
character.

other words,

is

Paul

simply expounding, in a neutral, unprejudiced, objective fashion, the

whole scope and contents of his gospel, or is he expounding it in relation to something present to his mind, and to the mind of his readers, which gives the exposition a peculiar character? 2. The latter alternative is affirmed by those who hold that It is an exposition the purpose of the epistle is controversial. of Paul's gospel indeed, but not a purely dogmatic one, which in The exposition an epistle would be gratuitous and out of place. is throughout conducted with reference to an attack such as would be made on Pauline Christianity from the point of view of It is not so much an Judaism, or even of Jewish Christianity. Practically this idea exposition as a defence and a vindication. governs many interpretations- e.g., that of Lipsius. That there i&

572

INTRODUCTION

an element of truth in it is not to be denied. Paul does not write In iii. 8 there is a hint of in vacuo, in no concrete relations at all. in their criticisms on the Pauline gospel actual adversaries and
;

xvi.

It may be, another hint of at least possible ones. has been noticed above (p. 566), that Jews or Jewish Christians as were attempting to create prejudice against the Apostle in Rome

17-20 there

is

but
fore

we

cannot, on the ground that this

is

letter,

and must there-

have its character explained by the circumstances of the readers, In conclude for certain (with Weizsacker), that this was the case. expounding his gospel systematically to the Romans, Paul defines it,
not necessarily against enemies who were forestalling him in Rome, but against the criticism which had followed him all through his missionary work. And we must remember, as has also been referred
to already, that part of that criticism was not so much Jewish as human. It is not the Jewish or Jewish-Christian consciousness in
particular

it

is

the consciousness of the natural

man

at a certain

is an immoral doctrine, and is shocked at the idea of a God " who justifies the ungodly," or on the other hand, indulges the idea that pardon procures licence to sin. Though the opposition Paul encountered everywhere was headed by Jews or by Christians of Jewish birth, what it represented was by no means exclusively Jewish and in an epistle of this unique character, standing where it stands in the Apostle's life, and making so little express reference to actual Jewish

stage of moral development

which

thinks that forgiveness

adversaries (contrast
xiii.),

it

in this

respect with Galatians or 2 Cor. x.in

we must not

limit too

narrowly the kind of opposition he has

view.
is

He

is

stating the case of gospel against law

against
;

all

that

pre-Christian, infra-Christian, and anti-Christian

and

his polemic

It is addressed has not a temporary but a permanent significance. not to Jews of the first century, but to men, and to Christians, of all

time.

Nothing so conclusively proves its necessity as the fact that It is not easy to live at the it so soon ceased to be understood. It is not easy to realise that height at which Paul lived. spiritual that it begins with a religion begins absolutely on God's side demonstration of God's love to the sinful, which man has done nothing and can do nothing to merit and that the assurance of God's love is not the goal to be reached by our own efforts, but the It is not easy only point from which any human effort can start. in the sense of an initial assurance of to realise that justification, God's love, extending over all our life, is the indispensable preIt is supposition of everything which can be called Christianity. not easy to realise that in the atoning death of Christ and the gift of the Holy Ghost there are the only and the adequate securities
;

INTRODUCTION
;

573

for Christian morality that the only good man is the forgiven man, and that he is good, not because he is under law, but because he is not under law but under grace. There must have been many men who were practically Christian, and that, too, in the broad sense, which gave no advantage to the Jew over the Gentile, but who were far from realising their Christianity in principle like Paul. In his heroic sense, indeed, Christianity hardly survived him it was recovered in something like its native power, attested even by a recrudescence of its original perils, at the time of the Reformation and it always requires to be rediscovered again. But this is only another way of saying that the polemic of the Epistle to the Romans, it is anti-legal and whenever legalism is not narrowly anti-Jewish establishes itself in the Church anew, whether as mere custom, or as a dogmatic tradition, or as a clerical order claiming to be essential to the constitution of the Church, the Christian conscience will find in this polemic the sword of the spirit to strike it down. We admit, therefore, that the epistle has a controversial aspect but probably the controversy is not so much with definite adversaries at work in Rome as with those principles and instincts in human nature which long experience as a preacher had made familiar to St. Paul.
;

3.

third view of the epistle defines

its

purpose as conciliatory.

commented on. Even controversy may be conducted in a conciliatory When Paul wrote, he was tone, and with a conciliatory purpose. extremely anxious about the unity of Jew and Gentile in the Church. His journey to Jerusalem had mainly that in view. In the epistle,
This, again, by no

means excludes

either of the views already

in argument, there is nothing There is no contemptuous irony, such as we have in 2 Cor. x.-xiii. no uncontrolled passion such as flashes out here and there in Galatians. Although the law works wrath and stimulates sin, he describes it as holy, spiritual, and ordained unto life. He speaks with passionate affection of the Jews (ix. 1 ff.), always recognises their historical prerogatives (iii. 1 ff., ix. 1 ff.), warns the Gentiles against self-exaltation over them, and anticipates

while there
that
is

is

much

that

is

trenchant

personal in feeling.

the salvation of Israel as a whole.

osity to " the weak,"

In chaps, xiv.-xv. also his generis

;

though his judgment

in

unequivocally with the

same light the weak are certainly connected with the Jews, and his aim in the whole passage is 'the peace and unity of the Church. All this confirms us in thinking
strong,

may be regarded

the

that the controversial aspect of the epistle should not be urged with
special severity against Jewish Christians, or their

modes of thought: Paul has no desire to exasperate any one, but in the position in which he stands, "the greatest moving power in the enlargement

574

INTRODUCTION

and building up of the universal Church " (Hort), about to visit Jerusalem at once, and Rome, if he can, immediately afterwards, his desire is to win and to unite all. From this point of view it is possible to form a conception of the purpose o the epistle which will do something like justice to it Paul wrote to Rome, not as a whole. \ It is an epistle, not a book. simply to clear up his own mind, not as a modern writer might do, addressing the world at large he wrote to this particular community, He knew something about the ,and under a particular impulse. Church, as chaps, xiv. and xv. show and while he might have acquired such information from members of it whom he met in Corinth, Ephesus, or elsewhere, it is quite probable, from chap, xvi., that he had He wrote to the Roman friends and correspondents at Rome itself.
;

Christians because
of his letter
is

it

was

in his

mind

to visit

them

but the nature

determined, not simply by consideration of their

by consideration of his own position. The letter is it had a historical motive to intimate and prepare for the coming visit but it is not occasional in It is the sense in which the first Epistle to the Corinthians is so. questions which the Romans had pronot a series of answers to
necessities, but
" occasional," in the sense that

pounded
either in
critical

it

is

doctrine or practice which had incidentally

in

not a discussion, relevant to them only, of points come to be of

importance
far

Rome.

Its character, in relation to St.

Paul's
It is

mind,

is

more

central and absolute than this would imply.

in a real sense a systematic exposition of what he distinctively calls " gospel " (ii. 16), such an exposition as makes him thoroughly

my

known

to a

importance

in

community which he foresaw would have a decisive It is not an impromptu the history of Christianity.

note, nor a series of unconnected remarks, each with a motive of its own it is the manifesto of his gospel, by means of which the Apostle
;

of the Gentiles, at a great crisis

relations with the Christian

and turning point in his life, establishes community in the capital of the Gentile
in

world.

It

can be dated, of course, but no writing

;

the

New

Testa-

ment

is

less casual

none more catholic and

eternal.

It is

quite true

process

that in expounding his gospel Paul proceeds by a certain dialectical he advances step by step, and at every step defines the
;

Christian

truth

as

against

some
;

false
in this

or

defective,
it

some

anti-

Christian or infra-Christian view

controversial

sense

is

controversial.

But we have seen already the limitations under which alone a

,

much

Paul is not so character can be ascribed to it controverting anybody in particular as vindicating the truth
;

he had found

he expounds against the assaults and misconstructions to which There is no animosity against the it give rise.


INTRODUCTION
Jews
It
is

575
v.
iii.

xvi.

in it no sentence such as 1 Thess. ii. 15 f. or Gal. an establishment of principles he aims at except in 17-20 there is no reference to persons. Even in chaps,
;

12.
8,

ix.-xi.
;

(see the introduction at chap,

ix.)

the whole tone

in

is

conciliatory

the one thing which tries our faith of the future of his
actual working out in

them

is

Paul's assurance

own people. But as an interpretation of the human history of that method of salvation

which he has expounded in the first eight chapters as an exhibition of the process through which the rejection of the Jews and
the calling of the Gentiles alike contribute eventually to the universality of the Gospel these chapters are an essential part of the epistle. They are mainly but not exclusively apologetic they belong

and of the mode in which it becomes the inheritance of the world, which was of one substance with the mind of St. Paul. No one who read the first eleven chapters of the epistle could meet the Apostle as a stranger on anyto that whole conception of the Gospel,

thing essential in Christianity as he understood

it.

No

doubt, as

Grafe has remarked, it does not contain an eschatology like 1 Cor. xv. or 2 Cor. v., nor a Christology like Col. i. But it establishes that which is fundamental beyond the possibility of misconception.
It

vindicates once for

all

the central facts, truths and experiences,

exist.
It

without which Christianity cannot

in their relation to

vindicates

them

at once

the whole past of mankind, and in their absolute

newness,

originality and self-sufficiency. It is an utter misapprehension to say that "just the most fundamental doctrines the Divine Lordship of Christ, the value of His death, the nature of the

Sacraments are assumed rather than stated or proved " (Sanday and Headlam, p. xli.). There can be only one fundamental doctrine, and that doctrine for Paul is the doctrine of justification by faith. That is not part of his gospel, it is the whole of it there Luther
:

is

his

true
is

interpreter.

If

legalists or

moralists object,

Paul's

answer

that justification regenerates, and that nothing else does.

By

its

consistency with this fundamental doctrine,

is

else that

put forward as Christian.

Christian liberty
is in

principle, with the clearness

we test everything we hold this, on with which Paul held it, that we can
It is

only as

New Testament done from the heart, and in which no commandments or ordinances of men, no definitions' or traditions, no customs or "orders," have any legal authority for the
know what
the sense of the
is

that liberty in which the will of

God

conscience.

liberty does not

And in the only legitimate sense make void, but establishes the
it

of the
law.

word this That is the

paradox

in

the true religion which perpetually baffles those

to an institution or a code.

who

would reduce

CHAPTER

IV.

INTEGRITY OF THE EPISTLE.

The

integrity

of the

Epistle to

the

Romans has been

xvi.

called in

question mainly in connection with chaps, xv. and

Partly on

the ground of textual phenomena, partly on internal grounds, the

authenticity of these chapters has been denied, in whole or in part

and even among those who recognise chap. xvi. as Pauline, many are unable to recognise Rome as the place to which it was addressed. It will be convenient to consider (1) the questions raised by the position of the doxology, and the various endings (2) questions and (3) questions raised by the internal character of chap. xv. connected with the character and destination of chap. xvi. The 1. The position of the doxology, and the various endings.
; ;

facts in regard to the doxology are as follows

(a)
It is

given at xvi. 25-27, and there only, by

NBCDE,
This

Vulgate,

Syriac, Memphitic, Aethiopic and Latin Fathers.

the

best attested position for

it,

by far and that which, owing to the

is
it

respect of
(b)

Erasmus
xiv.

for the Vulgate,

occupies

in

the received text.

At

23,

Greek
matter

lectionaries,

and there only, it is found in L, most cursives, and Greek commentators except Origen. Posexplain
its

The more personal or temporary But in interest was not likely to be chosen for reading in church. order that the great doxology, which was too short for a lesson by itself, might not be lost in public worship, it was appended to the
sibly the lectionaries
in

appearance at this point.

chaps, xv. and xvi. being of a

last lesson before

(c)

chap. xv.
xiv.

It is

found both after

omitted
in
f (the
left

23 and at
in

xvi.

25-27 in

AP

17 arm.
left

(d)

It is

both places

FG, but F has space

xiv.

after

xvi. 24, in

which

Latin of this bi-lingual MS.) has the doxology,

while

has space

between chaps,

and

xv.

Besides this variety of

facts

MS.

attestation, there are certain other

(a)

to take
(in his

into

consideration.

There

is

the evidence of
It

Origen

translator Rufinus) to the text in his time.

runs

as follows (ed.

Lommatzsch,

vii.,

p.

453)

Caput hoc Marcion, a quo

INTRODUCTION
Scripturce evangelicce
et

577

apostolicce interpolates sunt, de hac epistola

et

penitus abstulit

et

non solum hoc sed

fide

ab eo
est

loco, ubi
:

scriptum

est

omne autcm quod non est ex

dissecuit.

peccatum

usque ad finem cuncta

In aliis vero exemplaribus, id

est, in his

Marcione temerata, hoc

est

ip sum caput diverse position

quae non sunt a invenimus ; in

est

nonnullis etenirn codicibus post eutn locum quern supra diximus hoc
:

omne autem quod non

:

est

ex fide

peccatum

statim

cohcerens habetur

ei

autem qui potens

est vos confirmare.

Alii vero

codices in fine id, ut nunc est positum, continent.

at xvi. 25,

This remark is made and caput hoc means, of course, this passage, i.e., the doxology. Marcion wholly omitted it there. But what do the following words mean ? What strikes one at first is that he not only omitted
it

there, but omitted everything standing after "

is

of faith

sin "

whatsoever
(vide

is

not

in

other words, not only the doxology, but the

whole
p. 112),

of chaps, xv.

and

xvi.

But

Dr.

Hort

Appendix,

reads (with what he says seems to be the best MS.) in eo loco instead of ab eo loco, and changes hoc into hie, only finds the

who

statement that Marcion cut

as well as at xvi. 25.

off the whole of the doxology at xiv. 23, But usque ad finem cuncta dissecuit is a very misleading way to express this to readers whose copies of the epistle would all contain chaps, xv. and xvi., and it is hardly open to doubt that the first impression of the meaning is the correct one, and that Marcion ended his Epistle to the Romans at xiv. 23. Thus, as
it, "we have evidence of a diversity of position before Origen's time, and regarded by him as independent of Marcion's

Gifford puts

mutilated copies.

But we have no evidence

at

of omission

before

Marcion,
(b)

who was
is

Rome
in

propagating his views about a.d. 138 140."

There

the evidence of the "capitulations," or division of

the epistle into sections,

some MSS.

of the Latin Bible, especially

the two best codices of the Vulgate, Codex Amiatinus and Codex In Codex Amiatinus there are Fuldensis, both sixth century MSS.

The fiftieth, entitled De periculo contristante sections. suum esca sua, et quod non sit regnum Dei esca et potus sed iustitia et pax et gaudium in Spiritu Sancto, evidently answers to chap. xiv. 15-23 the fifty-first, which is entitled De mysterio Domini
fifty-one

fratrem

ante passionem in silentio habito, post passionem vero ipsius revelato,

as plainly corresponds to the doxology.

The

capitulations therefore

were drawn up for a Latin MS. which omitted chaps, xv. and xvi. In another way the capitulations in Codex Fuldensis point to the

same conclusion.
(c)

There
II.

is

the appearance, at least, of different endings.

xiv. 23,
it

I.

When

the doxology stands at

indicates an ending at that

VOL.

Z7

C-S

INTRODUCTION

point, though otherwise it is a very unnatural one, as the subject and sense of chap. xiv. run on unbroken to xv. 13. 2. There is at " The xv. 33 what has sometimes been taken as another ending peace be with you all. Amen." 3. There is the benediction God of " The grace of our Lord Jesus Christ be with you ". at xvi. 20 This is genuine, and is an ordinary Pauline formula at the close of a " The grace of our 4. There is the benediction at xvi. 24 letter. Lord Jesus Christ be with you all. Amen." Most editors regard this as spurious it has been transferred in Western texts from verse 20 to this place, and finally established itself in both. Gifford, how5. There is the doxology ever, regards it as genuine in both places.
:

at xvi. 25-27.
(d)
i.

In

all

mention of

Rome

Js

wanting: see

critical

note on

7, 15.

explained,

This complicated combination of facts has not yet been clearly and perhaps never will be. Renan's theory was that
is

Romans

directions, with different endings,

and that it was sent in various which were afterwards combined. Lightfoot thought the facts adduced amounted to irresistible evidence
really a circular letter,
i.-xiv.,

that in early times shorter copies of the epistle existed, containing

only chaps,

with or without the doxology

and the theory by

which he explained these facts was this, that " St. Paul, at a later period of his life, reissued the epistle in a shorter form with a view
to general circulation, omitting the last

two chapters, obliterating

the mention of

Romans

in

the

first

chapter, and adding the doxology,

which was no part of the original epistle ". This tempting theory was expounded in the Journal of Philology, 1871, in a review of Renan and this review, along with a minute criticism of Dr. Hort, and a reply by Lightfoot, can be studied in Lightfoot's Biblical An acute statement of the objections to it is Essays, pp. 285-374. in the introduction to his commentary (p. 23 also given by Gifford f.) yet when all is said, it remains the most satisfying hypothesis

that has yet been suggested for the colligation of the facts.

Sanday

and Headlam think that Paul could not possibly have made the break at xiv. 23 he must have been too conscious that the sense

ran on unbroken to xv. 13

to

it

was probably

to Marcion, therefore,
in xv.

whom

the references to the Jews and the Old Testament

1-13

were objectionable, that the imperfect copies of the epistle owed their If there is not a break at xiv existence. This is hardly convincing. in the thought, and Paul may as 23, there is at least a pause easily have made a division there as the author of our present
division into chapters.

Besides, as Gifford points out (see above,

INTRODUCTION
p.

579

577), there

is

evidence that the doxology stood in different positions

(at xiv.

23

for one) before Origen's time,

and independently of Marfelt

cion's mutilated copies.

Hence some one must have

that

xiv.

23

was not an impossible place to stop at, and that for other than Marcion's reasons and if some one, why not Paul himself ? But in the absence of any direct evidence as to how the textual phenomena originated, it is very improbable that any certainty on the
;

subject will ever be attained.

2.

Questions raised by the internal character of chap. xv.

The Tubingen school, or at least some of its more vigorous adherents, followed Baur in finding chap. xv. too moderate in tone for Paul. Baur regarded the last two chapters as the work of some one " writing in the spirit of the Acts of the Apostles, seeking to soothe the

Judaists and to promote the cause of unity, and therefore tempering

the keen anti-Judaism of Paul with a milder and

more

conciliatory

conclusion to the epistle

".

An argument

like this rests

impression of what

it

was

possible for Paul to write,

on a general and can only

It is suffi-

be met by another general impression of a different sort.

there

cient to say that later scholars are practically at one in finding that
is

nothing

in

the chapter inconsistent with Pauline authorship.

The Paul by whom Baur measured all things in the epistles is really not the Paul of history, but of a more or less arbitrary theory and
;

his picture

has to be corrected by taking into account precisely such

revelations of his true attitude to the questions of his time as are

found in this chapter. Lipsius, who thinks the fifteenth chapter as a whole genuine, nevertheless holds that it has been interpolated. He
omits the latter part of verse 19
too 'iXXupiicou
ireirXT]p<iKeVai

wore

p.e

aird 'kpouaaXTjfj, ica!

kukXu

fxc'xpi

to euayyeXiop tou Xpiarou

as

inconsistent

with Gal.
evidence.

18-24, and unsupported by any accredited historical But he admits that it is supported by Acts ix. 28 f. and 8, Col. i. 23, and remember that what we have before if we compare us is not sworn evidence but a broad rhetorical description of the
i. ;
i.

Apostle's missionary labours,

characteristically

we

shall probably think the expression

Pauline rather than the reverse.

oirou o)you.dcr0r)

In

verse 20
Gejj.e'Xio*'

Lipsius omits oux

oiKoSou.w,

Xpioros, IVa

firj

cir'

dXXoTpioy

dXXd.

The words, he

argues, are suggested by 2 Cor.

x.

15

but the purpose expressed in them, of not preaching the Gospel

in Rome, because Rome is a mission-field belonging to others (who have introduced Christianity there already), is incompatible with
i.

5,

13-15,

xii. 3,

xv. 15.

It is

enough to answer that the purpose of

not preaching the Gospel at

Rome

not expressed here at

all.

Paul

tells

the principle on which he has always acted

the

principle

580
of breaking
still,

INTRODUCTION
new ground.
It
is

the principle on which he will act

;

for he takes

Rome

only en route for Spain

but that

is

not

inconsistent with anything he purposes to do at Rome in the way of On the Christian work, nor with anything he does in this epistle.

and 24 but with equal which he refers, that the plan of travel announced in these verses is nowhere else referred to either in Acts or in the Epistles, and that it was (as he thinks) never carried

same

principle Lipsius omits also verses 23

Groundlessness.

The very

facts to

out, are

conclusive

evidence of the genuineness of the passage

What motive could a late interpolator have for putting into Paul's mind a projected voyage, of which there was no purpose on record,
and which was never actually made
all
?

The unanimous testimony

;

of

sources guarantees the integrity of the text reason whatever to doubt that it is Paul's.
3.

and there

is

nc

Questions connected with the character and destination of

xvi.

chap.

When we come
not
its

to this chapter the situation

its

is

changed.

It is

genuineness, but

destination, that

is

called in question.

Since 1829, when David Schulz suggested that it was a fragment of an epistle to the Ephesians, this opinion has been widely received. The exact extent of the fragment, indeed, is disputed. Schulz made

Weizsacker says verses 1-23 others, verses and 21-23, or 3-16 only. Whatever its limits, the arguments on behalf of it can only be estimated by going over the chapter, and considering them as they emerge. (a) The suggestion is made that Phoebe, sailing from Cenchreae, would naturally have Ephesus rather than Rome as her goal. But there is no reason to believe that she was sailing from Cenchreae, though she lived there. Paul may have met her in Corinth on her
it

consist of verses 1-20

3-20, or 1-15, or 1-16

way

Rome. At first sight there may seem more reason to believe that Aquila and Priscilla point to Ephesus. They had gone thither with Paul at an earlier date (Acts xviii. 19), and they had a church in their house there, which joined them in a greeting to Corinth, when Paul wrote his first Epistle to the Corinthians (1 Cor. xvi. 19) and they were there also some years later (2 Tim. iv. 19). The question
to
(b)
;

is

whether these
is

facts, in

the circumstances, outweigh the fact that

If

the greeting

found here in a letter addressed to Rome.

situation, this
is

we

look at the whole workers of Paul, it is plain that they shared to a large extent his wandering life, and we know that they had originally a connection with Rome (Acts xviii. 2). There is nothing in the least improbable

at least doubtful.

As

fellow-

INTRODUCTION

581

in the idea that though they were in Ephesus, say In 54 and 57 a.d., and again say in 66, they should have been in Rome in 58. Paul must have had his information about the Church in Rome from some one and nothing is so likely as that he had it from his old and intimate associates, Aquila and Priscilla, who had themselves a
;

connection of old standing with the capital.

(c)

There remains the case of Epaenetus, who

of Asia unto Christ.

is

described as the

first fruits

The received

text has Achaia, but

that

is an error. One fails to see, however, why this Epametus, though the first Christian convert in the province of Asia, should be bound to remain there always. There is no difficulty in supposing

that he

was

at

Rome, and that Paul, who knew him, was aware

of

the fact, and introduced his

name

to multiply for himself points of

contact with the

Roman Church.

These are the only definite matters of fact on which the theory of an Ephesian destination of the chapter has been based. They do
not amount to anything against the weight of
all

the external evi-

dence which makes them part of a letter to Rome. Nor is their weight increased by pointing out in the verses which follow the large number of persons with whom Paul had been in personal relations persons whom he calls "my beloved," "my fellow-

" who bestowed much labour on us"; "his mother and mine" Paul's life as a missionary brought him into contact with persons in all the great towns of the East, and though he had not yet visited Rome, it cannot

labourers," "

my

fellow-captives "

be doubted that many of those with whom in the course of his twenty years' ministry he had established such relations as are referred to here, had for one cause or other found their way Paul would naturally, in preparing for his own to the great city. visit, make all that he could of such points of attachment with the Roman Church as he had. It is, as Gifford points out, a
very strong, indeed a conclusive argument for the
of the letter, that of the twenty-two persons

Roman
in

destination

named

verses 6-15, not

one can be shown to have been at Ephesus; while (1) Urbanus, Rufus, Ampliatus, Julia and Junia are specifically Roman names, and (2) besides the first four of these names, " ten others, Stachys, Apelles, Tryphaena, Tryphosa, Hermes, Hermas, Patrobas (or
Patrobius), Philologus, Juiia, Nereus are found in the
inscriptions on the

sepulchral

*ith

'

Ciesar s
.

Appian household
'

Way

as the

names

of persons connected

Paui
ia;iy

'

rieuce, in spite
in

people

and contemporary with St. of Paul's knowing so a Church ne haa never visited, and the equally great
^Phil. iv. 22),

of the difficulty

582
difficulty that

INTRODUCTION
none of
all

these people are mentioned

in

the letters

from Rome (see Col. iv. 10 f.), scholars like Lightfoot, Gifford and Sanday find no reason to give up the historical tradition which makes this chapter an integral part There is really more reason to of the epistle addressed to Rome.
the

Apostle

afterwards wrote

question verses 17-20 than any other part of the chapter. Words like certainly those in verse 19 e<|>' uplv oue x"P w Oe'Xu Sc 6(i.ds k.t.X.

<

one as in better keeping if addressed to a Church with which Paul had had such previous relations as entitled him to take a perBut we cannot tell a sonal tone than if addressed to strangers. priori how the consciousness of an Apostle towards a Christian community he had never yet seen was determined it may, with all
strike
;

the disclaiming of titles to interfere, have involved precisely that authoritativeness and sense of responsibility to and for the Church

which

is

expressed

in

this passage.
it

As

for the doxology,

stands by

itself.

Lightfoot thought

it

no

" Probably," says part of the original epistleT Neither did Alford. the latter, " on reperusing his work either at the time, or, as the

altered style
fervid

seems to import, in after years at Rome, he subjoins the and characteristic doxology with which it closes." Opinions

on the genuineness of the doxology vary in part (but not exclusively) In as opinions vary on the genuineness of the pastoral epistles. of the vindication of the style word by word, the impression it spite It seems artificial rather than leaves on the mind is hardly Pauline.
It is defended by Gifford, Hort, and Sanday and Headlam inspired. by Weiss (who thinks Paul may have added it with his own hand), Godet, and many others rejected by Delitzsch, Pfleiderer, Schultz and Lipsius. In substance it recapitulates the main ideas of the
;
:

epistle.

Text.

The
Hort.

text printed in this

is

that which

commentary is the Textus Receptus, but commented upon is practically that of Westcott and

Various readings, of any importance, have been carefully noted in the apparatus criticus, with such an indication of the authorities for them as will be sufficient for those who do not aspire care has been taken to give the to be experts in this department evidence for those readings in which critical editors depart from the
:

It is impossible here to do more than note the MSS. and other authorities which have been cited information as to their characteristics and value must be sought from such sources as the Prolegomena to Tischendorfs Novum Testamentum Graecum,

received text.

INTRODUCTION
or
Scrivener's Introduction
to

583

the

Textual Criticism of the

Introduction,
vol.
ii.

New
An

Testament,
^easier

or Westcott
to

and
with

Hort's
is

book
to

begin

Hammond's
In
is

Textual

Criticism

applied

the

New

Testament.

Sanday and Headlam's Coma

lucid

mentary (pp.
to

lxiii.-lxxiv.),

there

account of the chief

great

sources of evidence for the text of Romans, and of their relations

one another;
:

while

B. Weiss, in

his

work, Das Neue

Textherstellung,

Testament
gives

Textkritischc
to

Untersuchungen
of

und
that

weight

considerations

kind

more

purely

"diplomatic" constructors of texts are apt to overlook.

The

principal

MSS.

of

Romans
and

are those which also contain the

gospels, viz., fr$ABC.

belong to the fourth century,

in

and

to the fifth.

The MSS. next

importance,

DEFG,
in

are different

from those which are called by the same names

they are
all

the gospels

Graeco-Latin

MSS.
it

is

the Codex Claromontanus

It

which Tischendorf assigns to the

i.

sixth century.

1-7,

27-30.

Tregelles describes

as

"one

of the

wants Romans most valuable

St. Peters-

MSS.
burg.

extant".
It
is

is

the Codex Sangermanensis,

now at

probably not older than the ninth or tenth century,

and

is

described by Sanday and

Headlam as
It
is

" nothing

more than a
in

faulty

copy of

D ".
i.

is

the Codex Augiensis,

of the

now
ninth

the library

of Trinity College, Cambridge.

century, and

wants Romans

1-iii.

19
is

iv

tu

c6[(iu].

G is
to.

the Codex Boernerianus,

It

now

in

Dresden, and
.

little

later
ii.

than F.
16

wants Romans
.

i.

ci^cupiCTfAeyos

i.

5 morews, and

KpuTrrd

ii.

25

f6p,ou

i]s.

These four all belong to the type of text which Westcott and Hort Other uncials of less importance are K, Codex call Western. Mosquensis L, Codex Angelicus and P, Codex Porphyrianus, all of about the same age, i.e., the ninth century. Of cursive MSS. those quoted in this work are 17 (the same as 33 in the Gospels, and 13 in Acts), "the queen of cursives"; 47, of
;

the eleventh or twelfth

century,

now
now

in

the

Bodleian Library

and

67, of the eleventh century,

at

Vienna.

The marginal
peculiar and

corrector of this MS., quoted as 67 **, gives

many

ancient readings.
especially as given

The
in

versions referred to are the Latin Vulgate,

Codex Amiatinus

circa 514 a.d.

and Codex

Fuldensis, also of sixth century; the old Latin contained in

(see above)
;

DEFG

the Syriac versions, one of which (the Peshitto) was " certainly current much in its present form early in the fourth

century" (Sanday and Headlam), while the other dates from the an occasional reference is also made to the Egyptian verthe last was made in the fifth century. sions, and to the Armenian
sixth
:

584
To estimate the

INTRODUCTION
value of any reading
it

is

necessary to con-

sider the relations to each other of the authorities which support In the Epistle to the Romans, as elsewhere in the New Testait.

ment, these authorities tend to fall into groups. Thus NB form NB form what one; DEFG a second: and NACLP a third. describe as "neutral" authorities; DEFG are Westcott and Hort
"

Western

"

NACLP

include

are not identical with it. account of the authorities for the text, define the " specific characteristics of

what they call " Alexandrian," but Sanday and Headlam, after giving an

the textual apparatus of

Romans"

as these:

(i.)

the general
;

inferiority in

boldness and originality of the Western text

is

(ii.)

the

fact that there

a distinct Western element

in

B, which therefore

when

it is

ished in value

combined with authorities of the Western type is dimin(iii.) the consequent rise in importance of the group
;

NAC
B

(iv.)

the

existence of a few scattered

in

readings either of

alone or of

combination with one or two other authorities

which have considerable intrinsic probability, and may be right. By a little practice on the readings for which the authority is given in the apparatus criticus, the student can familiarise himself with the facts, and exercise his own judgment on them.

In the notes,

stands for Westcott and Hort

Winer means Moulton's edition of Winer's Grammar W. and H. S. and H. for Sanday and Headlam's Commentary
;

on Romans.

IIATAOT TOT AFIOSTOAOT

FT

IIP02

PQMAIOY2 EIUSTOAH.
I. I.

nAYAOl

SoJXos

'Itjctou

XpioTOu,* kXtjtos dirooroXos,

a<f>a>pi<ru,eVos 1

Cor. l

tS

euayyeXiOK 0eou,

2. (o Trpoirr|Yyi\aTO

Sia t&v Trpo^TUf aurou

Chapter I. Vv. 1-7. The usual salutation of the Apostle is expanded, as is natural in writing to persons whom he has not seen, into a description both of himself and of his Gospel. Both, so to speak, need a fuller introduction than if he had been writing to a Church he had himself founded. The central idea of the passage is that of the whole epistle, that the Gospel, as preached by Paul to the Gentiles, was not inconsistent with, but the fulfilment of, God's promises to Israel. Ver. 1. Paul's description of himself. SovXos 'I. X. The use of the
same expression in James, Jude, 2 Pet., shows how universal in the Church was the sense of being under an obligation to Christ which could never
be discharged. It is this sense of obligation which makes the SovXeia, here referred to, perfect freedom. kXtjtos airoo-roXos is an Apostle by vocation. No one can take this honour to himself, any more than that of a saint (ver. 7), unless he is called by God. In the N.T.

What it means is " this one do ". rua-yY<Xiov 9tov is the Gospel which comes from God, the glad tidings of which He is the source and
fxoi k.t.X.).
I

thing

As a name for the Christian proclamation of it, it had great fascination for an evangelist like a Paul, who uses it out of all proportion oftener than any other N.T. writer. Ver. 2. o irpoeiTT|YYiXoTo. The Gospei is not in principle a new thing, a suoversion of the true religion as it has hitherto been known to the people of God. On the contrary, God promised it before, through his prophets in the Holy Scriptures. It is the fulfilment of
author.
religion, or the

hopes which God Himself inspired. 8ta twv irpo^rj-ruv does not restrict the
reference to the prophets in the strict sense of the word. The O.T., as a whole, is prophetic of the New, and it is in the law (Abraham) and the Psalms (David), as much as in the prophets (Isaiah, Hosea), that Paul finds anticipations and promises of the Gospel see chap. iv. The omission of the article with iv ypa<j>ai5 a-yUus (cf. xvi. 26) is probably significant, for as against these two passages there are over forty in which at ypa4>ai or t| ypa^T) occurs it emphasises the Divine character of these as opposed to other writings. That is
:
:

always God who calls. It is as an Apostle i.e., with the sense of his vocation as giving him a title to do so
it

is

that Paul writes to the Romans. a-rnScrtoXos is here used in the narrower sense, which includes only Paul and the twelve, a^xopio-pcvos els evaysee on xvi. 7. ye'Xiov 0tov for KaXciv and a$opiciv similiarly combined, see Gal. i. 15. The separation is here regarded (as in Gal.) as God's act, though, as far as it had reference to the Gentile mission, it was carried out by an act of the Church at Antioch (Acts xiii. 2, a$opt<ra-rc Sif
:

ayiov which belongs to God, or is connected with Him ayiai ypacfxii is the O.T. as God's book. Ver. 3 f. irepi tov vtov av-rov the subject of the Gospel of God is His Son. For the same conception, see
: :

2
'\f

Cor.

i.

ig

tov)

6tov yap

-utos

X.

6 ev vpiv 8i' jyiCiv Kr\pv\dti<i.

Taken

: ;

586
iv

nP02 PQMAI0Y2
ypa+'us dyiais,)
3b
/

i.

T?pi too utoo auTou, (tou yepou.ci'ou ck orrcpopio-OeV-ros 0100

b Ch. ix. 5. u-otos AaplS . c Acts i. 25 koto, irt'cuu.a 1 Cor. ix.

a
g'

koto
t

adpKa, 4. tou

ayiwounrjs, e? araoTdcrcws y6Kpa)f,j

5. (81' ou \dj3ou.i'

>>>

0eou iv ouedu.ei ->\'iIrjaou Xpirrrou too "v

c

'"'Kuptou

r\nQ>i>,

X^P 1
;

*'

Kt

"

o/irooroXfji'

cis uttokot)^

" the Son of God " is, in instance, a title rather than a the name. It goes back to Ps. ii. 7 person to whom it is applied is conceived Divine love, as the chosen object of the God's instrument for accomplishing the The (Weiss.) salvation of His people. description which follows does not enable us to answer all the questions it raises, " The Son of yet it is sufficiently clear. God " was born of the seed of David according to the flesh. For yevop.c'vov, for David, 2 Tim. ii. 8, cf. Gal. iv. 4 where, as here, the Davidic descent is an essential part of the Pauline Gospel. That it was generally preached and recognised in the primitive Church is proved by these passages* as well as by Heb. vii. 14 and the genealogies in Matthew and Luke; yet it seems a fair inference from our Lord's question in Mk. xii. 35 ff. that for Him it had no Those who did not real importance. directly see in Jesus one transcendently greater than David would not recognise in Him the Saviour by being convinced of His Davidic descent. This person, of royal lineage, was " declared Son of God, with power, according to the spirit of holiness, in virtue of resurrection from the dead". The word 6pi<r8evTos is

by

itself,
first

the

the resurrection only declared be what He truly was just as in the Psalm, for that matter, the bold words, This day have I begotten Thee, may be said to refer, not to the right and title, but to the coronation of the King. In virtue of His resurrection, which is here conceived, not as from the dead (Ik vKpd>v), but of the dead (avacrTdo-<i>s vcKpwv a resurrection exemplifying, and so guaranteeing, that of others), Christ
to

God Him to

ambiguous;
used

in Acts x. 42, xvii. 31, it is to describe the appointme/it of Christ to judge the living and the dead,

"ordained". is rendered in A.V. be Son of God were merely an office or a dignity, like that of judge of the world, this meaning might be defended here. There is an approximation to such an idea in Acts xiii. 33, where also Paul is the speaker. " God," he says, " has fulfilled His promise by raising up Jesus as it is written also in the second Psalm, Thou art My Son, this day have I begotten Thee." Here the resurrection day, strictly speaking, is the birthday of the Son of God sonship is a dignity to

and

If to

established in that dignity which is His, and which answers to His nature. The expression KaTa irveviua dyiwcrijvTjs characterises Christ ethically, as koto. Not that it crdpKa does physically. makes the sonship in question " ethical " " metaphysical " no such as opposed to distinctions were in the Apostle's thought. But the sonship, which was declared by the resurrection, answered to (Kara) the spirit of holiness which was the inmost and deepest reality in the Person and life of Jesus. The sense that there is that in Christ which is explained by his connection with mankind, and that also which can only be explained by some peculiar relation to God, is no doubt conveyed in this description, and is the basis of the orthodox doctrine of the two natures in the one Person of the Lord but it is a mistake to say that that doctrine is formulated here. The connection of the words iv Suvduci is doubtful. They have been joined to 6picr9evTos [) ck 8vvduco>s 8ov) (cf. 2 Cor. xiii. 4 declared to be Son of God "by a miracle," a mighty work wrought by God and also with vlov 0ov = Son 01 God, not in humiliation, but " in power,"
is
:

a power demonstrated by the gift of the Spirit and its operations in the Church. " Jesus, Messiah, Our Lord," summarises " Our Lord" is the most comall this. pendious expression of the Christian consciousness. (A. B. Bruce, Apologetics, 398 ff.) " The whole Gospel of Paul is

which He is exalted after death. But in view of passages like Gal. iv. 4, 2 Cor.
viii.

comprehended

in

who has appeared

this historical Jesus, in flesh, but who, on

g, Phil.

ii.

f.,

it

is

impossible to

suppose that Paul limited his use of Son of God in this way ; even while Jesus

on earth there was that in Him which no connection with David could explain, but which rested on a relatioji
lived

the ground of the irvcvpa a-yitto-vvTjs, which constitutes His essence, has been exalted as Christ and Lord." (Lipsius.) Ver. 5. Through Christ Paul received The plural, IXaXpiv k. diroaToXfiv. than the (3op.v, may mean no more

3-*.
irioTCWS

IIPOE

PQMAI0Y2
*

587
auTou, 6. iv ols
d Ch. xvi.

iraox tois tQveaiv, uirep tou ovouaTOS

uixeis, kXtitoi

core Kal

ayaiTTiTOis eou, 1

-i\ -' kXtitois ayiois,

\ /
>

Mtiaou Xpiorou

7. iraai tois ouo-if iv

X^P 15
~

u fut'

Ktu

>

>

6ipr)i'T]

onro

Pwpvn, vi. 7. ^ -eActsv.

41,

eou

ix. 16,

xv.

iraTpos
8.

26
2

r]fi.Q)v

Kai Kupiou
p.f

Itjctou

Xpiorou.

npwToc
up.ojK,

uxapioroi
tj

tu>

ew

fioo

81a

'Itjo-ou

Xpiorou
tui

UTrep

warron'
1

on

itiotis

uu.a>v

KaTayyeMcTai

ev

o\w

koctu-w

8.

ayairtjTOis Qtov reads iracrt tois oueriv ev also omits tois v Pupx) in ver. 17. This is part of the evidence on which Lightfoot relied to show that Paul had issued chaps, i.-xiv. of this Epistle as a circular letter with all local allusions (such as these, and the many in chaps, xv. and xvi.) omitted. See Introduction, p. 578.
ireuriv tois

For

ovaiv ev

Pwp.fl

oyairxj 9eov.

The same MS.

For inrep read

irepi

with fc^BACD 1 , etc.

is
;

may proceed from the latent consciousness that the writer is not the only person entitled to say this it is not expressly meant to include others. x*P l *>
singular, or
;

it

is

assumed

in

scripture that the

character of God's people will

answer

grace,

is

common

to

all

Christians

upon a specialised x^P ls and implies competence as well as vocation. in the N.T. these are hardly But distinguished it is a man's x<ipio-|i,a which constitutes his "call" to any
airoo-To\'f| rests
;

particular service in the Church, cis viraKOT)v iria*Tc<i)s the object of the apostleship received through Christ is
:

It is worth to their relation to Him. mentioning that, as a synonym for Christian, it is never applied in the N.T. to an individual no person is called Phil. iv. 21 (oa-rracracrSt iravra ayios. X. M.) is not an exception. The ayiov Iv ideal of God's people cannot be adequately realised in, and ought not to be presumptuously claimed by, any single (Hort's Christian Ecclesia, 56.) person.
:

Paul wishes the

Romans

grace and peace

obedience of

faith,

i.e.,

the obedience

which consists

in faith (but cf.

i.

Acts

vi. 7)

among
16,

all

the Gentiles.
8.

Cf. chap. x.

(the source and the sum of all Christian blessings) from God our Father, and from the Lord Jesus Christ. The greet-

Thess.

The meaning

of

(Gentiles, not nations) is fixed by ver. 13 and by Paul's conception of his own vocation, Gal. i. 16, ii. 8, Eph. iii. 1 ff. vircp tov ovop,a/ros avTOv the final purpose of his vocation is that Christ's name may be above every) name. Ver. 6. The Romans, as well as others, are included among the Gentiles, and described as Jesus Christ's called. They belong to Him, because they have heard and obeyed the Gospel. " Call6vco-iv
:

ing is followed by a thanksgiving, which passes over insensibly into an introduction of a more personal character, in which Paul explains his desire to visit the Romans and to work among them
(vers. 8-15).

irpwrov Ver. 8. take precedence of Paul thinks of the of any Christian health. irp&TOv

\iiv.

Nothing can

thanksgiving,

when

Romans, or indeed Church in normal

ing"

in

Paul always includes obedience

as well as hearing. It is effectual calling, the kXt|tol being those who have accepted the Divine invitation. Ver. 7. The salutation proper. It is addressed to all who are in Rome, etc., to include Christians of Jewish as well as Gentile origin. They are &yairT)Tol Qtov, God's beloved, because they have had experience of His redeeming love in Jesus Christ; and they are kXtjtoi ayioi, saints, in virtue of His calling. See on kXtjtos airocrroXos above. The word ayios did not originally describe character, but only a certain relation to God the a-yiot are God's people. What this means depends of course on what God
;

piv suggests that is to follow, but what it are not told ; Paul's mind unconsciously leaves the track on which it started, at least so far as the linguistic following out of it is concerned. Perhaps the next thing was to be the prayer referred to in ver. 10. (Weiss.) 81a 'I. X. Jesus Christ must be conceived here as the mediator through whom all our approaches to God are made (Eph. ii. 18), not as He through whom the blessings come for which Paul gives thanks. irepl irdvTwv vp.wv the " all " may have

something
is

we

a certain emphasis when we remember the divisions to which reference is made in chap. xiv. -q irians vp,wv is " the fact that you are Christians ". The very existence of a Church at Rome was


; : :

::

588
g Phil.
ill. 3.

I1P02 PL2MAIOY2
g. fidprus

ydp

p.ou

otik 6 ecos,
auTOi", ais

'

XaTpcuw

eV

tw

irkeufiOTi

(Jtoo

ir

tw euayyeXiw tou oiou

hEph.
i. i.

dSiaXernTws
Seojieyos,

p.yeiav up.dif iroioujicu,

i6;irdkTOTe
'

eirl

twv
iv

Tcpoatvytjav jiou

IO.

ci

irws ^otj

ttotc
*

2.

euo8w0r|<ro[icu

tw OcX^jiaTi tou 06oo, eXdEie

'

irpos
k

uads

II.

Then.

eimroOw ydp

loeiv 6p.ds, iva ti

u.era8w y6.pi(jp.a

iip.lv

-nvcuu.aTi.K6V,
ujiir

Cor. xil eis

to onfjpixOfji'ai up.ds, 12. touto 8e eori, auuirapaKXn.OYJi'ai eV

T-f]9

Sid
1

eV dXXi^Xois Tricrrcws uu.wv T Kal cp.ou.

13. ou 9eXoa 8e uu.d?

a\pt t. 4. here only.

Phil. i.22.

dyvociv, d8eX<poi, oti iroXXdias

eKwXuUTjv axpi tou

\ /a

n oeupo,)
\

irpoeOeuriv eXOett' irpos uuds,

itapirof Tira o"xw Kai K up.iv,

(koI
..

iva

naOw?

something to be thankful for. Iv SXy t icoVpy is, of course, hyperbole, but a Church in Rome was like " a city set on
a
hill ".

fidprvs ydp u.ov l<rriv at a distance the 8) Apostle cannot directly prove his love, but he appeals to God, who hears his ceaseless prayers for the Romans, as is Xarpcvw in the a witness of it. always used of religious service worship, whether of the true God or of idols. Paul's ministry is iv t$ irveuftaTi p.ov

Ver.
0os

f.

Ver. 11. "va ti prraSu xdpio-u.a irvcvThe x a P ir ', may be understood by reference to 1 Cor. chaps, xii.xiv. or Rom. chap. xii. No doubt, in substance, Paul imparts his spiritual gift
(iotik^v.

(Phil.

i.

LXX

with them (the subject of 0T>virapaicXY|must be ipk in the first instance, how " seems though widening, as the sentence goes ing to 1 Thess. ii. 10, 7roiovp.ai on, into TJp-ds) by the faith which both more probable. p,viav vp.u>v 1 remember you. Cf. Job xiv. 13 (O they and he possess (vu.uv tc koI epov), and which each recognises in the other that Thou wouldst appoint me xp vov (iv oAX-rjXois). The Iv here is to be Iv cJ p-veiav p.ov iroi-rjo-n). Iirl tuv irpoo (Winer, p. taken as in 2 Tim. i. 5. at my prayers. vx<iv u.ov Ver. 13. ov 6eX<>> SI vp.a.% dyvoeiv For ti. irws, see Acts xxvii. 12 470.) and Burton, Moods and Tenses, 276. a phrase of constant recurrence in Paul, and always with dScX<f>oi (1 Thess. iv. tj8t| is " now at length," " now, after all The irori, 13, 1 Cor. x. 1, xii. 1, 2 Cor. i. 8). this waiting". (S. and H.) which can hardly be conveyed in English, Some emphasis is laid by it on the marks the indefiniteness which even yet idea that his desire or purpose to visit It was attaches in the writer's mind to the them was no passing whim. grounded in his vocation as Apostle evo8u>8iio-ou.ai fulfilment of this hope. of the Gentiles, and though it had the R.V. gives " I may be prospered " been often frustrated he had never the A.V. " I might have a prosperous given it up. kio\v9t|v dxpi tov Scvpo journey ". The latter brings in the idea of the 680s, which was no doubt present probably the main obstacle was evangelistic work which had to be done elseto consciousness when the word cvoSwhere. Cf. chap. xv. 22 f. The purpose ovo-Oew was first used but it is questionable whether any feeling for the etymol- of his visit is expressed in iva Tiva ogy remained in the current employment icapirov <rx that I may obtain some of the word. The other N.T. examples fruit among you also, icapiros denotes the result of labour it might either (1 Cor. xvi. 2, 3 John ver. 2), as well as the LXX, suggest the contrary. Hence the mean new converts or the furtherance of R.V. is probably right, iv tw 9eXi]u,aTi the Christians in their new life. icaSws ai nothing could tov ov his long cherished and often Iv tois XoittoIs eOvtcriv disappointed hope had taught Paul to indicate more clearly that the Church at Rome, as a whole, was Gentile. say, " if the Lord will " (Jas. iv. 15).
:

and rendered with his spirit not like that of the ministers in the Iv t^ a-yiov ko<t|ukov at Jerusalem. eiiayytXiy in preaching the glad tidings the ws aSiaXeiirrcos of His Son. is may either be " how " or " that " lookspiritual
: :

through this epistle what he wished to do for the Romans was to further their comprehension of the purpose of God in Jesus Christ a purpose the breadth and bearings of which were yet but imperfectly understood. Ver. 12. tovto Si Io-tiv an explanatory correction. Paul disclaims being in a position in which all the giving must be on his side. When he
:

is

he

among them (iv vp.lv) his desire is that may be cheered and strengthened

Orjvai

'


-i6.

nP02 P12MAIOY2
1
'

589

Kal'cv tois Xonrois ZQvtaiv.

4. "EXXyjo-i tc Kal |3ap(3dpoi<;. cro^ois

t Kal deoTyrois d^eiXcTTjs 6ifu

up-ic tois &v
>

15. " outw to kot* cue TrpoOujioe

Kai. n Rev.IiLip

Pw|j.t)

eoaYY e Xio aCT6ai.

*9 "
o
'

coayyeAiOKTOo Xpiorou
1

*\

%#

oufajus yap sou tone eis

'

***"

16.

Ou yap

iroucr)(uVo|j.ai
'

to

a(i>TT]piaf iratri

\Oi

Cor.

i.

iS, 24.

tois v Pwftxi

om G
-

>

see on ver 7*
-

tov Xpio-Tov om. fc^ABCD,

etc.

irpaTov

is

omitted here in

BG

J^ACDKL. The combination of B with "Western" authorities lessens its weight in Paul's epp., where B itself has an infusion of Western readings to which this omission may belong possibly it may be due to Marcion, who is known Weiss retains it W. and to have omitted both irpwTov and the quotation in ver. 17.
is

g and Tert.

It

inserted in

H. bracket.
14 f. These verses are naturtaken as an expansion of the thought contained in the preceding.
Ver.
ally

as the representative of an apparently

impotent

and

ineffective
;

thing.

But

Paul's desire to

win

fruit

at

Rome, as

among the rest of the Gentiles, arises out of the obligation (for so he feels it) to preach the Gospel to all men without If it distinction of language or culture. depended only on him, he would be exercising his ministry at Rome. The Romans are evidently conceived as Gentiles, but Paul does not indicate where they would stand in the broad classification of ver. 14. It is gratuitous, and probably mistaken, to argue with Weiss that he meant to describe them as (SapPapoi, when we know that the early Roman Church was Greek speaking. In to ko.t' (i -irpo0u(j.ov, the simplest construction is to make to kct' ep. subject and irpodvp.ov predicate, supplying i<rri:
is eager, i.e., for readiness. But it is possible to take to kot' tjic irp69vp.ov together, and to translate: the readiness, so far as I am concerned, (is) to preach the Gospel to you also who are in Rome. The contrast implied is that between willing (which Paul for his part

this the Gospel is not it is the very reverse of this, and therefore the Apostle " I is proud to identify himself with it. am not ashamed of the Gospel for it is a power of God unto salvation to every one that believeth. It is such because there is revealed in it Sucaioo-vvT) 0eoii the very thing men need to ensure salvation and that in such a manner from faith to faith as to make it accessible to all. And this, again, only answers to what stands in the O.T. It is written the righteous shall live by faith." Ver. 16 f. Svvajxis "yap 0ou eo-Tiv fot it is a power of God. It does no injustice to render " a Divine power ". The conception of the Gospel as a force pervades the epistles to the Corinthians; its proof, so to speak, is dynamical, not
; ;

all

that depends
part,
I

on me

my

am

all

is

equal to) and carrying out the will

this

(which

introduces the great subject of the epistle, and, in a sense, of the Gospel that which he here designates Sikoioo-wt] Ocov. The connection is peculiar. He has professed his readiness to preach the Gospel, even Anywhere, no doubt, one at Rome. might have misgivings about identifying himself with a message which had for its subject a person who had been put to death as a criminal anywhere, the Cross was to Jews a stumbling block and to Greeks foolishness. But at Rome, of all places, where the whole effective force of humanity seemed to be gathered up, one might be ashamed to stand forth

With

depends Paul

on

God

(ver.

10)).

It is demonstrated, not by argument, but by what it does; and, looking to what it can do, Paul is proud to preach it anywhere, els o-coTTjpiov: o~<i>TT)pia is one of a class of words (to which wtj, Sola, tcXT}povop.ia belong) used by Paul to denote the last result oi the acceptance of the Gospel. It is the most negative of them all, and conceives of the Gospel as a means for rescuing men from the airwXcia which awaits

logical.

sinners at the last judgment. In iravri itio"Tvovti 'lov8ai<i> tc irpwTov icai "EXXtjvi another of the main interests of the writer in this epistle is brought forward ; the Gospel is for all, the same Gospel and on the same terms, but without prejudice to the historical prerogative of the Jew. Ver. 17 shows,how the Gospel is a Divine saving power. It is such because there is revealed in it

to

Sucaioo-vvT)

0ov.

Plainly,

8ucaioo-vi

tj

something without which a sinful man cannot be saved but what is it ? The expression itself is of the utmost generality, and the various definite
8ov
is
;

; ; ;

590
tw
q
r

IIP02
21 p

PQMAI0Y2
kcu "EXXtjki.
1 7. OiKcuocrurn

iricrrcootTi, 'louSaiw Te irpwToy

q

yap

ChxvL
Hab.

0od ivairru

diroKaXunTCTai tK tucttcws
r

eis ttiotii\

xaGws ycYpoiTTOi,

1L 4.

" 'O $* 8ik<uo$ Ik

iri<rrc<>s

^acTai."
whatever on Oeov to bring before
trie

meanings which have been assigned

it

to

attempt to justify themselves as relevant, or inevitable, by connecting themselves with the context as a whole. There can be no doubt that the fundamental religious problem for the Apostle that which made a Gospel necessary, that the solution of which could alone be Gospel was, How shall a sinful man be righteous before God ? To Luther, who had instinctive experimental sympathy with the Pauline standpoint, this sug gested that Sucaioo-vvr) dtov meant a righteousness valid before God, of which a man can become possessed through faith for such a righteousness (as the condition of salvation) is the first and In support last need of the sinful soul. of this view reference has been made to ver. 18, where ao-ifitia and aSiKia avdpanrcov are represented as the actual existing conditions which the Sik. 8-ov has to replace. No one can deny that a righteousness valid before God is essential to salvation, or that such a righteousness is revealed in the Gospel but it is another question whether 8ik. The 0ov is a natural expression for it. general sense of scholars seems to have but it seems quite decided against it credible to me that Paul used St*. 8eov broadly to mean " a Divine righteousness," and that the particular shade 01 meaning which Luther made prominent can be legitimately associated even with these words. Until lately, scholars of the most opposite schools had agreed in finding the key to the expression 8ik. dtov in two other Pauline passages, where it is contrasted with something Thus in chap. x. 3 Sue. 6eov is else. opposed to man's I 8 1 a Sucaioa-uvr) and in Phil. iii. 9 the opposition is more precisely defined (*t) e\uv E|ii|v Sucaio-

mind the

idea of a righteousness not due to God, but a work of man's own. To this it may fairly be answered that the contrast did not need to be specially

suggested

if it

had not presented

itself

those to whom Paul wrote, they would not only have missed the point of this expression, they would not have understood three lines
instinctively

to

anywhere.
epistles,

We

must

assume,

upon

the whole, in the recipients of Paul's a way of conceiving the Gospel answering broadly to his own ; the invisible context, which we have to reproduce as best we can, may be more
in black

important sometimes than what we have and white. The broad sense of " a Divine righteousness " covers this second, which may be called the historical Protestant interpretation, as well as Luther's and the fact seems to me an argument for that broader rendering. In view, however, of the undoubted
;

difficulty of the phrase,

new

light

would

be welcome, and this has been sought in

the O.T. use of Sikcuoo-vkt)
(r"Tp*72J)

especially in the Psalms and in Is. xl.brvi. See, e.g., Ps. xxxv. 24, 28, li. 14 Is. lvi. 1, lxii. 1 ; Ps. xcviii. 2. In the last of these passages we have a striking analogy to the one before us iyvwpicrt
:

Kupios rb cci)Ti]piov avTOv, evavriov rutr cdvuv dircKa\v\|/c tt)v Sikcuoctvvt] v avTov and in others we cannot but be struck with the parallelism of "righteousness" and " salvation," sometimes as things
;

which belong to God (Ps. xcviii. 2), sometimes as things which belong to His people. On the strength of facts like these, Theod. Haring, in a stupendous programme entitled Alio Btov bei Paulns (Tubingen, 1896), argues that
SiKaioavvt] fleov means the judicial action of God in which He justifies His people
their salvation. This into the context well enough. Put as Paul puts it how shall man be just with God ? the religious problem is a judicial one, and its solution must be judicial. If the Gospel shows how God
fits

cr\Jvt]v

Tr{<rT(OS

ttjv 81a 06OV SlKaiOtrvvr\v itrX ttj iricrrei. If this contrast were allowed to tell here, the righteousness of which Paul speaks would be one of which God is the source or author we do not bring it to Him, He reveals it for our acceptance. And this also, of course, answers to the facts Gospel righteousness is a gift, not an achievement. But then, it is said, there is nothing in the passage to suggest such a contrast there is not any emphasis ttjv
vojjlov,

Ik

dXXa

XpWTTOV,

TT|V K

and accomplishes

justifies (for

of course
all,
:

it

must be God,
does
it),

the only Judge of

who

it

shows everything

salvation is included in God's sentence of justification. Haring himself admits that this interpretation is

171!

flPOS
'AnOKAAYIITETAI y^P
kcu dSuciaf dfOpuTruf

PQMAIOY2
"
&t'

59'

8.

PY*1

oipavou
dSitaa

^m
'

iraaai'
6, 7.

dae'(3iat'

iw

ttji'

dXrjGeiai' iv

kotcxo*'-

rather of philological than of religious import this " rechtfertigendes Walten Gottes " cannot but have as its consequence " the justification of man, a
;

God, and which, once received, shall be valid before God and this is what the Apostle (on the ground of Christ's death for sin) announces. But it introduces
;

I righteousness which proceeds from God and is valid before God " (Aik. 8ov bei Paulus, S. 68) that is. this meaning leads
;

by immediate inference :o the other two. But it can by no means be carried through (any more than either of the
other two) in all places where the phrase occurs in iii. 5, e.g., Haring himself admits this; in iii. 25, 26, where he insists on the same sense as in i. 17, he does not so much as refer to the clause
;

81a
it

tt)V

-rrapetriv

tuv

irpoytyov6r<j>v

ap.apTT)jji,aTuv iv TJ) dvoxij

is

avTov, which,
for Sikcuoo-vvtj

not too
:

much

to say, necessitates a

different
fleov

shade of meaning

there see note. The advantage of his rendering is not so much that it simplifies the grammar, as that it revives the sense of a connection (which existed for the Apostle) between the Gospel he preached, and even the language he preached it in, and the anticipations of that Gospel in the O.T., and that it gives prominence to the saving character of God's justifying action. In substance all these three views are Biblical, Pauline and true to experience, whichever is to be vindicated on philological grounds. But the same cannot be said of another, according to which righteousness is here an attribute, or even the character, of God. That the Gospel is the supreme revelation of the character of God, and that the character of God is the source of the Gospel, no one can question. Certainly Paul would not have questioned But whether Paul conceived the it. righteousness which is an eternal attribute of God (cf. iii. 5) as essentially self-communicative whether he would have said that God justifies (Sikoioi) the ungodly because he is himself Sikcuos The righteousness is another matter. of God, conceived as a Divine attribute, may have appeared to Paul the great difficulty in the way of the justification of God's righteousness in this sinful man. sense is the sinner's condemnation, and

confusion to identify with this the conception of an eternal and necessarily self-imparting righteousness of God. The Apostle, in chap. iii. and chap, v., takes our minds along another route. See Barmby in Expositor for August, 1896, and S. and H. ad loc. diroKaX-uirt*t<ii intimates in a new way that the Divine righteousness spoken of is from God man would never have known or conceived it but for the act of God in revealing it. Till this dirotcaXvirTtiv it was a fivorTifpiov cf. xvi. 25 f. irforretos els irioTTiv. Precise definitions of this (e.g., Weiss's: the revelation of the 8ik. 8eov presupposes faith in the sense of believing acceptance of the Gospel, i.e., it is k Trio-reus and it leads to faith in the sense of saving reliance on Christ, i.e., it is els ttio-tiv) strike one as arbitrary. The broad sense seems to be that in the revelation of God's righteousness for man's salvation everything is of faith from first to last. This N.T. Cf. 2 Cor. ii. 16, iii. 18. doctrine the Apostle finds announced before in Hab. ii. 14. k iricTecos in the quotation is probably to be construed with j^crcTai. To take it with Sikcuos (he who is righteous by faith) would imply a contrast to another mode of being righteous (viz., by works) which there is nothing in the text to suggest. The righteous who trusted in Jehovah
: :

were brought by that trust safe through the impending judgment in Habakkuk's time and as the subjective side of religion, the attitude of the soul to God, never varies, it is the same trust which
;

the condition of salvation still. of God's righteousness is necessary, because the human race has no righteousness of its own. This is proved of the whole race (i. 18-iii. 20), but in these verses (18-32) first of the
is

The Gospel

heathen.

The emphasis

on the
light.

fact that thev

lies throughout have sinned against

succeed in making him find What is in it the ground of his hope. wanted (always in consistency with God's righteousness as one of His inviolable attributes the great point elaborated in chap. iii. 24-26) is a righteousness which, as man cannot produce it. must be from

no one

will

Ver. 18 f. The revelation of the righteousness of God (ver. 17) is needed in view of the revelation of His wrath, from which only 8iit. fltoii (whether it be His justifying sentence or the righteousness which He bestows on man) can deliver, ipyrj in the N.T. is usually

592
i

IIPOS
to**'.

PQMAI0Y2

Neuter in N.T. here aid in

19.

oiori to

yvworoK tou eou ^afepdy OT

20. Ta yap aopa/ra auTOu airo KTurews Acts only , ~ - c; > A u >* aioios auTou Oui'au.is 1.1 times). Koo-p.ou Tots TroiT)p.aai voouu-eva KaoopaTac, rj tc

eos auTOis tyavc potae

,

\\><
s

>

iv auTOis
5
n

6
/

yap

>

Onlv here

andjude Kat

> > 0IOTT]S, CIS

TO

filial

auTOUS afaTTOAOyT)TOOS.
r)

>

e;

21. OlOTl yeoiTCS

v Here only toc Qeov,

oux &S edv Ooao-ae

cimi
cou
x

cuxapurrncrai', d\X' efiaTatojOTjo-aK

r)

wi

Cor.iiL

& T ^S
too

SiaXoyio-p-ois auTwi', Kai icrKOTKxQr]

tro<}>ol
>'

dauVcTos auTwi' tcapoia

xi^Cor.Lao. 22, <t>ao-Korres

ep-wpdcOTjcraf, 23. Kal f]XXaaf tt)c 86aK

d4>0dpTou

6p.01up.aTi

cikoVo$

4>dapT0u

dkOpuTrou

Kal

eschatological, but in 1 Thess. ii. 16 it refers to some historical judgment, and in John iii. 36 it is the condemnation of the sinner by God, with all that it The involves, present and to come.
revelation of wrath here probably refers mainly to the final judgment : the primary character of Jesus in Paul's Gospel being 6 pvop.tvos T|p.ds Ik ttjs
opyTJs
rfjs
;

by the things that are made. God's power, and the totality of the Divine
attributes constituting the Divine nature, are inevitably impressed on the mind by nature (or, to use the scripture word, by creation). There is that within man which so catches the meaning of all that is without at, to issue in an distinctive knowledge of God. (See the

lpxop.VTjs,

Thess.

i.

10,

Rom. v. 9 but it is not forcing it here to make it include God's condemnation

uttered in conscience, and attested (ver. 24) in the judicial abandonment of the The revelation of the righteousworld. ness of God has to match this situation, and reverse it. ao-e'fUia is " positive and
active

magnificent illustration of this in Illingworth's Divine Immanence, chap, ii., on The religious influence of the material world.) This knowledge involves duties, and men are without excuse because, when in possession of it, they did not perform these duties that is, did not glorify as God the God whom they thus
;

irreligion "

lxvi.

tv

ttjv

see Trench, Syn., d\^8eiav Iv dSiKia,

knew.
Ver. 21
X.oyr)Tovs pose to
:

ff.

ls

to elvai aiiTovs dva-rropuris

ko,txovtwv may mean (1) who possess the truth, yet live in unrighteousness or (2) who suppress the truth by, or in, an unrighteous life. In the N.T. d\rj0eia it is is moral rather than speculative truth of a sort which is held only as it is acted on cf. the Johannine expression Hence the tt)v aXfjOeiav. it o t e t v to be preferred (see latter sense is Wendt, Lehre Jesu, n.,_S. 203 Anm.). There Sioti t6 yvo>o"Tbv tov fleov k.t.X. is no indisputable way of deciding " whether yvwo-Tov here means " known (the usual N.T. sense) or "knowable" Cremer (who (the usual classic sense). compares Phil. iii. 8 to iWepc'xov ttjs yvoio-ccos, Heb. vi. 17 to ap.Ta8Tov ttjs fJovX-fjs, Rom. ii. 4 to xpt)o-tov tov 8cov, and makes tov Beov in the passage before us also gen. poss.) favours the latter. What is meant in either case is the knowledge of God which is independent of such a special revelation as had been Under this come given to the Jews. (ver. 20) His eternal power, and in a word His (eternal) divinity, things inaccessible indeed to sense (dopaTa), but clear to intelligence (voovp.va), ever
;
:

would naturally express

make men inexcusable

one,

though not the only or the ultimate,

intention of God in giving this revelaBut the Sioti. almost forces us to so take the is to as expressing result that they are inexcusable, because, etc. Burton's Moods and Tenses, 411). (see In vers. 21-23 the wrong course taken by humanity is described. Nature shows us that God is to be glorified and thanked, i.e., nature reveals Him to be great and
tion.
:

since creation aTro thus for

(dirb

ktio-cds

Kocrp.ov

used,

see

Winer,

463),

But men were not content to good. accept the impression made on them by they fell to reasoning upon it, nature and in their reasonings (BiaXoyio-poi, " perverse or self-willed reasonings speculations," S. and H.) were made the result stultivain (p.aTaia)0T|o-av) their instinctive perfied the process ception of God became confused and uncertain their unintelligent heart, the seat of the moral consciousness, was In asserting their wisdom darkened. they became fools, and showed it conThey spicuously in their idolatries. resigned the glory of the incorruptible God (i.e., the incorruptible God, all glorious as He was, and as He was seen in nature to be), and took instead
; ; ;

ig28.

TIP02
ica!

PQMAICY2
24.
810 Kal
l

593
*

TreTeivciv

TerpairoSuf Kal epireTwv.

irapeouKt v y

Eph.iv.19.

auTous 6 cos eV rats ciriOojitais

Tof aTipd^eaSat
TT)f dXn.v'eiay
tt)

tJ>v KapSiwi'

auTwv
25.

eis

dKaOapaiav,
p.eTTJ\Xa^af
z

to.

aupaTa

auTeiv iv eauTOis
\Jeuoei,

oiWes

tou eou eV tu

Kal

"

eaePdaQirjaav Kal eXaTpeuaa^

Here only,
cf.

Acts
;

KTiaei TTapd Tof KTiaavTa, os eo-riv euXoyirjTos eis tous alwvas.

xvii. 23 2 Thess.

dur^v.

26. Sid touto irapeSuiKei' auTous 6 cos eis Trd0T| aTiuias

'

ai tc

yap O^Xeiat
<j>uo-iv

auToiv ueTY|XXaav tt)v

2

(Jjuctiky)!'

%pr\<riv eis

tt]v

irapd

27. opoiws tc

Kal ol dpaeves, d(f>eVres ty]v

6pe'ei

<j>uaiKT)k

XpTJo'i*' tt]s

OrjXeias, e|eKau0T)o-av iv ttj

auTwv

els dXXf^Xous,

dpa-eies eV dpo-eat
pi<r6iai'
rjv

t^

dayj|poauVr|^ KaTepyaou,evoi,
irXdcT^s
auT<Iv

Kal ty)v

airi-

a 2 Cor.
'3-

vL

e&ei

ttjs

iv "eauTOis

diTo\auf3dfoi'TS.
b Acts xxii

28. Kal KaGws ouk eSoKiuaaav rbv 0e6v exeiy iv emyvcJo-ei, irape'-

oukcv auTous 6 eos

1

els

dooKiuov vovv,
insert

Troieiv ra.

prj

KaO^KOira,

810 kcli:

om. Kai fr$ABC

is

DGKL.
is

eavTois D-^EGK; avTois fr^ABC

read by

'.

For t which

found

in

fr$BD 3 KL, 8c

AD'G

has neither.

of

Him some image

vile creature.

even of a

of a corruptible, The expression

in

accordance with the conception of a

rjXXaav tt|v S6av k.t.X. is borrowed in part from Ps. cv. 20 (LXX): TjXXd|avTO tt)v 86av aviTwv cv 6(Aoi<ip.aTi p.oo~xov ectOovtos \6pT0v. The reduplication of the same idea in cv 6p.01cip.aTi, cIkovos shows the indignant contempt with which the Apostle looked on this empty

judicial act, expresses the Divine purpose that their bodies might be dishonoured

among
Winer,

them. 408

ff.

For gen. of purpose, see (where, however, a

and abject
been
lost.

religion in The birds,

all

which God had quadrupeds and

illustrated

reptiles

could

be

from

Egypt.

With ver. 24 the Apostle turns from Because of this sin to its punishment. To lose God it (810) God gave them up.
is to lose everything to lose the connection with Him involved in constantly glorifying and giving Him thanks, is to sink into an abyss of darkness, intellectual and moral. It is to become fitted for wrath at last, under the pressure of wrath all the time. Such, in idea, is the history of humanity to Paul, as interpreted by its issue in the moral condition of the pagan world when he wrote. Exceptions are allowed for (ii. 10), but this is the position as a whole. irapcSuKcv in all three places (ver. 24, els aKaOapo-iav
: ;

different construction is given for this passage, tov drip-d^cadai being made to depend immediately on aKa9apo-iav). Ver. 25. oitivcs p.TiiXXaav k.t.X. being as they were persons who exchanged the truth of God for the lie. " The truth of God " (cf ver. 23, " the glory of God ") is the same thing as God in His truth, or the true God as He had actually revealed Himself to man. to \|/cv8os> abstract for concrete, is the
:

idol or false

God.

answers

to
:

The cv Hebrew Jl,

the

(cf.

ver. 23)

irapd

tov

by, i.e., disregard or contempt of the Creator. For this use of irapd, see Winer, 503 f. os eo-Tiv evXoyr]T<Js the doxology relieves the writer's feelings as he contemplates such horrors.
:

KTiaavTa

to

passing

ver. 26, els irdOi)

dnpias

ver. 28, els

expresses the judicial The sensual impurity of religions in which the incorruptible God had been resigned for the image of an animal, that could not but creep into the imagination of the worshippers and debase it, was a Divine judgment, tov dTiudecr8ai to. 0-up.aTa aviTuv cv avrois>

dSoKipov vovv) action of God.

Ver. 26 f. With the second irapcSuKcv the Apostle proceeds to a further stage in this judicial abandonment of men, which is at the same time a revelation of the wrath of God from heaven against them. It issues not merely like the first in sensuality, but in sensuality which perverts nature as well as disregards God. The TrXdvij, error or going astray (ver. 27), is probably still the original one of idolatry the ignoring or degrading of God is the first fatal step out of the way, which ends in this slough.
;

VOL.

II.

38

594

nPOS
2Q. TTfiT-Xrjpw/i^ous
ir<io'Tl

PQMAICTKi,

i.

29

32.

dSiicia, iropveia, 1 Tronrjpia, TrXeove^ia,

Kaxia

fieorous <j)06Vou, (f>6vou, epiSos, SoXou, KaKorj6eias

30. uyiOupiaTas,

KaTaXdXous, Seoaruycts, ufjpiaTas,

KaKwy, yoycuaiv
c

uTrepir]<|>di'ous,

dXa6Vas, ecjseupeTas

dirctflels,
"

Ch.

ii.

:6;
i.

ttoVSous,

Luke

6.

d Acts viiL
1,

xxii. 20.

> > , / 1 ia OTi 01 to, ToiauTa irpaacrorres aioi WayaTou etatv, ou jioeof * r >\\ \ d 1 aweuooicoucn. tchs Trpao-aouffi. iroiouaiK, aAAa Kai

ev

dceXe^p.oi'as

3 1 dowerous, dowOe-rous, doropyous, dac 32. oiTtfes to 8iKaiu>u,a tou 0ou eiriyforrcs,
-

c-

aoTa

iropvia

om. with fc^ABCK.

a<nrov8ovs

CD 3 KL,

vulg., Syr., is

omitted by

fc^ABD'G Md- 1
;

Probably a gloss

on curuvOeTOvs.

Westcott and Hort suppose some primitive error probable here see their N. T., Appendix, p. 108. For iroiovcriv . . . ctvvcvSokovo'iv B reads iroiow-res <m)vvSokovvts and the construction is then completed by various additions, such as ovk tvoTjcrav D, ovk t-yvwaav G, non intellexerunt Orig. int.
3

vol. 2,

Ver. 28
third

ff.

and

last

In vers. 28-30 we have the irapeSWev expanded. As

fit,

they did not think

(e8oKt(j.acrov), to

after

trial

made

to 8iKaib>p.a tov 0ov is that which God has pronounced to be the right, and has thereby established as the proper moral
order of the world. Odvo/ros is death, not as a natural period to life, but as a Divine sentence executed on sin it is not to be defined as physical, or spiritual, or eternal ; by all such abstract analysis it is robbed of part of its meaning, which is as wide as that of life or the soul. dXXa Kal trvvevSoKovaiv to be guilty of such things oneself, under the impulse of passion, is bad ; but it is a more malignant badness to give a cordial and disinterested approval to them in others. It is a mistake to read these verses as if they were a scientific contribution to comparative religion, but equally weight. their ignore a mistake to Paul is face to face with a world in enumerates are which the vices he rampant, and it is his deliberate judgment that these vices have a real connection with the pagan religions. will deny that he was both a competent Reobserver and a competent judge ? ligion and morality in the great scale hang together, and morality in the long run is determined by religion. Minds which accepted the religious ideas of Phenicia, of Egypt or of Greece (as represented in the popular mythologies) could not be pure. Their morality, or rather theii immorality, is conceived as a Divine judgment upon their religion; and as foi their religion, nature itself, the Apostle argues, should have saved them from such ignorance of God, and such misconceptions of Him, as deA formed every type of heathenism. converted pagan (as much as Paul) would be filled with horror as he re:
:

keep God in their knowledge, God gave them up to a mind which cannot stand trial (d86ici.p.ov). The one thing answers to the other. Virtually, they pronounced the true God aSoKifxos, and would have none of Him and He in turn gave them up to a vovs
;

aSoKi.ji.os, a

mind which

is

no mind and

cannot discharge the functions of one, a mind in which the Divine distinctions of right and wrong are confused and lost, so that God's condemnation cannot but vovs is not only reason, fall on it at last, but conscience when this is perverted, as in the people of whom Paul speaks,
;

or

in

the

Caananites,

who

did

their

abominations unto their Gods, the last deep of evil has been reached. Most of
the words which follow describe sins of malignity or inhumanity rather than sensuality, but they cannot be classified. KaB^KOvTa to, (Mj KoO^icovTa covers all. is the Stoic word which Cicero renders KaK0T)9ta, the tendency to put officio.. the worst construction on everything
(

Who

Arist.

in

Rh. ii. 13), and Kta are examined Trench's Synonyms,^ xi..and vPpiari^Sj
a\a<i>v
in

virtpii<j>avos,

xxix.

0o-

trruytls appears to be always passive in the classics, not God hating, but God hated: Deo odibiles, Vulg. The characters are summed up, so to speak, in
ver. 32 oitikcs to SiKaiup-a tov 9o\i such persons as, k.t.X. : ^irryvSvTs
:

though they know the sentence of God, that those who practise such things are worthy of death, not only do them, but give a whole-hearted complacent assent
to those

who

follow the

same

practice.


II.

i-5II. I.

nP02 PQMAIOY2
AIO
*

595

deairoXcfyYiTOS el,

w drOpwire

iras 6 Kpivutv

iv

yap

Ch

L *a

KpiVeis tow eTepoc, aeauToy KaTaxpiyets

Kpieoje.
2.

to.

yap

auTol irpdaaeis 6

oiSap-er 8e

on

to Kpifia too 0eou eori Kara dX^Oeiaf

3.
Aoyil^T]

cm

tous to TOiauTa irpdaarovTas.

to.
b
>

oe tooto,

<L

drOpurrre

6 Kpicwi/ tous

TOiauTa irpdaaorras koi ttoiwv auTa, oti au eK^eu^T]

;

to Kptua tou 0eou

,

4.

r\

tou

7rXouTOU ttjs XP T] orT 'n1 TO S ciutou Kal

,

b Ch. ix
xi- 33-

23,

ttjs

a^ox^s koi

tt]s

a uaKpotJupuas KaTacbpoi'eis, ayi/owe

,

on

to xPIOTok

tou 0eou els

Ap,eTafOT)Toi'

p.eTat'oidi'

ae dyei; 5- KaTa 8e Tr^ "oxXrjpoTrjTd aou KalcHereonly.

Kapoiay 0T)o-aupieis oeauTui opy^v Iv Tp-epu dpyfjs Kal

whose

d, vulg. A full Statement of the evidence in S. and H. yap " an even balance of authorities, both sides drawing their evidence ". from varied quarters
1

8e

ABDGKL,
verdict
is
:

^C

on the way in which he had once thought of God he would feel in himself that he ought to have known better, and that everything in the world cried Now to recognise shame upon him. this fact is to accept the premises of the Apostle's argument, and the use to which
fleeted
;

The

sin of the
2.

their sins

Jews was the same, but were not.

koto. aXijBeiav
is

Ver.

predicate

God's judgment squares with the facts this is the whole rule of it. tovs toi ToiavTa irpd<r<rovTas those whose conduct is such as has been described. For
:

lie

puts
;

it.

"

Once we went

after

dumb
;

our very worship led us into sin, and sometimes even consecrated it now we can only see in this our own blindness
idols

and guilt, and God's judgment upon them " so we can fancy the converted pagan speaking. Such a world, then, as

the Apostle describes in this chapter, with this terrible principle of degeneration at work in it, and no power of selfregeneration, is a world which waits for a righteousness of God. For an interesting attempt to show Paul's indebtedness for some of the ideas and arguments of vers. 18-32 to the book of Wisdom, see S. and H., p. 51 f. Chapter II. Vers. 1-16. The Apostle has now to prove that the righteousness of God is as necessary to the Jew as to

is

the text, see critical note. Ver. 3. <rv has strong emphasis. The Jew certainly thought, in many cases, that the privilege of his birth would ol itself ensure his entrance into the kingdom (Mt. iii. 8, 9) this was his practical conviction, whatever might be his proper creed. Yet the o-v indicates that of all men the Jew, so distinguished by special revelation, should least have fallen into such an error. He is " the servant who knew his Lord's will," and whose judgment will be most rigorous if it is neglected. Ver. 4. tj states the alternative. Either he thinks he will escape, or he despises, etc. is tr> e kindliness which xp Tl"r disposes one to do good; dvoxT) (in N.T. only here and in iii. 26) is the forbearance
:

^T

the pagan

it

the

Jew who

is

really

addressed in this chapter from the beginning, though he is not named till In vers. 1-10 Paul explains ver. 9. the principle on which God judges all men, without distinction. Ver. 1. Sio The Jew is ready enough But he forgets to judge the Gentile. that the same principle on which the Gentile is condemned, viz., that he does evil in spite of better knowledge (i. 32), condemns himself also. His very assent to the impeachment in chap. i. 18-32 is This is the force his own condemnation. of 810 therefore, iv <& = in that in which. ra avira irpdcrcrtis, not, you do the identical actions, but your conduct is the same, i.e., you sin against light.
:
:

which suspends punishment paxpoOvpta is patience, which waits long before it actively interposes. t& xp tl"r v TO** 8ov summarises all three in the concrete. It amounts to contempt of God's goodness if a man does not know (rather,
;

1 Cor. xiv. 38, not to approve of his sins, but to lead him to repentance. Ver. 5. The 82 contrasts what happens with what God designs. dT|o-avp((ci? creavTai Apypv contrast our Lord's many sayings about " treasure in heaven " (Mt.
:

ignores

cf.

Acts

xiii.

27,
is,

Rom.

x. 3)

that

its

end

vi.

19

ff.,

xix. 21).

iv

T||iep<j

Ap7TJs

in

the day of wrath. The conception was there was only one day quite definite in view, what is elsewhere called " the day of the Lord" (2 Cor. i. 14), " ths
:

596
d Here only. diroKaXu'v^Ews
d

I1P02

PQMAIOY2
t

ii.

SiKaiOKpir/ios too 0eou, 6. os diroouaei K(cnra) KaTa

7-

Ta PY a auTOu
e
i

'

T0 ^S

Ka ^

uTrouofru' epyou

dyadou So^ac koi

'

Cor. xv. Tiurie

'

Kal

&$Qap<rLav r|ToCon,
l

t,<t>r)v

alamos

8. tois 8e t
ttj
' '

6pi6tias,

"Z
i

Tim.

ia
ii.

Kal dTrei6oum uev

3;
,

tt)
,

dXrjGcia, -rreiOopeVois 8e
,

doucia, 0up.6s *al

, ,

fPhil.

Ja&

iiL 14,

opyr),

9.

a , WAivJas

Kai oreyoxupia,

em

iracrav

vJ/oxtjc

avUpwrrou tou
10.

KaTpyaop,eVou to KaKoy,

louoaiou tc
trarrl

irpaJTOi/

Kal "EXXrjyos

86a oe Kal
1

Tiprj

Kal

clpTJKT|

tw epyaoueVw to dyadoc,
.

aTrei8ovo-i pev

AD KLN 3
3

om. |uv fr^BDG 1

day of judgment " (Mt. xi. 22), " the last day " (John vi. 39), " the day of God" (2 Pet. Hi. 12), "that day" (2 Tim. i. 12), even simply " the day " (1 Cor. iii. 13, Heb. x. 25). This great day
so defined in the Apostle's imaginathat the article can be dispensed But see Ps. ex. 5. (cix. LXX.) with. It is a day when God is revealed as a righteous judge, in the sense of Psalm
is

tion

lxi.

13

(LXX).

Ver. 6. The law enunciated in the Psalm, that God will render to every one according to his works, is valid within the sphere of redemption as well Paul the Christian as independent of it. recognises its validity as unreservedly as Saul the Pharisee would have done. The application of it may lead to very different results in the two cases, but the universal moral conscience, be it in bondage to evil, or emancipated by Christ, accepts it Paul had no feeling without demur. that it contradicted his doctrine of justification by faith, and therefore we are safe to assert that it did not contradict it. It seems a mistake to argue with Weiss that Paul is here speaking of the Urnorm of the Divine righteousness, i.e., of the way in which the destiny of men would be determined if there were no Gospel. The Gospel does not mean that God denies Himself; He acts in it and according to His eternal nature
;

a4>0apcriav "proves that the goal is nothing earthly" (Lipsius). <ot| atcivios comprehends all these three as its counterpart, 0dvaTO9 in ver. 31, involves the loss of all. X><v>v\v is governed by diroSuorcu Ver. 8. toXs Si k% ipiOcias for the use of Ik, cf. iii. 26, tov k irfo-Tci>s 'Itjaov Gal. iii. 7, oi 4k irtoTTcug Ch. iv. 14, ol Lightfoot suggests that it is 4k vopov. better to supply irpdo-o-ov<riv, and to construe 4| IpiOetas with the participle, as in Phil. i. 17 it is construed with

God.

of effort

KaTayycWovo-iv

but

it

is

simpler not

By " those who are to supply anything. of faction " or " factiousness " (Gal. v. 20, 2 Cor. xii. 20, Phil. i. 16 f., ii. 3, Jas.
iii.

men

14, 16) the Apostle probably mean& of a self-willed temper, using all

arts to assert themselves against God. The result of this temper the temper of the party man carried into the spiritual

disobedience to the world is seen truth and obedience to unrighteousness. See note on dX-rjOeia, i. 18. The moral import of the word is shown by its use as the counterpart of d8iKia. Cf. the same contrast in 1 Cor. xiii. 6. To those who pursue this course there accrues indignation and wrath, etc. Ver. 9. opyr) is wrath within 6vp6s
in
;

wrath as it overflows. OXixJ/is and o-tvoX<Dpta, according to Trench, Synonyms,

express very nearly the same thing, the former different images taking the image of pressure, the latter confinement in a narrow space. that of But to draw a distinction between them, based on etymology, would be very misleading. In both pairs of words the same idea is expressed, only intensified by the reduplication. Supply lo-Tai for KaTpyathe changed construction. who works at evil opcvov to kcikoV and works it out or accomplishes it. The Jew is put first, because as possessor of an express law this is conspicuously true of him. probably = lpT|KT) is Ver. 10 f.
55,

though Paul

speaking to men as under the law, the truth which he is insisting upon is one which is equally true whether men are under the law or under grace. It is not a little piece of the leaven of a Jewish or Pharisaic conception of God, not yet purged out, that is found here but an eternal law of God's relation to
is
;

under

man.
cf.

Ver. 7. Ka8' viropovT|v fpyov dyaOov the collective epyov " life-work " " by way of stedS. and H. in ver. 15 fastness in well-doing". %6\a.v = the glory of the future life, as revealed in the Risen Saviour. Tipi]v = honour with

597
TrpoaunroXTivJ/ia

6 15.

nP02 PQMAIOYE

louoaiw T TrpwTOf Kal "EXXtji'i

irapa tu 0ew.
12.

II.

ou

ydp eori

oaoi yap dk<5u.w$ ^p.apTOi', dyouw? Kal diroX1

oOrrai

Kal oaoi ev fopw rjuapToe, Sid yopou Kpi8r|CTOfTai,

g

3. (ou

yap

01
'

aKpoaTal tou

I'op.ou

Sucaioi Trap a tw 0a>, dXX' 01 TroirjTal gjas. litL,

4.

A' tou cop.ou C oiKaicuOrjaorrai.

'

1~

Ot<xv

yap
utj
1

XA

'

'

*nvt\

Ta

/xrj

I vo\lov iypvra.

25, iV. II.

4>u'aet

Ta tou

vofxou irotfj,

outoi yojioe
~

c^oires lauTois eiai eop.os

.,..

15. oiTtees ek'OeiKwun-ai to epyoc tou fopou

>o/

ypaiTToc tf Tais Kapoiais

\,

h GaL.
'

iL 15,

e.'

v -8; Eph. *

ii. 3.

auTwc, aupuapTupouoTjs auTwi'

1

ttjs o-ueeiSrjo-ews,

Kal p.eTau dXXiqXwi'

;

'

inN.T?

aKpoaTai tov
8<j

to>
3

^AD GKL
3

D KL
2

17,

KL 17, other cursives, Marcion om. tov ^ABDG. irapa om. to BD 1 W. and H. bracket tj. iroiT|Tai tov vou.ov other cursives, Marcion om. tov fc^ABD'G.
vojjiov
; . ;

For

iroifl

D3

(a

grammatical correction)

-rroioio-iv is

found

in fr$AB.

3i^tr,

a comprehensive term, rather

salvation, than peace in any narrower The Jew still comes first, but it sense. is only order that is involved the same principle underlies the judgment for Jew and Gentile. It would amount to
:

Trpoo-wjroXTjpi^ia in God, if He made a difference in the Jew's favour because of his birth, or because he possessed the law. This is expanded in vers. 12-16

mere possession of the law does not

their works,

are judged according to whether they have or have not had such a special revelation of the

count.

Men

Burton compares iii. 23 and calls it a " collective historical aorist " in either case the English idiom requires the " all who have sinned ". perfect Ver. 13. This is the principle of judgment, for not the hearers of law (the Mosaic or any other) are just with God, but the law doers shall be justified. aKpoaral tends to mean " pupils," constant hearers, who are educated in the law: see ver. 10. But no degree of familiarity with the law avails if it is not done. The forensic sense of 8iKaio{io~6ai is apparent
: :

in this verse,

where

it

is

synonymous
:

Divine will as was given to Israel. Ver. 12. av6p.us means " without law," not necessarily " without the ". law In point of fact, no doubt, there was only one law given by God, the Mosaic, and Paul is arguing against those who imagined that the mere possession of it put them in a position of privilege as compared with those to whom it was not given but he expresses himself with a generality which would meet the case of more such revelations of God's will having been made to man. As many as sin " without law " shall also perish " without law ". Sin and perdition are correlative in Paul. airuXcia (ix. 22, Phil. i. 28, iii. 19) answers to wr| alwvios it is final exclusion from the blessedness implied in this expression having no part in the kingdom of God. Similarly, as many as " in law " shall be judged " by law ". sin The expression would cover any law. whatever it might be really, the Mosaic law is the only one that has to be dealt with. The use of the aorist rjpapTov is difficult. Weiss says it is used as though the writer were looking back from the judgment day, when sin is simply past.
;
:

with StKaioi clvai irapa. r<j 64> the latter obviously being the opposite of " to be condemned ". Whether there are persons who perfectly keep the law, is a question not raised here. The futures airoXovvTai, KpiOrjo-ovTai, SiKaiG)6rio-ovTai all refer to the day of final

judgment.
Ver. 14. There is, indeed, when we look closely, no such thing as a man absolutely without the knowledge of God's will, and therefore such a judgment as the Apostle has described is legitimate. Gentiles, "such as have not law " in any special shape, when they do by nature " the things of the law " i.e.,

the things required by the law given to Israel, the only one known to the Apostle are in spite of not having law (as is the supposition here) a law to themselves. ?8vtj is not " the Gentiles," but " Gentiles as such " persons who can be characterised as " without law ". The supposition made in to. arj vdpov c^ovTa is that of the Jews and the Apostle's argument is designed to show that though formally, it is not sub-

stantially true. Ver. 15. oitivcs evScfcvwTai : the " inasmuch as relative is qualitative
:

co8

nP02 PQMAI0Y2
25;

u.

Ch. xvi

twk Xoyio-ftu^ KaTTjYopourrwc r\ nal dTroXoYOuu-cVuv,) 1 6. iv T)u.pa k otc * Kpi^ei 6 09 Tot KpuTrrd twv dyOpwirwv, KaTa to euaYyAioc p.ou,
Old
Itjo-ou

XpioTOu.
vulg., Syr.

ev Tjp-epa otc

which

J^DGKL, W. and H. suppose

that

(.hough they give a place in their and the Memph. (Egyptian) version). which is found in

ev n i^p.cpq. B (this is one of the cases in unsupported has preserved the true reading, margin both to ev T|p.epa otc and to ev T)ucpa Tl>

they shew", to fpyov tov v<$p.ov is the work which the law prescribes, collec" Written on their hearts," when tively. contrasted with the law written on the
tables of stone, is equal to '* unwritten " tlie Apostle refers to what the Greeks To the Greeks, called a-ypa+os v<$aos. however, this was something greater and more sacred than any statute, or
;

occurs in the O.T. only in Ecc. x. 20 (curse not the King, ev o-weiSi^orei uov

to the Apostle it was constitution than the great revelation of God's will, which had been made and interpreted to Israel, but nevertheless a true moral authority. There is a triple proof that Gentiles, who are regarded as not having law, are a law to themselves. their conduct: as (1) The appeal to interpreted by the Apostle, their conduct evinces, at least in some, the possession of a law written on the heart (2) the it joins its testiaction of conscience mony, though it be only an inward one, to the outward testimony borne by their conduct and (3) their thoughts. Their thoughts bear witness to the existence of a law in them, inasmuch as in their mutual intercourse (ucTa$v dWi^Xcov) these thoughts are busy bringing accusacivil
;

less

in rarer cases (r\ koi) putting forward defences, i.e., in any case, exercising moral functions which imply the recognition of a law. This seems to me the only simple and natural explanation need of a rather perplexed phrase. not ask for what Paul does not give, the object to icaTTcyopovvT<i>v or diroXoit may be any person, act or vovfxevojv situation, which calls into exercise that power of moral judgment which shows that the Gentiles, though without the law of Moses, are not in a condition which makes it impossible to judge them according to their works. The construction in ix. 1 suggests that the trvv views the witness of conscience, reflecting on conduct, as something added to the first instinctive consciousness of the nature of an action. <rvveiSr)o-is does not occur in the Gospels except in John viii. g ; twice only in Acts, xxiii. 1, xxiv. 16, both times in speeches of St. Paul twenty times in the Pauline epistles. It

tions, or

ne in cogitatione quidem tua) the ordinary sense is found, for the first time in Biblical Greek, in Sap. xvii. n. It is a quasi-philosophical word, much used by the Stoics, and belonging rather to the Greek than the Hebrew inheritance of Paul. Ver. 18. The day meant here is the same as that in ver. 5. Westcott and Hort only put a comma after diroXovovjxe'vojv, but a longer pause is necessary, unless we are to suppose that only the day of judgment wakes the conscience and the thoughts of man into the moral This supactivity described in ver. 15. position may have some truth in it, but it is not what the Apostle's argument reThe proof he gives that Gentiles quires. are " a law to themselves " must be capable of verification now, not only at Hence ver. 16 is really to the last day. be taken with the main verbs of the whole airoXovvrai, paragraph, KpiOiiaovTai, the great principle of SiKatcoflrio-ovToi 6 diroSucrci eKaarcp KaTa to ep-ya ver. aviTov will be exhibited in action on the day on which God judges the secret things of men through Christ Jesus. A
:

final

judgment belonged

to Jewish theo-

We

logy, and perhaps, though this is open to question, one in which the Messiah acted as God's representative ; but what

Paul teaches here does not rest merely on the transference of a Jewish Messianic function to Jesus. If there is anything certain in the N.T. it is that this representation of Jesus as judge of the world rests on the words of our Lord Himself (Mt. vii. 22 f., xxv. 31 ff.). To assert it was an essential part of the Gospel as preached by Paul: cf. Acts xvii. 31.
(Baldensperger, Das Selbstbewusstsein f., thinks that in the circles of Jewish Pietism, in the century before Christ, the Messiah was already spoken of as the Divine judge, and as sharing the titles and attributes of Jehovah.) In vers. 17-24 the Apostle brings to a point the argument for which he has been clearing the way in vers. 1-16.
jfesu, S. 85

20.
17.
iSc
x

I1P02
oO
D

PQMA10Y2
Kai eTramTrauTi tw pouo>,
tcai
1

599
Here only

loi'Scuos

eirok'op.d^T),

Kauxacai

ey 0<o,

18.

Kai yivwaKtis to feAriu.a, Kai ooKiu,aeis Ta

'

m 8ia<fc^pofTa,
ootivoi' ciyat
c.

Karri

YOuaeKOS e* too couou

<f>a>s

19. TrcTroiOds tc aeauTOf

m
n

PhiLL
1

10

To<p\we,
,

Twe eV
ttji'

Cor. xiv.

ctkotci,
,

20.

TraioeuTTp' dcppdVui',

19

bibacTKaAoi'

o.

vnf|Triw',

exorra

u.op4>cjo-u'

tt|s

ycuacus Kai

oHeb.xiLg.

ttjs

1 i8 i 8e ; to avoid the anacoluthon.

^ABD'K

DS L

Syr. ci 8e has probably 3 eiravairavTj t<j vopat

D KL

been changed into i8e (Alford) 17 om. t fc^ABD 1

; .

The Jew makes much of the possession of the law, but when we pass from possession to practice, he is not a whit better than the " lawless " Gentile. The construction is not quite regular, but the The natural order meaning is clear. would be If thou bearest the name of restest upon the law, and yet Jew, and in thy conduct settest the law at nought, art not thou equally under condemnation with sinners of the Gentiles ? But the construction is interrupted at the end of
:

686s, Ovpa

and Svopa.

Cf. Acts

ix.

2,

xix. 9, 23, xiv. 27, v. 41. Also 1 Cor. xvi. 12, where God's will is meant, not

the will of Apollos.

The words

Soiciua-

teis to. 8ia({>povTa KaTTjxovucvos k v6(aov are to be taken together.

tov
In

virtue of being taught out of the law (in the synagogue and the schools) the Jew

in logic to be protasis if in thy conduct thou settest the law at nought is made a sort of apodosis, at least grammatidost thou, in spite cally and rhetorically of all these privileges, nevertheless set the law at nought? The real conclusion, which Paul needs for his argument, ver. 20,

and what ought

possesses moral discernment he does not sink to the vovs dSoKifios, the mind which has lost all moral capacity (i. 28). But a certain ambiguity remains in 8oKiudciv to 8ia<f>EpovTa it may mean
: :

part of the

either

(1)

to

distinguish,
differ

by

testing,

between things which

i.e.,

to dis-

Art not thou then in the

same condemna-

tion with the Gentiles ? is left for conscience to supply. Ver. 17. MovSaios irovouaj) bearest
:

name of " Jew ". The eiri in the compound verb does not denote addition,
the

but direction MovSaios is not conceived as a surname, but a name which has been imposed. Of course it is implied in the context that the name is an honourable one. It is not found in the LXX, and in other places where Paul wishes to indicate the same distinction, and the same pride in it, he says McrpanXeiTai (ix. 4, 2 Cor. xi. 22). The terms must have had a tendency to coalesce in import, though MovSaios is national, and for the religion Mo-paT)XTT)s religious was national, Iirava-iravrj vouu grammatically vouy is law really, it is the Mosaic law. The Jew said, have a law, and the mere possession of it gave him confidence. Cf. Mic. hi. 11, eiri tov Kvpiov ciraveiravovro. icavxaaai k v 0edi boastest in God, as the covenant God of the Jews, who are His peculiar people. the longer form is cavxdo-ai = *cavx<f the usual one in the tcoiKrj. Ver. 18. to OArjua is God's wilL Lipsius compares the absolute use of
: ;
:

criminate experimentally between good and evil ; or (2) to approve, after testing, the things which are more excellent. There are no grounds on which we can decide positively for either. Ver. 19 f. irciroi6as tc k.t.X. The t indicates that this confidence is the immediate and natural result of what precedes it is not right, in view of all the N.T. examples, to say that irciroiOas suggests an unjustifiable confidence, though in some cases, as in the present, it is so. Cf. 2 Cor. x. 7, Lk. xviii. 9. The blind, those in darkness, the foolish, the babes, are all names for the heathen the Jew is confident that the Gentiles must come to school to him. irai8cvTT)s has reference to moral as well as intel:
:

lectual discipline and at^poves are, as in the O.T. (Ps. xiii. 1, LXX), persons without moral intelligence. For the other figures in this verse, cf. Mt. xv.
:

We

'

The confidence 14, Is. xlix. 6, 9, xlii. 6. of the Jew is based on the fact that he " the outline of possesses in the law knowledge and truth ". Lipsius puts a strong sense upon u6p4>waiv die leibhaftige Verkorperung as if the Jew conceived that fti the Mosaic law the knowledge and the truth of God were incorporated bodily. Possibly he did, and in a sense it was so, for the Mosaic law was a true revelation of God and His will but the only other instance of udp^oxris in the N.T. (2 Tim. iii. 5

6oo
dXT]9ias
8iSd<7Kets
iv
;

nP02 PQMAI0Y2
tw
y6p,w.

ii.

21.
p.T]

ouV

oiodo-Kwc
KXe'irreis

eTcpoi',
;

aeauToy oo
Xe'ywi'
;

6 KTjpuoxrwe
;

KKiirreiv,

22. 6

fit]

fxoix ult, j fioixcuci'S

o pSeXucrcrop.ei'os

rd

e'iSuXa, lepoo-uXcZs

23.
eoi'

os

eV

'OfAcp

Kauxdcrai,

Sid T-qs 7rapa|3d<r(i>5

81'

tou

fopou

to*'

dnpd^ets; 24. "to yap oVopa tou eou

pis. HL
5.

upas pXaa<(>TjpiTat

eV toTs lOccai," KaGojs P Ye'YpaTrrai.

25.

ricpiTopr] p,eV
t|s,
iq

yap

axpeXei,

cdc copoc

irpdCTO-T|S

'

cdf 8c irapa|3dTT)s fopou

irepiTopi]

aou

(JL6p4>u>crLv vcr(3ia9> rather t'xo'Ts suggests the same disparaging note which here belongs to ire'iroiOas. The p.op4>ojcri.s ttjs 7V(i<rois is in point of fact only a form valuable as the outline or definition of truth was, which the Jew possessed in the law, it was in reality ineffective, so far as the practical authority of the law in the Jew's conduct was concerned. Ver. 2i. Here the grammatical apodosis begins, the ovv resuming all that has been said in vers. 17-20. Kr\pv<rtru>v and Xe-ywv are virtually verbs of comThe hence the infinitives. mand rhetorical question implies that the Jew does not teach himself, and that he does break the law he would enforce on
: :

meaning. It was owing to the misery and helplessness of the people of God. in exile among the nations, that the heathen " The God scoffed at the Divine name. of Israel is not able to deliver His people He is no God." Paul here gives the words quite another turn. God, he says, is now blasphemed among the nations because of the inconsistency between the pretensions of the Jews and their behaviour. As if the heathen were saying " Like God, like people what a Divinity the patron of this odious race must be ".
;

It

is

surely

not

right

to

argue (with

Sanday and Headlam) that the throwing

of the formula of quotation to the end shows that Paul is conscious of quoting " it is almost as if it were an freely after-thought that the language he has just used is a quotation at all ". The quotation is as relevant as most that the Apostle uses. He never cares for the context or the original application. When he can express himself in Scripture language he feels that he has the Word of God on his side, and all through
:

others.
pSeX.vtra6p.ev05 properly exVer. 22. thou that presses physical repulsion shrinkest in horror from idols. Cf. Dan. icpocnAtis dost ix. 27, Mk. xiii. 14. thou rob temples, and so, for the sake of gain, come in contact with abominations without misgiving ? This is the meaning, and not, Dost thou rob the temple, by keeping back the temple dues ? as has been suggested. The crime of Wpoo-uXia is referred to in Acts xix. 37, and according to Josephus, Ant., iv., 8, 10, it was p.T) expressly forbidden to the Jews <ruXdv Upa eviicd, p.Tj8' av CTroivopacrixe'vov j] tivi 0cu> KEipt]Xiov \apf3dveiv. Here again the construction Ver. 23. is changed, and probably the use of the relative instead of the participle suggests that the sentence is to be read, not as interrogative, but as declaratory. " Thou who makest it thy boast that thou possessest a law, by the transgressing of that law dishonourest God that is the sum of the whole matter, and thy sole distinction in contrast with the
:
:

this epistle

and

insists

he nails his arguments so, on the confirmation they

heathen." Ver. 24.

ture

And
us
Is.

this is

only what Scrip-

bids
is

expect.
lii.

The

Scripture

quoted

5,

LXX.

The

LXX

the Hebrew by inserting 81' Both inup.ds and Iv tois cOvco-iv. sertions are in the line of the original
interpret

thus obtain. What the closing of the sentence with icaOus -y^ypairrai suggests is not that it occurred to Paul after he had finished that he had almost unconsciously been using Scripture it is rather that there is a challenge in the words, as if he had said, Let him impugn this who dare contest the Word of God. In vers. 25-29 another Jewish plea for preferential treatment in the judgment is considered. The p,ev in ver. 25 (irpiTop.i] p.Ev -ydp um|>c\ci) implies that this plea has no doubt something in it, but it suggests that there are considerations on the other side which in point of fact make it inapplicable or invalid here. It is these considerations which the Apostle proceeds to explain, with a view to clenching the argument that the wrath of God revealed from heaven impends over Jew and Gentile alike. Ver. 25. irepiTop.1] the absence of the article suggests that the argument may
:
:

2i

2g.

FIFOS
26. iav ouV
r\

PQMAI0Y2
-f\

60
SiKaiupvaTa too

dKpoJ3uoTia yiyovev.
I'op.ou

aKpopucrria

t<x

(puXdaaTf),
;

ouy\

dKpof3u<rrta

auToo els

irepiTouT]*' XoyiaOr)q

aerai
re

27. Kal Kpiyei

r

1^

K qSucrews aKpofSucma tok e6u,oy

i'6p.ou.
,

TtXouaa
v

q Jas. it
r

8.

roe
,

Sid ypdfifxaTos Kal TrepiTOixris irapaPdTrjc

,

28. ou yap
,

Ch.
xiv.

iv.

n,

<

ey

tu

>,

<paf6pa)

louoaios

c-

s e<mv, ouoc
>

>

fj

ev

tw

tpaeepui

ev

aapiu

za

TrepiTop.1]

29. dXX' 6 iv tw Kpuirru 'looSaios, Kal ireptTopiT) KapSias

iv irkeufiaTt, 00 ypdp.fj.aTi.

00 6

lirau'os ouk e d^GpwTTwi', dXX' ck

Cor.iv.5.

be extended to everything of the same thus the uncircumcision shall judge thee," Ciretc. character as circumcision. w<f>cXci xptvct is emphatic by position the cumcision was the seal of the covenant, Jew, in the case supposed, is so far from and as such an assurance given to the being able to assert a superiority to the circumcised man that he belonged to the Gentile that the Gentile himself will be his condemnation. race which was the heir of God's proCf. Mt. xii. 41 f. That was undeniably a great f] Ik <^v<rea>9 aKpoPvcr-ria should properly mises. advantage, just as it is an advantage convey one idea " those who are by now to be born a Christian but if the nature uncircumcised ". But why actual inheriting of the promises has any should nature be mentioned at all in this moral conditions attached to it (as connection ? It seems arbitrary to say Paul proceeds to show that it has), then with Hofmann that it is referred to in the advantage of circumcision lapses un- order to suggest that uncircumcision is Now the persons what the Gentile is born in, and thereless these are fulfilled. contemplated here have not fulfilled fore involves no guilt. As far as that them, iav vditov irpd<r<rr)s the habitual goes, Jew and Gentile are alike. Hence practice of the law is involved in this ex- in spite of the grammatical irregularity, pression as Vaughan says, it is almost which in any case is not too great for a like a compound word, " if thou be a law nervous writer like Paul, I prefr'" to doer ". Similarly irapaf3drr)s v6\iov a connect Ik <j>v<r<i>s, as Bttfftas does law transgressor. The law, of course, {Moods and Tenses, 427), with TeXovo-a, " the uncircumcision is the Mosaic one, but it is regarded and to render simply in its character as law, not as which by nature fulfils the law " cf. being definitely this law hence the ab- ver. 14. tov 81a ypdp.u.aT09 Kal ircpisence of the article. yyove by the TOfiTJs irapapaTT|v vouov. The 8t.a is very fact becomes and remains. that which describes the circumstances Ver. 26 f. Here the inference is drawn under which, or the accompaniment to from the principle laid down in ver. 25. which, anything is done. The Jew is a This being so, Paul argues, if the un- law-transgressor, in spite of the facts circumcision maintain the just require- that he possesses a written revelation ot ments of the law, shall not his uncir- God's will, and bears the seal of the cumcision be accounted circumcision, sc, covenant, obliging him to the perforbecause it has really done what circum- mance of the law, upon his body. He cision pledged the Jew to do ? has an outward standard, which does not Cf. Gal. v. 3. i\ dKpo{3v<rria at the beginning of vary with his moral condition, like the the verse is equivalent to the Gentiles law written in the pagan's heart ; he has (0vt| of ver. 14), the abstract being put an outward pledge that he belongs to the in r\ aKpoPvcrria a-u-rov, for the concrete people ofGod,toencourage him when he the avTow individualises a person who is is tempted to indolence or despair in conceived as keeping the law, though both these respects he has an immense not circumcised. As he has done what advantage over the Gentile, yet both are circumcision bound the Jew to do, he neutralised by this he is a law-transwill be treated as if in the Jew's position gressor. his uncircumcision will be reckoned as Ver. 28 f. The argument of the foreXoyurOijacTai may be going verses assumes what is stated circumcision. merely a logical future, but like the here, and what no one will dispute, that other futures in vers. 12-16 it is pro- what constitutes, the Jew in the true bably more correct to refer it to what sense of the term, and gives the name will take place at the last judgment. The of Jew its proper content and dignity, is order of the words in ver. 27 indicates not anything outward and visible, but cthat the question is not continued: " and something inward and spiritual. And
: :

602
too 0eou.

nP02 PQMAI0Y2
III. I. Ti ouV to Trcpiao-of tou 'louWou,
;

in.

tj

tis

rj

axJjAcia

ttjs "irepiTojx.TJs

2. 7roXo,

Kara irdrra

TgOTroe.

TrpuiToe p.ev

yap

'

on

yap om.

BD G
J

vulg.

ins.

^AD KL

Hort, omitted by

Lachmann and

3 Syr. It Tregelles, inserted

is

bracketed by Westcott and

by Tischdf.
of
this

same remark applies to circumcision The most natural way to read " Not the Greek seems to me to be this. he who is so outwardly (6 ev tu 4>avep<i is a Jew (in the true sense), nor is that which is outward, in flesh, the true cirthe
itself.

refutation

interpretation

to

point out that irvevp.a in 2 Cor. is characteristically the gift of the Covenant.

New

For the very conclusion to which Paul wishes to lead is that the New Covenant
is as necessary for the Jew as for the Gentile, ov 6 ctraivo; k.t.X. The ov is masculine, and refers to the ideal Jew.

but he who is inwardly a Jew (is the true Jew), and heart circumcision, in spirit, not in letter (is the true circumcision)." Thus in the first pair of clauses there is not anything, strictly speaking, to be supplied the subject is But in each case involved in the article. in the second pair the predicate has in both cases to be supplied from the first in the other, in the one case, MovSaios Heart circumcision is an iKpiTou/ij. already familiar to the O.T. From idea the Book of Deuteronomy (x. 16, for the meaning comp. xxx. 6) it passed to the prophetic writings Jer. iv. 4. The conuncircumcised in heart trary expression and in flesh is also found Jer. ix. 26, Ez. xliv. 7. A difficulty is created by the expression iv irvevjian ov ypau.u.a.Ti. After ver. 28 we rather expect iv irvcvu.aTi ov uapKi: the circumcision being conceived as in one and not another part of Practically it is in this man's nature. sense most commentators take the words thus Gifford explains them by " a circumcision which does not stop short at outward conformity to the law, but extends to the sphere of the inner life ". But there is no real correspondence here, such as there is in iv irvevu-o/ri ov a-apKi and a comparison of 2 Cor. iii., a chapter pervaded by the contrast of irvevu.a and ypau.p.a, suggests a different rendering. irvevp,a and ypau.fia are not the elements in which, but the powers by which, the circumcision is conceived " Heart circumcision," to be effected. without any qualifying words, expresses completely that contrast to circumcision in the flesh, which is in Paul's mind and what he adds in the new words, iv jrvi3u.aTt ov YP*Ht ftaTt ' s the new idea that heart circumcision, which alone deserves the name of circumcision, is achieved by the Spirit jof God, not by the written law. Whether there is such a circumcision, heart thing as this wrought by the Spirit, among the Jews, is not explicitly considered ; but it is not

cumcision

The name MovSaios (from Judah = praise,

Gen. xxix. 35) probably suggested this remark, ovk c avOpurruv the love of praise from each other, and religious vanity, are Jewish characteristics strongly commented on by our Lord (John v. 44, xii. 42 f.).
:

Chapter
easily

III.

Vers.

1-8.

It

might
if

seem, at this

point,

as

Apostle's

argument

had

proved

the too

has shown that the mere possession of the law does not exempt the Jew from judgment, but that God requires its fulfilment he has shown that circumcision in the flesh, seal though it be of the covenant and pledge of its promises, is only of value if it represent inward heart circumcision he has, it may be argued, Teduced the Jew to a. position of entire equality with the Gentile. But the consciousness of the Jewish race must protest against such a " " Salvation is of the conclusion.

much.

He

Jews

a word of Christ Himself, and the Apostle is obliged to meet this instinctive protest of the ancient people of God. The whole of the difficulties it raises are more elaborately considered in chaps. ix.-xi. here it is only discussed so far as to make plain that it does not invalidate the arguments of chap, ii., nor bar the development of the Apostle's theology. The advantage of the Jew is admitted it is admitted that his unbelief may even act as a foil to God's
is
; ;

relief;

faithfulness, setting it in more glorious but it is insisted, that if God's

is

of the must be admissions do not exempt the Jew from that liability to judgment which has just been demonstrated. The details of the interpretation, especially in
character

world

these

as righteous judge to be maintained as it

f., are somewhat perplexed. Ver. 1 f. to TTpio-o"dv rov MovSaiov is that which the Jew has " over and above " the Gentile. rLs r\ w<^iXna ttjs-

ver. 7

:;

t4.
inaTu0r](ray Ta
\
c

nP02 PQMAI0Y2
a/mana
,

603

'

(XT) T|
,

auTwi- tv\v TTtcrrn' tou sou KaTapvTjtrei

X6"yia too eou.

3.

t yap, et f^TrioTT)0"aV ti^cs

',
/

flt yifeaooj be
Tai,

nj\a ~^\-<n cos o,Xtj0t|S, Trds oe acopwrros

(J^ucrnqs,

a>i> xaows yeYpoiTrfiKrjcrTjs

4.

lit)

x# ycc-iTO
eV

a Acts viL 48 Heb. v. 12; 1 Pet. iv.11.

'

" Ottws &v SiKaiwdrjs if tois Xoyois oou, Kal

tw

1 For kgl6<i>s For the read Ka0aircp. viKTjcrrjs BGKL, etc., viktjo-sis distribution of authorities here, see note on irpuTov, page 589, note 2 The combination of B with such later Western authorities as here also lessens its weight its reading is probably part of that Western element which it contains, i.e., B and here represent practically one authority. But the other group of MSS. represents at least two groups of witnesses, the "neutral " in fc$A, and the Western in D, and its reading is therefore to be preferred. Weiss, however (Textkritik der paulinischen Brief"e, S. 46), would reject the indicative both here and in 2 Cor. xii. 21. The change of ei and T) he regards as accidental in it occurs some sixty times.
.

^B

^ADE.

KLP

7repiTop.Tjs

"

What good
?

cumcision do him
to
irpuro-<v.

"

iroXv

does his cirgoes with

Well then, how stands the case

Phil.
i.

Cf.

18.

cl

fViro-TT|o-av
It is

tivs

if

koto

irdvTo.

TpoVov

some did

disbelieve.

not necessary

however you choose to view the position. irpwTov ucv suggests that such an enumeration of Jewish prerogatives might have been made here as is given at length in ix. 4 f. In point of fact, Paul mentions one only, in which the whole force of the Jewish objection to the arguments of chap. ii. is contained, and after disposing of it feels that he has settled the question, and passes on. The first, most weighty, and most farreaching advantage of the Jews, is that " they were entrusted with the oracles They were made in His of God ". grace the depositaries and guardians of revelation, to Xovia tov 8eov must be
regarded as the contents of revelation, having God as their author, and at the time when Paul wrote, identical with
the O.T. Scriptures. In the the word Xdyiov occurs mainly as the equivalent

to render this, with reference to rrrto-T(v6y\<rav in ver. 2, " if some proved

faithless to their trust ".

What

is

in

Paul's

mind

is

that

" the oracles of

God "
were

Christ,

have had their fulfilment in and that those to whom they entrusted have in some cases

(whether few or
consider)
fulfilment.

many he
their
it

does not here

faith

refused

to

that

LXX

of

n^72b$, which
;

in

various

passages (e.g., Ps. cxix. 38) has the sense of " promise " in ordinary Greek it means "oracle," the Divine word given at a shrine, and usually referring to the future hence it would be natural in using it to think of the prophetic rather than the statutory element in the O.T., and this is what is required here. The O.T. as a whole, and as a revelation of God, has a forward look it anticipates completion and excites hope and it is not too much to say that this is suggested by describing it as to X<5-yia tow 0cov. The sum of it was that God had promised to His people " a future and a " (Jer. xxix. 11 see margin, R.V.), hope and this promise seemed threatened by
;

no proper inference that their unbelief must make God's faithfulness of no effect. He has kept His promise, and as far as it lay with Him has maintained the original advantage of the Jews, as depositaries and first inheritors of that promise, whatever reception they may have given to its fulfilment. Away with the thought When the of any reflection upon Him case is stated between God and man one conclusion let there can only be God come out (ywiirQw) true, and every man a liar let Him be just, and every man condemned. This agrees with the words of Scripture itself in Ps. Ii. (1.) 6, which Paul quotes exactly after the
Surely
is
! :

LXX the Hebrew is distinctly different, but neither it nor the original context are regarded. Ir tois X<5-yois o-ov is a translation of Hebrew words which mean " when Thou speakest," i.e., apparently, when Thou pronouncest sentence upon man here the sense must be, " that
:

Thou mayest be pronounced just in respect of what Thou hast spoken," i,e.,
the \6yia, the oracles or promises entrusted to Israel, win thy vncrjo-cis
:

case (see note on text).

Burton, Moods
lv

and Tenses,
o*
:

198, 199.

t$

Kpiveo-OaC

Probably the

infinitive is passive

the argument of the last chapter. ri yop ; For how \zt. 3 f.

i.e.,

"when thou art judged"; " when thou submittest thy

not middle, case to the

604
b Ch. v. 8; 2 Cor. vi.
4, vii.

I1P02
KpiccoOai
, t
.

PQMAI0Y2
irj

III.

(T
;

5. i 8e
N

aoitau rmwe 0eou SiKaioauKny

'

owioT-nai,

ii, ti
18.
,

Gal.

ii.

Aeyw.

epouu.ey ,
o.
r\
1

fit)

aoixos o 0eos o iirifapw TOf 6pyr\v

,

v
jat]

yeVoiTo

ciret

irws xpieei o cos tok koo-uok

-c
;

KaTa d^Gpwrroc
>
;

7. i
Tr)f

yap
Cor.
c
x. 30.

dXrjdeia too 0eoG iv

tw law

\Jiu'crp.aTi

iirepiaazuoev els
8. ical
p.r]

8o|af aoTou, ti
c
1

In Kayu is duapTwXos
2

Kpivou.ai;

ko.6ojs

p\acr4>T]u.ouu.0a, Kal

xadus

<J>aCTi

Ti^es ^u-ds Xc'ycie,

"On

iroii^awp-ep

to Katcd
1

i^a eX9r|

Ta dya8d; uk to Kpi'ua

eVSitcoe coti.

yap

BDEGKLP,
is

This case

and H. put frequent exchange of

2

etc. ei Se fr$A vul g- (some MSS., though others si enim). to be decided by the same considerations as the last. Tischdf. and 8 in their text ; W. and H. put ci yap in marg. On the strange but
;

W.

and

-yap see

Weiss, Textkritik, 66
bracket.

f.

Kai koOojs

om.

icai

BK.

W. and H.
Ps. cxvi. 12,

judge

".

The quotation from

is

may,

like

a relative clause,

convey

not important: the main thing, as the formal quotation which follows shows, is the vindication of God from the charge of breach of faith with the Jews in making Christianity the fulfilment of His promises to them. Ver. 5 f. Here another attempt is made to invalidate the conclusion of chap, ii., that the Jew is to be judged " according to his works," exactly like the Gentile. If the argument of ver. 3 f. is correct, the unbelief of the Jews actually serves to set off the faithfulness of God it makes it all the more conspicuous ; how then can it leave them
:

iras dvOpuiros ij/eva-rT|s,

subsidiary idea of cause, purpose, condition or concession " (Burton, Moods and Tenses, 428, who renders here is God unrighteous, who (because He)
:

visiteth
Xe'yaj
:

with wrath
cf.

?).

Kara avOpcinrov

Gal.

iii.

15,

Rom.

vi.

19,

Cor. ix. 8. There is always something apologetic in the use of such expressions. Men forget the difference between God

and themselves when they contemplate

such a situation as that God should be unrighteous; obviously it is not to be taken seriously. Still, in human language such suppositions are made, and Paul begs that in his lips they may not be taken for more than they really mean. Ver. 7 f. These verses are extremely
difficult,

exposed to judgment
is

This argument

generalised in ver. 5 and answered in " If our unrighteousness " (in the ver. 6. widest sense, dSixia being generalised

and are interpreted variously

ver. 7.

according to the force assigned to the

ti 6ti

from
v.

airio-Tta, ver. 3)

demonstrates

(cf.

Kayu of

Who

or

what supI

8) God's righteousness (also in the widest sense, SiKaiocruvr) being general-

plies the contrast to this

emphatic "

ised

from tKo-tis,

ver. 3),

what

shall

we

say ? i.e., what inference shall we draw ? Surely not that God, He who inflicts the wrath due to unrighteousness at the last day (i. 18), is Himself unrighteous, to speak as men speak. Away with the thought If this were so, how should God judge the world ? That God does judge the world at last is a fixed point both for Paul and those with whom he argues hence every inference which conflicts with it must be summarily set aside. God could not judge at all if He were unjust therefore, since He does judge, He is not unjust, not even in judging men whose unrighteousness may have served as a foil to His righteousness. It is not thus that the conclusions of chap. ii. can be evaded by the Jew. b t7u<t>p<<>v tt)v 6pyr\v the " attributive participle equivalent to a relative clause,
!

Some commentators, Gifford, also " ? for instance, find it in God, and God's If my lie sets interest in the judgment. in relief the truth of God, and so magnifies His glory, is not that enough ? Why,
after

my

sin,

God has had this satisfaction from " why further am / also on my

" side brought to judgment as a sinner ? It is a serious, if not a final objection to this, that it merely repeats the argument of ver. 5, which ths Apostle has already refuted. Its very generality, too for any man, as Gifford himself says, may thus lessens protest against being judged,

relevance for Paul is discussing not evasions of God's judgment, but Jewish objections to his previous arguments. Lipsius finds the contrast to Kayw in the Gentile world. A Jew is the speaker, or at all events the Apostle speaks in the character of one: "if my unbelief does magnify His faithfulness,
its
:

human

599.

TIPOS
Ti ouV
;

PQMAI0Y2
'

605
yap 'louoaious
d Ch.
15
;

irpoexofieOa

ou irdi'Tws

irpoT)Tia<rd/j.e6a

vi.

14

Gal.
.

tc Kal "EMirjfas irdkTas

is

utf apapTiai' elmi, kc.0u>s yeypcurTai, IO.

will

m' i0

Why is required ? the rest of the world, whose relation to God is so different, and whose judgment is so necessary, still
not that
I,

all

that

am

too,

like

brought into judgment ? " This would be legitimate enough, probably, if it But the were not for what follows. slander of ver. 8, which forms part of the

only the more magnify grace ''. Paul does not stoop to discuss it. The judgment that comes on those who by such perversions of reason and conscience seek to evade all judgment is just. This is all he has to say.
Vers.
9-20.

In

these

verses

the

same question
to

as rl ?ti Kayo* k.t.X., and which reference is made again in chap, vi. 1, 15, had not the Jews, but the

Apostle in his Christian character, for

its

object

hence

it

seems preferable

to

take the icdyu as referring strictly to

himself.

That Paul would come

in spite

into

judgment,

of the fact that his faithlessness in becoming a Christian had only set off the faithfulness of God to Israel, no unbelieving Jew questioned and Paul turns this conviction of theirs (with which, of course, he agrees, so far as it asserts that he will be judged) against themselves. If he, for his part, cannot evade judgment, on the ground that his sin (as they think it) has been a foil to God's righteousness, no more can they on their part they and he are in
: : :

Apostle completes his proof of the universality of sin, and of the liability of all men, without exception, to judgment. The rl ovv of ver. 9 brings back the argument from the digression of vers. 1-8. In those verses he has shown that the historical prerogative of the Jews, as the race entrusted with the oracles of God, real and great as it is, does not exempt them from the universal rule that God will reward every man according to his works (ii. 6) here, according to the most probable interpretation of irpocxop.0a, he puts himself in the place of his fellow-countrymen, and imagines them asking, " Are we surpassed ? Is it the Gentiles who have the advantage of us, instead of our having the advantage of them ? "
:

one position, and must be judged together to condemn him is to expose themselves to condemnation that is his point. The argument of ver. 7 is both an argumentum ad hominem and an argumentutn ad rem : Paul borrows from his opponents the premises that he himself is to be judged as a sinner, and that his lie has set off God's truth there is enough
; :

Ver. 9. Tl ovv; how, then, are we

situation
?

What then?
to

i.e.,

It is

understand the necessary to take these

:

words by themselves, and make irpoex<$(i*0a a separate question the answer to ti could not be ov, but must be ov&v.
irpo(\6y.f6a has been discussed. The active irpoe'xfiv means to excel or surpass. Many have taken -n-poxM-^ a as middle in the same sense So the Vulg. praecellimus cos ? and the A.V. " Are we better than they ? " But this use, except in inter-

The meaning of

much

these premises to serve his purpose, which is to show that these two propositions which do not exclude each other in his case do not do so in their case either. But, of course, he would interpret the 6econd in a very different way from them. The question is continued in ver. 8, though the construction is changed by the introduction of the parentheses with Ka0i)s and the attachment to Xeyeiv on of the clause which would naturally
in

preters of this verse, cannot be proved. The ordinary meaning of the middle would be " to put forward on one's own account, as an excuse, or defence ". This is the rendering in the margin of " Do we excuse ourselves ? " the R.V.
If rl ovv irpox<>p.0o could be taken together, it might certainly be rendered, What then is our plea ? but it is impossible to take irpox<5p-*0i in
this sense

have gone with ri pj } If judgment could be evaded by sinning to the glory of God, so Paul argues, he and other Christians like him might naturally act on the principle which slander imputed that of doing evil that good to them might come. No doubt the slander was origin. .jf Jewish The doctrine that righteousness is a gift of God, not to be won by works of law, but by faith in Jesus Christ, can always be misrepre" sin the more, it sented as immoral

without an object, and impossible, as already explained, to make this comThe only alternative is to rebination. What gard irpoxop.0a as passive This is the then ? are we excelled ? meaningadopted in the R.V. " Are we It is supin worse case than they ? " Wetstein quotes ported by Lightfoot. one example from Plut. de Stoic. contrad., 1038 D. tois o/yaBois iracri irpoo-rjicci,
:
:

bob
""On
ouk
4'oti

nP02 PQMAI0Y2
StKaios ouSe els
*

in.

II. ouk

e<rn.\>

owiwk, 1 ouk
'

lo-rif
"

6 kt|1w rbv Qeov.

12. irdfTes e'^eKXimf, au.a TjxP lt^ Tl a a ^

ins.

0UK

<rvvt(i)v

om. o

ABG

vulg.

fr^DKL.

The

o before

ek^tuv

is

also omitted

BG, and
[,tuv).
2

both places, in text though not in marg., by This ti)Tov is the reading in B.
in

W.

and H. (marg., o
iroicov.

Tixp"8Tjo-av

W. and H. put s in B 67 and in "who

are
in

fr^ABWG. ovk ecrriv iroiwv, so the former in text, the latter in marg. the marg. of W. and H.
:

ABG

but fc^D have o

The second ovk

ttrriv is

om.

ko-t' oviSev irpoexofxevois viro

tov Aios surpassed by Zeus". The word would thus express the surprise of the Jew at seeing his prerogatives disappear " if this line of argument be carried further," he may be supposed to say, " the relative positions of Jew and Gentile will turn out to be the very reverse of what we have benothing
;

pointed out that in Ps. xiv., for instance, there is mention of a people of God, " a generation of the righteous," as well as of the godless world and that in other passages only the contemporaries of the writer, or some of them, and not all men
;

This is the idea which is negatived in oti iravTws. Strictly speaking, the ov should modify irdvTws, and the meaning be " not in every respect " in some respects (for instance, the one referred to in ver. 2), a certain superiority would still belong to the Jew. But to allude to this seems irrelevant, and there is no difficulty in taking the words to See not in any way ". mean, " No " are not surWiner, p. 693 f. passed at all, we who are Jews, for we have already brought against Jews and Greeks alike the charge of being all
lieved ".
:
:

in all times, are described. Perhaps if we admit that there is no possibility of an empirical proof of the universality of sin, it covers the truth there is in such comments. Paul does not rest his case on these words of Scripture, interpreted as

We

under sin."
Gal.
Hi. 22.

virb a\x.aprlav, cf. vii. 14,

idea is that of being under the power of sin, as well as simply sinful men are both guilty and unable to escape from that condition. The long series of quotaVer. 10. tions, beginning with this verse, has

The

many points of interest. The icaOws -vcypaiTTai with which it is introduced, shows that the assertion of indiscriminate sinfulness which the Apostle has just made, corresponds with Scripture
testimony. It is as if he had said, I can express my opinion in inspired words, and The therefore it has God upon its side. quotations themselves are taken from various parts of the O.T. without distinction no indication is given when the writer passes from one book to another. Thus w. 10-12 are from Ps. xiv. 1-3; ver. ver. 13 gives the LXX of Ps. v. 9 14 corresponds best to Ps. x. 7; in vv. 15-17 there is a condensation of Is. lix. and in ver. 18 we have part of the 7 f. No attention first verse of Ps. xxxvi. whatever is paid to the context. The value of the quotations for the Apostle's purpose has been disputed. It has been
;

exegetical science would interHe has brought the charge pret them. of sin against all men in chap. i. 17, in announcing righteousness as the gift of in chap. i. 18-32 he has the Gospel referred to the facts which bring the charge home to Gentile consciences in chap. ii. he has come to close quarters with evasions which would naturally and in suggest themselves to Jews both cases he has counted upon finding Hence we do in conscience a sure ally. not need to lay too heavy a burden of proof on these quotations it is enough if they show that Scripture points with unmistakable emphasis in the direction in which the Apostle is leading his And there can be no doubt readers. As Gifford well says on that it does so. " In the deep inner sense which ver. 18

modern

the Paul gives to the passage, generation of the righteous would be the first to acknowledge that they form no exception to the universal sinfulness asserted in the opening verses of the
St.
'

'

Psalm".
There
Ovik eVrnv Sbcaios ov8 els. for the idea that this is Paul's thesis, rather than a quotation of Ps. xiv. 3. Ps. xiv. 3 is correctly quoted in ver. 12, and the

Ver. 10.
is

something to be said

Apostle would hardly quote it twice Sikclios, too, seems chosen to express exactly the conclusion to which be means

come in come after

to

ver. 20.
,

Still,

the words
:

hence ko,0u? v*' ypairTai they must be Scripture, and there is nothing they resemble so much as a free
3.

rendering of Ps. xiv.

ii

-ig.

nPOS PUMAIOY2
l
>

607

tori TTOtwc xP TJ <r''0 TT Ta

jtecos

" K io'Tic ews efos"

auTwi'

13. " Td^os dfewy-

6 Xdpuys" auTw*', tcus yXciaaais

uiro to. j^eiXr] auTaii' ".

eSoXiouCTae "
1

" 16s

domouy
yeu.'ii.."

14. " &v to orofxa

dpds Kal mxpias

15. " 6|eis 01 iroSes airraid in^iai aijxa

auTaii'

6.

cru CTpiu.ua
e

Kal TaXanrwpia iv Tats 6801s

eyviacrav."
1

7.

Kal

6S6f elp-qrns ouk

64>0aXu,wi'

Luke

8.

" ouk

eort

<t>6(3os

eou direcaeTi tw^

,

auric."
x

19. otoauec Se oti o<ra 6 eouos Xcyei, tois

.,

AaXet
1

ica irav or op, a

after o-Tojia
in

. qt>pay|j,

i c ic; Kat k utooikos yecnTai was o KOapos

^ktw couw .,'g

f

Ch.

iv.

ia

Heb.XI.33.

Here only.

o-Top.a

17 read avrmv.

This Hebr. idiom

may

be right, and

W.

and H. put avTwv

Ver. 11.

marg.

ovk

ttiv <ruvi<ov.

form
97.

(ovvioiv or opuviwv), see

If

For the Winer, p.

is,
:

we read
is

6 cwviwv the
to

meaning

spiritual misery which comes upon the Jews in the path of self-righteousness. But it is much more natural to suppose

if the understand article (as in the LXX) be omitted, There is no one who has sense.

There

no one

that the Apostle is pointing destruction and misery which

to

the

human

Ver.

12.

TJxpci9ijo-av

is

the

LXX
means

rendering

of

^Pl/^, T v! v
sour,"

which

" to

" to turn " (of become milk) one and all they have become good for nothing. xP tl"r TT Ta usually signifies kindness, and so it is rendered in 2 Cor. vi. 6, Eph. ii. 7, Col. iii. 12, goodTit. iii. 4 (cf. Rom. ii. 4, xi. 22
:

wickedness inflicts on others, than to any such spiritual results of it. It is as if he had said, " Wherever they go, you can trace them by the ruin and distress they leave behind ". The same consideration applies to ver. 17. It does not mean, " They have failed to discover the way of salvation," but " they tread
continually in paths of violence ". Ver. 18. Ps. xxxv. 2, LXX, with aviTwv for atirov. This verse at once sums up and explains the universal corruption of mankind. Ver. 19. At this point the first great division of the epistle closes, that which began with chap. i. 18, and has been occupied with asserting the universal " prevalence of sin. know that whatever the law says, it says to those who are in the law," i.e., to the Jews. For the distinction of Xlyciv (in which the object is the main thing) and XaXciv (in which the speaker and the mode of utterance are made prominent), see

ness)
r.

here

it

answers to Hebrew

^J2

nd means "good". ouk cotiv !os tvds, non est usque ad unum (Vulg.), which may be even more exactly given there is not the in the Scottish idiom length of one. Tci<j)os ... ISoXtovaav is Ver. 13. an exact quotation of Ps. v. 10 (LXX).
:

We

The original seems to describe foreign enemies whose false and treacherous language threatened ruin to Israel. For the form eSoXiovtrav, see Winer, p. 91
(f.).

The
:

termination

is

common

in the

Wetstein quotes one grammarian who calls it Boeotian and another Chalcidic it was apparently widely diffused.
;

LXX

The

last clause, lot doririSwv Ps. cxxxix. 4, LXX.

k.t.X., is

Ver.

14.

Ps.

ix.

28,

LXX,

freely

quoted: (Ps. x. 7, A.V.). avTwv after .0-TOU.0. (W. and H., margin) is a Hebrew idiom which the LXX has in this passage, only in the singular ov to
:

Trench, Synonyms, lxxvi., and commentary on John viii. 43. It is most natural to suppose that by " the things the law says " Paul means the words he has just quoted from the O.T. These words cannot be evaded by the very persons to whom the O.T. was given, and who have in it, so to speak, the spiritual environment of their life. In this case, 6 vopos is used in the wider
sense of the old revelation generally, not specifically the Pentateuch, or even the statutory part of Scripture. For this use of the word, cf. 1 Cor. xiv. 21, where iv t$ vdjxy introduces a quotation from Is. xxviii. 11 and John x. 34 (your law), xv. 25 (their law), both prefacing quota:

o~Tou.a avTOv.

These verses are rather Vers. 15-17. a free extract from, than a quotation of, They describe the moral Is. lix. 7, 8. corruption of Israel in the age of the prophet. According to Lipsius, o"vvrpijiua Kal TaXaiirupia refer to the

6o8
tu>

liPOS
0w.

PQMAI0Y2
I'Ofiou

in.

20. Sioti i cpywe

ou 8iKaia>0^<rTai iraaa crap|

tfwTuoy auTOu

8ta yap fopou eTriyfaxris auapTtas.

tions from Psalms (lxxxii. 6, xxxv. 19). At first sight there seems a disparity between the two parts of the verse. does the fact that those who are

comes
fifteen

How

under the law are impeached and conutterances of the law as those just quoted subserve the Divine

the full knowledge of sin." a favourite Pauline word times used in his epistles.) This is its proper, and indeed its exclusive function. There is no law given with
(liriyvciKris,
:

demned by such

are

mouth and make world answerable to God ? We must suppose that all other men that is, the Gentiles, who are not under the and that are convicted already l aw what is needed to prepare the way for the universal Gospel of grace is that those who have been under law should admit concerning themselves, what they are prompt enough to assert of all others
intention to stop every
all the

power to give life, and therefore there no works of law by which men can be justified. The law has served its
purpose when
the
full
it

has

made men
;

feel

tu

how sinful they them down to this point,

(" sinners of the Gentiles "

Gal.

ii.

15),

that they have not a word to say, and are liable to God's judgment. vthSSikos

a classical word, found here only in the N.T. Sanday and Headlam remark its " forensic " character. Ver. 20. SuJti means " because," not " therefore," as in A.V. The rendering
is

"therefore" is perhaps due to the difficulty which the translators had in putting an intelligible meaning into "because". The sense seems to be: Every mouth must be stopped, and all the world shown to be liable to God's judgment, because by works of law no flesh shall be justified before Him. This last proposition that no flesh shall be justified in this way is virtually an axiom with the Apostle it is a first principle in all his spiritual thinking, and hence everything must be true which can be deduced from it, and everything must take place which is required to support it. Because this is the fundamental certainty of the case, every mouth must be stopped, and the strong words quoted from the law stand where they do to secure this end. The explanation of this axiom is to be found in its principal terms flesh and law. Flesh primarily denotes human

are it bringsbut it is not for it to lift them up. The best exposition of the passage is given by the Apostle himself in Gal. ii. 15 f., where the same quotation is made from Ps. cxliii. 2, and proof given again that it applies to Jew and Gentile alike. In e epytov vop.ov, vdp.05, of course, is primarily the Mosaic law. As Lipsius remarks, no distinction is drawn by the Apostle between the ritual and the moral elements of it, though the former are in the foreground in the epistle to the Galatians, and the latter in that to the Romans. But the truth would hold of every legal dispensation, and it is perhaps to express this generality, rather than because vbfxos is a technical term, that the article is omitted. Under no system of statutes, the Mosaic or any other, will flesh ever succeed in finding acceptance with God. Let mortal man, clothed in works of law, present himself before the Most High, and His verdict must always be
:

Unrighteous.
Vers. 21-26.

The

universal need of a

nature in its frailty to attain to the righteousness of God is a task which no flesh has strength to accomplish. But flesh in Paul has a moral rather than a natural meaning it is not its weakness in this case, but its strength, which puts Justification out of the question to justify is the very thing which the law
:

cannot do, and

is

it

cannot do

it

because

it

to the flesh But the explanation of the axiom lies not only " By the law in flesh," but in " law ".
(cf. viii. 3).
;

weak owing
'

Gospel has now been demonstrated, and the Apostle proceeds with his exposition of this Gospel itself. It brings what all men need, a righteousness of God (see on i. 17) and it brings it in such a wav Law as to make it accessible to all. contributes nothing to it, though it i& attested by the law and the prophets it is a righteousness which is all of grace. does not signify that Grace, however, moral distinctions are ignored in God's the righteousness which is procedure held out in the Gospel is held out on the basis of the redemption which is in It is put within the sinChrist Jesus. It could ner's reach at a great cost. never be offered to him it could never be manifested, or indeed have any real but for the propitiatory virtue existence of the blood of Christ. Christ a propitiation is the inmost soul of the Gospel for If God had not set Him sinful men. forth in this character, not only must we
;
; :

2023-

nP02 PQMA10Y2
tou eopou Kai
\ > ke OiaoroAr|.
^

609
^
- c

peer]

/c^-/
u-tto

21. Nuvl 8c j^upls vop-ou SiKatocrucT] 0cou Tre^a^epajrai, papTupoutojc

~
1
.

TrpocpnTGJV

22. oiKaioawT] oc 0eou cua

J

'

'

Mat tv.
Acts

17;

xiii.

tticttcws 'inaoG

Xpioroo, eis Trdrras Kal

23. irarres
'

em Trdi/Tas

ou yap

>

l3

eon

tous moreuovTas o \ \c yap rjuapTOv, ai uorepoutTai

-i

k Ch. x. 12; 1 Cor.xiv.

7
.

1 1 Kai tti iravTas so fr$ s DFGKL, but ora. ABC. The words are omitted by Lachm., Tischdf., Tregelles, W. and H., but retained by Weiss, who explains the omission by homceoteleuton. As em iravTas alone is found in very good MSS. of the vulg. and in John of Damascus, the received text may be a combination of this and the true reading.
;

despair for ever of attaining to a Divine righteousness all our attempts to read the story of the world in any consistency with the character of God must be baffled. Past sins God seemed simply to ignore He treated them apparently as if they were not. But the Cross is " the Divine " theodicy for the past history of the world (Tholuck) we see in it how seriously God deals with the sins which for the time He seemed to pass by. It is a demonstration of His righteousness that is, in the widest sense, of His consistency with
;
:

meaning of Sikouoctvvt) between and 25, and in that of ry 8o|a tov 8eov between iii. 23 and v. 2. To deny that words which mean so much, and are applied so variously, can convey different shades of meaning, even within the narrow limits of a few verses, is to deny that language shares in the life and subtlety of the mind. ire^ave'puTai
in the

vv. 21

His own character, which would have been violated by indifference to sin. And that demonstration is, by God's grace, given in such a way that it is possible for Him to be (as He intends to be) at once just Himself, and the justifier of

once for all the righteousness of God has been revealed in the Gospel. Cf. xvi. 26, Col. i. 26, 2 Tim. i. 10, 1 Peter i. 20, Heb. ix. 8, 26.
Sikouoo-vvt) Se 0ov. The explicative: "a righteousness of God (see on chap. i. 17) [ver. 21], and that a righteousness of God through faith in Jesus Christ ". In the Epistle to the Hebrews Jesus Christ is undoubtedly set forth as a pattern of

Ver. 22.
is

8c

who believe in Jesus. The propitiatory death of Jesus, in other words,

those
is at

once the vindication of God and the salvation of man. That is why it is central and fundamental in the Apostolic Gospel. It meets the requirements, at
time, of the righteousness of of the sin of man. Ver. 21. vvvl 8e: but now. All time is divided for Paul into "now" and "then". Cf. Eph. ii. 12 f., tw Kaipu cKivw . . . vvvl hi 2 Cor. v. 16, airo tov vvv the reception of the Gospel means the coming of a new world. x u pis vopov legal obedience contributes nothing to evangelic righteousness. It is plain that in this expression vopos does not signify the O.T. revelation or religion as such, but that religion, or any other,

the

same

God and

faith acpopuvTcs els tov ttjs irio-Tews apxTiyov Kal TeXtiwT'Jjv 'lijo-ovv, Heb. xii. 2. but such a thought Cf. Heb. ii. 13 is irrelevant here. It is the constant teaching of Paul that we are justified (not by sharing Jesus' faith in God, as some interpreters would take it here, but) by believing in that manifestation and qffer of God's righteousness which are made in the propitiatory death of Jesus. els iravTas ical tirl iravTas the last three words are omitted by fr^ABC and most edd. If genuine, they add no new
:

idea to els itoLvtos

StatrToXii, cf. x. 12. ness of God comes to all faith, for all alike need it,
it

For

see Winer, p. 521. The righteouson the terms of and can receive

conceived as embodied in statutes. It is statutory obedience which (as Paul has learned by experience) cannot justify. Hence vojxos has not exactly the same sense here as in the next clause, viro tov

where the whole equal to the O.T., and the that the Gospel is not alien to the religion of Israel, but really finds This is worth remarkattestation there. ing, because there is a similar variation
vofj.ov k. t<Sv irpo(i)Twv,
is

expression

meaning

is

only so. Ver. 23. -fjpapTov must be rendered in English "have sinned"; see Burton, Moods and Tenses, 54. vo-Tepovvrai expresses the consequence = and so come short of the glory of God. To emphasise the middle, and render "they come short, zndfeel that they do so," though suggested by the comparison of Mt. xix. 20 with Lk. xv. 14 (Gifford), is not borne out by the use of the N.T. as a whole. The most one could say is that sibi is latent in

VOL.

II.

39


6io
^Cor**!'
7;

TTPOS
T ^ S ^^ T1 S T0 "

POM ATOYS
SiKOioujiej-oi
'

in.

9co > 2 4-

owped^

Tfj

auTOu x<*P tri

>

Rev.

T ^ s aTToXuTpolaews ttjs

&

Xpicrrw

'Itjo-oj,

25. op irpoefieTO 6 eos

xxii. 17.

to their loss (not necessarily to their sensible or conscious loss) they come short. The present tense implies that but for sin men might be in enjoy-

the middle

ment of "
this

r\ 86a toO 9tov ". Clearly cannot be the same as the future heavenly glory of God spoken of in v. 2 as in John v. 44, xii. 43, it must be the approbation or praise of God. This sense of 8oa is easily derived from that
:

the time of Nebuchadnezzar's recovery from his madness. There is here no suggestion of price or cost. Neither is there in the common use of the verb XuTpovaOoi, which in represents

LXX

/Nil ar>d !T7G. the words employed to describe God's liberation of Israel from Egypt (Is. xliii. 3 does not count). On the other hand, the classical examples
favour the idea that a reference to the cost of liberation is involved in the word. Thus Jos., Ant., xii. 2, 3 TrXeiovtuv 8e tj TETpaKoaiwv TaXdvTuv to ttjs diroXv:

of "reputation," resting on the praise or approval of others. Of course the approbation which God would give to the sinless, and of which sinners fall short, would be identical with justification.

Tpioa-fios YVTj<rO-0at <f>ap,ev<i)v k.t.X.

and

Ver.
cally,

24.

the

word

Siicaiovpcvoi grammatiis intractable. If we

:

force a connection with what immediately precedes, we may say with Lipsius that just as Paul has proved the universality of grace through the universality of sin, so here, conversely, he proves the universal absence of merit in men by showing that they are justified freely by God's grace. Westcott and Hort's

in war) airoyvovs aTroX-uTpaxriv dtrpevos ^aiiTor 8ixp 7i<'' aTO > where it is at least most natural to translate " having given up hope of being held to ransom ". In the N.T., too, the cost of man's liberation is often emphasised 1 Cor. vi. 20, vii.
:

probus liber, a Spartan boy taken prisoner

Philo,
otnnis

Quod

17 (of

punctuation

(comma

after

rov

fleov)

favours this connection, but it is forced and fanciful. In sense Sixcuovpcvoi refers to irdvTas tovs iriorevovTas, and the use of the nominative to resume the main idea after an interruption like that of ver. 23 is rather characteristic than otherwise of the Apostle. Supcdv is used in a similar connection in Gal. ii. " for nothing ". JustifiIt signifies 2i.
cation,

23, 1 Pet. i. 18 f., and that especially where the cognate words XvTpov and avriXvTpov are employed: Mc. x. 45, The idea of liberation as 1 Tim. ii. 6. the end in view may often have prevailed over that of the particular means employed, but that some means and

are told here, costs the sinner Galatians we are told that if it comes through law, then Christ died " for nothing ". Christ is all in it (1 Cor. i. 30) hence its absolute freeness. Tfj ainov x<piTi repeats the same thing as Supedv signifies that we contribute nothing, Tfj ovtov x*P lTl signifies that

we
;

nothing

in

the whole charge

is

freely supplied

by

emphasis.

in this position has a certain Sid ttjs aTroXuTpwcrssus ttjs iv X. 'I. The justification of the sinful, or the coming to them of that righteousness of God which is manifested in the Gospel, takes effect through the redemption that is in Christ Jesus. Perhaps " liberation " would be a fairer word than " redemption " to translate diroXvTpcoo-is. In Eph. i. 7, Col. i. 14, Heb. ix. 15, it is equal to forgiveness. 'AttoXvTpwo-is itself is rare in the LXX there is but one instance, Dan. iv. 29, in which h xpoVos pov ttjs airoXvTpwo-cws signifies
;

God.

avTov

especially some cost, toil or sacrifice were involved, was always understood. It is implied in the use of" the word here that justification is a liberation the man who receives the righteousness of God is set free by it from some condition of bondage or peril. From what ? The answer is to be sought in the connection of i. 17 and i. 18: he is set free from a condition in which he was exposed to the wrath of God revealed from heaven against sin. In Eph. i. 7, Col. i. 14, dTroXvTpojoris is plainly defined as rein Eph. i. 14, Rom. mission of sins viii. 23, 1 Cor. i. 30, it is eschatological. But the question whether Ver. 25 f. the word d7roXvTp<o<ris involves of itself a reference to the cost at which the thing is accomplished is after all of minor consequence that cost is brought out unambiguously in ver. 25. The diroXvTpiDcris is in Christ Jesus, and it is in Him as One whom God set forth in propitiatory power, through faith (or, reading Sid ttjs irio-Tttus. through the faith referred to), in His blood. rrpoidtTo in Eph. i. 9 (cf. Rom. i. 13) is " purposed "
;

but here the other meaning, "set forth" (Vulg. proposuit) suits the context much

2425.
iXaoTTjpiOK 8ia rns

TTP02
morews
ev

PQMAI0Y2
i$
ci'Sei^ii' tt)$

6n
m^Cor
L 28.
viii.

tw auTOu aijaan,

5ikcuoowt|$ aoToo, oia

1

tt)v Trapeaiy

tw^ TrpoyeYoyoTWi'
but om. ttjs

afj,apnf](j.aTa'

81a ttjs mo-Tews

so

BC 3 D 3 KL
it

17,

^C^F, Origen.
Weiss puts
it

Most

critical

edd. omit, but

W.

and H. give
ref.

a place in marg.

in text,

and

emphasises
better.

it

with

to ver. 22.

IXao-Trjpiov has
(1)

been taken

in

'IcrpaTjX irpoKaicwOevTa Su'cruo-tv) is inde-

various ways.

In the

LXX

it is

the

cisive,

owing
the
;

to the doubtful reading.*

rendering of
seat ".

]TYS3,
1S

(A.V.)

"mercy-

>ne passage at least, Ex.

xxv.

16,

JH*VS3

rendered IXocttj-

which is possibly a comptov bination of two translations a literal and a one, a " lid " or " covering "
s-n-i9(ia,

figurative or spiritual one, " a propitia-

Many scholars argue that Paul's use must follow that of the LXX, familiarity with which on the part of his But the readers is everywhere assumed. necessity is not quite apparent and not to mention the incongruities which are introduced if Jesus is conceived as the mercy-seat upon which the sacrificial blood His own blood is sprinkled, there are grammatical reasons against Paul must have written, this rendering. to be clear, to iXao-Ttjpiov r\ p. u v, or some equivalent phrase. Cf. 1 Cor. v. 8 (Christ our passover). A " mercy-seat " is not such a self-evident, self-interpreting idea, that the Apostle could lay it at the heart of his gospel without a word Consequently (2) many of explanation. Of take IXao-Tfjpiov as an adjective. those who so take it, some supply Ovjiflk or Upeiov, making the idea of sacrifice
tory ".
;

grammatical question is insoluble but there is no question that Christ is conceived as endued with propitiatory power, in virtue of His death. He is set forth as iXao-Trjpios(v) ev tu avTov aifiaTi. It is His blood that covers sin. It seems a mere whim of rigour to deny, as Weiss does, that the death of Christ is here conceived as sacrificial. It is in His blood that Christ is endued with propitiatory power and there is no propitiatory power of blood known to Scripture unless the blood be that of sacrifice. It is not necessary to assume that any particular sacrifice say the sin offering is in view ; neither is it necessary, in order to find the idea of sacrifice here, to make IXao-rrjpiov neuter, and supply 8vp.o it is enough to say that for the Apostle the ideas of blood with propitiatory virtue, and sacrificial blood, must have been the same. The precise connection and purpose of 81a (ttjs) irio'TccdS is not at once

Perhaps

clear.

Grammatically,

it

might be con;

strued with kv tw avTov aip.aTi ; cf. Eph. i. 15, Gal. Hi. 26 (?), Mk. i. 15 but this lessens the emphasis due to the last

words.

seems to be inserted, almost parenthetically, to resume and continue

It

explicit.

no
in

simpler, and there is valid objection, to make it masculine,

But

it

is

the idea of ver. 22, that the righteousness of God which comes in this way,
in Christ, whom God has set forth in propitiatory power in virtue of His death comes only to those who believe. Men are saved freely, and it is all God's work, not in the very least their own yet that work does not avail

namely,

agreement with Sv " whom God set This use forth in propitiatory power ". of the word is sufficiently guaranteed by
:

Jos., Ant., xvi. 7, 1

lt]i

ircp(<|>o8os 8* oaitos

Kal TO " S^ovs IXao-Trjpiov pvfjp.a The passage in KaTeo-Kcvao-aTO. . . . 4 Mace. xvii. 22 (ical 81a tov alpaTos Ttiv evasSoiv KIVU>V KOt tov lXaaTT|piov [tov] OavaTov aitiv T| 6eia irpovoia tov

for
it.

any one who does not by

faith accept
in

What God

has given to the world

Christ, infinitely great and absolutely free as it is, is literally nothing unless it is

* Seeberg, Der Tod Christi, S. 185, adduces it with the reading tov OavaTov, to support the view that in IXao-Trjpiov (as a substantive) Paul is thinking not of the concrete Kapporeth, but only of that on account of which this sacred article in other words, of a covering by which that is hidden from received its name God's eyes on account of which He would be obliged to be angry with men. a means of propitiation (as this It is possible to take IXao-Ttjpiov as a substantive passage from 4 Mace, shows, if we read tov Oavo/rov), without special allusion to
;

ihe

JTYD3

But see Deissmann, Bibelstudien,

S. 121

ff.

6l2
iv
a Ch. viiLi8,

nP02 PQMAI0Y2
t{)

in.

xL

TW KUK

' ~b KOtpU, 61S TO 61KOI OUTWOIKOIOI' KOI OlKaiOUrTOTOVeK TTlOTeaS

'

oroxfj toO 0ou,

*
*

26. irpo$

IkSei^ii' ttjs
<

oiKaioaurns outou iv
1
\
> '

Faith must have its place, therethe profoundest statement of the Gospel, as the correlative of grace. Thus Sio. (ttjs) ttio-tcios, though parenthetic, With els is of the last importance.
taken.
fore, in

ter

with a

view to demonstrate His

cvSciliv ttjs SiKaioervvris avrov k.t.X. are shown God's purpose in setting forth Christ as a propitiation in His blood. It is done with a view to demonstrate His righteousness, owing to the passing by of the sins previously

we

committed in the forbearance of God. God's righteousness in this place is obviously an attribute of God, on which
the sin of the world, as hitherto treated by Him, has cast a shadow. Up till now,

God has

" passed by "

sin.

He

has

" winked at " (Acts xvii. 30) the transgressions of men perpetrated before Christ

came {TTpo-yiyov6r<ov),evTx^ avoxi) clvtoxi. The last words may be either temporal
or causal while God exercised forbearance, or because He exercised it, men sinned, so to speak, with impunity, and
:

righteousness, that He might be righteous Himself, and accept as righteous him who believes in Jesus." The words ev t$ vvv Kcup<j> refer to the Gospel Age, the time in which believers live, in contrast to the time when God exercised forbearance, and men were tempted to accuse Him of indifference to righteousness, irpos, as distinguished from els* makes us think rather of the person contemplating the end than of # the end contemplated but there is no essential difference, ttjv cvScifiv the article means " the 3fvSeii.s already mentioned in ver. 25 ". But the last clause, ts to eivcu ovtov k.t.X., is the most important. It makes explicit the whole intention of God in dealing with sin by means of a propitiation. God's righteousness, compromised as it seemed by His forbearance, might have been vindicated in another way; if He had
;
:

God's character was compromised. underlying thought is the same as

1.

The
in Ps.

" These things hast Thou done, and I kept silence Thou thoughtest that I was altogether such an one as Thyself". Such had been the course of Providence that God, owing to His forbearance in suspending serious dealing with sin, lay under the imputation of being indifferent But the time had now come to to it. remove this imputation, and vindicate Divine character. If it was possible the once, it was no longer possible now, with Christ set forth in His blood as a propitiation, to maintain that sin was a thing which God regarded with indifference. Paul does not say in so many words what it is in Christ crucified which constitutes Him a propitiation, and so clears God's character of the charge that He does not care for sin He lays stress, however, on the fact that
21
:
:

executed judgment upon sin, it would have been a kind of vindication. He would have secured the first object of " that He might be righteous ver. 26 Himself". But part of God's object was
:

to justify the ungodly (chap. iv. 5), upon certain conditions and this could not be attained by the execution of judg;

ment upon objects, and

sin.

at

righteousness, within reach of the sinful, it was necessary that instead of executing judgment God should provide a propitiation. This He did when He set forth Jesus in His blood for the acceptance of faith. (Haring takes the IVSeiijis of God's righteousness " here to be the as the " revelation

To combine both once vindicate His own and put righteousness

same

an essential element in a propitiation is that it should vindicate the Divine righteousness. It should proclaim with unmistakable clearness that with sin God can hold no terms. (The distinction between irapeeris, the suspension, and a<f>c(ris, the revocation, of punishment, is borne out, according to Lightfoot, Notes

on Epp. of St. Paul,

usage, and /this idea is
is

p. 273,

by

classical

essential here.) In ver. 26 restated, and the significance of a propitiation more fully brought out.

" Yes,

God

set

Him

forth in this charac-

of SiKaioavvT) Oeov in i. 17, or the " manifestation " of it in iii. 21 but this is only possible if with him we completely ignore the context, and especially the decisive words, 81a ttjv irapecriv twv irpoY*Y0V,' T,,>v a|*apTT)(laTciiv.) The question has been raised whether the righteousness of God, here spoken of as demonstrated at the Cross, is His judicial (Weiss) or His penal righteousness (Meyer). This seems to me an unreal question the righteousness of God is the whole character of God so far as it must be conceived as inconsistent with any indifference about sin. It is a more serious question if we ask what it is in Christ set forth by God in His blood which at once vindicate?
; ;

i628.
27. riou ouy

TIPOS
iq

PQMAI0Y2
;

6i3
;

'irjaou.

KauYj)<7i.s

c^eKXeiaOrj.

Sid "iroiou edfiou

out*

o Actsiv.7.

tuc epyw; ou^l, dXXd Sid

1 owv here is
;

ydfiou iriorews.

28. Xoyi^ojicOa

Yap

The division of authorities so 17, but -yap fc^AD'F, Origen-interp. like that in ver. 25, and the edd. decide in the same way. and H. put 3 in text, odv in marg. Weiss puts ovv in text, irio-rei Sucaiovo-Gcu 17,
3

BCD KL

W.

but SiKaiovicrdai

^ KL

irto"ri

fc^'ABCD.
it

God's character and makes

for

possible

those who believe. The passage itself contains nothing explicit except in the words ev tw auTov cufjiaTi. It is pedantic and inept to argue that since God could have demonstrated His righteousness either
to justify

Him

in regarding Mrjcrou genitive, as the use of irio-Ttueiv throughout the N.T. (Gal. ii. 16, e.g.) requires us to do such expressions as tw ck iriaTtws 'A[3padu (iv. 16) are not in the least a reason to
difficulty

whatever

as

objective

by punishment or by propitiation, therefore punishment and propitiation have no relation to each other. Christ was a propitiation in virtue of His death ; and however a modern mind may construe it, death to Paul was the doom of sih.
say that God set forth Christ as a propitiation in His blood is the same thing as to say that God made Him to be sin for us. God's righteousness, therefore, is demonstrated at the Cross, because th^ge, in Christ's death, it is
for all apparent thakHe does not palter with sin the doom of sin falls by His appointment on the Redeemer. And it is possible, at the same time, to accept as righteous those who by faith unite themselves to Christ upon the Cross, and identify themselves with Him in His death for in doing so they submit in Him to the Divine sentence
; :

To

the contrary: they only illustrate the flexibility of the Greek language. See on ver. 22 above. Vers. 27-31. In these verses the positive exposition of the righteousness of God as offered to faith through the redemption in Christ Jesus, is concluded. The Apostle points out two inferences

which can be drawn from it, and which go to commend it to religious minds.

The

first

is,

that

it

excludes boasting.

A religious constitution under

;

which men

made once

could make claims, or assume anything, in the presence of God, must necessarily be false it is at least one mark of truth in the Christian doctrine of justification that by it such presumption is made impossible. The second is, that in its universality

and

its

sameness

for all

men,

it

upon

sin,

and
It

at
is

bottom become right

misleading to render

with God.

to clvai avrov Sikcliov k. SiicaiovvTa, He might be just and yet the justifier," etc.: the Apostle only means that the two ends have equally to be secured, not that there is necessarily an

" that

is consistent with (as indeed it flows from) the unity of God. There can be no step-children in the family of God a system which teaches that there are, like that current among the Jews, must be wrong a system like the Christian, which excludes such an idea, is at least so far right. In ver. 31 an objection is
: ;

raised.

may

be

The whole system just expounded said to make Law void to

antagonism between them.

But

it

is

stultify

and disannul

all

that has ever

justifier":

more than misleading to render "that He might be just and therefore the there is no conception of

been regarded as in possession of Divine moral authority in the world. In reality, the Apostle answers in a word, its effect
is precisely the reverse: it establishes law. Ver. 27. iroi) ovr ; where, since this is the case, is boasting ? cIckXcio-Ot) for the use of the tense, cf. ipXijOt) and e^Tjpdv0T| in John xv. 6 it is equivalent " is peremptorily, or once for all, to, shut out ". Sid iroiov vojxov ; By what kind of law ? In other words, How is " law," the the divinely appointed spiritual order, or constitution, which excludes boasting, to be characterised ? Is it by " the works " which it prescribes, and which those who live under it per:

righteousness, capable of being clearly carried out, and connected with the Cross, which makes such language in-

(See Dorner, System of Christian Doctrine, iv., English 14, Translation.) It is the love of God, according to the consistent teaching of the New Testament, which provides the propitiation, by which God's righteousness is vindicated and the justification of the ungodly made possible. tov K TTio-Teois 'iTjaov is every one who is properly and sufficiently characterised as a believer in Jesus. There is no
telligible.


6i.

TTP02
morei
1
;

PQMAI0Y2
X w P l 5 epywc
vopou.

in. 29

31.

SiKaioucrOai dkOpwrroi',

29.

f|

'louoaiwv
els

6 0eos povov
p
i

ouxi &e Kai e&Vwv; val, Kal e6vwi>

30. eTreurep

Tim.

ii.

p
/

0e6s, 05 SiKaioiaet irepiTOjiTje ck

'

maTews, Kal

aKpo|3uaTiai' 01a ttjs

^ ;

4 ff-

Triorews-

31. eopoy oov KaTapyoup.ee Ota

3

/ ttjs 7riare<i>s

prj

yevoiTO

dXXd vopov lorwpev.

1

povov

^ACFKL
is

17; povwv

B (W. and H.

marg.).

8c

om.

^ABCDFK.

For

eTreiiTep

fr^ABCD 2

eirciircp
3

(which

read ciirep, and so most editors; but Weiss regards not found elsewhere in the N.T.) as the true reading.
etc.,

For 10-Twpev, J^ 1 ABCD 2 F,

?

read lo-Tavopev.

we

character is given when constitution or law of Nopos in these brief questions is evidently used in a wide sense to denote the religious order or system under which men live, regarded as established by God, and having His the O.T. religion and the authority

form

No

its

call " faith ".

it

and (consequently) He will justify the circumcision on the ground of faith and the uncircumcision by means of faith. SiKaiwcrei is probably logical, rather than temporal, whether the reference be made to the last judgment, or to each case, as it arises, in which
one
;

religion, unlike, and in some ways opposed, as they are, are alike vopos

N.T.

divine institutes. Ver. 28. Xoyi6pe0a -yap see critical note. In Xoyi^dpeGa there is no idea of an uncertain conclusion it rather suggests the confident self-consciousness of av8pwirov is not " any the reasoner.
:

human
like the
1

being," as

if

beings of another
:

sort could be justified otherwise

it

is

German " man " or " one ".

iv.
1,

Cf.
16.

Cor.

vii.

1, xi.

28,

Gal.

ii.

The sharp
faith

distinction

drawn between

and works of law, as characterising different religious systems, shows that faith must not itself be interpreted In principle it is a as a work of law. renunciation of all such confidence as

two

God justifies. Lightfoot insists on drawing a distinction between Ik irio-Ta>s and Sid ttjs mo-Tews in this passage. " The difference," he says, " will perhaps best be seen by substituting their opposites, ov SiKaiucrci irepiTopTjv Ik vopov, oviSe dKpof3vo"r(av Sid tov vopov: when, in the case of the Jews, the falsity of their starting-point, in the case of the Gentiles, the needlessness of a new instrumentality, would be insisted on." (Notes on Epistles of St. Paul, p. But a comparison of ii. 26, v. 1, 274.) ix. 30, Gal. iii. 8 (Weiss), shows that Paul does not construe the prepositions so rigorously and in point of fact, what he does insist upon here is that justification is to be conceived in precisely the
:

legal obedience inspires.

same way for Jew and Gentile. Trio-reus and Sid ttjs triCTecos

MovSaiuv o Oeos poVov; to evade the conclusion of as is here ver. 28 would be to suppose presented by way of alternative that God is a God of Jews only. But the supposition is impossible there is only one God, and therefore He must be God
Ver. 29
f. tj

The only way

through the faith we have been discussPerhaps if Law were written with ing ? a capital letter, it would suggest the true meaning. The Apostle speaks as from of all, of Gentiles and Jews alike. This the consciousness of a Jewish objector is all that we have ever called Law is assumed as an axiom by the Apostle, the whole Jewish religion that divinely eiirep is the best attested reading, but the argument seems to require that it established order, and everything of the " approximate to the sense of same nature made void by faith ? God should on the contrary, eireiTTtp " (Simcox, Language of the forbid, he answers N.T., p. 171), which is a variant: "if, Law is set upon a secure footing for the ".* simplest to read first time it gets its rights. To prove as is the fact It is this was one of the main tasks lying ver. 30 as explaining and confirming what precedes He is God of the upon the Apostle of the New. Covenant. Gentiles also, if as is the fact God is One species of proof is given in chap iv.,
:

The Ik serve no purpose but to vary the expression. Ver. 31. vopov otiv KaTap-yovpev Sid " ttjs ttio-to>s ; Do we then annul " law

* But ciirep would deny).

if

God

is

indeed one (which no Jew, the supposed interlocutor,

'

IV.

IIP02
I.
'

PQMAI0Y2
r\fX'~ov

615
eupnKeVai Kara
dXX'

IV.

Tl ouv
2. i

epoujj.ei'

'APpadu, toc iraTc'pa

adpKa
ou

yap

'A(3padp.
3.

epywv

e8iKaia6r|, 4'xei KauxT|u.a,

-n-pos

toc

0o'.''

'A(3padp.

tw

0<5,

yap T YP 01 Xe'yei ; " 'EirioTeuo-c 8c Kal cXoyiaGt) auTw cis 8iKaioowr|V. 4. tw 8e

ti

pyciou.eVw 6 uaaOos ou Xoyierai

KaTa

\dpiv,

dXXd

Kcvrd to 6^i-a Ver.

16.

tjuwv cvpT|K6vai is found in KLP, Theodoret and For iraTcpa, irpoiraTopa is read in fc^ABC 1 etc. cvprjKcvai stands before Af3paap. in ^ACDFG lat. and Egypt, versions, etc. In B 47 1 evp^Kevai is omitted. The omission (see commentary) gives the easiest and most suitable text. W. and H. omit it from their text but put it in marg. after epovpcv. The R.V.
1

The T.R. Appaajx tov irarepa

later fathers.

omits
2

it

in

marg., inserting

it

in text.
1

Weiss
F.

retains

it.

irpos tov Oeov;

om. tov
that

^ABCD

where

he

shows

representative

saints under the Old Dispensation, like Abraham, were justified by faith. That is the Divine order still, and it is securer

Another than ever under the Gospel. kind of proof is given in chaps, vi.-viii., where the new life of the Christian is unfolded, and we are shown that " the
just

oelievers,

demands of the law " are fulfilled in The and in believers only. claim which the Apostle makes here, and establishes in these two passages, is the same as that in our Lord's words I came not to destroy (the law or the pro:

phets), but to

fulfil.

Vers. 1-8. The justification of Abraham, considered in relation to the doctrine just expounded in iii. 21-31. The point to be made out is that the justification of Abraham does not traverse but illustrates the Pauline docIV.
trine.

Chapter

be adopted (see critical note), is necessary in the interpretaTo take KaTa o~dpKa with vpT)Kevai, as though the question were What shall we say that our forefather Abraham found in the way of natural human effort, as opposed to the way of grace and faith ? is to put a sense on KaTa o-dpKa which is both forced and irrelevant. The whole question is, What do you make of Abraham, with such a theory as that just described ? Ver. 2 f. With dXX' ov irpbs tov Oeov the Apostle summarily repels the ob" You say he has ground of jection. boasting ? On the contrary, he has no ground of boasting in relation to God, For what does the Scripture say ?
cvpTjicevai

no change

tion.

Abraham
imputed

believed God, and it was to Him for righteousness."

The
is

quotation is from Gen. xv. 6, and exactly as in the LXX, except that

Ver. 1 The force of ovv seems to be that the case of Abraham, as commonly understood, has at least the appearance of inconsistency with the " What, then, i.e., Pauline doctrine. on the supposition that vers. 21-31 in chap. iii. are a true exposition of God's method, shall we say of Abraham, our forefather according to the flesh ? Does For not his case present a difficulty ?

Paul writes eirio-Tevo-v 8e tw 6ew instead of Kal CTrCo-Ttticev tw 0w, which serves partly to bring out the contrast between
the real mode of Abraham's justification, and the mode suggested in ver. 2, partly to give prominence to faith, as that on which his argument turned. The read23, Philo
is also found in Jas. i. 605 (Mangey), as well as Clem. Rom., I., x., 6, and Just. Martyr, Dial., 92 so that it was probably current, and not introduced by Paul. It is assumed that something not in itself righteousness was reckoned to Abraham as righteousness only on this assumption is boasting in his case excluded. Ver. 4 f. The faith of Abraham, in whatever way it may be more precisely determined by relation to its object, agrees with Christian faith in the essential characteristic, that it is not a work. To him who works der mit Werken umgehet Luther the reward

ing !irto"Tvo"v 8e
i.,

he was justified by works (as one may assume), he has ground for boasting (whereas boasting, according to the previous argument, iii. 27, is excluded)." This seems to me by far the simplest interpretation of the passage. The speaker is a Jewish Christian, or the Apostle putting himself in the place of KaTa o~dpKa goes with tov irpoiraone. ropa T|p.J)v, because the contrast with another kind of fatherhood belonging to Abraham is already in the Apostle's thoughts: see ver. 11. If the reading
if

: ;

6i6
bVer. 24;
42.
ix. 8.

TTPOS
Xnua

POMAIOY2
TrioreuW-n 8e
is

IV.

5.

to 8e
x

(AT]

ipyal,op.4via,
t^

eirl

Toy SiKaioGvTa
6. KaGaTrep

top da(3T],

Xoyi^eTai

maris auTou

StKaioauV'ni'.

Kal Aa(3l8 Xeyei t6v p.aKapiau.oi' toG dwOpwTrou,

SiKaioauVTjy,

6 cos XoyieTai ai d^o aiat,

(

x^P 15 epyw,

7-

" MaKapiot &v

d<f>e0r)a-ay

Kal uk eTrcKaXu<j>9rjCTai' at du-apTiai.

1

8. uatcdpios dfrjp

w2

00 uyj

ao-ePr)

lor this
S 3

jf^U'FG have the form

is

ao-c^ity,

on which see Winer,

p. 76.

For

a>

N ACD FKL ov

found

put ov in text, u> in marg. ov is established itself as the more euphonious" (S.

fc^AB). W. and H. the better supported reading, but w " naturally

in

fc^BD^

(so

LXX

in

and

H.).

reckoned, not by way of grace (as in Abraham's case), but by way of debt. But to him who does not work, i.e., who does not make works his ground of hope toward God but believes on Him who justifies the ungodly, his faith is reckoned
is

for righteousness.

Ver. 5 describes the

category under which Abraham falls, but is not a generalisation from his case. The acref3T)9 (Gen. xviii. 23, Prov. xi. 31, chap. v. 6) is a person who has no claim
if he is justified, it justification must be not on the ground of works, but freely, by God's grace, on which he relies

to

through
in that

faith.

Of course

to believe in

this grace of

God
it is

sense

do something a work but it is to do

is

to

something which involves a complete renunciation of hope in anything we can do without God. It excludes merit, boasting, justification t
i.,

of any other sort, but that it is a miracle. It is a thing that only God can achieve, and that calls into act and manifestation all the resources of the Divine nature. It is achieved through an unparalleled revelation of the judgment and the mercy of God. The miracle of the Gospel is that God comes to the ungodly, with a mercy which is righteous altogether, and enables them through faith, in spite of what they are, to enter into a new relation to Himself, in which goodness be comes possible for them. There can be no spiritual life at all for a sinful man unless he can get an initial assurance of an unchanging love of God deeper than sin, and he gets this at the Cross. He gets it by believing in Jesus, and it is
justification

by

faith.

The whole

secret

cfpyuv.

486 (quoted in Mayor on Sikoxov yap ovtus oviSev u>s dxpaTO) Kal ajiiyei Tfl irpos Oebv p.6vov irio-Ti ictxp^o-Qai . . . to iirl p.6va> to ovti fSepaiojs Kal oikXivws opfieiv . . . SlkcuThe whole Paulotvvt|s u.6vov epyov. ine gospel could be summed up in God who justifies the this one word Under that device, what ungodly. room is there for any pretensions or claims of man ? It is sometimes argued (on the ground that all God's actions must be "ethical") that God can only pronounce just, or treat as just, those who actually are just but if this were so, what Gospel would there be for sinful men ? This " ethical " gospel is identical with the Pharisaism in which Paul lived before he knew what Christ and faith were, and it led him to despair. It leads all men either to despair or to a temper which is that of the Pharisee rather than the publican of Luke xviii. What it can never beget is the temper of the Gospel. The paradoxical phrase, Him that justifieth the ungodly, does not suggest that justification is a fiction, whether legal or

Cf. Philo, Jas. i. 21)

of New Testament Christianity, and of every revival of religion and reformation of the Church is in that laetum et ingens paradoxon, 6os o SiKaiwv rbv do-ef3v|. Ver. 6 ff. Kaddirep Kal AaplS David is not a new illustration of this doctrine, but a new witness to it. The argument just based on Gen. xv. 6 is in agreement with what he says in the 32nd Psalm. The quotation exactly reproduces the LXX. Xryei tov |xaKapio p.6v tov dv9pcu" pronounceth blessing upon the ttov man," etc. (R.V.) or, speaks the felicitation of the man. He does so in the exclamation with which the Psalm opens. Obviously to impute righteousness without works, and freely to forgive sins, are to Paul one and the same thing. Yet the former is not a merely negative idea: there is in it an actual bestowment of grace, an actual acceptance with God, as unlike as possible to the establishment of an unprejudiced neutrality between God and man, to which the forgiveness of sins is sometimes reduced. In these verses the justiVers. 9-12. fication of Abraham appears in a new light. In virtue of its ground in his faith, he is not only a forefather Ka-ra
:
, :


5 ix.

T1P02

POMAIOY2
em
;

617
tt]i/ d

XoyicnrjTai Ku'pios a^apriav."

irepiTOfjiT)*',
r\

d p.a.Kapi.o-u.os ouV outos, g. '0

;

GaLiT.15.

Kal

eiri

rr\v

dKpoPuanak'
SixGioowne.
;

Xeyouey yap

on

eXoyio-Or]

tw Aj3paap.
irepiTop-T]

tj

TTioris eis
r\

10. irus ouy eXoyio-8r|

irepiTopiTJ,

eV

orri,

kv dxpopucrTia

ouk kv
1

d\X' kv dxpoe

|3u<TTia

"II. Kal

o-qp.eioi'c'XaPe ireptTOfiTJSj

*o-<ppayi8a tt]s SiKaioo-uVr|S

2Cor. L22;
I3,
j

TTJs iricrretos rrjs eV Trj

aKpopuarrta

els to el^ai

auTW

TraTepa irdi'Twf
ttji'

yf ,a
37.

Twk mcrreuoeTwe
1

'St' aKpoJ3uoTias, eis

to Xoyio-flrjcai xal aoTois

Ch. ii

irepn-ofiTjs fc"$BC 4

DFKL,

etc.

irepiTojinr

AC

1
,

etc.

o-apica (i.e., the natural ancestor of the Jews), but he is the spiritual ancestor The faith which was of all believers. imputed to him for righteousness conis the same in it stitutes him such essence as Christian faith ; and so it him and all is a vital bond between
;

describe circumcision as a symbol or pledge that one is in covenant with God. So even of heathens " Og was circum:

cised,

and Moses feared ]T)N

But usually of Jews:

"^SDft

17U? i~P"^> propter signum

ejus".

foederis

who

whether they be Jews or God's method has been the same through all history.
believe,

"Jonah

Gentiles.

Ver.

9.

(xaKapio-p.os

olv
is

oJtos
its

This

felicitation,

then,

what

ex-

tent ? Does it apply to the circumcision only, or to the uncircumcision also ? Just as vers. 1-8 correspond to iii. 27 f., so do vers. 9-12 correspond to iii. 29-31. God is not the God of the Jews only, but

shewed Leviathan sigillum (iftj-nn) Abrahami patris nostri". See Schoettgen, Wetstein, or Delitzsch, ad loc. irepiTouTJs (for which W. and H. have in margin irepiTO|M)v) must be a genitive of apposition. With els to elveu the Divine purpose in this relation of circumcision to justification in the case of Abraham is explained. Things were ordered as has been described that he might be father of all that believe while uncircumcised (as he himself did) that the righteousness in question might be imputed to them and tathex of circumcision (i.e., of persons circumcised) in the case of those who are not only circumcised, but also walk in the steps of the faith which he had while not circumcised. It was God's intention that Abraham should be the representative and typical believer, in whom all believers without distinction should recognise their spiritual father the Divine method of justification

of the Gentiles also, and the Apostle's purpose here is to show that the felicitation of the justified in Ps. xxxii. is not limited by circumcision. \iyoptv yap k.t.X. for our proposition is, that his faith was reckoned, etc. Ver. 10. iris ovv k\oyi<rdy] ; To say that his/tJtiA was reckoned as righteousness, without mentioning circumcision, suggests that the latter was at least not still it is not decisive, indispensable and so the further question must be asked, How i.e., under what conditions was his faith thus reckoned to him ? Was it when he was circumcised or
:

when he was uncircumcised

History

enables Paul to answer, Not when he was circumcised, but when he was uncircumcised. Abraham's justification is narrated in Gen. xv., his circumcision not till Gen. xvii., some fourteen years later hence it was not his circumcision on which he depended for acceptance with God. Ver. 11 On the contrary, he received a sign in circumcision, a seal of the righteousness of the faith which he had while uncircumcised. Both sign
:

and illustrated in it should hold good for all who were to be justified accordingly the whole process took place antecedent to his circumcision, and in no circumstances has circumcision any essential relation to this great blessing. For its true meaning and advantage see on ii. 25. On ovk k irepiTofrfjs p.ovov, see Simcox, Language of the N.T., 184. The gramnlar in ver. 12 is faulty, and Westcott and Hort suspect a primitive error. Either tois before cttoixovo-iv must be omitted, or it must be changed, as Hort suggests,
to be inaugurated

was

him, as

(Hi**)

and

seal

(CJTin)

are

fre-

into

aviToIs,

if

we

meaning

correctly.
is

quently used by Rabbinical writers to

by the context

are to express the The sense required not open to doubt. For

6i8
SiKaiooroKT]*'
*

nP02 PQMAI0Y2
dXXd Kai
tois
u-roiy^oucri.

IV.

12. Kat iraTcpa TrepiTojXTJs tois ouk ek irepiTou/fjs pLoVoy,

tois

tx*' 60

"

"""H?

el*

T f) aKpopuoTia mo-Tews
f6p.ou
r\
-

g Ch.
17

ix.

4;

tou iraTpos iQfiwv Appadp..

,

13.

Ou yap 8td
'

e-irayyeXia.
,

tw

Gal. JiL
ff.
;

Appaap.

t]

tw

<rjrepp.aTi aoTOo,
, ,

..'..,. -<, / . v to KAr)poeop.of aurov eiecu tou14. i Y a P 0L CK

r\
,
[ ,

koo-u,ou,

Eph.iLi2; ,..
iii. 6.

aAAa s Oia
KCKcVwTai

oucaioo-urns
r\

moreus.

'P-

ou KAT)pofop.oi,

ttiotis, Kal

KaTf^pyni ai

e-rrayyeX'a

15. 6

ydp copos

tois o-Toixovaiv

is

found in
-qj

all

MSS.
etc.

but cannot be right; see note in com-

mentary below.
2

Om.

before aKpopWriq,

^ABCD

F.

Om. tov

before Koorp.ov

J^ABCD,

aKpo|3vcrTias cf. ii. 27. For the dative tois ixvo-iv see Philipp. iii. 16, Gal. v. But cf. also Winer, p. 274. 16, 25. Vers. 13-15. The argument of vers. 9-12 is reiterated and confirmed here in other terms. Abraham is the father of all believers for it is not through law that the promise is given to him or his seed, that he should be heir of the world a condition which would limit the inheritance to the Jews, but through the
8i'
:

of his own motion. The peculiar content here assigned to the promise, that Abraham should be heir of the world, is not found in so many words in the Schoettgen, on ver. 3, quotes O.T. " Sic quoque de Mechilta, fol. 25, 2.

Abrahamo
et

legimus, quod

mundum hunc
nisi

mundum

futurum non
sit,

ea de causa
credidit,

consecutus
q.d.,

quia in
:

Deum

righteousness of faith condition a which extends it to all who believe. might have expected a quasi-historical proof of this proposition, similar to the proof given in 10 f. that Abraham's justification did not depend on circumcision. But the Apostle takes another and more speculative line. Instead of arguing from the O.T. narrative, as he does in Gal. iii. 14-17, that the promise was given to a justified man before the (Mosaic) law was heard of, and therefore must be fulfilled to all independently of law, he argues that law and promise are mutually exclusive ideas. For (ver. 14) if those who are of law, i.e., Jews only, as partisans of law, are heirs, then faith (the correlative of promise) has been made vain, and the promise of no effect. And this incompatibility of law and promise in idea is supported by the actual effect of the law in human experience. For the law works wrath the very opposite of promise. But where there is not law, there is not even transgression, still less the wrath which transgression provokes. Here, then, the other series of conceptions finds its sphere the world is ruled by grace, promise and faith. This is the world in which Abra-

We

Gen. xv. 6. And Wetstein, Tanchuma, 165, 1 Abrahamo patri meo Deus possidendum dedit caelum et terThese passages prove that the rain. idea was not unfamiliar, and it may be regarded as an extension of the promises contained in Gen. xii. 7, xvii. 8, xxii. 17. But what precisely did it mean ? Possibly participation in the sovereignty of Abraham and his seed the Messiah. would then be heirs of the world in the sense of 1 Cor. vi. 2, 2 Tim. ii. 12. So Meyer and many others. In the con-

ham
them

lived,
its
all.

and

and as

in which all believers live ; typical citizen, he is father of

Ver. 13. p lirayycXia is the Divine promise, which is identical with salvation in the widest sense. The word implies that the promise is held out by God

nection in which the words stand, hewthis seems strained and the "rationalising" interpretation, which makes the world Abraham's inheritance through the spread of Abraham's faith, and the multiplication of his spiritual children, is probably to be preferred. The religion which is conquering the world is descended from him, its power lies in that faith which he also had. and in proportion as it spreads he inherits the world. t$ aire'pixaTi a-uxoC not Christ, as in Gal. iii. 16, but Abraham's descendants in the widest sense. 810. it was not as 8iKaio<ruvT]s iria'Ts one under law, but as one justified by faith, that Abraham had the promise given to him. In the narrative, indeed, the promise (Gen. xii. 7) antedates the justification (Gen. xv. 6), but it is repeated at later periods (see above) and as ver. 14 argues, promise, faith and justification are parts of one spiritual whole. KCK^vcoTai cf. 1 Cor. i. 17, Ver. 14. KaTi7pYi)Tai z ix. 15, 2 Cor. ix. 3.
ever,
;
:

"
:

12

17-

nPOS PQMAIOY2
ov

619
1

6pYT]v KaTcpya^eTai

ydp

ook coti ydpos, ouoe Trapd|3acus.

''

6.
h Ver.
4.

Sid touto K ttiotcws, i^a KaTa

ycXiai' ira^n,
t<I>

aircppaTi, ou

X^P tw

1 ")

e 'S

T0 elmi pc/Baia^ tt)c eirayfdp.ou

u.dVoe,

e*K

tou

dXXd Kal
(KaOais
i

tw K
1

Tricrrews
'

'Af3padp, os cart iraTrjp TrdcTwi'

T^p.a>i>,

17.

Gen.

xvii.

YYP a7TTai

"

^ Tt

iroTcpa ttoXXwc eGywv Te'Geixd

k

o",")

KaTeVarn ou

k Ch. viiL

tiriaTCuac eou, tou

j^woirotoun-os tous ^eKpous, Kai KaXourros to,

VL

13.

ov Yap

so

DFKLP,
it

but

N'ABC

ov

8e.

favourite word of Paul, twenty-five times. Ver. 15. opYrjv wrath,

:

who

uses

i.e., the wrath of God. See on i. 18. Under a legal dispensation sin is stimulated, and brought men come into clear consciousness under the wrath of God, and know that This is the whole and sole they do. result of " the law," and hence law cannot be the means through which God administers His grace, and makes man the heir of all things. On the contrary, to attain this inheritance man must live under a regime of faith, ov SI : 8e is the true reading (see critical note), not yap but where law is not, neither is there irapd(3ao-is. It would not have been true to say ovSe ajiap-ria, for Paul in chap. ii. recognises the existence and guilt of sin even where men live d.vo'u.ws but in comparison with the deliberate and conscious transgression of those who
:
:

some inexactness in expression here. The seed which is " of the Law " ought to mean the Jews, as partisans of law in
to be

from faith then the seed which is " of the faith of Abraham would mean the Gentiles. But the promise did not belong at all to the seed which was " of the law," i.e., to the Jews, as Abraham's natural descendants even in them, faith was required. And the seed which is " of the faith " of Abraham is
distinction
:

not quite appropriate to describe Gentile believers exclusively the very point of the argument in the passage is that the
;

faith of

justified,

is reproduced in all the whether Gentile or Jew. Still there seems no doubt that the persons meant to be contrasted in the two clauses are Jewish and Gentile believers (Meyer), not Jews and Christians (Fritzsche, who

Abraham

vdu.<j>, such sin is comparatively and venial, and is here left out of account. The alternative systems are reduced to two, Law and Grace (or Promise). Vers. 16-22. The Apostle can now develop, without further interruption or digression, his idea of the representative (and therefore universal) character of Abraham's justification. The New Testament cannot be said to subvert the Old if the method of justification is the same under both. Nay, it establishes the Old This is the point which is en(iii. 31). forced in the closing verses of chap. iv. Ver. 16 f. Aia tovto: because of the nature of law, and its inability to work anything but wrath, ck irhrrews the subject is the promise, considered in reference to the mode of its fulfilment. Tva KaTa x^P lv X a P ts on God's part is the correlative of ir(ari% on man's, els to ctvai pt^aiav k.t.X. This is the Divine purpose in instituting the spiritual order of grace and faith it is the only one consistent with universalism in religion, ov t<|> ck tov vouov uovov aXXa Kal T<ji ck tticttcus 'AfJpaau there seems

live iv

insignificant

supplies o-irc*puaTi before 'A(3padp,) : the difficulty is that the words do not exactly suit either meaning. The 8s Iotiv iraTTjp TrdvTwv rjuwv. iravTcov is emphatic, and tjuwv expresses the consciousness of one who has seen in Abraham the spiritual ancestor of the new Christian community, living (as it does), and inheriting the promise, by faith. Opponuntur haec verba Judaeis, qui Abrahamum non nominant nisi cum
adjecto

^"ON pater noster (Schoettgen).

;

Paul speaks out of his Jewish consciousness, he shares this pride (" whose are the fathers," ix. 5) when he speaks
as a Christian, to whom the Church is " the Israel of God " (Gal. vi. 16), and who can even say " we are the circumcision," he claims all the Jews boasted of as in reality the property of believers it is Christians, and not Jews by birth, have Abraham who can truly say " The earliest indication to our father ". (an indirect one) of the Jewish pride in

When

We

Abraham ^is perhaps seen in Is. lxiii. That Abraham is the father of us
agrees with
:

16.
all

Scripture Gen. xvii. 5 LXX. The 5ti belongs to the quotation. If there is any parenthesis, it should only

620
u,Ti

nPOS PQMAI0Y2
orra
<J>s

IV.

ovra.

8.

"Os

Trap'

eX-jriSa

eir'

cXttioi eirioTcuae*', els

elpTju.eVoi',

to vcfeaflat auToy TraTepa iroXXin' eG^wc, KaTa to

1

" Outws
x

" Here only eorai to o-Tre'pua ctou

coT)ae to eauTOu o-wua

19. Kal

fit)

ao-Se^o-as

ttj

morei,

ou

KaTe-

m Heb! xL
D
2

y]8y)

m yeyeKpwu.eVov', eKaToeTae'Tns
n

ttou uirap^wf,

Kal
b
'

TTji/

feKpuaiv

ttjs

UTjTpas Idppas

20. els Se Tqv iirayyekiav

eVeSuraucoOr)
ttj ttiotci,

TiaL iT'TOu 06ou oo 8iKpt8rj

Ttj

amorta, dX\'

Sous

xL f

ooav tw 0cw, 21. Kal

7fXT|po<|>opr)0els

oti o iir-q-yyekrai, So^aTOS

Om. ov best MSS. of vulg., so DFKLP, Syr. and lat. All the critical edd. omit ov, though both readings are widely and early attested the authorities for the omission are unthough the sense is quite good either way, and H. bracket. om. tj8t| doubtedly stronger. 47, etc.
1

ov KaTevoT|<rv

^ABC,

etc.

^ACDKLP;

BF

W.

Weiss omits.
be from kglOws to
:

<ri.

As Abraham has

p.T)

a.o'devijo'as

...

Kartv6r\<Ttv, within

this character in Scripture, so

he has it before God the two things are one and the same it is his true, historical, Divine standing, that he is father of all believers. The attraction in KaTt'vavTi ov enwtvo-v 0ov is most simply resolved into but see Winer, p. k. deov <o eirfo-revo-e
;
:

out

becoming weak

sidered his
ao-flevfjcras,

own

faith, he conbody. " The participle though preceding the verb,

is most naturally interpreted as referring to a (conceived) result of the action de-

whom Abraham

characterising the God believed, the Apostle brings out further the correspondence between the patriarch's faith and that of He is " God who makes the Christians. dead alive and calls things that are not Such a reference as though they were ".
204,

206.

In

Burton, Moods noted by KaTvoT)0"r." and Tenses, 145. This remark holds good only with the reading KaTr<5i]o-v if we read ov kot, the meaning is, He considered not his body quippe qui non
:

esset imbecillis

(Winer,

p. 610).
:

Ikotovhis great

to.ttJs irov (circiter) vTrapx>v

19 (Xo-yto-ap.evos on Kal ek veKpwv eyeipEiv SvvaTOS 6 8e6s) is not suggested here (yet see ver. 24), and hence it is better to take a>OTr. Tois vtKpovs of restoring vitality to Abraham, whose body was as good as In the application, the things dead. that are not are the unborn multitudes of Abraham's spiritual children. God speaks of them (hardly, issues his summons to them) as if they had a being. to Isaac as
xi.

we find in Heb.

age was the primary and fundamental this seems to be fact in the situation the suggestion of virdpxuv as distinct from uv. In ver. 20 (els 8e ttjv eTrayYCXiav) the 8e contrasts with becoming weak, as he considered his body, the " He did actual conduct of Abraham. not waver in relation to the promise, in unbelief; on the contrary, he was strengthened in faith." On SicKpiOr), cf. Mt. xxi. 21, Jas. i. 6, Rom. xiv. 23. ttj because of oirio-Tta instrum. dative
:
: ;

Faith in a God who is thus conceived comes nearer than anything else in Paul to the definition given in Heb xi. On to u-t) 8vTa, see Winer, p. 608. 1. Ver. 18 ff. Abraham's faith described. It was both contrary to hope (as far as nature could give hope), and rested on hope (that God could do what nature could not) els to yeviadai ovtov iraTe'pa k.t.X. (cf. ver. 11) is most properly taken that he to express the Divine purpose might become father, etc. (see Moulton's note in Winer, p. 414) ; not result so
.

It is simplest to take ttj mo-TCi as dative of respect, though Heb. xi. 11 can be adduced by those who would render " he became strong, recovered his bodily vigour, by faith ". The participles in ver. 21 are loosely attached to the principal verbs, and are really equivalent to co-ordinate clauses with ko(. In his whole conduct on this occasion Abraham glorified God, and demonstrated his own assurance of His

unbelief.

power.
T<o 6<S
:

koto to tpT|p.vov, became. the passage Ovtchs k.t.X., Gen. xv. 5 is familiar, and the ovtws is supposed to
that

he

For

19, Jer. ir\T|po<|>opT|6eis xiv. 5, Col. iv. 12.

:

See Burton, 145. 8ovs 8o|av Hebraism see Josh. vii. xiii. 16, John ix. 24, Acts xii. 23.
for this

suggest its own interpretation of the heaven.

the stars

faith,

Ver. 22. 810 because of this signal evinced so triumphantly in spite of all there was to quell it. eXoyicr0T)
his faith

i.e.,

was reckoned

to

him as


1824.

TIP02
TroiT](rai.

PQMAI0Y2
eXoytaOrj

621
SiKaioaunfjc.

can
Kal

Kai

22.
81'

816

Kal

auTw

is

23. Ouk eypd^rj 8c

81' i^fids, 015

auToe

p-oVo^,

on

eXoyiadirj auTu).

24.

dXXd

ueXXei Xoyi'^eo-Ocu, T0 ^5 moreuouoxi'

cm

to^ eyei-

righteousness. That which needs to be reckoned as righteousness is not in itself righteousness on this the Apostle's argument rests in vers. 1-8; yet it is not arbitrarily that faith is so reckoned. The spiritual attitude of a man, who is conscious that in himself he has no strength, and no hope of a future, and who nevertheless casts himself upon, and lives by, the word of God which assures him of a future, is the necessarily and eternally right attitude of all souls to God. He whose attitude

when He

raised
is

omnipotence

Him from the dead not the sole object of

bottom right with God. Now the attitude of Abraham to God, and it is the attitude of all sinners who believe in God through Christ and to
it is, is

at

this

was

the Christian's faith. His spiritual attitude toward God is the same as Abraham's, but God is revealed to him, and offered to his faith, in a character in which Abraham did not yet know Him. This is conveyed in the description of the Person in relation to whom the Omnipotence of God has been displayed to Christians. That Person is "Jesus our Lord, who was delivered up for our offences, and raised for our justification ". The Resurrection of Jesus our Lord entitles us to conceive of God's Omnipotence not as mere unqualified power, but as power no less than
infinite

reckoned by God for righteousness. The Gospel does not subvert the religious order under which

him and them

alike

it is

engaged in the work of man's

salvation from sin. In the Resurrection of Jesus, omnipotence is exhibited as

Abraham

lived

it

illustrates,

extends,

and confirms
Vers. 23-25.

it.

ment.

Ovk

eypd<|>-r]

Conclusion of the arguSe 8i' avrov fiovov

:

Gal. iii. 8. The formula for quoting Scripture is not eYpd<t>T] but veYpaTTTai i.e., Scripture conveys not a historical truth, relating to
ix. 10, x.

cf. xiv. 4, 1

Cor.

6, 11,

redeeming power: and in this omnipotence we, like Abraham, believe. irape860T) is used in LXX, Is. liii. 12, and its N.T. use, whether God or Christ be the subject of the -n-apaSiSdvcu (Rom. viii. 32 Gal. ii. 20, Eph. v. 2), may be
:

one person

(as here, to

Abraham), but a
:

derived thence. There is considerable difficulty with the parallel clauses Sid to. irapairrcifiaTa r\y.dv, and Sid ttjv Slkcu-

present eternal truth, with

sal application.
St* T)p.as

some univerto show the

waiv
tion

T)|x,<i>v.

It

is

safe

Paul did not

make an

to assert that abstract separa-

justification. ots p.e'XX*i Xoyi<r0ai to whom it (the act of believing) is to be imputed as righteousness. (xeXXci conveys the idea of a
:

mode of our

between Christ's Death

and His

Divine order under which things proceed

tois irierTcuovoriv is in apposition to " believing as we do ". (Weiss.) The object of the Christian's faith is the same as that of Abraham's, God that giveth life to the dead. Only in this case it is specifically God as He who raised Jesus our Lord. Cf. 1 Pet. i. 21, where Christians are described as those who through Christ believe in God who raised Him from the dead. In Abraham's case, " God that quickeneth the
so.

ols

Resurrection, as if the Death and the Resurrection either had different motives, or served ends separable from each other. There is a sort of mannerism in the expression here, as there is in xiv. 9, which puts us on our guard against overprecision. This granted, it seems simplest and best to adopt such an interpretation as maintains the same meaning for 81a in both clauses. This has been done in two ways. (r) The Sid. has been taken retrospectively. " He was delivered up because we had sinned,
sc.

and raised because we were justified " by His death. But though Paul
in

dead"

is merely a synonym for God Omnipotent, who can do what man

writes

cannot. In Paul, on the other hand, while omnipotence is included in the description of God for in Eph. i. 19, in order to give an idea of the greatest conceivable power, the Apostle can do no more than say that it is according to that working of the strength of God's might which He wrought in Christ

v. 9, SiKaiuOevTCS vvv v rut avTov, it is impossible to believe that he would have written as,this

atjxaTi

we were

interpretation requires him to do that justified by Christ's death, and that Christ was therefore raised from the dead by God. Justification is not only an act of God, but a spiritual experience
;

it is
it

dependent upon
realised in

faith

is

men

(iii. and 25) as one by one, in

;

622
parra
o Ch.
v. 18.

nPOS PQMAIOY2
'irjcrouK

IV. 25.

tov Ku'piow i}pwf ck

i/CKpwi',

25. o Trapeo60T] Sia tA

Trapairrcip-aTa l^pwy, Kai ^yepdi] Sia tijc

SiKaiuaiy rjpwy.
810,

the time determined by Providence, they receive the Gospel. Hence 81a tt\v SiKaiaxriv -qpwv at least must be prospective.* (2) The 81a has been taken in both clauses prospectively. " He was delivered up on account of our offences

positor,

to make atonement for them and he was raised on account of our justification that might become an accomplished
;

it

fact."

That

this interpretation is legiti-

mate, so fax as the language goes, cannot be questioned and if we avoid unreal separations between things that really form one whole, it is thoroughly Pauline. Paul does ascribe expiatory value to the death or the blood of Christ; in that sense it is true the work of Christ was finished on the Cross. But Paul never thought of that by itself; he knew Christ only as the Risen One who had died, and who had the virtue of His atoning death ever in Him ; this Christ was One, in all
;

He did and suffered the Christ who had evoked in him the faith by which he was justified, the only Christ through faith in whom sinful men ever could be justified and it is natural, therefore, that he should conceive Him as raised with a view to our justification. Butitwouldhavebeen
that
;

see Candlish in ExSee also Bruce, Sr. 1893. Paul's Conception of Christianity, p. 160 ff. The identity in principle of Abrahamic and Christian faith is seen in this, that both are faith in God. But Abraham's is faith in a Divine promise, which * only omnipotence could make good the Christian's is faith in the character of God as revealed in the work of redemption wrought by Christ. That, too, however, involves omnipotence. It was the greatest display of power ever made to man when God raised Christ from the dead, and set Him at His own right hand in the heavenly places and the Christ so raised was one who had been delivered to death for our offences. That is only another, way of saying that the ultimate power in the world the omnipotence of God is in the service of a love which provides at infinite cost for the expiation of sin. The only right attitude for any
is

given

to

Dec,

human being
is

in presence of this power utter self-renunciation, utter abandonment of self to God. This is faith, and it is this which is imputed to men in all

ages and under

rightgojusnejs^

all

dispensations

for

equally legitimate to say that He died for our justification. It is only another way of expressing what every Christian understands- that we believe in a living Saviour, and that it is faith in Him which

justifies.

as One who not only lives, but was delivered up to death to atone for our offences. He both died and was raised for our justification the work is one and its end is one. And it is a mistake to argue, as Beyschlag does (Neutest. Theologie, ii. 164), that this reference of faith to the Risen Christ who died is inconsistent with the vicarious nature of His expiatory sufferings. That His sufferings had this character is established on independent grounds ; and to believe in the Risen Christ is to believe in One in whom the power of that propitiatory vicarious suffering abides for ever. It is indeed solely because the virtue of that suffering is in Him that faith in the Risen Lord does justify. For an exposition of the passage, in which the retrospective force
it is

But then

faith in

Him

Chap. V^Vers. 1-11. The blessings of Justification. The first section of the epistle (chap. i. 18-iii. 20) has proved man's need of the righteousness of God the second (chap. iii. 21-30) has shown how that righteousness comes, and how it is appropriated; the third (chap. iii. 31iv. 25) has shown, by the example of Abraham, and the testimony of David, that it does not upset, but establishes the spiritual order revealed in the O.T. The Apostle now, like David, enlarges on the felicity of the justified, and especially on their assurance of God's love and of future blessedness. may describe the contents of vers. 1-11 in the words which he himself applies (iv. \e-yet tov paica6) to the 32nd psalm purpov tov avOpaiirov <J 6 8ebs XoyieTai
;

We

SiKaioo"uvi]V x<"P l S

* pY<v.

Ver. 1. 8ikcu'jj6vtes takes up emphatically the SiKaitoeriv of iv. 25 Christ's death and resurrection have not been in vain: there are those who have actually been justified in consequence.

* This, however, does not prevent us from conceiving of the resurrection of Christ and the sign of God's acceptance of the work which He achieved in His death: in a certain sense, therefore, as His justification. as His public vindication,

V.

2.

HPOS PQMAI0Y2
AIKAI20ENTEZ
iqp.ci>v

623
l
'

V.

1.

oiiv

ex Tncrrecos, eipije^i' exrte>

irpos to*"

eov Old tou Kupiou

'irjcrou

Xpiorou,

2.

Si'

ou

tcai TTjf irpocraT)

7wyV
1

eVxTjKap.e*' ttj

Triorei

eis tt|V

x^pif TauTTiv ef

eor^ Kap.ee

and B, in exop.ev is found in correctors of (not in the Latin of these 1 , bilin-ual MSS.) and many cursives; cxcopcv in cursives, vulg., Syr., etc. The authority for the latter seems therefore overwhelming but besides the exegetical reasons which have led interpreters to prefer the former, and which are noticed in the commentary, we have to consider the frequency with which o and are confused even in the best MSS. Thus Weiss (Textkritik, S. 44 f.) gives the following instances in which <o is certainly wrong, and is not adopted by any editor

FG

^ AB CDKL

DE 81' tjs 8iaTaiop.ou, 1 Cor. xi. 34 in ADEFG 37, 44, 47 evYikcoLiev, 19 31 Rom. in AL Cor. ix. 11 in CDEFGLP and many Ocpi.crcop.cy, 7rpoex<"p.6a, 9 cursives; aipTio-copai, Phil. 22 in B; cicrcpxcopeda, Heb. iv. 3 in AC 17, 37; cruvj3acri.Xeva-cop.ev, 2 Tim. 12 in ACLP 109; Oepiacopcv, Gal. vi. 9 in ^CFGLP
a(f>copicras>

Gal.

i.

15 in

Heb.

vii.

B in A

r\v cos
;

ayKvpav ex w P ev
r

>

Heb.

vi.

19 in

iii.

i.

ii.

These are only samples, and though the attestation is more divided in these and similar cases than in Rom. v. 1, they are quite enough to show that in a variation of this kind no degree of MS. authority could support a reading against a solid exegetical reason for changing co into o. That such solid reason can be given
cursives.

here

agree with the expositors

tt| mo-Tei

fc^CKLP,

vulg., Syr.

named below. Om. BDF

old

lat.

W.

and H. bracket.

Having, therefore, been justified (the Apostle says), etpi]vjv exoucv irpos tov The MSS. evidence is overwhelm6cov. ingly in favour of excopev, so much so
that W. and H. notice no other reading, and Tischdf. says " excouev cannot be
rejected unless
priate,
it

is

altogether inappro-

and inappropriate it seemingly is not ". But this last statement is at least open to dispute. There is no indication that the Apostle has finished his dogmatic exposition, and is proceeding to exhortation. To read excopev, and then
to take KavxcoueOa as subjunctive both in ver. 2 and ver. 3 (as the R.V.), is not only

no longer threatens them they are accepted in Christ. It is not a change in their feelings which is indicated, but a change in God's relation to them. Ver. 2. 81' ov Kal through whom also. To the fact that we have peace with God through our Lord Jesus Christ corresponds this other fact, that through Him we have had (and have) our access into this grace, etc. irpoo-a'yco'yTi has a certain touch of formality. Christ has "introduced" us to our standing as
;

awkward, but inconsistent with ov pdvov

the hortative purpose dominated the passage throughout, the Apostle must have written litj see Gifford, p. 122. It is better (reading to take Kavxcop.e0a in ver. 2 excou-cv) with 8t ov, and co-ordinate it with tt|v
8c,

ver.

3.

If

Eph. ii. 18, 1 Pet. iii. 18. by the faith referred to in ver. 1. Not to be construed with e'is rr\v lv tovttjv which would be without 4 X*P analogy in the N.T. The grace is substantially one with justification it is the new spiritual atmosphere in which the believer lives as reconciled to God. Kavxcop.c0a, which always implies the exChristians
:

cf.

-rfj

irurrei

irpocra-ycoyiiv

"through whom we have bad our access, and rejoice, etc ". Then the ovi uovov is in place. But the un:

interrupted series of indicatives afterwards, the inappropriateness of the verb e'xeiv to express " let us realise, let us make our own," the strong tendency to give a paraenetic turn to a passage often read in church, the natural emphasis on elpTJvT], and the logic of the situation, are all in favour of exoiiev, which is accordingly adopted by Meyer, Weiss, Lipsius, Godet and others, in spite of the MSS., The justified have see critical note. .peace with God: i.e., His wrath (i. 18)

pression of feeling, is to be co-ordinated with exopev. eir' eXiriSt ttjs 86|t); tov OeoO on the basis of hope in the glory of God, i.e., of partaking in the glory of the heavenly kingdom. For eir' cXiriSi, the construction is not elsecf. iv. 18 where found with Kavxocrdai. Ver. 3. ov u.6vov 8< dXXa xai Kavxcopc0a and not only (do we glory on that footing), but we also glory in tribulations. Iv Tais eXixj/ccrtv Cf. Jas. i. 2 ff. does not simply mean " when we are in tribulations," but also "because we are ":
: :
:

glorying

the tribulations being the ground of the see ii. 17, 23, v. ii, 1 Cor. iii, 21, 2 Cor. xii. g, Gal. vi. 14.
:

624
a Ch.viii.i8,

T7P02
Kal Kaux^fAcQa
tt'

PQMAIOYS
ttjs * o6t)s
9Xivj/ecrii',

v.

eXmSi
'

toG eou.
elScrres
if]

3.
rj

ou

p.oVoi'

Se,

dXXd Kal
b
2

Kauxoi(J.0a
rj

lv Tats

on
c

OXtiJns uTrou.oyr|>'
-r)

Cor. Ho,

KaTepyd^eTai, 4.

&e uTrojAoeT)

Sokijji^,

he 8otap.r| eX-rrtoa, 5.

Phil.ii.22; he.

c Acts
f.,

ii.

17

33. x-45

Kapotais

eXirls 00 Karaio-Yufei, ~" * t

r^jtwy

on
d
.2

rj

dvdTrr) tou
c /

eou

eKKCYUTat eV Talc
-

Ota flfeujAaTOS
t

dMatt.xxvi
41.

Y aP

< 9 w XptaTos ovTUf

^ADFKP;

Ayiou too 8o0Vtos

v

r|u.tf.
> >

6. "Eti

rjpvojt'

aaWefajf,

a,

n~ >n Kara Kaipok^-c uirep aoepuv airevave.

*

Kavx(op.cvoi BC, Origen (twice). The participle is hardly on the ground of being conformed to ver. 11 (S. and H.) it is much rather the indicative (subjunctive ?) that is open to suspicion as a " mechanical W. and H. put Kavx&>p.e8a in text, repetition" (Alford) from the preceding verse. By the rule proclivi lectioni praestat ardua Alf. and Treg. Kavx"H- ev01 m mar g1

KavxtofJ-cOa

open

to suspicion

'

are rather justified for putting icavx<u.vot in the text.

1-3 - ti ^ap fr$ACD KP; eis ti yap 2 F ut quid enim lat. Iren.-interp. ci ie L For a full discussion of the readings here, see S. and H. ad loc, Syr.; ei ye B. W. and H. suspect some primitive error while or W. and H., Appendix, p. 108. holding the text of B to give a more probable sense than any of the other variants. Hort thinks etirep would better explain all the variations and be equally appropriate. J F. cti after ao-6v<ov
;

^ABCD

Ver.
as

4.

viro(JiovT)v

KaTcpyd^ETai

has

its fruit,

or effect, endurance.

virop.ovT)

has mor of the sense of bravery and it is effort than the English " patience " not so passive. r\ 8c vnrop.ovT] 8oKip.ijv
:

endurance
itself

produces

result is a spiritual

approvedness its state which has shown

proof under trial. Cf. Jas. i. 12 (Sokiuos Yvd|ivos = when he has shown Perhaps the best Enghimself proof). lish equivalent of SoKtai] would be charThis in its turn results again in acter. hope the experience of what God can do, or rather of what He does, for the justified amid the tribulations of this life, animates into new vigour the hope with which the life of faith begins. Ver. 5. r\ he eXiris oti KaTaicrxvvci and hope, i.e., the hope which has not been extinguished, but confirmed under Ps. xxii. 6. trial, does not put to shame. Spes erit res (Bengel). Here the aurea catena comes to an end, and the Apostle points to that on which it is ultimately All these Christian experidependent. ences and hopes rest upon an assurance ayair-rj tov oti of the love of God. 0cov k.t.X. That the love of God to us is meant, not our love to Him, is obvious from ver. 6 and the whole connection it is the evidence of God's love to us which the Apostle proceeds to set forth. cKKe'xvTai ev tois tcapSiais t\\lwv (cf.
: r|
:

Christian community the spirit was given to Christians in virtue of their faith (Gal. iii. 2), and normally on occasion of their baptism (1 Cor. xii. i3 Acts xix. iff.): and it is this experience, possibly this event, to which the participle What the spirit, given definitely refers. (in baptism) to faith, does, is to flood the heart with God's love, and with the assurance of it. Ver. 6. The reading el ye is well supported, and yields a good sense (" so surely as": Evans), though the sugges: (

Joel

iii.

1, ii.

28,

LXX,
in,

Acts
still

x.

45)

has

been poured out

hearts.
:

and

floods, our

81a irvcvfxaTOS aviov tov SoOc'vtos t)(jliv the aorist tov SoOcvtos can hardly refer to Pentecost, in which case naiv would express the consciousness of the

is made in W. and H. that it may be a primitive error for ei irep (see note on iii. 30). The assurance we have of the love of God is no doubt conditioned, but the condition may be expressed with the utmost force, as it is with ei ye, for there is no doubt that what it puts as a hypothesis has actually taken place, viz., Christ's death for the ungodly. Although he says ei ye, the objective fact which follows is in no sense open to question it is to the Apostle the first of certainties. Cf. the use of et ye in Eph. iii. 2, iv. 21, and Ellicott's note on the former. the weakness of men who had acrOcvuv not yet received the Spirit is conceived cti as appealing to the love of God. goes with ovtwv qp. acrOcvtSv the perconcerned were no longer weak, sons when Paul wrote, but strong in their newKara Kcupbv has been relation to God. "while we taken with ovtuv r\. a. en. were yet without strength, as the prebut Christian era implied or required " this meaning is remote, and must have been more clearly suggested. The anal-

tion

: :

39e

nPOS PQMAI0Y2
yap
uirep Sikcuou

625
yap tou dyaSoG
eauToG
a.yairr]v
f

7.
'

p,6Xis

ns

diroGayciTai
8.

uirep

eActsxxvii.
Pet. iv.18.

rd\a

tis Kal ToXud diroOaeeTe

owiomjcri 8e
ovriav rju-wk

rr]v

Philem.
x 5-

1 6iS T||i.as o eos,

on en dp-apTwXwK

Xpioros uirep

T)u.wf

dire'Saye.

9.

iroXXw oue p.dXXoi',

1

SiKaKoGeWes vuv iv tw
om. B.
love of

al'p.an

o 8os

ogy of Gal.

iv.

4,

Eph.

i.

10,

supports

the ordinary rendering, " in due time," i.e., at the time determined by the Providence of God and the history of man as the proper time, Christ died, virep in the interest of, not equivalent to dvn, instead of: whether the interest of the ungodly is secured by the fact that Christ's death has a substitutionary character, or in some other way, is a question which virep does not touch. Ver. 7. Christ's death for the ungodly assures us of God's love for the utmost that human love will do is far less, virep for a righteous man. Sixaiov Some make both Siicaiov and tov d-yadoO neuter some who take Siicatov as masculine take tov dyaOov as neuter (so Weiss and Godet " pour un juste, pour le bien ") but as Jowett says, the notion of dying for an abstract idea is entirely unlike the N.T., or the age in which the N.T. was written, while the opposition to Christ's dying for sinful persons requires that persons should be in question here also. The absence of the article with Siicaiov corresponds to the virtually negative character of the clause it is inserted before dyaOov because the exceptional case is definitely conceived as happening. diroOaveiTcu, gnomic ; see
; :
:

God.

man surpassed by the love of He commends, or rather makes

good, presents in its true and unmistakable character (for wvitm\<riv, cf. iii. 5, 2 Cor. vi. 4, vii. Gal. ii. 18), His own love toward us, in that while we were yet sinners, etc. cav-rov is an emphatic His : His, not as opposed to Christ's (as some have strangely taken it), but as opposed to anything that we can point to as love among men His spontaneous and characteristic love, en dpapruXaiv ovtcdv t)jawv they are no longer such, but justified, and it is on this the next step in the argument depends. Ver. 9 f. iroXXw ovv jxaXXov The argument is from the greater to the less. The supreme difficulty to be overcome in the relations of man and God is the initial one How can God demonstrate

His love to the sinner, and bestow on him a Divine righteousness ? In comparison with this, everything else is easy. Now the Apostle has already shown (iii. 21-30) how the Gospel meets this difficulty we obtain the righteousness required by believing in Jesus, whom God has set forth as a propitiation through faith in His blood. If such grace was shown us then, when we were in sin, much more, justified as we have now been by His blood, shall we be saved
:

Burton, 69. Unless dya9bs is meant to suggest a certain advance upon Siicaios, it is impossible to see in what respect the second clause adds anything to the first. Of course the words are broadly synonymous, so that often they are both applied to the same person or thing (Lk. xxiii. 50, Rom. vii. 12) ; still there is a difference, and it answers to their application here it is difficult to die for a just man, it has been found possible (one may venture to affirm) to die for a good man. The difference is like that between "just " and " good " in English the latter is the more generous and inspiring type of character. Cf. the Gnostic contrast between the "just" God of the O.T. and
; :

from
opYTJs

wrath
:

through

Him.
:

dirb

ttjs

the wrath to come see note on i. 18. This deliverance from wrath does not exhaust Paul's conception of the future (see ver. 2), but it is an important aspect of it, and implies the rest. Verse 10 rather repeats, than grounds anew, the argument of ver. cl ydp Ix^pol ovres this is practi9. cally equivalent to en duapTcaXuv ovtwv T)p.wv. The state of sin was that in which we were i^Bpoi, and the whole connection of ideas in the passage requires us to give cx^poi the passive
:

the "good" God of the N.T., and the passages quoted in Cremer, s.v. d-yadb?. Kal ToXp.a even prevails upon himself, wins it from himself. Ver. 8. How greatly is this utmost
:

meaning which it undoubtedly has 'in where it is opposed to dyairrjToi. We were in a real sense objects of the Divine hostility. As sinners, we lay under the condemnation of God, and His wrath hung over us. This was the situation which had to be faced Was
xi. 28,
:

VOL.

II.

40

626
gi Thess
i.

nPOE PQMAI0Y2
auTOu, <rw0T|O"ou.e9a
Si'

v.

ckjtou airo ty}S

6pyr\s.

IO. el

yap i^Qpol
II. ou p.6Vor
^p.w' MrjaoS

ovres KaTT)XXdyr|p.ek' T *?

<

t'

^
tu

T0 " ^acaTOu tou ulou auTou, iroXXw

iv
ttj
ojt}

fidXXoc
h iCor.
12 Cor.
f.
i.

KaTaXXayeWes
y

o-w0r|o-ou.0a
h

auToo

31.

8e

dXXa Kal

Kauxaip-cyoi iv
1

0ew Sid tou Kupiou

v.

18

~ > * 01 00 vuv Xpiorou, s

ttji/

x >\, KaTar\AayT)v tAapou.e>\

love in God equal to it ? when we were enemies we were

there

Yes, reconciled to God by the death of His Son. " KdTiiXXd-yT||*.v is a real passive : " we are the objects, not the subjects, of the reconciliation the subject is God, 2 Cor. v. 19-21. Compare ver. 11: -ri\r K<iTaXXa-yT)v cXaf3op.er. To represent Ka-nrjXXd-yTyj,v by an active form, e.g., " we laid aside our hostility to God," or by what is virtually one, e.g., "we were won to lay aside our hostility," is to miss the point of the whole passage.
:

and not only

is demonstrating the love of God, and he can only do it by pointing to what God has done, not to what we have done. That we on our part are

Paul

hostile to

God

before the reconciliation,

and that we afterwards lay aside our enmity, is no doubt true; but here it
is

(as reconciled shall we be saved), but also rejoicing, etc. There is no proportion between the things thus co-ordinated, and it is better to assume an inexact construction, and regard Kavxwfievoi as adding an independent idea which would have been more properly expressed by the indicative (Ka.vxwp.t0a). But see Winer, 441. The Christian glories in God for though " boasting is excluded " from the true religion (iii. 27), yet to make one's boast in God is the perfection of that religion. Yet the believer could not thus glory, but for the Lord Jesus Christ it is in Him, "clothed in the Gospel," that he obtains that knowledge of God's character which enables him to exult. Si* ov vvv ttjv KaTa\\a-yT|v eXafJojicv. Nothing could show more unmistakably that the
; ;

entirely

irrelevant.

The

Apostle's

KaraXXa^T)

is

not a change in our dis-

thought is simply this: "if, when we lay under the Divine condemnation, the work of our reconciliation to God was achieved by Him through the death of His Son, much more shall the love which wrought so incredibly for us in our extremity carry out our salvation to the end". The subjective side of the truth intentionally, is here completely, and left out of sight ; the laying aside of our
hostility

adds nothing to God's love, throws no light upon it hence in an exposition of the love of God it can be ignored. To say that the reconciliation is " mutual," is true in point of fact it
; ;

is

true, also, to all the suggestions of the

;

English word but it is not true to the meaning of Ka.TT|\XdyTip.v, nor to the argument of this passage, which does
not prove anything about the Christian, but exhibits the love of God at its height in the Cross, and argues from that to what are comparatively smaller demonstrations of that love. Iv tr cofj ariToO the kv is instrumental cf. ver. 9 kv t$ atjian ovitov. The Living Lord, in virtue ot His life, will save us to the uttermost. Cf. John xiv. 19. Ver. 11. Kavxuu.cvoi is the best attested reading, but hard to construe. It is awkward (with Meyer) to supply KaTaXXaycvTCS with ov p.6vov St, and retain o-<i>0r|o-dp.c0a, as the principal verb
:
:

position toward God, but a change in His attitude toward us. do not give it (by laying aside enmity, distrust, or fear) we receive it, by believing in Christ Jesus, whom God has set forth as a propitiation through faith in His blood. take it as God's unspeakable gift. 6 KaTaXci<f>6eis ev rjj Cf. 2 Mace. ii. 50. tov iravroKpaTopos 6pyfj irdXiv kv i-jj tov Sco-irdrov fj.fya.Xov KaTaXXayfi |*to. eiravupOwdi]. For an iraaTjs 86|t)s examination of the Pauline idea of reconciliation, see especially Schmiedel on 2 Cor. v. 21, Excursus. Vers. 12-21. The treatment of the righteousness of God, as a Divine gift to sinners in Jesus Christ, is now complete, and the Apostle might have passed on to his treatment of the new life (chaps, vi.-viii.). But he introduces at this point a digression in

We

We

which
points

a
is

comparison

tween

beto this point he has spoken of Christ alone, and the truth of what he has said rests upon its own evidence it is not affected in
is

rather a contrast
Christ.

which

in

most

made

Adam and

Up

the least by any difficulty we may have in adapting what he says of Adam to our knowledge or ignorance of human origins. The general truth he teaches here is that there is a real unity of the human race, on the one hand in sin and

nP02 PQMAI0Y2
12. Aid touto <L<nrep
iaTjX0,
Si'

627

ivo$ d^9pwiTou

r\

dpap-ria els top KO<ru.ov

el$ irdtTas
is

Kal

Siol

tt)s

dpapTtas 6 Qdvaros, Kal outw?

death, on the other in righteousness and life in the former aspect the race is summed up in Adam in the latter, in Christ. It is a distinction, apparently, between the two, that trte unity in Adam is natural, having a physical basis in the organic connection of all men through all generations whereas the unity in Christ is spiritual, being depen;

for example) "physical" death and in another (chap. vii.

meant,
e.g.)

24,

dent upon faith. Yet this distinction is not specially in view in the passage,

which rather treats Adam and Christ in an objective way, the transition (morally) from Adam's doom to that of man being only mediated by the words irdvTcs fjpiapTov in ver. 12, and the connection between Christ and the new humanity by oi rr\v irepuro-eiav Ttjs \dptTOS Xap.pdvovtcs in ver. 17. Sid tovto refers to that Ver. 12. whole conception of Christ's relation to the human race which is expounded in But as this is chaps. Hi. 21-v. tx. summed up in v. 1-11, and even in the last words of v. 11 (through Him we received the reconciliation) the grammatical reference may be to these words only, the sentence beginning thus is wo-irep not finished cf. Mt. xxv. 14. There is a virtual apodosis in the last clause of ver. 14 8s icrriv twos tov plXXovTos the natural conclusion would have been, " so also by one man righteousness entered into the world, and life by righteousness ". Cf. Winer, p. 712 By the entrance of sin into the world is not meant that sin began to be, but that sin as a power entered into that Sin, by sphere in which man lives.
:

analysis is foreign to his mode of thinking. All that "death" conveys to the mind entered into the world through sin. The words i$' <S vdvrcs fj(*opTov, in which the irdvTcs resumes irdvras of the preceding clause, give the explanation of the universality of death it rests upon the universality of sin. J means !<J>' propterea quod as in 2 Cor. v. 4 and perhaps in Phil. iii. 12. Winer, 491. But in what sense is the universality of sin to be understood ? In other words, what precisely is meant by n-dvTes rjfiapTov ? Many interpreters take the aorist rigorously, and render because all sinned, i.e., in the sin of Adam. Omnes peccarunt, Adamo peccante (Ben:

"spiritual"

death.

The

This is supported by an appeal to 2 Cor. v. 14, ets irdvTwv direOarev dpa ol irdvTs direflavov the death of
gel).

wep

f".

Divine appointment, brought death in train, also as an 4 objective power; the two things were inseparably connected, and consequently death extended over all men (for Sit)X6cv, cf. Ps. lxxxvii. 17, Ez. v. 17) 1$' a> irdvres 'np.apTov. The connection of sin and death was a commonplace of Jewish teaching, resting apparently on a literal interpretation of Gen. iii. 6 Oeos Cf. Sap. ii. 23 f. dvOporirov iir' KTi<j-ev tov dcfjBapcrio. 4>9ov(ij Si SiafJoXov . Odvaros cl<rrjXOcv tts t6v K^crfAov. Cf. also Sir.
its
.

xxv.

24,

Rom.

vi.

23,

Paul no doubt uses various shades of meaning in different places, but he does not explicitly distinguish different senses of the word and it is probably misleading rather than helpful to say that in one sentence (here,
;

Cor. xv. 56. death to convey

1

so here, of all. It seems to me a final objection to this (grammatically quite sound) interpretation, that it really makes the words <f>' irdvTts T^p-apTOv meaningless. They are evidently meant to explain how the death which came into the world through Adam's sin obtained its universal sway, and the reason is that the sin of which death is the consequence was also universally prevalent. The sense in which this was so has been already proved in chap, iii., and the aorist is therefore to be taken as in iii. 23 see note there. Because all men were, in point of fact, sinners, the death which is inseparable from sin extended over all. To drag in the case of infants to refute this, on the ground that irdvTs Tjp.apTOV does not apply to them (unless in the sense that they sinned in Adam) is to misconceive the situation to Paul's mind the world consists of persons capable of sinning and of being saved. The case of those in whom the moral consciousness, or indeed any consciousness whatever, has not yet awakened, is simply to be disregarded. know, and Can know, nothing about it. Nothing has been more pernicious in theology than the determination to define sin in such a way that in all its damning import the definition should be applicable to " inall
;

one

was the death of the sin of one was the

sin

j>

We

fants " it is to this we owe the moral atrocities that have disfigured most
;

628
dvOpwTrous &
k Phika.

nP02 PQMAI0Y2
Wcotos
*

v.

8ir)\8ci',

Itf
*

<T

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f}p.apTOv.
k

13.

a^pt
p.r)

vdp

v6u.ov dp.apTia

r\v iv
l

Kocrpvw

dfiapTia Se ouk

eXXoyciTai,

lVv. 17 31;

otros

KOfxou

14. dXX'

cfJao-iXewey 6 Odearos airo 'Aodp.

pve'xpi

Mwcre'ws

Kal

cm

tous

p-rj

d^apTrjo-aiTas
a

cm tu

6p.otojp.aTi

Trjs

tovs

known
text.

in] ap-opTTjcravTas, so fr$ABCD to Origen and in " most Latin MSS."

G K2L 2
,

the

p-rj

was wanting
:

in

some MSS.

Appendix.

However

the omission

may have

see W. and H., to Augustine originated, p,t| is undoubtedly the true

known

creeds,

baptismal

in great part the idea of regeneration, which is an irrational unethical miracle, invented by men to get over a puzzle of their

and

own making.
Ver. 13 f. These two verses are rather obscure, but must be intended (-yap) to prove what has been asserted in ver. 12.

did not sin after the likeness of Adam's transgression. For lirl, cf. Winer, p. 492. This describes not some, but all of those who lived during the period from Adam to Moses. None of them had like Adam violated an express prohibition sanctioned by the death penalty. Yet they all died, fix they all sinned, and in their first
father sin and solubly united.

*XP l

Muvo-cws, ver. 14, the law meant being The sin which was in the the Mosaic. world before the law is not the guilt of Adam's fall imputed to the race as fallen in him, but the actual sin which indiNow if law has viduals had committed. no existence, sin is not imputed. Cf. iv.

Y*P

vop-ov

airb

'ASap.

pc'xpi

death had been

indis-

And

this

Adam

is

twos

The natural inference would seem 15. to be that the sins committed during But this period could not be punished. what was the case ? The very opposite
Death reigned all through this of this. This unrestrained tyranny of period. death (observe the emphatic position of e|3ao-i\evo-v) over persons whose
sins

cannot
at

be

imputed

to

them,

variance with the explanation just adopted of irdvTes fjp.apTov. Indeed Meyer and others use it to The reign of refute that explanation. death, apart from imputable individual sin, implies, they argue, a corresponding objective reign of sin, apart from individual acts in other words, justifies the interpretation of !<$>' J irdvres tjpapTov according to which all men sinned in Adam's sin, and so (and only so) became But the empirical subject to death. meaning of rjp.apTov is decidedly to be preferred, and we must rather fill out the argument thus: "all sinned. For there was sin in the world before Moses and though sin is not imputed where there is no law, and though therefore no particular penalty death or another could be expected for the sins here in question, yet all that time death reigned, for in the act of Adam sin and death had been inseparably and for ever conjoined." Kal cirl TOtis utj apaptTJa-avTas lirl Ty bp.01wp.aTi k.t.X. even over those who

seems

In the coming tov |xt'XXovTos Adam and his relations to the race there will be something on the same pattern 1 Cot. x. 6, 11, Heb. ix. i<* as this. Parallels of this 1 Cor. xv. 22, 45, 49. sort between Adam and the Messiah are common in Rabbinical writings e.g., Schottgen quotes Neve Schalom, f. 160" Quemadmodum homo primus fuit 2. unus in peccato, sic Messias erit postremus, ad auferendum pcccatum penitus " and 9, 9 has " Adamus postremus est Messias". Cf. Delitzsch Brief an die Romer, p. 82 f. The extent to which the thoughts of this passage on sin and death, and on the consequences of Adam's sin to his descendants, can be traced in Jewish writers, is not quite As a rule (see above on ver. 12) clear. they admit the dependence of death on sin, though Schottgen quotes a Rabbi Samuel ben David as saying, " Etiamsi Adamus primus non peccasset, tamen mors fuisset". On the unity and solidarity of the race in sin and its consequences, they are not perfectly explicit. Weber {Die Lehren des Talmud, p. 217) gives the following summary " There is an inherited guilt, but not an inherited the fall of Adam has brought death sin upon the whole race, not however sinfulness in the sense of a necessity to commit sin; sin is the result of each init is, as far as exdividual's decision perience goes, universal, yet in itself even after the Fall not absolutely necesThis seems to agree very sary". closely with the Apostle's teaching as It is the appeal to interpreted above. experience in Paul (itovtcs Tjp.apTov),
sc. 'ASdp..
: ; : : ; ;

1317-

nPOS PQMAI0Y2
15- 'AXX

629
oux

frapapdaews 'Aodu., 05 coti tuttos tou u.AXorros.

d>S

to TrapaTTTwp.a,

outw

ko.i

to

)(dpi<rfia.

ei

yap T *? T0 " ^os

tj

TrapaTTToifiaTi ol iroXXol direOacoc, iroXXw fidXXok

X^P 15 T0 " eo "

Xpiorou
els tous

Kai

m
t)

Swped

e^ xapiTi

ttj

tou >6s dk0pwirou

Kai oux ws 01

It]ctou

m John
iii.

iv.

ttoaaous eirepiCTCCuae.
fr>

Ob>pT]u.a*

to p-e^

yap

>

cvos au-apTrjcranros, to / / j \ e\ Kptpa eg ccos CIS KaTaKpip.a, to Oe x a P lau- a

10.

>>e>

7, iv. 7.
ii.

111
5.

Tim.

6K ttoXXw*' TrapairTwu.dTWi' els SiKaiwua.

TrapairTc5u.aTi 6
\

IJ. &.

yap tw tou ivos

iroXXtji
,

Od^aTos
~

e|3ao-iXeuo-e
N

'

T-r]c

irepio-o-iat' ttjs

x a P lT S

**' TT]5

-(>^5oiKaioaurns \r>2; owpeas Aaupattjs

2I
;

Sid tou evos,

udXXoe oloaCor. viii.

Jas.
.

i.

t Tv

cvos

v evi irapairTwp.aTi

H. bracket.

JJ<$BCKLPD lat. ev tu evi D-gr. iv vos 47, W. and H. marg. AFG and Weiss, ttjs Scopeas om. B 49, Origen twice W. and Irjerov Xpiorov but X. I. in B, Origen.
; ;
;

crossing with a transcendent view of the unity of the race in Adam, which gives rise to all the difficulties of interpretation; but without this appeal to experience (which many like Bengel, Meyer and Gifford reject) the whole passage would hang in the air, unreal. There must be something which involves the individual that something comes in Adam's fate into view in irivTes Tju-apTov, and there only and without it our interest dies.
; ;

is

the subject of redemption

if

the race

suffered through the first Adam, much more may we argue that what has been done by the Second will benefit the race. the word is prompted by eirtpifrtrewev
:

which we commit in Adam (and which never becomes ours otherwise) is a mere fancy to which one has nothing
sin

serious to say.

At this point the parallel of Christ becomes a contrast not as the irapainrctu.* (the word implies the Fall), so also is the xP">i* (the gift which is freely provided for sinners in the Gospel, i.e., a Divine righteousness and life). 01 iraAAVi means " all," but
Ver. 15.

Adam and

presents the " all " as a great number. ttoXXu) p,aXXov the idea underlying the inference is that God delights in under His administration mercy if one man's offence could have such far-reaching consequences, much more reasonably may we feel sure of the universal influence of one Man's righteous This idea is the keyachievement. see vers. note of the whole chapter T| Sojpea ev ^dpiTl is to 9, IO, 17. to repeat the be construed together article before iv x*p lTl is not essential, 8<upea is awkward standing and alone. God's x*P ls ' s shown in the gift of His Son, Christ's in His undertaking in obedience to the Father the painful work of our salvation. is Tov? iroXXovs like i iroMoi is not opposed to " all," but to "one": it is indeed equivalent to " all," and signifies that the " oil " are not few. The world
: ; :
:

-f)

Paul's own experience the blessedness of the Christian life far outwent the misery of the life under condemnation. Ver. 16. A fresh point of contrast. That which God bestows (for 8tip-np.a, see Mayor on James i. 17) is not as through one that sinned the analogy with Adam For the Divine breaks down here. judgment (itpip.a neutral) starting from one (person) resulted in condemnation whereas the free gift, starting (for all) from many offences (which appealed to the mercy of God), has resulted in a sentence of justification (for all). This abstract way of looking at the matter disregards what the Apostle insists on elsewhere, that this " sentence of justieffect fication " only takes for the individual on the condition of faith. The Ik voXXmv ir.pairTo>p.dT(i)v in this verse is a decisive argument for the meaning given above to irdvTes TJu.aprov redemption is not inspired merely by the fall of the race in Adam, but by its actual and multiplied offences, and this is its glory. evbs is masculine, 4| svo? resuming the evos afiapn^oravTos of the previous clause not neuter, with irapaiTTwu.aTos anticipated from the following clause. Ver. 17. This verse confirms the preceding. The argument is the same in kind as in ver. 15. The effects of the Fall are indubitable still less open to doubt are the effects of the work of
:
:

Christ.

With
[ttjs

ol

ttjv

irepicrcreiav

ttjs

XapiTOS Kai

Supeas] ttjs Sikcuoctvvtjs XajipdvovTes we again touch experience, and an empirical condition is attached

630

nP02 PQMAIOYS
vovres iv wfj PaaiXeuaooCTi Sid too cVos
'Itjctou

Xpioroo.

18. "Apa

ouV
pCh.
iv. 25.

u$ 81

>6s irapaTrrci(j,aTos, eis Trdiras dt'OpoiiToos, els KOTaKpiua

ootw Kal 8" cfos SiKaioiu-aros,

wfjs.

is irdrras avOpuirovs, eis p Sucaiwo-ic

19. wcnrcp

yap 81a

ttjs TrapaitOTJs

tou ivos dyOpoJ-rrou dp.aprfjs

q

Heb.

t. 8.

TwXol KaTffTaGT]<Tav ol ttoXXoi, outw Kai 8id

UiraKOTJS tou ceo?

ver.

to the abstract universality suggested by 12. The abundance of the grace

and of

(the gift

which consists

in) right-

SiKaioTrpd-yTjpa to koivov SiKaiupa 8c to 7ravdp6fia tov dSiKijpaTog. This sense of an act by which an injustice
:

eousness has to be received by faith. But when by faith a connection is formed with Christ, the consequences of that connection, as more agreeable to what we know of God's nature, can be more surely counted upon than the consequences of our natural connection with Adam. Part of the contrast is marked by the change from " death reigned " to " we shall reign in life,'''' not " life shall reign in or over us ". The future in Pao-iXcvo-ovo-iv is no doubt logical, but it refers nevertheless to the consummation of redemption in the Messianic kingdom in the world to come. Cf.
viii.

is

rectified

is

exactly
:

suitable
all

here.
is

Through
SucaCwo-is

this the result for twfjs

for

men

the

genitive,

see

Winer, p. 235. Simcox, Language of the N.T., 85. When God justifies the sinner, he enters into and inherits life. But Lightfoot makes it gen. appos. Ver. 19. The sense of this verse has been determined by what precedes. The yap connects it closely with the last words of verse 18 "justification of life ;
:

as through, etc.". dp,apTo>Xoi Kancrrd0T|a-av: " were constituted sinners".

for,

For the word

i.

tca-rear. cf. J as. iv. 4, 2 Pet.

17, 21, Col.

iii.

f.,

Tim.

ii.

12.

With apa otiv (cf. vii. 3, Ver. 18. and often in Paul) the conclusion It is of the argument is introduced. simplest to take evos in both clauses as " As through one offence the neuter. result for all men was condemnation, so also through one righteous act the result The for all men is justification of life." result in both cases is mediated ; in the former, by men's actual sin ; in the
25,

by their faith in Christ. It has been questioned whether SiKaiwjia can

latter,

" righteous act," that which Christ achieved in His death, conceived as one thing commanding the approval of God. This sense seems to be required by the contrast with irapd-irTu>u.a, but Meyer and others argue that, as in ver. 16, the meaning must be " a sentence of " Through one justifying justification ". sentence (pronounced over the world because of Christ's death) the result for

mean a

8. It has the same ambiguity as the English word " constituted " (S. and H.) but we cannot say, from the word itself, whether the many constituted sinners, through the one person's disobedience, are so constituted immediately and unconditionally, or mediately through their own sin (to be traced back, of course, to him) this last, as has been argued above, is the Apostle's meaning. ovtci>; Kal 81a. ttjs viratcofjs tov kv6% the application of ttjs {iiratcoTJs has been disputed. By some (Hofmann, Lechler) it is taken to cover the whole life and work of Jesus conceived as the carrying out of the
;
:

Father's will

cf. Phil.

ii.

8.

By

others

But this justification of life." justifying sentence in vacuo is alien to

all
is

men

the realism of Paul's thinking, and no strain is put upon 8ucao>p.a (especially

when we observe its correspondence with irapd-Twp.a) in making it signify Christ's

work as a thing
is,

in which righteousness Lightfoot so to speak, embodied. (Notes on Epistles of St. Paul, p. 292) adopts this meaning, " a righteous deed," and quotes Arist., Rhet., i., 13, to dSiKTJp.ara vdvTa teat to 8iKaiu|xaTa, and
v.,

(Meyer) it is limited to Christ's death as the one great act of obedience on which the possibility of justification depended Both ideas are cf. chap. iii. 25, v. 9. Pauline, but the last seems most congruous to the context and the contrast which pervades it. Siicaioi icaTao-TaflTJo-ovTat " shall be constituted righteous " the futureshows again that Paul is dealing with experience, or at least with possible experience the logic which finds the key to the passage in Bengel's formula, Omnes peccarunt Adamo peccante, would have written here also Siicaioi Karf o- Ta0T|o-av. It is because Paul conceives of this justification as conditioned in the case of each of the
:
:

Etk. Nic,

7 (10)

icaXciTai Sc

pdXXov

iroXXoi by faith, and as in process 01 taking place in one after another that he uses the future. A reference to the Judgment Day (Meyer) is forced it is
:

l8 21.
Sitcaioi

riPOS
KaTa<rra6^<rorrai 01

PQMAI0Y2
20.

631
irapeio-fjXOcv,

ttoXXoi.

Nopos 8t
i]

iVa irXeocdaT] to TrapaTrrwfia.

etreplcraeuaei'
T(Ii
r\

ou 8e eirXeoVao-ev

dpapTia, uircprj

\dp{.<i

21. Xva warrep

cjSacriXeuo-ei/

dpapna

eV

OacdTw, outw Kal

'lr)crou

r\

X^P 15

PaaiXeucrrj

Sid SiKtuoodnris cis j^wt^

aiufiof, Sid

Xpiorou tou Kupiou npwk'.

Jesus Christ our, Lord
it is

not then, but when they believe in Christ, that men are constituted SiKaioi. Ver. 20 f. " The comparison between

Adam and

Christ is closed. But in the " middle, between the two, stood the law Paul must refer to it in such (Meyer). a way as to indicate the place it holds in the order of Providence, and especially to show that it does not frustrate, but further, the end contemplated in the work of Christ. irapei<rrjX0cv see ver. Sin entered into the world 12 above. the Law entered into the situation thus created as an accessory or subordinate thing ; it has not the decisive signficance in history which the objective power of sin has. Words in which the same prepositions have are a similar force
:

". iv t5 flavdroj more natural to oppose this to u>tj alwvios, and regard death as " a province which sin had won, and in which it exercised its dominion " (Gifford), than
:

it parallel (with Meyer) to Sid and render " in virtue of " (dat. instr.). Grace has not yet death attained to its full sovereignty it comes to this sovereignty as it imparts to men the gift of God's righteousness (Sid

to

make

SiKaioo-uvTjs,

SucaiocruvT]?)
is

its

goal, its limit

which

Trapeicrdyu),

Pet.

ii.

irapurSvv<>>,
:

Jude 4
Gal.
ii.

4.

irapcKr^pw, 2 Pet. i. 5 cf. There is often in such words,

though
stealth

not necessarily, the idea of or secrecy: we might render " the law slipped in ". tva irXeovacrji to -rrap dir tup p. a the purpose expressed tva is God's Winer, p. 575. The by offence is multiplied because the law, encountering the flesh, evokes its natural antagonism to God, and so stimulates it into disobedience. Cf. Gal. iii. 19 if., and the development of this idea in chap. vii. As the offence multiplied, the need 7 ff. of redemption, and the sense of that need were intensified, ov 8e cirXcovaacv ap.apria seems used here, q a.p.a.p-ria not irapdirTcop.a, because more proper to express the sum total of evil, made up of repeated acts of disobedience to the " law. " Sin " bulked larger, as " offence was added to " offence ". ov might seem
:
:
:

that the law had

to refer to Israel only, for it was there its seat but there is something analogous to this law and its and everywhere as everywhere effects
;
;

the need of redemption becomes more pressing grace rises in higher power to meet it. virepcircpio-<revo'ev " the cirXedvacrev had to be surpassed " (Meyer). Paul is excessively Cf. 2 Cor. vii. 4. The fond of compounds with virep. purpose of this abounding manifestation of grace is, " that as sin reigned in death, so also should grace reign through righteousness unto eternal life through
:

yet no limit, is eternal life. Some, however, construe els t<r\v aiwviov with 81a 8iKaioo-vvT)s through a righteousness which ends in eternal life cf. eis Siicaiwcriv cjfjs, ver. 18. Sid 'I. X. tov this full rhetorical close Kvpiov T|p.d>v has almost the value of a doxology. Chapter VI. Vers. 1-14. In the fifth chapter, Paul has concluded his exposition of the " righteousness of God " which is revealed in the Gospel. But the exposition leaves something to be desired something hinted at in iii. 8 (" Let us do evil that good may come ") and recalled in v. 20 f. (" Where sin abounded, grace did superabound "). It seems, after all, as if the gospel did " make void the law " (iii. 31) in a bad sense and Paul has now to demonstrate that it does It is giving an unreal precision to not. his words to say with Lipsius that he has now to justify his gospel to the moral consciousness of the Jewish it is not Jewish Christians, Christian obviously, who are addressed in vi. 19 ff., and it is not the Jewish-Christian moral consciousness, but the moral consciousness of all men, which raises the questions to which he here addresses himself. He has to show that those who have "received the reconciliation" (v. n), who " receive the abundance of the grace and of the gift of righteousness " (v. 17), are the very persons in whom " the righteous requirement of the law" is fulfilled (viii. The libertine argument is rather 4). Gentile than Jewish, though when Paul speaks of the new religion as establishing Law, it is naturally the Mosaic law of which he thinks. It was the one definite embodiment of the concept. The justification, to the moral consciousness, of the
:
:

632
a Ch. xi 39 CoL L 23; 1
;

nPOS PQMAI0Y2
VI.
.

vi.

I.
, ;

Tl ouv ipov\i.V
2.
p.Y)

irXeoyao-n
r)0-ou.V

Tim.
16.

iv.

eV auTT)
els tov

>>

,, yevoiTO.
;

cmu.cfouu.et'

*
/

ttj
'

du.apTia, tea
/

-q

omves
>

3.

i]

* ayyoeiTC on oam
els

-00
t6^

>

cnretfai'ou.ce tt]
,/-.

ajiapna,
fl

'

irajs cti
<

X^P -

ts

pairnaPT]u.v cis Xpioroy

;

x^

bCol.

ii.

12.

'irjaouv,

SdvaTov ciutoG p aTmCT0r|u.ev

PaTTTicrfjiaTos

4. ko-uvcTd^nu-cv oue

<xutw

Sid tou
tic

Qdvarov

Xva,

(So-ircp

riyepdrj

Xpioros
1

ccKpw*' Sid ttjs

86|t]S

tou

ircvrpos,

outo)

Kal up.619 if

For

e-mu.evo'uu.cv

read

eirip.eviop.cv
;

with

'lijcrovv
;

om. B and some cursives

ABCDF. W. and H. bracket.

no argument
all

But

this kind of omission

is

frequent

see Weiss, Textkritik, S. 88.

in the passage at all, unless Christians were baptised. The expression f3airTi<r6ijvai els Xpio-Tor does not necessarily mean to be baptised into Christ it may only mean to be baptised Christward, i.e., with Christ in view as the object of faith. Cf. 1 Cor. x. 2, and the expression PaTrno-Oijvai cts to ovou.a tov Kvpiov 'Itjctov. In the same way tov OdvaTOv aviTOv Pair Ticr0TJ vat els might certainly mean to be baptised with Christ's death in view as the object of faith. This is the interpretation of But it falls short of the arguLipsius. mentative requirements of the passage, which demand the idea of an actual union to, or incorporation in, Christ. This is more than Lipsius means, but it does not exclude what he means. The baptism in which we are united to Christ
;

in which a Divine righteousness freely held out in Jesus Christ to the sinner's faith, fills the next three chap-

Gospel
is

ters.

In chap. vi. it is shown that the Christian, in baptism, dies to sin ; in chap, vii., that by death he is freed from the law, which in point of fact, owing to the corruption of his nature, perpetually in chap, viii., that the stimulates sin Spirit imparted to believers breaks the power of the flesh, and enables them to live to God.
;

Ver. 1. Ti ovv epovpev; What inference then shall we draw, i.e., from the relations of sin and grace expounded in

20 f. ? Are we to continue in sin (cf. 22 f.) that grace may abound ? Light" foot suggests " the sin " and " the grace The question was one just referred to. Paul sure to be asked by some one recognises it as a natural question in himself. view of his doctrine, and asks it But he answers it with an indignant
v. xi.
;

and to His death

death.
tian

is

one

in

fess our faith, looking to

which we conHim and His

negative. Ver. 2.

To say that faith justifies but baptism regenerates, breaking the Christwo unrelated pieces, as spiritual and the other magical is to throw away the Apostle's His whole point is that no such case. division can be made. Unless there is a
life

oiTives cf. the relative is dire0dvou.Ev tq dfjiapxicf qualitative " we, being as we are persons who died to sin ". For the dative, see To have vers. 10, 11, and Winer, p. 263. died to sin is to be utterly and for ever out of any relation to it. iris en ^o-ou.cv ; how after that shall we live in
u.t)

yeVoiTO,

iii.

4.

into

Weiss does

one

impossible. But this death to sin, on Ver. 3. which the whole argument turns, raises a question. It is introduced here quite abruptly there has been no mention of it hitherto. When, it may be asked, did this all-important death take place ? The answer is It is involved in baptism. Tj dyvotire Sti k.t.X. the only alternative to accepting this argument is to confess ignorance of the meaning of the rite in which they had been received .into the
it ?
; :
:

necessary connection between justification by faith and the new life, Paul fails to prove that faith establishes the law. The real argument which unites chaps. iii., iv. and v. to chaps, vi., vii. and viii., and repels the charge of antinomianism, this justifying faith, looking to is Christ and His death, really unites us to Him who died and rose again, as the symbolism of baptism shows to every Christian. Ver. 4. This symbolism interpreted.
:

crvveTd4>T]p.v

we were

ovv awu k.t.X. Therefore buried with Him (in the act of
:

Church, oo-oi cf3a7rTio-0T)u,cv we all, who were baptised into Christ Jesus,
:

immersion) through that baptism into His death burial being regarded as the natural sequence of death, and a kind of

were baptised into His death.

is

The
:

8<roi
is

not partitive but distributive

there

seal set to its reality. Cf. 1 Cor. xv. 3 f. It introduces a false abstraction to say

nP02 PQMAI0Y2
KaiwoTT^Tt
- d
'
'

633
yeydi'a.u.e*' c
> 1

tw > \ o. touto yifwo-Korres, on o iraAaios

op.oi<i>p.a,Ti
.

wf|S TTepiiraTT)CTWfAc. - A ' >

5.
>

El
^

yap

aup.<f>UTOi
/

tou oavaTou auTou, a\Xa Kai nqs ayaoTacews eaojxeoa

Tjp.w*'

\ \

Here only, CJ' ^uke

viii. 7.

'

i^a

tca.Tapyr|t7T)

a-to awjxa
yap

ttjs

a akupanros o-ufeoraupwoY], / m % 1 ajxapnas, tou p,T|KeTi oouAeueiy Tju.as tt]

,a

dCh.
3
;

L 23,

v. 14,

viil Phil. iL

7; Rev.

dfiapTia.

7. 6

diroSafwt' ScSixaiwTai

'

d/rro ttjs

du.apTias.

8. eEph.iv.22;
Col.
iii. 9.

Ei 0 d-rreOdi'ou.ef
9. cIootcs

aw

Xpiorw, mo-Teuop.ey oti

icai

o-u!^o-op.eK auT<2>>

Acts
3

on XpiaTOS

eyepdels ck eeKpiJi' ouk cti

d-rroOyrjcrKei

Odfa-

(with Meyer) that els tov 6dvaTov means "unto death," not "unto His death": death in the whole context is perfectly

Sid ttjs 8o]S tov irarpds in nothing was the splendour of God's power revealed so much as in the resurrection of Jesus, Eph. i. 19 f. Iv KaivoTTjn ojs : in life of a new quality cf. vii. 6, 1 Tim. vi. 17 : the construction makes the new quality of the life prominent. Winer, p. 296. Ver. 5. This verse proves the legitimacy of the reference to a new life in the preceding one : union with Christ at one point (His death) is union with Him altogether (and therefore in His resurrection), el ydp o-i5|i4>vTOi yeyovajiev Ty it is sim6ftoiwu.aTi tov Gava-rov avTov plest to take o*vu,<j>. and tw 6p.01wp.aTi together if we have become vitally one with the likeness of His death i.e., if the baptism, which is a similitude of Christ's death, has had a reality answering to its obvious import, so that we have really died in it as Christ died, then we shall have a corresponding experience of resurrection, ttjs dvao-Tao~ews is also dependent on bp.01wp.aTi baptism, inasmuch as one emerges from the water after being immersed, is a opoiwua of resurrection as well as of death. It does not seem a real question to ask whether the dvdo-Tao-is is ethical or transcendent one cannot imagine Paul drawing the distinction here. (On the word 6p.oiwpa, see Cremer.) Ver. 6. All this can be asserted, knowing as we do that " our old man " = our old self, what we were before we became Christians was crucified with Him. Paul says o-vvecrravpwO-i] simply because Christ died on the cross, and we are baptised into that death, not because " our old man " is the basest of criminals for whom crucifixion is the proper penalty. The object of this crucifixion of the old man was " that the body of sin might be brought to nought ". to o-wpa Ttjs afiapTias is the body in which we live: apart from the crucifixion of the old self it can be characterised as " a body of
definite.
: ;
:

sin ". It may be wrong to say that it is necessarily and essentially sinful the body, as such, can have no moral predicate attached to it it would be as wrong to deny that it is invariably and persistently a seat and source of sin. The genitive is perhaps qualitative rather than possessive, though " the body of which sin has taken possession " (S. and H.) is a

good paraphrase. See Winer, p. 235, 768. This body is to be reduced to impotence
tov pTjKeri SovXcvciv T)pds k.t.X. " that

we may no longer be
body
is

slaves to sin

".

The

the instrument service of sin, and if it

service

must cease.

use in the is disabled the For the gen. inf.,

we

see Burton, 397. Ver. 7. 6 ydp dirodavwv k.t.X. Here we have the general principle on which the foregoing argument rests death annuls all obligations, breaks all ties, cancels all old scores. The difficulty is that by the words dir6 ttjs apaprias Paul introduces one particular application of the principle the one he is concerned with here as if it were identical with " Death clears men the principle itself.
:

all claims, especially (to come to the case before us) it clears us, who have died with Christ, of the claim of sin, our old master, to rule over us still." Weiss would reject the introduction into this clause of the idea of dying with Christ, on the ground that the words o-vv Xpio-Toi bring it in as a new idea in the following verse. But it is no new idea it is the idea of the whole passage and unless we bring it in here, the quittance from sin (and not from any obligation in general) remains inexplicable. Weiss, in fact, gives it up. Ver. 8. The Apostle now resumes his main thought. o-vvijo-op,tv see note on dvdorrao-is ver. 5 there is no conscious separation ot ethical and transcendent life with Christ to Paul it is one life. Ver. 9. clSdrcs . . . ovkcti airoBv-rjo-Kei: The new life with Christ will be the same which Christ Himself lives, a life inaccessible to death. The post-resurrection life of Jesus waft not His old life over

of

634
to? auTou ook
itiatra^

nPOS PQMAIOYS
In
yj,
1

VI.

Kiipieuei.
t) Tto

IO. o

yap

dirt'Oafc, ttj du.apTia dsniQavev

8fi

0eu>.

II. outio kcu uu,is Xoyi^ecrSe lauTOos

t<*>
tj

vexpoug
t<I>

(XV

etmi
2

ttj

dfiapTta, <I>rras 8c
Mf)

ew, iv XpioTw

'iTpTOu

Kupiw

Tjjiiik.

12.

GUI' {3a<ji\euTio

dp.apTia iv tu 6t)tu>

reicpovs p.cv eivai

3 fc$

ru
;

Kvpico

T)p.(i>v

om.

KLP; tiveu vcicpovs p.v ^'BC om. ADF ABDF, and edd. ins. fc$CKLP.
; ;

17.

again in that life death had dominion over Him, because He made Himself one with us in all the consequences of sin but now the dominion of death has expired. The principle of ver. 7 can be applied to Christ also He has died, and the powers which in the old relations had claims upon Him death, e.g. have such claims no more. Ver. 10. This is expanded in ver. 10. o yap dircdavc, Tfj dp.apTia dircOavcr c<j>dira the 5 is cognate accus. Winer, " The death that He died, He p. 209. died to sin once for all." The dative t'q dp.opTiqi must be grammatically the same here as in vers. 2, 11, but the interpretation required seems different. While He lived, Christ had undoubtedly relations to sin, though sin was foreign to His will and conscience (2 Cor. v. 21) but after He died these relations ceased sin could never make Him its victim again as at the Cross. Similarly while we lived (i.e., before we died with
;
:

'

'

unregenerate the motive power of But though this gives an ethical meaning to the words in both cases, it does not give exactly the same ethical meaning a certain disparity remains. It is more in the line of all Paul's thoughts to say with Holtzmann (N. T. Theol., ii., 118), that Christ by dying paid to sin that tribute to which in virtue of a Divine sentence (Kpip.a, v. 16) it could lay claim, and that those therefore who share His death are like Himself absolved from all claims of sin for the future. For e<j>dira, see Heb. vii. 27, ix. 12, x. 10. The very idea of death is that of a summary, decisive,

man
His

life."

never-to-be-repeated end. S 8e fj k.t.X. " The lite that He lives He lives to God ".. In this verse the application Ver. 11. is made of all that precedes. The death with Christ, the life with Christ, are real, yet to be realised. The truth of being a Christian is contained in them, yet the calling of the Christian is to live up to
forget what we should also (and this is how Paul puts it) forget what we are. are dead to sin in Christ's death we are alive to God in Christ's resurrection let us regard ourselves as such Christ Jesus. The essence of our faith is a union to Him in which His experience becomes ours. This is the theological reply to antinomianism. Ver. 12 f. Practical enforcement of vers. i-ii. The inner life is in union with Christ, and the outer (bodily) life must not be inconsistent with it (Weiss), ev t&> 6vtjtw vp,wv croip,aTi the suggestion of Ovtjtos is rather that the frail body should be protected against the tyranny of sin, than that sin leads to the death of the body. p-T|Se Trapi<rTdveT . . a\Xa Trapao-njcraT and do not go on, as you have been doing, putting your members at the service of sin, but put them once for all at the service of God. For the difference between pres. and oirXa aor. imper., see Winer, p. 393 f. the gen. is of quality, cf. Luke aSiicias oirXa in the N.T. seems always xvi. 8, 9. seeto mean weapons, not instruments

Christ), we also had relations to sin and these relations likewise, different as they were from His, must cease with that death. The difference in the reference of the dative is no doubt an objection to this interpretation, and accordingly the attempt has been made to give the same meaning to dying to sin in Christ's case as in ours, and indeed to make our dying to sin the effect and reproduction of His. "The language of the Apostle seems to imply that there was something in the mind of Christ in dying for us that was the moral equivalent [italics ours] to that death to sin which takes place in us when we believe in Him, something in its very nature fitted to produce the change in us." Somerville, St. Paul's Coneption of Christ, p. 100 f. He died, in short, rather than sin laid down His life rather than violate the will of God; in this sense, which is an ethical one, and points to an experience which can be reproduced in others under His influence, He died to " His death on the Cross was the sin. final triumph of His holiness over all those desires of the flesh that furnish to
;

them. be we
;

We may
may

We

..

io

17.

nPOS PQMAICH2
crojfi.aTi,

635

uu,wv

els to oiraKouctK auTfj ev

tcus 50yj*L i$ auToG a

tt]

13. g Ch.viiLn.

pynBe Trapio-TavcTc

to

P-cXtj
t<L

up-we ottXo. dSiKias

dp.apTia

dXXd
P-cXtj

TrapaoTi^CTaTc eaurous
up.tov ottXo.
h

0<i

ws

etc

vcKpa>f "auras,

Kai

to.

Sucaioo-urns tu 0cu>.

14. du-apna -yap uu.u>v ou tcupieu'cm

hCh

xiii.12.

00

yap core
15- Ti

uird vdp.oy, dXX' into yapiv.

;

oui^

du.apTrjo-ojj.cy,

on

ook

co-jack otto

'

fdjiov,

dXX' uiro

Cor.

ix.

Xapiv

fir)

yci'oiTO.

10.

owe

oioare

on w

irapio-rai'eTe
tjtoi
T<*>

eauTOus
cis
tjtc

SouXous
Bdvajov,
1

cis
r\

UTraKorjv,

800X01 core w uTxaKoucTe,

duapTias
ew,

uTraKOTJs eis

oiKaioawrjv;

17. X<*P l S $*
;

on

avTTj ev

C 3 KLP
is
;

om. J^ABC 1

47, vulg.

avTTj only,

DF,

Orig.-inter.

The

received reading
2 3

apparently an attempt to combine the other two.

but wo-ti fc^ABC 47.

DFKLP

17

For apaprr|o-op.cv

^ABCDKLP
:

read

aj*epTT)o-<>p.v.

2 Cor. x. 4, 6, 7, and cf. di|/wvia, ver. 23. they were really icrcl K veKpiv u>vto,s such ; the wo-cl signifies that they are to

to imply that Paul is grateful (1) that their servitude to sin is past t^tc having the emphasis (2) that they have received

think of themselves as such, and to act accordingly. Ver. 14. They can obey these exhortations, for sin will not be their tyrant now, since they are not under law, but under grace. It is not restraint, but
inspiration,

Yet the two things are one, would have been more natural to " that though ye subordinate the first were slaves of sin, ye obeyed," etc.
the Gospel.

and

it

which

liberates

from

sin:

Mount Sinai but Mount Calvary which makes saints. But this very way
not
of putting the truth (which will be expanded in chaps, vii. and viii.) seems to raise the old difficulty of iii. 8, vi. 1 The Apostle states it himself, again. and proceeds to a final refutation of it. Ver. 15. ap.apTTJo-oip.cv ; deliberative are we to sin because our lite is not ruled by statutes, but inspired by the sense of what we owe to that free pardoning mercy of God ? Are we to sin because God justifies the ungodly at the Cross ? Ver. 16. ovk oiScltc It is excluded by the elementary principle that no man can serve two masters (Matt. vi. 24). The SovXod? is the exclusive property of one, and he belongs to that one els
:
:

virTjKOvo-an els ov Trapc8d0T]TC tvitov SiSa^rjs must be resolved into v. to> ttjs SiSaxTJS els ov -irapeSo0T)T. The alternative is els t6v tvttov ttjs SiSax'ns os iropeSdflrj vip.iv (Kypke). But viraKovciv cis ti only means to be obedient with respect to something, not to be obedient to some one, or some thing, which is the sense required here. A true parallel is Cyril of Jerus. Catechet.

two

lect.

iv.,

iii.

irpo
;

8c

ttjs

els

ttjv

the catechumens were handed over to the faith. But what is the tvttos SiSaxTJs to which the converts at Rome were handed over ? Many, in the line of these words of Cyril, conceive of it as a " type of doctrine," a special mode of presenting the Gospel, which had as catchwords, e.g., " not under law but under grace," or " free from sin and slaves to righteousviraicoT|K, with obedience in view nothing ness," or more probably, "dying with else than obedience to his master alone Christ and rising with Him ". In other The masters here are words, Paulinism as modern theology is contemplated. apapna whose service ends in death, conceives it. But this is an anachronism. and viraKOTj (cf. v. 19) whose service ends It is only modern eyes that see distinct in righteousness. Sikcuoo-vvt) here cannot doctrinal types in the N.T., and Paul, be "justification," but righteousness in as far as he knew (1 Cor. xv. 3-11), the sense of the character which God preached the same Gospel as the other approves. tJtoi here only in N.T. = of Apostles. It is unnecessary, also, to the course these are the only alternatives. argument. In whatever form the Gospel Ver. 17. Paul thanks God that his won the obedience of men, it was inconreaders have already made their choice, sistent with their continuance in sin. and made it for obedience. 8tl tjtc . . Hence it seems nearer the truth to take virT|icov<raT 8c: the co-ordination seems tvttos SiSaxTis in a more general sense
ttio-tiv

TrapaSoVcws


636
SouXot
ttjs

: :

TiPOS

PQMAI0Y2
etc

VI. 1823.

dpapTias, u7TT|KOuo-aT 8e

KapSta?

els of

irapeSodnTe

tuttow 8t8axt]Stt)

18. eXeufiepwveVTes 8e aTro ttjs duapTias, eSouXwdTjTC

1 9.

StKaioo-urrj.

'AvGpwmfOf Xe'yw Sid

ttjk dcrGeVeiaK ttjs crapicos

tt)

Matt
xxvi. 41.

op.wi'.
tt]

wtnrep yap Trapeo-TTjaaTe Ta p^Xr] uptLk SouXa

da9apaia

Kal
I

deouia
Ti]

els tt|k dfopiae, o3to> kok irapacrTr|o-aTe

Ta pA/rj up.UK
r\re

Thess.
iv. 3 f.,

SouXa
7;

SitcaioowT] els

dyiao-poV.

20. otc yap 80GX01

ttjs

Heb.
14-

xii.

dpapTias, eXeuGepoi
totc,
et^'

r)Te tt)

SucaioawT].
;

21. Tica ouV Kapirof ei)(eT

1

ots fuf eTraia)(ufea6e

to yap TeXos

eKeifwf OdfaTos. 22.

fuel 8e eXeuGepwOeVTes airo ttjs

duapTias, SouXwOcVtcs 8e tw e<J,

^wrjf

Luke
14
ix.
;

iii.

Cor. l)(eTe
8.

7; 2

Cor. xt
1

23.

rbv KapTrof upwv els dyiacrpoi', to 8e Te^os m ovj/wna ttjs dpapTias GdfOTOs to 8^ Ta yap

alamor.
tou

^dpt.afia

BD'F, Syr. As the reasons to pev yap TeXos to yap tcXos omitting are obvious the art. is already separated from the substantive, and there is really nothing to balance it the pev is probably original, and is retained by Lachmann, Weiss, and Tregelles (marg.), though omitted by W. and H.
3

^ACD'KLP

for

is teaching, of course in a definite form, but regarded chiefly in its ethical requirements; when received, or when men were handed over to it, it became a moral authority. Cf. Hort, Romans and Ephesians, p. 32 f. What is the time referred to in the aorists vn-T)Kovo-aTe and TrapeSoOriTe ? It is the time when they became Christians, a time really fixed by their acceptance of the Gospel in faith, and outwardly marked by bapBaptism is the visible point of tism. separation between the two servitudes
it

SovXa

and to God. There is no absolute independence for man our nature requires us to serve some master.
to sin

Ver. 18.

dvSpuirivov Xeyto 81a Trjr Ver. 19. do~9eVeiar Ttjs crapicos vpwv. Cf. iii. 5, Gal. iii. 15. Paul apologises for using this human figure of the relation of slave to master to convey spiritual truths. But what is " the weakness of the flesh " which makes him have recourse to such figures ? Weiss makes it moral. The

Apostle speaks with this unmistakable plainness and emphasis because he is writing to morally weak persons whose nature and past life really made them liable to temptations to libertinism. This seems to me confirmed by the reference, which immediately follows, to the character of their pre-Christian life. Others

T-p dxaOapcria Kal -r-f) dvopta aKaOapcria defiling the sinner, dvopia disregarding the will of God. If els ttjv dvopiav should remain in the text, it may suggest that this bad life never gets beyond itself. On the other hand, to present the members as slaves to righteousness has dyiao-pos in view, which is a higher thing, dyiacrpos is sanctification, primarily as an act or process, eventually It is unreal to ask whether as a result. the process or the result is meant here they have no meaning apart. In every state in which man Ver. 20. lives, there is a bondage and a liberty. In the old state, it was bondage to sin, and liberty in relation to righteousness. For Tfi SucaiocrvvTj see Winer, 263. Ver. 21 f. To decide which of the two lives, or of the two freedoms, is the true, Paul appeals to their fruits. The marked contrast between ToVe and vvv is in favour of those who put the mark of interroga" What fruit therefore tion after Tore. had you then ? Things of which you are now ashamed." The construction e^>'

Is liraio-xvveo'Se is found also in Isa. i. If 29 : Tjo-xvv8T|o-av iiri tois ktjttois. the point of interrogation is put after <iraio-xvvcr8, the answer " none " must

make

the weakness rather intellectual

than ethical, as if Paul said: "I condescend to your want of spiritual intelligence in using such figures ". But this is not a natural meaning for "the weakness of your flesh," and does not yield to good a connection with what follows.

be interpolated and Ikcivuv supplied as antecedent to !$' ots. vvvl 8e But now, now that the situation is reversed, and you have been freed from sin and made slaves to God, you have your fruit els ayiao-poV. He does not say what the fruit is, but we know what the things
:
:

are which contribute to and result in ayiacrpo's see ver. 19. The yap introduces the Ver. 23.
:

VII. i4.

npos PUMAIOYS
aiuVio?
If

637
VII.
tw
I.

ou

wr)

Xpiarw
^pofov

Mtjctou

tu Kupiu
XaXw,)

iqixoif.

d-ywoeiTe,

dSeX^oi
e(J>'

(yifaio-Kouo-i

yap
rj
;

v6\iov

on

6 f6u,os Kupieuei cirri

tou dkOpcoTrou

o<rof

2.1^

yap

<HCif8po9 yuKrj

dfSpl Be'Serai fojiw

dvSpos3.

cdf 8e

6.iro0avr\

6 dcqp,

KaTrjpyTjTtu diro tou

dpa ouV wrros tou dfSpos p-oi^aXls xp THJLaT ^" ei

*& y

ylfTjTat dfSpl eTe'pw

lay 8e

dirofldnr)

6 d^rjp,

eXeuflt'pa Iotik diro

tou f6p.ou, tou

4.

u/rj

eifai auTTj' p.oix a Xi8a,

p-ou,

yefou-eVrji'

dc8pi
f6u.a>

eTe'pio.

wore,

dSeXcjjoi

Kal

up.is

iQavaT(x>Qr]Te

tw

8id tou
fCKpiof

awp-aTOS tou Xpiorou, eis TO yeclordai up.as eTtpio,

general truth of which what has been said of the Romans in ver. 21 f. is an " All this is normal and illustration.
natural, for the
etc.
6i|/<dvia
1

tu Ik

wages of
Mace.

sin is death,"
28,
xiv.

iii.

32.

idea of a warfare (see oirXa, ver. 13) The soldier's pay who enis continued. lists in the service of sin is death, to 8c but the free gift, etc. The X<ipi<ru.a service is not of debt, but end in God's of grace. Tertullian (quoted in S. and H.) renders xapurpa here donativum (the largess given by the emperor to soldiers on a New Year's Day or birthday), keeping on the military association ; but Paul could hardly use what is almost a technical expression with himself in a technical sense quite remote from his own. On wt) aituvios ev X. 'I. -ry icupCy t||au>v, see on v. 21. Chapter VII. The subject of chap, vi. is continued. The Apostle shows how by death the Christian is freed from the law, which, good as it is in itself and in the Divine intention, nevertheless, owing to the corruption of man's nature, instead of helping to make him good, perpetually Vers. 1-6 describe the stimulates sin. liberation from the law ; vers. 7-13, the actual working of the law in vers. 14-25 we are shown that this working of the law is due not to anything in itself, but to the power of sin in the flesh. For tj dyvoeire, cf. vi. 3. Vers. 1-6. Chap. vi. contains the argument which is illustrated in these verses, and the question alludes to it not to accept the argument that the Christian is free lrom all legal obligations leaves no alternative but to suppose the persons to whom it is addressed ignorant or the principle by which the duration of all legal obliga: ;

The

though in applying the principle Paul would think first of the Mosaic law, it is not exclusively referred to. Ver. 2 f. An illustration of the principle. It is the only illustration in which death liberates a person who yet remains alive and can enter into new relations. Of course there is an inexactness, for in
6 v6u.os,

the argument the own death, and is freed by the we must discount
his

wife

Christian is freed by in the illustration the husband's death but that. Paul required
;

an illustration in which both death and a new life appeared. KaTTip-yTjTai diro' she is once for all cf. ver. 6, Gal. v. 4
:

discharged (or as R.V. in Gal. " severed ") from the law of the husband for the genitive tov dvSpos, see Winer, 235. XpTip-aTio-ei = she shall be publicly designated rov p,Tj clvai cf. Acts xi. 26. avTTjv p.oix.Xt8a k.t.X. grammatically
: : :

either mean (1) that she may not be an adulteress, though married to another man or (2) so that she is not, etc. Meyer prefers the first and it may be argued that in this place, at all
this
;

may

events, the idea of forming another connection is essential cf. els to yeve'crOat
:

tions is determined. This they cannot be, for Paul speaks yivuo-Kovo-i vopov to people who know what law is.

ver. 4 (Gifford) but it is conceive of innocent remarriage as being formally the purpose of the law in question, and the second meaning is therefore to be preferred. Cf. Burton, Moods and Tenses, 398. Ver. 4. aio-Te teal vpcis kdavarwdr\Tt tu v6(j.a> the inference is drawn rather from the principle than from the example, but Kal vp.i$ means " you as well as the woman in the illustration," not " you Gentiles as well as I a Jew ". The last, which is Weiss's interpretation, introduces a violent contrast of which there is not the faintest hint in the context. The meaning of cdavat0t|t is fixed by reference to chap,
;

ip.a9 eTe'po),
difficult

to

Roman nor Mosaic law is specially referred to: the argument rests on the nature ox law in general. Even in
Neither

vi. 3-6.

The

aorist refers to the definite

time at which in their baptism the old life (and with it all its legal obligations)

638

nP02 PQMAIOYS
-

VII.

Mat,

xiii
:

iyepQivri,

iva * KapTro4>oprjo-wp*v
*

tw 0cw.

5.

otc

yap

T)u.ev

iv

rjj

6,10.

aopKi, Ta
tois

ira0r]u.aTa
t]u.(I>v,

tok dpapTiiv to Sid tou

vdp.ou

evrjpyclTO e^
6.

u.eXeoxi'

els

to Kapir-o^op-po-ai tw 0acdTa

vuvl

8e

KaTt]pyTJ0T]p.i' dird

tou vdp.ou, d7ro8afdfTes iv

KaTeixop-tOa, wore

SouXeu'eie iqu.ds 1 iv KaivornTi iTkeup-aTos, kcu 00 iraXaidTTjTi ypapu-ciTos.

7.

Ti ouv epouu.ev;
ei

6 vdu,os dpapTia
p.Tj

p,T)

yeVoiTO

dXXd

ttjv

dpapTiav ouk cyewv,

Sid eduou

ttJk T

yap

Ein.6uu.iaK

ouk

1 Most edd. (W. and H., Lachm., and Treg.) bracket tju.as om. BFG. omits, but allows that the case is disputable.

it;

Weiss

came Xtov

81a tov o-wpa/ros tov opposed to the context the " dogmatic " reference to the sacrificial death of Christ as a satisall the words imply, faction for sin according to him, is that the Christian, of in baptism, experiences a 6u.oiwpa Christ's death, or as it is put in vi. 6 is crucified with Him, and so liberated from every relation to the law. But if Christ's death had no spiritual content if it were not a death " for our sins " (1 Cor. xv. 3), a death having the sacrificial character and atoning virtue described there would be no reason in iii. 25 f. why a sinful man should be baptised into Christ and His death at all, and in point It is of fact no one would be baptised. because Christ's death is what it is, a sin-expiating death, that it draws men to Him, and spiritually reproduces in them a reflex or counterpart of His death, with which all their old relations and obligations terminate. The object of this is that they may belong to another, Paul does not say a different person. cTepo> dvSpi the marriage metaphor is dropped. He is speaking of the experience of Christians one by one, and though Christ is sometimes spoken of as the husband or bridegroom of the Church, there is no Scripture authority for using this metaphor of His relation to the individual soul. Neither is this interpretation favoured by the use of xapiro<j>op^criop.ev to interpret this of the Unit of the new marriage is both needless and grotesque. The word is used frequently in the N.T. for the outcome of the Christian life, but never with this association and a reference to vi. 21 shows how natural it is to the Apostle Even the without any such prompting. change from the second person (I0avatu8tjtc) to the first (Kapiro^opijo-wpcv) shows that he is contemplating the end of the Christian life quite apart from the suggestions of the metaphor. Christ is
to

an end.

described

as

Ik

vEKpoiv

lyepOlvTi,

Weiss

rejects as

because we can only belong to a living

person. t<j> fleu is dat. comm. God is the person interested in this result. Ver. 5. Contrast of the earlier life. " kv T-jj crapKi " is materially the same " iiro tov vdp,ov" ; the same state of as the soul is described more from within and more from without. The opposite would be Iv Tci irveufiaTi, or diro \dpiv. to ira0i]paTa raiv afi.ap-ri.uiv are the passions from which acts of sin proceed Gal. v. 24. to 81a tov vouov it is through the law that these passions become actualised
: :

we would
are, if
it

never

know them
:

for

what they

were not for the law. ls to there is no Kapiro<^opTJo~ai tu 0avaTu> allusion to marriage here any more than in ver. 4. Death is personified here as
this tyrant of the human race : the only one who profits by the fruits of the sinful life. Ver. 6. vvv\ 81 but as things stand, considering what we are as Christians. KO.TTJPare discharged YiiOtju.v cf. ver. 2. from the law, by our death to that in which
in v. 17
is
:

We
;

we were

But what is this ? Most held. Philippi even expositors say the law makes tow vopov the antecedent of Iv w, rendering, we have been delivered,' by dying, from the law in which we were held. This construction is too artificial to be true and if we supply tovtw with diroBavoVTcs, something vaguer than the law, though involving and involved by it (the old life in the flesh, for instance) must be meant. &<rre SovXeveiv k.t.X. " enabling us to serve " (S. and H.) for wo-Te with inf. in N.T., see Blass, Gramm. des N.T. Griech., 219. Iv KaivoTT)Ti irvevuaTOS k.t.X. = in a new way, which only the possession of the spirit makes possible, not in the old way which alone was possible when we were For the under the letter of the law. Pauline contrast of irvevp.a and ypduua, for v in this expression, see 2 Cor. iii. see Burton, 481.
; :
: ;

5-8j]8ei',

IIPOS
i
(XT]

PQMAIOY2
"
Tri8uu.T)<ris
l

639
8.
d<j>0 PH

6 vou.os

tktyev,

" Ouk

c2
r

Cr.
;

Xi

a ;
1

8e XajBouua
1

t^

djiapTia 81a tt)s cVtoXtjs KaTcipydo-aTo

iv eu,ol -nao-av

v. 13

Tim. r. 14.

KaTip7a<raTo J^ACFGKL KaTTjpyao-aTO B ! DP. In chap. xv. 18 all editors with J^ABCP read KaTeipYio"ttTo, and this is preferred here by Lachm., W. and H., and by Weiss in all places but here Tischdf., Treg. and Alford read KaTTjp-yao-aTo. Variations in the treatment of the augment are very frequent in the MSS.
;

Vers. 7-13. The actual working of the law. A very close connection between the law and sin is implied in all that has preceded especially in vi. 14, and in such an expression as to ira6ijp.aTa toiv ap.apTi.uv Ta Sid tov vouov in vii. 5. This
:

not have

last suits the

On

sin but by the law. The context better see ver. 21. ovk eyvwv without av, see Winer,
:

known

be examined more closely. The object of the Apostle, according to Weiss, is not to answer a false inference from his teaching, viz., that the law is sin, but to conciliate for his own mind the idea of liberation from the law with the recognition of the O.T. revelation. But the difficulty of conconnection has to
ciliating these two things is not peculiar to the Apostle ; it is because we all feel passage is so it in some form that the real to us. Our experience of law has been as tragic as his, and we too ask how this comports with the idea of its Divine origin. The much discussed question, whether the subject of this

383 it is possible, however (Gifford), to render simply, I did not know sin except through the law and so also with ovk fjSctv. Sid vopov of course he thinks of the Mosaic law, but the absence of the article shows that it is the legal, not the Mosaic, character of it which is in view and it is this which enables us to understand the experience in question.
:

yap eiri.0vp.iav k.t.X. the desire what is forbidden is the first conscious form of sin. For the force of Te here see Winer, p. 561. Simcox, Language of the N.T., p. 160. In the
ttJv tc
:

for

passage (vers. 7-24) is the unregenerate or the regenerate self, or whether in particular vers. 7-13 refer to the unregenerate, and vers. 14-24 to the regenerate, is hardly real. The distinction in its absolute form belongs to doctrine, not to experience. No one could have
written the passage but a Christian it the experience of the unregenerate, we may say, but seen through regenerate eyes, interpreted in a regenerate mind. It is the Apostle's spiritual history, but universalised a history in which one stage is not extinguished by the next, but which is present as a whole to his consciousness, each stage all the time determining and determined by all the rest. cannot date the things of the spirit as simply as if they were mere historical incidents. ti ovv epovuev, cf. vi. 1 What inference then shall we draw ? sc. from the relations of sin and law just suggested. Is the law sin ? Paul repels the thought with horror. dXXd tt|v dfiapTiav ovk eyva>v dXXd may continue the protest = On the contrary, I should not have known sin, etc. or it may be restrictive, abating the completeness of the negation involved in the protest. The law is not sin God forbid but, for all that, there is a connection I should
:

is

We

very similar construction in 2 Cor. x. 8 Winer suggests an anacoluthon possibly Paul meant here also to introduce something which would have balanced the T (I should both have been ignorant of lust, unless the law had said, Thou shalt not lust, and ignorant of other forms of sin unless the law had prohibited them). But the one instance, as he works it out, suffices him. It seems impossible to deny the reference to the tenth commandment (Exod. xx. 17) when the words ovk eiu6vurjo~is are quoted from " the law " but the special modes of e-jn.0vp.ia prohibited are of no consequence, and it is beside the mark to argue that Paul's escape from pharisaism began with the discovery that a feeling, not an outward act only, might be sinful. All he says is that the consciousness of sin awoke in him in the shape of a conflict with a prohibitive law, and to illustrate this he quotes the tenth commandment. Its generality made it the most appropriate to quote. Ver. 8. d<t>opp.T|v Xa(3oi)o-a means " having received," not " having taken " occasion, rj auapTia is sin as a power dwelling in man, of the presence of whic,h he is as yet unaware. How it " receives occasion " is not stated it must be by coming face to face with something which appeals to e"iri0vp.(a but when it has received it, it avails itself of the commandment (viz., the one prohibiting ein.0vp.ia) to work in us eiri.0vp.ia of
:
;

;;

640
cmdupiaf
d

I1P02
X^P 15 V*P

PQMAI0Y2
dpapna
f\

viJ,

'op 00

fKpd

9.
d

eyw 8e

e^a'

\wpls

Luke
24. 32-

xv.

i6jaou ttote

cX0ou<rr)s Se tt}s e^ToXrjs,

^ dpap-ria

avit^vev, 10. eyw

auTT) cis GdeaTOv.

8e arceQavov
e Ver.
8.

Kal

upe'9r| p.01
'

cvtoXtj ^ els

ojt]v,

II. ^

yap dp.apTia

dd)opu,T)y

Xapouo-a Sid

tt}s

ecToXfjs e|r|TrdTr)o-e
rj

pe, Kal 81

aoTtjs direKTCii'eK.

12. wore 6 fiey kop.09 dyios, Kal

13.

eVtoXtj

dyia Kal SiKaia Kal ayaQr\.

;

To ouk dya9oV euol yeyoee

IVa
4>ai'fj
'

Od^aTOS
I

p-T)

yeVoiTO

dXXd ^ dpapTia,
Qdyarov,
Tfjs

dpapTia, 8id tou

UTrepPoXry
2

Cor.
;

xii.

dyadou

p.01

KaTcpya^oueVif]
r\

tea yivr\rai Ka9'

14.
3

31
17
13-

Cor.
iv.
i.

i.S;
;

dpapTuXos

dpapTia Bid

etroXfjs.

OiSapei' yap
cip,i,

on

Gal.

copos -nveupaTiKos ivriv

eyw 8c aapKiKos

TreirpapeVos

uiro

yYOV

KL

cyvto fr^ABCD.
;

2
s

7 ap fc$BCFK

8c
;

AD

(Greek) L.

See note

page 604.

The two words are constantly cono-apKiKos fc$ 3 LP but o-apKivos ^ABCDF. fused (Alford), but the change may have been made intentionally here with the idea that an ethical word was wanted.
really is the commanduses, for without law sin iv. 15, v. 13 : but especially is dead. Cf. Apart from the law we 1 Cor. xv. 56. have no experience either of its character

every sort.

It

ment which

it

dwelling sin, which, when

inherited
it

from

Adam,

has found a base of operations, employs the commandment to deceive {cf. Gen. iii. 13) and to " Sin here takes the place of the kill.

or of

its vitality.
:

Tempter"

in

Genesis

(S.

and

H.).

Ver. 9. Y 8c o>v x^pis vopou ttotc There is not this is ideal biography. really a period in life to which one can look back as the happy time when he had no conscience the lost paradise in the infancy of men or nations only serves as a foil to the moral conflicts and disorder of maturer years, of which we are clearly conscious. eXdov<rr]s 8c In these words, on tt)s IvtoXtjs k.t.X. the other hand, the most intensely real experience is vividly reproduced. When
;

Ver. 12. The conclusion is that the law is holy (this is the answer to the question with which the discussion started in ver. 7: 6 vopo? apap-ria;), and the commandment, which is the law in operation, holy and just and good.

that

kyia means that it belongs to God and has a character corresponding SiKaia its requirements are those which
;

the
life

commandment came,
' : ;

sin

"came

to

again its dormant energies woke, and " I died ". " There is a deep tragic pathos in the brief and simple statement it seems to point to some definite period full of painful recollections " (Gifford). To say that "death" here means the loss of immortality (bodily death without the hope of resurrection), as Lipsius, or that it means only "spiritual" death, is to lose touch with the Apostle's mode of thought. It is an indivisible thing, all doom and despair, too simply felt to be a subject for analysis. Ver. 10. The result is that the com-

answer to the relations in which man stands to God and his fellow-creatures aYaBii that in its nature and aim it is beneficent man's weal, not his woe, is There is no iormal conits natural end.
;

trast to 6 (icv vopos,

in the Apostle's

such as was perhaps mind when he began the

;

sentence,

duced by

t)

and might have been intro8c apapTia but a real con-

trast is given in ver. 13. Ver. 13. The description of the commandment as " good " raises the problem

mandment
has
life

defeats

its

own

intention

it

but it ends in death. Here also analysis only misleads. Life and death are indivisible wholes. Ver. 11. Yet this result is not due to the commandment in itself. It is inin view,

of ver. 7 in a new form. Can the good Did that which is good issue in evil ? turn out to be death to me ? This also is denied, or rather repelled. It was not the good law, but sin, which became death to the Apostle. And in this there was a Divine intention, viz., that sin might appear sin, might come out in its
true colours, through that

by working death for man which is good. Sin turns

God's intended blessing into a curse nothing could more clearly show what it

; :

17.
dptapTiuy.

nP02 PQMAI0Y2
15. $

641
-

tt)c

y&P

*aTepy(ou.ai.,

ou yivuaicu
16.
I 7.

00
ci

yap
8e ouk- gHereonly.

0eXoj,

touto irpaaaw
touto
TTOidi,

&W

pucru),

touto ttoiw.

8t o ou

8e\(,
is,

* cruu.4>T](i.i

tw

Kou.w oti KaXo?.

euvl

tempt. Weiss rightly remarks that the present tense elp.i is determined simply by the loriv preceding. Paul is contrasting the law of God and human nature, of course on the basis of his own experience but the contrast is worked out ideally, or timelessly, as we might /n-)^ to be, beyond measure sinful through its say, all the tenses being present commandment. it is perversion of the Vers. 14-25. The last section of the obvious, however, on reflection, that the chapter confirms the argument in which experience described is essentially that Paul has vindicated the law, by exhibit- of his pre-Christian days. It is the uning the power of sin in the flesh. It is regenerate man's experience, surviving at least in memory into regenerate days, this which makes the law weak, and " Hitherto and read with regenerate eyes. defeats its good intention. Ver. 15. he had contrasted himself, in respect of Only the hypothesis 01 slavery explains his acts. his whole being, with the Divine law; For what I now, however, he begins to describe a do ov yivwo-Ku), i.e., I do not recognise it discord which exists within himself" as my own, as a thing for which I am responsible and which I can approve (Tholuck). the my act is that of a slave who is but the Ver. 14. 6 v6|xos -trvtvp.aTi.K65 law comes from God who is Spirit, and instrument of another's will, ov yap o 8'Xw k.t.X. it shares His nature its affinities are There is " an incompreDivine, not human, kyw 8J crdpKivds hensible contradiction in his action ". lp,i, ireirpau,lvo? inro ttjv auap-riav KaTcpyd^<rdai is to effect, to bring about I, as opposed to the law, am a creature of by one's own work irpdcro-civ is to work flesh, sold under sin. at, to busy oneself with, a thing, with o-dptcivos is properly material = carneus, consisting of or without success, but with purpose flesh, as opposed to crapKiicos, which is iroieiv is simply to make or produce. ethical = carnalis. Paul uses it because Ver. 16. e ov Q4\a takes up o p.uru> he is thinking of human nature, rather the negative expression is strong enough than of human character, as in opposition for the argument. In doing what he to the Divine law. He does not mean hates, i.e., in doing evil against his will, that there is no higher element in human his will agrees with the law, that it is nature having affinity to the law (against good. icaXds suggests the moral beauty this see vers. 22-25), but that such higher or nobility of the law, not like aya6rj elements are so depressed and impotent (ver. 12) its beneficial purpose. that no injustice is done in describing Ver. 17. Nvvi 8e ovkcti ryo> Ka,Tpydhuman nature as in his own person he toucu a-uTd. iyi> is the true I, and emdescribes it here. Flesh has such an phatic. As things are, in view of the exclusive preponderance that man can facts just explained, it is not the true only be regarded as a being who has no self which is responsible for this line ot affinity for the spiritual law of God, and conduct, but the sin which has its abode necessarily kicks against it. Not that in the man contrast viii. to Ivoikovv this is to be regarded as his essential avrov -irvetipa Iv tiu.iv. " Paul said, It nature. It describes him only as ircirpa- is no more I that do it, but sin that pevos utto tt|v apapriav the slave of sin. dwelleth in me,' and I live, yet not I, To speak of man as "flesh" is to speak but Christ that liveth in me and both of him as distinguished from God who is these sayings of his touch on the unsay" Spirit " ; but owing to the diffusion of able" (Dr. John Duncan). To be saved sin in humanity, and the ascendency it from sin, a man must at the same time has acquired*, this mere distinction be- own it and disown it it is this practical comes an antagonism, and the mind of paradox which is reflected in this verfee. " the flesh " is enmity against God. In It is safe for a Christian like Paul cdpKivo? there is the sense of man's it is not safe for everybody to explain weakness, and pity for it capKiicos his failings by the watchword, Not I, would only have expressed condemna- but indwelling sin. That might be antition, perhaps a shade of disgust or connomian, or manichean, as well as evan
or excite a stronger desire for deliverit.
>

clause with ivo. (iva -yevTjTai ko.8' wp($oX.T]V ap.apTa>Xos r\ apapTia) seems co-ordinate with the first, yet intensifies it: personified sin not only appears, but actually turns out

ance from

The second

'

'

'

VOL.

II.


642
en eyw
h Only here

IIP02

PQMAI0Y2
r\

VII.

KaTepydou,cu aoTO, d\X'

Tl " K 0lK ^ * v cfiol
h

oiKouaa

iv eu,ol dp,apTia.
ttj o"apici

18.

OiSa yap
and
21.

(touWotiv eV
**

pou,) dyaOov

to yap Oe'Xeiv
.

irap<KiTai
* \
<*

p,oi,

to 8e Karepyd^eordai to KaXoV ou^

Ter.

eupuric&i.

19. ou

y a P oeAw
el

t\

r\

iroiu

ayaoov
eyw, 3
ep.01

>

At

>\\' a/\ d\\ o ou GeAw koxov,

/

touto irpdo-aw.
KaTspyd^op-ai

20.
ciuto,

Se o 00 6eXu
V)

touto iroiu, ouk

dpvapTia.

en eyw

dXX'

oUoucra eV

21. Eupiaxw
eu.01

dpa
i

to*'

vou-ov tu

Oe'Xovn eu.oi ttoiciv to KaXov,

'

on

to kokov

Hsre
1

only.

irapaKeiToi.

22.

gwi]Oou.ai yap tw

fop.ct>

to 0eou Kara toV eaa>

For oucovcra

fr$B read evoucovo-a,

which

is right.

*
3

ovx

exipio-Kaj

DFKLP

ov alone without cvpio-Ko> fr^ABC.

;

^AKLP, Syr. om. ey BCDEFG. W. and H. omit ey from text marg. Weiss thinks if it had been inserted after the apodosis had been it would have been before ov OcXw, and as it might easily be omitted to conform to ver. 16, the first clause of which is verbally the same, he counts it genuine, though admitting that the case is difficult.
6Xa>

eyw
in

but put written

it

true saint may say it in a of passion, but a sinner had better not make it a principle. Ver. 18. It is sin, and nothing but sin, that has to be taken account of in this connection, for " I know that in me, that is in my flesh, there dwells no good ". For tovt' ttiv see on i. 12. ev tjiol = v T-jj crapKi (iov = in me, regarded as a creature of flesh, apart from any
gelical.

moment

relation to or affinity for

spirit.

God and His

This, of course, is not a complete view of what man is at any stage of his life, to Yap OcXeiv irapdiceiTai pot: Oe'Xeiv is rather wish than will: the

want of

will is the very thing An inclination to the good hand, within the limit of his but not the actual effecting of

lamented.

very closely to the modern sense which the word bears in physical science so closely that its very modern ness may be made an objection to it. Possibly Paul meant, in using the word, to convey at the same time the idea of an outward compulsion put on him by sin, which expressed itself in this constant incapacity to do the good he inclined authority or constraint as well as to normality being included in his idea of But 6 vopos in Paul always the word. seems to have much more definitely the suggestion of something with legislative authority it is questionable whether the first meaning given above would have

at his is resources, the good. Ver. 19. In this verse there is a repetition of verse 15, but what was there an abstract contrast between inclination and action is here sharpened into the moral contrast between good inclination and bad action. Ver. 20. The same conclusion as in If the first eyu is right, it ver. 17. must go with ov B4\w Paul distinguishes himself sharply, as a person whose inclination is violated by his actions, from
:

the indwelling sin which

sible for

is

really respon-

them.
:

Vers. 21-23 summarise the argument. most cvpio~Kci> apo tov vopow . . . 8ti commentators hold that the clause introduced by in is the explanation of The law, in short, which tov vouov. Paul has discovered by experience, is the constant fact that when his inclination is to do good, evil is present with This sense of law approximates him.

occurred, or would have seemed natural, except to a reader familiar with the phraseology of modern science. Besides, the subject of the whole paragraph is the relation of " the law " to sin, and the form of the sentence is quite analogous to that of ver. 10, in which a preliminary conclusion has been come to on the question. Hence I agree with those who make tov vop.ov the Mosaic law. The construction is not intolerable, if we observe that cvpCo-Ku apo. tov vopov t$ BcXovti epol k.t.X. is equivalent to evpio~K6Tai apa 6 vopos tb de'XovTi cpol " This is what I find the law k.t.X. or life under the law to come to in experience when I wish to do good, evil This is the answer is present with me." he has already given in ver. 7 to the No, it is not question, Is the law sin ? sin, but nevertheless sin is most closely repeated IpoC connected with it. The has something tragic in it me, who am so anxious to do otherwise. the Further explanation Ver. 22 f.

i8 25k

nP02 PQMAI0Y2

^43
amorpa1

av&pu-nov
>

23. pXe'iTW 8e eTtpoi'

<. ,

t'op.oc ev
v
1

tois peXecri pou

\
'v

k 2 Cor.
l6;
ik. 16.

iv.

Teuop.ei'oi'
c

ttjs

/ ' afiapnas tw
'

Tw

voiiu)

tou

J'oos
,

pou, nai
n.

aixpo.XTil) o'Ta, y,e

pou.
\
>

>

Tw fopw
>

Eph
x. 5-

'

om

'

ev tois

pcXeo-i

24. TaAaiTrwpos eyw

;

la Cor.
2

Tim.

in.

acflpwiros

tis
2

pe

puaeTai eV tou
'Irjaoo

awpaTo? tou 0aed/rou toutoo

Xpiarou tou Kupiou

25. euxapiorw

tw 0ew 81a
8

rjpcji'.

apa

ouf auTos eyw tw peV col

1

SouXeuw vopw 0eou

ttj

8e aapKi i-6pw

om. ev ACL, most cursives, Syr. aix|xa\a)TiovTa pc ev to> vopoi The omission, according to Weiss, is manifestly made to simplify fathers. the expression. Lachm. omits; W. and H. bracket.
and many
2

^BDFKP;

most cursives and fathers W. and H. in marg. x a P ls This is the reading adopted in all the crit. edd. as the one from which the variants are most easily deduced (e.g., r\ \ a P l $ tov 6ov D, vulg. t| x t. xvpiov F x a P ls ^ Tfc> 8ea) t^ 1 ^).
evxapio-Tw
;

^AKLP,
1.

B., Sah., Orig.

tw

u,ev

voi

accidental,

and

all

om. pev fc^FG, vulg., and Lat. fathers. edd. except Tischdf. keep pev.

The omission must be

inclination and incongruity between action has its roots in a division within man's nature. The law of God legislates for him, and in the inner man (Eph. iii. The inner man is 16) he delights in it. not equivalent to the new or regenerate man it is that side of every man's nature which is akin to God, and is the point of attachment, so to speak, for the regenerating spirit. It is called inward because it is not seen. What is seen is described in ver. 23. Here also vdfios is not used in the modern physical sense, but imaginatively " I see that a power to legislate, of a different kind (different from the law of God), asserts itself in my members, making war on the law of my mind ". The law of my mind is practically identical with the law of God in ver. 22 and the vovs itself, if not identical with 6 eo-u av6pwiro$, is its chief organ. Paul does not see in his nature two normal modes in which certain forces operate he sees two authorities saying to him, Do this, and the higher succumbing to the lower. As the lower prevails, it leads him captive to the law of Sin which is in his members, or in other words to itself: " of whom a man is overcome, of the same is he brought
; :

just described. Paul has reproduced this vividly from his own experience, but

TaXaCirwpos yw avOpwiros is not the cry of the Christian Paul, but of the man

whom

sin and law have brought to despair. k tov o-upaTos tov 0av<rrov " This death " is the death of tovtov which man is acutely conscious in the condition described it is the same as the death of ver. 9, but intensely realised through the experience of captivity to " The body of this death " is theresin. fore the same as " the body of sin " in chap. vi. 6 it is the body which, as the instrument if not the seat of sin, is in: :

volved in its doom. Salvation must include deliverance from the body so far as the body has this character and
destiny.

bondage ". The end therefore is that man, as a creature of flesh, living under law, does what Sin enjoins. It is the law of Sin to which he gives obedience.
in

Ver. 24. TaXatirwpos yo> avdpuiros tis pc pu<rTai; "a wail of anguish and a cry for help ". The words are not those of the Apostle's heart as he writes they are the words which he knows are wrung from the heart of the man who realises that he is himself in the state
*

Ver. 25. The exclamation of thanksgiving shows that the longed-for deliverance has actually been achieved. The regenerate man's ideal contemplation of his pre-Christian state rises with sudden joy into a declaration of his actual emancipation as a Christian. Sia 'I. X. tov Kvpiov 'fjpuv Christ is regarded as the mediator through whom the thanksgiving ascends to God, not as the author of the deliverance for which thanks are given. With apa ovv atiTOS lyw the Apostle introduces the conclusion of this whole " So then I myself that is, discussion. I, leaving Jesus Christ our Lord out of the question can get no further thin with the mind, or in the inner man, this I serve a law of God (a Divine law), but with the flesh, or in my actual outward life, a law of sin." might say the law of God, or of sin but the absence of the definite article emphasises the
:

We
;

: ;

6 44
duapTiasJohn
Gal.
viii.
v

HP02 PQMAI0Y2
(At]

VIII.

32-36; Ch.
v.
1.

KaTa

,, k a crap

VIII.

i.

OuSey apa vuv KaTaKpip-a tois iv Xpiorui

'It)o-ou

TrcpnraTOuaie,

aXXa KaTa

>

Trycuua.

2. o

yap kouos
diro toG

too Trceufiaros Trjs ^wfjs iv

Xpiorw

'l-ncrou " rjXeuOe'pwo-e fie 2

1 fit) Kara trapKa TrepnraTovcrtv aXXa KaTa irvcvpa om. jf^BCD^ 47, Egypt, and Ethiopic versions, Orig. and Athan. and all crit. edd. The first part of the addition, 2 . irepiiraTOVo-ii', is found in vulg., Syr.; the rest, aXXa Kara -rrveufia, p/n
. .

AD

in

^
2

D 3 KLP

and most

later authorities.

T)Xev6cpucrcv uc ACDKLP, vulg., Syr. For u.t, o-e is found fr^BFG, and also in Latin and Syriac authorities. rjuas is supported by Egypt, and Aeth. versions. The case is a very difficult one. <re is the harder reading, and Weiss, who adopts it, argues that it was changed into p,e under the influence of the preceding paragraphs in which the first person rules. Sanday and Headlam think <re can hardly be right because it is nowhere suggested in the context. W. and H. suspect a " The distribution of documents, combined with internal evidence, primitive error. favours the omission of both pronouns, which is supported by some MSS. of Arm(enian version), and perhaps by Orig. loc, Ruf. com. <rt, a very unlikely reading, is probably only an early repetition of -o" " (Appendix to N.T., p. 108).
;

av-ros eyu character of law. see 2 Cor. x. 1, xii. 13. Chapter VIII. For the piace of this chapter in the argument see chap, vi., ad init. The general subject is the life in the spirit, by which the power of sin is broken, and the believer enabled to It falls into three parts (1) live to God. vers. 1-11, in which the spirit as opposed to the flesh is described as the principle of righteousness and life (2) vers. 1227, in which it is regarded as a spirit of adoption, the first fruits of a heavenly inheritance for the children of God and
:

(3) vers.

28-39, in

which Paul concludes

brings to the believer the life which is in Christ Jesus brings with it also the Divine law for the believer's life but it is now, as Paul says in Gal. iii. 21, a " vduos 6 8vvdp.vos 2>ci>oiroi T)o''ai," not an impotent law written on tables of stone, and hence righteousness comes by it it proves more than a match for the authority exercised over man by the Paul would forces of sin and death. not have called the Divine law (even as a series of statutes) a law of sin and death, though he says to 7pdp.ua diroktcCvci ; Sin and Death are conceived objectively as powers which impose
;

the argument, glorying in the assurance of God's immutable love in Jesus Christ. 1-11. The Spirit as the (1) Vers. principle of righteousness and life. Ver. 1. oiiSev apa vvv Kardxpipa tois The ovSev is emphatic conJv X. 'I. demnation is in ~every"*sense out of the it disvwv is temporal question. tinguishes trie Christian from the preChristian period of life. The bold asser:

their

own law on unredeemed men.

tion

is

an inference (apa) from what

in

is

the thanksgiving to God through Jesus Christ (vii. 25). The description of Christians as " those who are in Christ Jesus " goes back to the words of Jesus Himself in John xv. There is no condemnation, Ver. 2.

implied

He now explains how this Ver. 3. was done. It was not done by the law first point. If to dSvvaTov is that is the active (= "the inability" of the law) we must suppose that Paul meant to finish the sentence, "was overcome," or "was removed" by God. If it is passive ( = "that which is impossible " for the law), we must suppose he meant to finish it, "was achieved" or " accomplished " by God. There is really no way of deciding whether dSvvaTov is active or passive, and the anacoluthon makes it impossible to tell what construction Paul had in his
whether dSvvaTov is nominaFor the best examination of the grammar see S. and H. ev probably refers to dSvvaTov the point at which the law was impotent, in which This is it was weak through the flesh. " in that," or better than to render iv " because ". For the meaning cf. vii. 18. What the law could not do, God did by sending tov cavTov vl6v His own Son.
mind,
i.e.,

tive or accusative.

for all

ground

for

it

has been removed.

of the spirit of the life which Jesus made me [thee] free from the law of sin and death." It is subjection to the law of sin and death which involves condemnation emancipation from it leaves no place for condemnation. For the meaning of "the law " see on vii. 23. The spirit which
is in Christ
;

"

The law

<{>

<jff

With

the

coming of so great

a Person,


ILP02
vo\iou
rfjs
oj

645

PQMAI0Y2
3.

d|AGLpTLas

Kol tou OavdTou.

To yap ASuVaTOP too

'
.

voiaou, ee

TioSeVei Sid tyjs crapicds, 6

v

060$ top eauTOu utoV ireuvj/as

v

tv

1, c

op.oiwjia.Tt o-apKOS ap.apTi.as

Kai irepi

>

apapTias Kareicpipc

bSeeCh.
v i. v

rr\i'

uniquely related to God (for this is implied both here and in ver. 32, as contrasted with ver. 14), a new saving power entered the world. God sent His Son The iv 6p.01uSp.aTi o-apKOS apapTias. connection implies that sending Him thus was in some way related to the end But what do the words to be secured. mean ? opoicapa occurs in Rom. i. 23, also in Phil. ii. 7. This v. 14, vi. 5, and

33 and passim, and in the N.T. (Heb. x. 6, 8) in the sense of " sin" (usually answering to Heb. offering

both in the
Ps.
xl.

LXX

(Lev.

iv.

6,

2 Chr.

xxix.

24)

iiNtsn, T '

but in Isa

liu -

io to

ou)n) T T /

'

which Christ is described as iv opoiwpan avOpoWaiv yevopevos, is the one which is most akin to Rom. viii. There 3, and most easily illustrates it. must have been a reason why Paul wrote in Philippians iv opoitipaTi ovO. yevopevos instead of av8p<a>iros y evc>H- VO 5 > an d it may well have been the same reason which made him write here Iv opoiuSpa-n o-apKOS apapTias instead of iv <rapKt apapTias. He wishes to indicate not that Christ was not really man, or that
last passage, in
'

not formally necessary. But when the question is asked, In what " in consense did God send His Son nection with sin " ? there is only one answer possible. He sent Him to expiate sin by His sacrificial death. This is the centre and foundation of Paul's gospel (iii. 25 ff.), and to ignore it here is really to assume that he used the words Kai irepi apapTias (which have at but
it

is

least sacrificial associations) either

with

no meaning in particular, or with a meaning alien to his constant and dearest thoughts. Weiss says it is impossible
to think here of expiating sin, because

His flesh was not really what in us is <rap5 au,apTias, but that what for ordinary

men

is

their natural condition is for

this Person only an assumed condition (Holtzmann, N.T. TheoL, ii., 74). But the emphasis in qpoiwpa is on Christ's likeness to us, not His unlikeness "flesh of sin " is one idea to the Apostle, and what he means by it is that God sent His Son in that nature which in us This was the is identified with sin. " form " (and " form " rather than " likeness " is what opoicupa signifies) in which It does Christ appeared among men. not prejudice Christ's sinlessness, which is a fixed point with the Apostle ab initio; and if any one says that it involves a contradiction to maintain that Christ was si:>less, and that He came in a nature which in us is identified with sin, it may be pointed out that this identification does not belong to the essence of our nature, but to its corruption, and that the uniform teaching of the N.T. is that Christ is one with us short of sin. The likeness and the limitation of it (though the former is the point here
;

urged) are equally essential in the Redeemer. ifcBut God sent His Son not only cv op. cr. a. but icai irepi apapTias. These words indicate the aim of the Christ was sent in our nature mission. " in connection with sin ". The R.V. " as an offering for sin ". This renders is legitimate, for irepi apapTias is used

only the removal of the power of sin belongs to the context. But we cannot thus set the end against the means the Apostle's doctrine is that the power of sin cannot be broken except by expiating it, and that is the very thing he teaches here. This fixes the meaning and the reference of icaTe'icpivev. It is sometimes interpreted as if Christ were the subject " Christ by His sinless life in our nature condemned sin in that nature," i.e., showed that it was not inevitable, and in so doing gave us hope ; and this sense of "condemned" is supported by reference But the true argument to Mt. xii. 41 f. (especially according to the analogy of that passage) would rather be, " Christ by His sinless life in our nature condemned our sinful lives, and left us inexcusable and without hope ". The truth is, we get on to a wrong track if we ignore the force of irepi apapr^as, or fail to see that God, not Christ, is the subject of KOTc'Kpivev. God's condemnation of sin is expressed in His sending His Son in our nature, and in such a connection with sin that He died for it i.e., took its condemnation upon Himself. Christ's death exhibits God's condemnation <of iv tq aapici is to be sin in the flesh, construed with icaTe'icpivev the flesh that in which sin had reigned was also that in which God's condemnation of sin was executed. But Paul does not mean that by His sinless life in our nature Christ had broken the power of
;
:

646
c

nP02 PQMAI0Y2
26.,

VIII.

Ch.

ii.

dfj.npTiai' iv tt}
^fiic,

aapxi.

4. i^a to

oiKaiuua tou
d

vopou TrXt]pw0f) eV
Trvcujia.

tois

p-*]

KaTa adpKa irepnraToucn.e, dXXd KaTa

ttjs

5.

Ol

d Ch.
ii.

xii.

3,

ydp Kara adpKa orres to

,

aapKOS
*
\ >

(ppoeoucnv

ol Se

KaTa TT^eupa,
'

5;
2.

CoL Ta tou iryeupaTOS.

m
t

6. to

yap
\

<J>poVr|pa ttjs aapicos

/
>

OdvaTos
\
>

to oe
~

iii.

Only

in this Ch.

4>pokTma too irceupaTOs twT)

aapKos ex"pa
f 1

>

cis

0oe
, v

Thess.
Gal. L
10.

ou&e ydp SuVaTai

c

8. ol 8c eV
,

to yap eouu tou 6eou oux utroTaao-CTai, vaxpl onrcs ew 'dpe'aai ou SuVarrai.
,

x
tcai

eiprjrn.

7. SioTi

to <pponiua TTJS

iL 4 ;iv. 1;

9.

Ypeis ft ouk eoT v aapKi, dAA 06

iifj.lv.

.,

> ' ,V c? -nveupaTi,

eurep -nvcupa
exei, outos ouk
weKpoi-

Cor.

vii.

0eou oiKei iv

cl
el

o Tis

urcupa XpiOToG ouk

cone auTou.
sin at

10.

Se Xpiords eV upiK, to jxcf

aupa

8 t'

one point

for the

human

race

he

doom
elpYjvi)

means that in the death of His own Son, who had come in our nature to make
atonement
the
for sin,

awaiting a certain life, Cwtj and possessions and experiences of the

believer.

God had pronounced

of sin, and brought its claims authority over man to an end. This is the only interpretation which does not introduce elements quite alien to the Apostle's mode of thought. Ver. 4. All this was done Tva to Sik. tov vdfxov irX-npu)0-f) Iv ^(xiv that the just requirement of the law (i.e., a righteous life) might be fulfilled in us. See note on iii. 31. Iv t)uiv (not vdV "qpwv), for it is not our doing, though done in us (Weiss), tois pT| KaTa adpKa k.t.X. =

doom
its

and

inasmuch as we walk
:

not, etc.

This

is

the condition under which the Divine purpose is fulfilled there is no physical necessity in it. KaTa a-dpica the flesh meant is our corrupt human nature. koto, irvevpa the spirit is the Divine spirit which is given to those who are in Christ Jesus. It is in them " both law
.

and impulse

".

Ver. 5. The meaning of the sentence " is not contained in the repetitions of yap

by which it is hooked together" (Jowett). ol KaTa ardpKa ovtcs are those whose nature is determined simply by the flesh their "mind," i.e., their moral interest, their thought and study, is upon to tijs o-cpKos for which see Gal. v. 19 f. 01 KaTa TrvtSua are those whose nature is determined by the spirit: for to. tow
;
:

Ver. 7 f. The reason why the mind of the flesh terminates so fatally: it ishostility to God, the fountain of life. Alienation from Him is necessarily fatal. It is the flesh which does not (for indeed it cannot) submit itself to God as the seat of indwelling sin it is in permanent revolt, and those who are in it (a stronger expression, yet substantially identically with those who are after it, ver. 5) cannot please God. Ver. g. Paul applies to his readers what he has said in vers. 5-8. vpeis is emphatic. You can please God, for you are not in the flesh, etc. ctircp has its proper force: "if, as is the fact": cf. and the excellent examinaiii. 30, viii. 17 tion of other N.T. instances in Simcox, Language of the N.T., 171 f. Yet the possibility of the fact being otherwise in isolated cases, is admitted when he goes on ci oe tis irvcvua Apio~Tov ouk t\t\. k.t.X. For el followed by ov see Winer, 5gg f. ovtos ovik mttiv ovtov only the indwelling of Christ's spirit proves a real
; ; : :

relation to

Him.

irvcvaaTos see Gal. v. 22. Ver. 6. to yap 4>povi)pa ttjs aapK&s edvaTos this does not so much mean that a man living after the flesh is without the life of God, as that death is the end of this line of conduct, chap. vi. 23, Gal. vi. 8. Jwt) Kal elpijvtj: these on the other hand are conceived as present results involved in " the mind of the spirit ". It is not arbitrary to distinguish thus: BdvoTos in Paul is essentially the
:

Ver. 10. Consequences of this indwelling of Christ in the Christian. In one respect, they are not yet so complete as might be expected, to pev 0-up.a veKpov: the body, it cannot be denied, is dead because of sin the experience we call death is inevitable for it. to ii -trvevpa u>rj but the spirit (i.e., the human spirit, as is shown by the contrast with awua) is life, God-begotten, God-sustained life, and therefore beyond the reach of death. As death is due to sin, It is probso is this life to Sikoioo-vvt). ably not real to distinguish here between " and " moral righteousness "justification of life," and to say that the word means either to the exclusion of the other. The
:

415-

nP02 PQMAIOYS
to 8e TrveO|ia utj Sid 8ucaioo-u>T)f.
1

647

<ijj.apTiai',

II. ci 8c to nveuu.a

tou eyei'parros 'inaouy

ck leKpwc
h

Ik yocpuv oikci iv

uiilv, 6
uu.C>v,

eyeipas toV XpioroV

8id tou ecoiKOurros h Ch.
ir. 17.

woTroirjerei Kai
UjJ.lv.

Ta 8nr|Ta oxiu-aTa

aUTOU
12.

TTI'CUU.aTOS F

APA
1

oue, dSeXc|>ol, 6<j>eiXcTai icru.kv 06 rjj

crapiti,

tou Kcrrd

crdpKa tf) '' *3- c ^ Y**P KaTd aapKa tJtc, u-IXXctc airoOvqaKeiv ', . ev n a , , , ti ci oe TrceufiaTi Tas 14. irpaseis tou aw/iaTos oavarouTe, (.rjacaWe.
i
.

CoL

k Gal.
1

Ki. 9. v. 18.

Ver. 19;
Gal.iii.26,
i

-v

Oo-oi

yap

TrFCuu-OTi

6eou

_.

k m

oyorroi, outoi

>

titriv uioi

cou.-4

15. ou

Y. ef.

3 1 Itjo-ovv CDFKLP. tov Itjo-ovv fc^AB, W. and H., Weiss, Tdf., etc. ror before Xpio-Tov is om. in fc^'ABCD 1 2 F and all edd. Xpio-Tov is the reading of BD 3 FKLP, but Xpio-Tov Itjo-odv is found in fr^AD 31, 47, and many fathers, and is adopted by W. and H., not by Weiss, fcwoiroitjo-ei Ka i om. Kai 47 W. and H. bracket Treg. brackets it in marg. 8ia to evoticovv avTov irvcvp.a it. vg. Sia tov cvoikovvtos avTov irvcvp.aTOS t^AC, many cursives, Copt., Arm., Aeth. This is a very old variant Clem. Alex, has the gen., Iren., Tert. and Orig. the accus. The genitive (according to Weiss) probably owes its wide diffusion, though not its origin, to the interest taken in it by the orthodox in connection with the Macedonian controversy. It may have originated in an emendation conforming the structure to that of vi. 4 (810. ttjs So^s tov iraTpos). Edd. are divided. Lachm., Treg., and Weiss adopt the accusative, Tischdf. and W. and H. the genitive, but W. and H. put accusative in marg.

'

^A

BDEFGKLP

For curiv vioi Ocov fr^ACD read vioi Scov

curiv.

vi.-viii. is that neither can exist without the other. No man can begin to be good till he is justified freely by God's grace in Christ Jesus, and no one has been so justified who has not begun to live the good life in the

whole argument of chaps,

spirit.

Ver. 11.

But though the present

re-

sults of the indwelling of the spirit are not all we might desire, the future is sure. The indwelling spirit is that of

the dead, the guarantee that our mortal bodies also (as well as our spirits) shall share in immortality. The same

Him who

raised Jesus from

it

and as such

is

9cov and irvcvpa xpictov in ver. 9 that the Spirit of Christ is the same as the Spirit of God, and the use of xp^ros alone in the next verse shows that this same spirit is the alter ego of Christ. Cf. Phil. i. 19 ; Gal. iv. 6 ; Eph. iii. 17. This is one of the passages in which the presuppositions of the Trinitarian conception of God come out most clearly. The Spirit as a spirit (2) Vers. 12-27. of adoption, the first-fruits of the inheritance of the children of God. Ver. 12 f. The blessed condition and hopes of Christians, as described in these last verses, lay them under obligations

argument,
18-20.

in

effect, is

used

in

Eph.

i.

that worketh in us" is the same with which " God wrought in Christ when He raised Him from the dead and set Him at His own right hand in the heavenly places " and it will work
;

"The power

to the

same

issue in us as in

Him.

The

reading in the last clause is very doubtful, but whether we take the accus. (according to which the indwelling of the spirit is the ground on which God raises our mortal bodies to undying life) or the genit. (according to which the spirit is itself the agent in this resurrection a conception not found elsewhere in Scripture), in either case a share in the Christian resurrection is conditioned by the possession of the Spirit of Christ. It is clear from the alternation of irvcv|xa

Not (ver. 12) to to whom, or to what ? the flesh, to live according to it to it they owe nothing. If they live after the flesh they are destined to die the final doom in which there is no hope but if by the spirit (i.e., God's Spirit) they put to death the doings of the body, they shall live the life against which death is powerless. might have expected ttjs aapKOS instead of tov awfiaTos, but in the absence of the spirit the body in all it does is only the tool of the flesh the two are morally equivalent. Ver. 14. Ye shall live, for as many as are led by God's Spirit are God's sons, and life is congruous to such a dignity, vlos suggests the rank and privileges of the persons in question tckvov (in ver. 16 f.) their kinship in nature to God. Yet
;

We

648

nP02 PQMAI0Y2
yap eXd;3eT weOu-a SouXeias
irdXii' els
<|x5J3ok,

VIII.

d\X* eXdfJeTe uveGfia

16. auTO to ir^eufxa 17. el 8e
0

Ver. 23

Gal

" uio0eaias, eV
* ' '
'

<T

r.pd^ouef, 'A{3j3d, 6 iraT^p.

11 11
'

iv. 5

Eph. i 5
(ch. IX. 4).

cruaaapTopel tu nveuu.aTi *
'

up,

on

eaiiec Tcxva 9eou. r

fxev

nCh.
o
2

ii.

15;
ii.

xeKca,

Kal

KXT)po^6p.oi

KXnpovouoi
Kal

eou,

auyKXT]pOy6p.Ol

Tim.
iii.

XpioTou
op.ai

eurep
Tl

o-up,irdo xo/ie', ika

o-ui/Soaa0GJU,ei'.

18. Aoyittj'

p Ch.

26.

y^P

OUK

^ la

Tot ira9ii(j.aTa

too vuv
strict

''

Kaipou Trpos

cannot everywhere be urged in the N.T. Ver. 15. Sons, ov yap eXa(3eTe irvcvpa SouXeias. The aorist refers to the time of their baptism, when they received the It was not the Spirit proper to Spirit. slaves, leading them again to shrink from God in fear as they had done when under the law of sin and death, but T-ve-u(j.a vloOeo'ias, a spirit proper to those who were being translated from the servile to the filial relation to God. vlo8o-ia is a word used in the N.T. by Paul but " no word is more common in only, Greek inscriptions of the Hellenistic time: the idea, like the word, is native Greek "(E. L. Hicks, quoted in S. andH.), The word see Gal. iv. 5, Eph. i. 5. serves to distinguish those who are made sons by an act of grace from the onlytov Iovtov vlov begotten Son of God But the ver. 3, tov ISiov vlov ver. 32. act of grace is not one which makes only an outward difference in our position it is accomplished in the giving of a spirit which creates in us a new nature. In the spirit of adoption we cry Abba, Father. We have not only the status,
this
: ;

Kpdop,cv (often but the heart of sons. with cfxiivfj |AYd\fl) is a strong word it denotes the loud irrepressible cry with which the consciousness of sonship breaks from the Christian heart in prayer. The change to the first person marks Paul's inclusion of himself in the number of those who have and utter this consciousness and it is probably this inclusion of himself, as a person whose native language was "Hebrew" (Acts xxi. 40), to which is due the double form
:

'APj3i 6 varrfp. The last word certainly interprets the first, but it is not thought of " we cry, Father, Father ". as doing so Ver. 16. The punctuation in W. and " In that H. margin deserves notice.
:

cry, Abba, Father, the Spirit itself beareth witness with our spirit," etc. Our own spirit tells us we are God's children, but the voice with which it speaks is, as we know, prompted and inspired by the Divine Spirit itself. For similar distinctions Gifford compares ii. and ix. T. TeVvo. 0ov tckvo., not viol, 15
:

we

propriety here, as it is the reality of the filial nature, not the legitimacy of the filial position, which is being proved. Ver. 17. Yet this last is involved, for "if children, also heirs". Cf. Gal. iv. 7 where kXtjpovojxos is relative to vlos and all the passages in which the Spirit " the earnest " of an is regarded as inheritance 2 Cor. i. 22, v. 5, Eph. i. It is from God the inheritance 14. comes, and we share in it with Christ (Mark. xii. 7). For what it is, see 1 Cor. ii. 9 f. The inheritance attached to Divine sonship is attained only on the condition expressed in the clause lir*p crv(JLirdo~x.opev tva Kal o~vvSo|ao"db>p.cv. On cfircp, see ver. 9. " Rom. viii. 17 gains in pathos, when we see that the share of the disciples in the Master's sufferings was felt to be a fact of which there was no question." Simcox, Language of N.T., p. 171. Paul was sure of it in his own case, and took it for granted in that of others. Those who share Christ's sufferings now will share His glory hereafter ; and in order to share His glory hereafter it is necessary to begin by sharing His sufferings here. The passage extending from Ver. 18. this verse to ver. 27 is described by Lipsius as a " threefold testimony to the future transfiguration which awaits suffering believers ". In vers. 19-22 there is the first testimony the sighing of creation in vers. 23-25 the second, the yearning hope of Christians themselves, related as it is to the possession of the first fruits of the Spirit ; and in vers. 26 f. the third, the intercession of the Spirit which helps us in our prayers, and lends words to our longing. Xo-yi6fj.e8a -yap \oyiop.ai is a favourite word k.t.X. with Paul the instance most like this is the one in iii. 28. It does not suggest a more or less dubious result of calculation rather by litotes does it express the The insignificance strongest assurance. of present suffering compared with future glory was a fixed idea with the Apostle. For ovk aia . . . irpos 2 Cor. iv. 17 f. see Winer, 505 (d). With ttjv aAXovaa* oTroKaXv(j>9T)vai cf. in Gal. iii. 23 Soav
is
:

used with

l6

21.

nP02 PQMAI0Y2
ooav dTroKaXu^drjkai els
ttjc diroK<i\u\j/n'
tj
e

649

p,e(XXou(rav

Tju.a<;.

19.
q

H yap diroKapa1

uOKia
Tip

ttjs
r

KTiaews

twv ulwv tou 0cou direKSexeTai. 20.

Ve*

14.

yap

p.aTaioTT]Ti
eir'

ktioxs oireTayT], ou\ eicouaa,

dXXd 8id toV

uiro- rEph.iv.17.

Ta^arra,
ttjs
1

eXiriSi, 1 21.
ttjs

on 2

ical auTT)

ij

ktictis

tXeuOcpwOi^acTai diro

oouXeias
tir eXiriSi.

4>8opds eis tv\v eXcuflepiay ttjs S6ns twc te'kvwv tou

find
?)
eef>

W. and H.

In fc^BDFG we The same mistake

;

eXiriSi,

and
iv.

this is printed

by Tischdf. and
v. 2 in

occurs

Rom.

18 in

CDFG, Rom.

and Tit. i. 2 in D cf. also a<j>Tj\xiKOTs in FG Eph. iv. 19. In these circumstances it seems doubtful whether Xtti8i should be put in the text. <f>'
2 For on fc^DFG read Siotl The 81 may easily have been omitted and therefore Tischdf. and Weiss read Sioti, though most edd. otu

DFG,

after cX-iriSi,

ttjv jxc'XX. irio-Ttv diroicaX.

The unusual
ets T|p.as

order emphasises the futurity,

us. The glory transfigure them. It is revealed at the airoKaXv\j/is (1 Cor. i. 7, 2 Th. i. 7, 1 Pet. i. 7, 13, iv. 13), the glorious second coming, of Christ, and is indeed His glory of which they are made partakers. Ver. 19. First testimony to this glorious future creation sighs for it. In some sense the hope and promise of it is involved, in the present constitution of the world. For a fine speculative interpretation see E. Caird's Evolution of Religion, ii., 124 f. In Paul, however, the spirit of the passage is rather poetic than philosophical. Its affinities are with Gen. iii. 17, where the ground is
:

= toward and upon comes from without, to

cursed for man's sake he conceives of all creation as involved in the fortunes of humanity. But this, if creation be personified, naturally leads to the idea of a mysterious sympathy between the world and man, and this is what the Apostle expresses. Creation is not inert, utterly unspiritual, alien to our life and its hopes. It is the natural ally of our souls. What rises from it is the music of humanity not apparently so still and sad to Paul as to Wordsworth, but with a note of hope in it rising triumphantly above all the pain of conflict. a.7roKapaSoKia (Phil. i. 20) denotes absorbed, persistent expectation waiting, as it were, with uplifted head, t) ktmtis is the world and all that it contains, animate and inanimate, as distinguished from man. ttjv olttok. t<Jv iiiwv tov 0eov With the revelation of cf. 1 John iii. 2. the sons of God humanity would attain its end, and nature too. Ver. 20. For creation was subjected to vanity, etc. jiaTaioTTjs is not classical, but is often used in the LXX, especi:

ing for what one does not find hence of futility, frustration, disappointment. jxaTai<5TT|s |xaTaioTT)T<i>v is the " vanity of vanities " in Eccl., the complaint of the utter resultlessness of life. Sin brought this doom on creation ; it made a pessimistic view of the universe inevitable. vTrtTdyrj the precise time denoted is that of the Fall, when God pronounced the ground cursed for man's sake. Creation came under this doom ov\ ctcovaa dXXd Sia tov viroTa^avTa the last words seem best referred to God: it was on account of Him that His righteousness might be shown in the punishment of sin that the sentence fell upon man, carrying consequences which extended to the whole realm intended originally for his dominion. The sentence on man, however, was not hopeless, and creation shared in his hope as in his doom. When the curse is completely removed from man, as it will be when the sons of God are revealed, it will pass from creation also and for this creation sighs. It was made subject to vanity on the footing of this hope the hope is latent, so to speak, in the constitution of nature, and comes out, in its sighing, to a sympa:
:

thetic ear.

Ver. 21.

Contents of the hope.

It

makes no

difference in meaning, whether we read oti or Sioti. oaitt) tj ktictis creation as well as man. r\ SouXcia ttjs
:

<{>6opas

a system in which nothing con-

tinues in one stay, in which death claims everything, in which there is not even an analogy to immortality, is a system of slavery in subjection to " vanity," with no high eternal worth of its own. Fr6m such a condition creation is to be emancipated it is to share in the liberty which belongs to the glory of the children of

ally for

S^il. The

idea

is

that of look-

man's redemption is comhe will find himself in a new world matching with his new condition (Isa. lxv. 17, 2 Pet. iii. 13, Rev. xxi. 1) this i3
plete,
;

God.

When

"

650
b

riPOS
xvi.
i.

PQMAI0Y2
on
,

VIII.

Mark
J 5.

0eou.

22. oTSaoey yap

'

Traora

r)
,

ktiois o-u<rrf<i koI auywoieet.

, V

15; Col.
23-

a XP l TOU wuy
4

2 3"

P ovoy oe
*

C*

>

X aXXa Kai auTOi

, V

Trji'

dirapx'Hf tou

rii'euuaTOs exorres, koi ^p.is

ti Cor.
i.

outoi if eauTols oTced^op.ei', uloOeaiai'

iquoji'.

7;

d.TreK8exo|ui.'oi tt]^

diroXuTpaxny tou awjiaTos

eXirls

24.

ttj

yap

Phil

iii.

eXmoi
'

o"w0Y|p,i'.

&
2
;

j3XeTrop.eViq

ouk eoTn* eXiris

yap

ix/28.

PXc'irci tis, ti

koi cXm^ei

25.

ei

8e o 00 pXcirouci'

eXiri^op.ei',

1 ripeis om. B 31, 73, 93, vulg. The rec. text is that of DFKLP. In 47 the order of the words is x ovT s *1P-"S KO-i ovtoi. This is followed by Tischdf. Lachm.. Treg. and W. and H. bracket Tjpcis in this position Weiss omits it altogether.
;

^AC
W.

The reading of B is o Weiss. Of the received

2

*$, and Kai in DFG, been partially amended in different ways which are combined in the received text. For eXiriei fr^A 47, marg., have virop.evei, and W. and H. give a place to this, as

-yap pXcirei tis tXiritcu This is adopted by and H., text o yap pXeirei rig ti koi c\irt,ci ti is wanting in vulg., Pesh. The reading of B is difficult, and seems to have

well as to the received text, in their margin.

Paul's faith, and the sighing of creation

attests
it.
:

oiSapcv yap k.t.X. How know this Paul does not say. Perhaps we may say that the Christian consciousness of sin and redemption is in contact with the ultimate realities of the universe, and that no interpretation of nature can be true but one which, like this, is in essential harmony with it. The force of the preposition in <ru<rTvdci and <rvvti>8ivEi is not that
Ver. 22. Christians

we

sigh and are in pain, and creation

;

along with us but that the whole frame of creation, all its parts together, unite in

Weiss is right in sighing and saying that there is no reference to the dolores Messiae ; but in crvvwSivci there is the suggestion of the travail out of which the new world is to be born, axpv tov vvv means up till now, without stopping, ever since the moment of vircTdyi). Ver. 23. Second testimony to the glorious future, ov poVov Si sc. r\ ktio-is not only all creation, but we Christians we ourselves, tt|V dirapxT)v tov irvcvuaTOS Xvts. tov irvcvpaTo; is gen. of apthe spirit which Christians have position received is itself the first fruits (elsewhere, the earnest see on ver. 17) of and because we have it (not this glory although : it is the foretaste of heaven, the heaven begun in the Christian, which intensifies his yearning, and makes him more vehemently than nature long for complete redemption), we also sigh in ourselves vlo0eo-(av awcKScxop-Evoi, tt|v The diro\vTpwo~iv tov o~u|xaTos ^|xuv. key to these words is found in i. 4. Christ was Son of God always, but was only declared to be so in power e| Avu.o~rdo-ews vctcpwv, and so it is with
in pain.

They have already received adoption, and as led by the spirit are sons of God but only when their mortal bodies have been quickened, and the corruptible has put on incorruption, will they possess all that sonship involves. For this they wait and sigh, and the inextinguishable hope, born of the spirit dwelling in them, guarantees its own fulfilment. 1 Cor. xv. Cf. Phil. iii. 21 51 ; 2 Cor. v. 2 ; and for airoXvTp&>o~i5 in this sense, 1 Cor. i. 30. Ver. 24 f. This sentence explains why Paul can speak of Christians as waiting for adoption, while they are nevertheless in the enjoyment of sonship. It is because salvation is essentially re" lated to the future. wait for it for we were saved in hope." The dat. t-q iXirtSi is that of mode or respect. Our salvation was qualified from the beginning by reference to a good yet to be. Weiss argues that the sense of eXiris in the second clause (res sperata) makes it " absolutely necessary " to take it so in the first, and that this leaves no alternative but to make tjj cXiriSi dat. comm. and translate " for, for this object of hope eternal life and glory were we delivered from eternal destruction ". But the "absolute necessity" is imaginary; a word with the nuances of IXiris in a mind with the speed of Paul's need not be treated so rigorously, especially as the resulting construction is in itself extremely dubious. -Hope, the Apostle argues, is an essential characteristic of our salvation but hope turned sight is
believers.
;

We

hope no more,
he sees
?

for

who hopes

for

what

not see all the Gospel held out to us, but it is the object ol our Christian hope nevertheless it is as true
;

We do

651
ical

.2228.

riP02
iirKOxofX60a.

PQMAI0Y2
'QaauToj?
J
tj

81'
u

uTrofioKrjs

26.

8e

to

llj'cup.a.

owaiTiXap.|3di'Tai. tcus d<r0fiais

Sei,
*

p.<L f

to yap
T

ti 7rpoaeu|ojp,eda u Lukex.40.

xaOo
T)p.djy

ouk oi8ap.f, dXX' ooto to

dXaXi]Tois
'

lli'cup.a

uircperruyxai'ei uirep v Here only

in

N.T

orei'aYp.oi.s

27. 6 8c epcufue Tds tcapoias ol8e Ti

to 4>p6fT]p.a tou TrfCup.aTOS, oti koto. 6coV crruyxdeei uirep ayicoy.

28. Oi8ap.cf 8c oti tois dyaTruai toV eeoVirdrra aufepyci 2 cis aya66v,
1

For Tais oo-0Viats fc^ABCD have

After trvvcp-yei, o 6os
is

t~q

ao-0evti T .

vircp ripuv

CKLP

but om.

NABDF.
2

found

in

Weiss regard it as the true text. Cf. i. 28, where o 6cos is omitted in

AB. W. and H. bracket it, but Lachm. and was omitted as cumbrous and unnecessary. here it is wanting in fc$A in much the same way
It
;

NACDFKL.
and sure as the love of God which in Christ Jesus reconciled us to Himself and gave us the spirit of adoption, and therefore we wait for it in patience. For Sid cf. ii. tiTropovf) in 1 Thess. i. 3 we 27. have r\ uirou.ovr| Trjs cAiriSos vu.wv used of a suffering but steadfast Church uirop.ovri is the constancy which belongs to and characterises hope in dark days. In the pastoral epistles (1 Tim. vi. 10 Tit. ii. 2) instead of the iricrns, dyd-mr), iXirts, of earlier letters, Paul writes irurris, a-ydxT), viirop.ovrj, as if he had discovered by experience that in this life "hope" has mainly to be shown in the form of " patience ". Ver. 26. Third testimony to the glorious future the sighing of creation, our own sighing, and this action of the Spirit, point consistently to one conclusion.
:

is a testimony to the glory awaiting them more profound and passionate than even

this. It is the intercession of the Spirit with CTtvayp-oi dXd\T|Tot groanings (or sighs) that baffle words. avTo to irvevaa is undoubtedly God's Spirit as distinguished from ours, yet what is here affirmed must fall within Christian experience, for Paul says in the next verse that He Who searches the hearts knows what is the mind of the Spirit in this unutterable intercession. It is in

the heart, therefore, that it takes place. " The whole passage illustrates in even a startling manner the truth and reality of the coming of the Holy Ghost the extent to which, if I may venture to say it, He has separated Himself as Christ did at His Incarnation from His eternal glory apd blessedness, and entered into the life of man. His intercession for us so intimately does He share all the evils of our condition is a kind of agony " (R. W. Dale, Christian Doctrine,
' '

orvvavTiXap.{3dvTai,

cf.

Luke

x. 40.

The

weakness which the Spirit helps is that due to our ignorance to y*P T ^ irpoacv|(o|xcda Ka0o 8ci ovk oiSa|xev. The article makes the whole clause object of oiSapcv Winer, p. 644. Broadly speaking, we do know what we are to
:

pray for the perfecting of salvation but we do not know what we are to pray for k<l6o Set according as the need is at the moment we know the end, which is common to all prayers, but not what is necessary at each crisis of need in order to enable us to attain this end. dXXa O.VVC to TrvV[ia iTrepVTVYX* v < t <rrevayp,ois d\a\7]T0i.s. vircpevTUYxdvci is found here only in N.T., but ev-ruYxdvetv in this sense in vers. 27, 34, Heb. vii. 25. In Rom. xi. 2 with ica/rd = to make intercession against. aXaXiJTOis does not mean " unspoken " but " unutterable ". The -Tevayp.ol of believers find expression, adequate or inadequate, in their prayers, and in such utterances as this very passage of Romans, but there

140 f.). Ver. 27. This intercession, with which our heart goes, though it is deeper than words, the Heart Searcher understands. r( to cfipov. tov irvevp.aTos what the Spirit is set upon, the whole object of its thought and endeavour. Sri, viz., that He intercedes Karo 06*v in agreement with God's will, see 2 Cor. vii. 9-11. inrkp ayiiov on behalf of those who are God's. Both the intercession of Christ and the intercession of the Spirit are represented in the N.T. as made on behalf of those who are in Christ saints, the Church, not mankind in general. Vers. 28-39. Conclusion of the argument the Apostle glories in the assurance of God's eternal and unchangeable love in Jesus Christ. otSapcv Se = further, we know in a sense this is one ground more for bep.
:

: ;

652
w
Eph.
11;
it 7.
1
i.

I1P02
5,

PQMAI0Y2
on ~c~,,,
29. 08s irpocyeu, Kal

VIII.

tois koto. irpoOeaiy kXtjtois ouatv.

o-ufijxop<pous ttjs eiKoyos
, ,

Cor.

-.,
-

w irpooJpiae
,

x Phil. iii. si (10).

zv

w TToAAois

aoeAtpois

)t \i

tou uiou au-rou, eis to ei^ai auToy irpwTOTOKoe x / > t' / /\ 30. ous oe irpoupiae, toutous Kai CKaAeac

>v

Kal ous eKaXeae, toutous Kai ISiKaiwaey

ous &e eSiKaiwo-c, toutous

el 6

Kal cSo^aac.

31. Ti oue epoupey irpos TauTa;

0o s

uirep

God is lieving in the glorious future ever with us, and will not abandon us at iravra ervvepyei (6 8<$s) o-vvepYl last, is naturally neuter, and if 6 Oeds is the true reading, it is probably best to render " God co-operates for good in all things (n-dvTa accus. of, ref. as in 1 Cor. ix. those," etc. tois ayair. ' tn 2 5> x 33) tov Btbv describes the persons in question from the human side tois Kara irpo8<riv k\i]tois ovo-iv describes them from the
:
: -

elvai aiiTov irpwrdTOKov ev iroXXois dSeXcjxHs the end in all this is the exaltation of Christ. It is implied in irpwTotokov that He also is regarded as only having attained the fulness of His Sonship through the resurrection (cf. i. 4, and Col. i. 18 irpoiToVoicos ^k twv vcicpuv). The idea of Christ's dignity as firstborn
:

among many

Divine side. It is in pursuance of a purpose of God (for irpoOeo-is with reference to the eternal purpose of redemption, see ix. 11,
i.

Eph.

i.

11,

iii.

11, 2

Tim.

they are called. " Calling " in is it Paul never means " invitation " always " effectual calling ". verses give the These Ver. 29 f. proof that God in all things co-operates good with the called. They show for how His gracious purpose, beginning with foreknowledge and foreordination perfects all that concerns them on to the ovs irpo-yva those whom final glory, He foreknew in what sense ? as persons who would answer His love with love ?
9) that
;

This
to

is

at

least

irrelevant,

and

alien

Paul's general mode of thought. That salvation begins with God, and begins in eternity, are fundamental ideas with him, which he here applies to Christians, without raising any of the problems involved in the relation of He the human will to the Divine. comes upon these in chap, ix., but not Yet we may be sure that irpoc'Yvw here. has the pregnant sense that -yi-yvuo-Ku

(jrr)
Ps.
i.

often has in Scripture: e.g., in

:

brethren who all owe their salvation to Him is sublimely interpreted in Heb. ii. 10-13. The Apostle now resumes the series of the Divine acts in our salvation, ovs 8 irpoupurev, tovtovs Kal eKaXco-cv. The eternal foreordination appears in time as " calling," of course as effectual calling where salvation is contemplated as the work of God alone (as here) there can be no breakdown in its processes. The next stages are summarily indicated. cSixaiwo-cv God in Jesus Christ forgave our sins, and accepted us as righteous in His sight ungodly as we had been, He put us right with Himself. In that, everything else is included. The whole argument of chaps, vi.-viii. has been that justification and the new life of holiness in the Spirit are inseparable experiences. Hence Paul can take one step to the end, and write ovs Se cSiKatfcio'cv, tovtovs Kal ISo|aorcv. Yet the tense in the last word is amazing. It is the most daring anticipation of faith that even the N.T. contains: the life is not to be taken out of it by the philosophical consideration that with God there is neither before nor after. Ver. 31. ri ovv povp.cv irpos TaOra; the idea underlying all that precedes is that of the suffering to be endured by those who would share Christ's glory
:

Amos iii. 2 hence we may ren"those of whom God took knowledge from eternity" (Eph. i. 4). Kal irpou>pio-ev k.t.X., " he also foreordained to be conformed to the image of His Son ". This conformity is the last stage
6,

der,

in salvation, as irpoeyvw is the first. The image is in import not merely spiritual

but eschatological. The Son of God is the Lord who appeared to Paul by Da-

The Apostle has disparaged 17). the suffering in comparison with the glory (ver. 18) he has interpreted it (vers. 19-27) as in a manner prophetic of the glory; he has in these last verses asserted the presence through all the Christian's life of an eternal victorious purpose of love all this is included in Tawa. For virep and Kara, cf. 2 Cor.
(ver.
;
:

xiii. 8.

His image is to share His glory as well as His holiThe Pauline Gospel is hopelessly ness. mascus
:

to be

conformed

to

Ver. 32. The Christian's faith in providence is an inference from redemption. The same God who did not spare His

distorted

when

this

is

forgotten,

els

to

own Son

will freely give U6 all things.

"

: :

2934T)p.wv, tis tca8' Tju-aik;

I1P02

PQMAI0Y2
e<f>Eicra,TO,

653
dXX'
to,
;

32. os ye tou loiou uiou ouk

ttu>s

uTrep tju.wi' irdrrwi'

irapeowKey auToe,
;

ou)(l

Kal

aw
6

auTw

irdfTa

tjfiie

xapt<TTat
'

33. tis cyicaXe'aei KaTa ^KXeKTWk

o KaTaKpikWK
;

0eou

Cor.

ii.

0eos 6

oiKaiuc

34. tis

Xpierros

diroOatw,

at'18.

p.dXXov oe Kal iyepBeis, os

1

Kal

larii'

e'e

Sella tou 6eou, os Kal

vulg., etc.

Xpurros alone BDEK, most cursives, and Treg. Xpio-i-os Itjo-ovs ^ACFL 17, Weiss puts X. I. in text, thinking the omission in B, etc., accidental W. and H., and Lachm. bracket Itjo-ovs. The kcu before eyepQtis is wanting in ^ABC. The icai before eo-riv is wanting in fc^AC but is found in J^ 3 BDFKL. It is omitted by W. and H., and Tischdf., bracketed by Lachm., but retained by Weiss. After Yp0eis fc^'AC insert etc vexpeov W. and H. bracket this, but all other crit. edd.
;
;

omit, with

^ BDFGKL,
2

etc.

ovk tvjieio-aTo, cf. Gen. xxii. 12, ovik ifyeivto rov vlov o*ov tov d'yaTrtjToO Si* ep.. It vivifies the impression of God's love through the sense of the sacrifice it made, none were worthy of iirep -iravTwv Tjp.uv such a sacrifice (Weiss). irape'Suicev sc. the iv. to death irws o\>xi Kai 25. argument of selfishness is that he who has done so much need do no more that of love, that he who has done so much is certain to do more, o-iiv avrw to. irdvTa to. travTa has a collective force. It is usually taken to mean the whole of what furthers the Christian's life, the whole of what contributes to the
:

God's grace.
:

All Christians are conscious that this is the truth about their position they belong to God, because
for His own. To say that the word designates " not those who are destined for final salvation, but those who are summoned or selected for the privilege of serving God and carrying out His will " (S. and H.), is to leave the rails of the Apostle's thought altogether. There is nothing here (vers. 28-30) about the privilege of serving God and carrying out His will the one thing Paul is concerned with is the security given by the eternal love of God that the work of salvation will be carried through, in spite of all impediments, from foreknowledge to final glory. The ^kXcktoi (teov are those who ought to have such security they should have a faith and an assurance proportioned to the love of God. Paul is one of them, and because he is, he is sure, not that he is called to serve God, but that nothing can ever separate him from God's love in Christ. The question t(s ^VKaXe'crei is best answered by taking both the following clauses together " It is God that justifieth who is he that shall condemn ? "

He

has taken them

'

'

'

'

perfecting of his salvation all this will be freely given to him by God. But why should it not mean " all things without any such qualification ? When God gives us His Son He gives us the world there is nothing which does not work together for our good all things are ours. Cf. 1 Cor. iii. 22 f. Ver. 33 f. The punctuation here is a very difficult problem see the text and margin of R.V. The reminiscence of Is. 1. 8 f. in verse 33 makes it more difficult for it suggests that the normal structure is that of an affirmation followed by a question, whereas Paul begins with a question to which the affirmation (with at least a trace of Isaiah's language in it) is an answer. It is even possible to read every clause
;
;

Is. 1. 8 f.). But many KaTa.Kpiva>v a new question,

(cf.

make

tis o

answer

in verse
s=

34

and find the Xpioros ['Itjo-ovs] o

interrogatively, though that is less effectis lyKaXeo-ct KaTa kXcktwv 0eov ; who shall bring a charge against persons who are God's chosen ? The absence of the article {cf. (pirJp a-yiwv, ver. 27) brings
tive,

the only person who can condemn is the Judge, viz., Christ, but He is so far from condemning that He
airodavcdv

has done everything to deliver us from condemnation. What Christian, Paul seems to ask, can speak of KaTaicpi.p.a with his eye on Christ, who died for our
sins
cf.
?

out the character in which the persons in question figure, not their individual perFor the word see Col. iii. sonality. 12 2 Tim. ii. 10 Tit. i. 1 for the thing cf. 1 Thess. i. 4; Eph. i. 4; John xv. 16. It describes Christians as persons who owe their standing as such to the act of
;

uaXXov
;

Si 1-ycpOcls [<k vcicpwv]

Gal. iv. 9 and chap. iv. 25. The correction in fiaAAov is formal (Weiss) Paul does not mean that the resurrection is more important than the cross; he improves upon an expression which has not conveyed all that was in his mind.

654
z Ver. 27;
25. '

QP02 PQMAI0Y2
ivruyx&vei
x
;

VIII.

uirep tjjiwi'
0\n|>t5,
rj

'

35. tis

rju-ds
t]

x w P^ l Awo rqs
oiajyjios,
rj

ayaTrr|S
t)

tou Xpiorou
rns,
r;

r\

o-reyoxupia,
;

\i(ios,

yuu,YO-

Kiyouyos,

p.dxaipa

36. (icaGws yeypairTai, ""Oti Ifcicd

'

aou 6acaTou'fxe0a o\r\v

ttjc ^(Jicpaf

\oyio-0Y|jiK

ws irpoPaTa

o-<t>a-

1 tov Xpia-rov so most MSS. But fc$B, with some cursives and fathers, have TovOeou. This is usually regarded as a change made to agree with ver. 39, because But this may have been added, as B, after tow 0eov, adds ttjs ev XpicrTto Itjo-ov. has tov Weiss remarks, for the very reason that B already read tow dtov and as 0eov without this addition, and it was very natural to change it (with an eye to w. 34 and 37) into tov Xpio-rov, it seems probable that tov 8eov is the original reading. Weiss adopts it, and W. and H. put it in marg.
;

Our position depends upon Jesus Christ who died, nay rather, over whom death no more has dominion (vi. 9), who is at God's right hand (this phrase, which
describes Christ's exaltation as a sharing in the universal sovereignty of God, is borrowed from Ps. ex. 1, and is oftener used in the N.T. than any other words of the Old), who also makes intercession
-on

and suggested the quotation. The point of it, both in the psalm and in the epistle, This is what the lies in Ivckcv o-ov. That Psalmist could not understand.

men

should suffer for

sin, for infidelity to

;

God, was intelligible enough but he and his countrymen were suffering because of their faithfulness, and the psalm is his despairing expostulation with God. But
the Apostle understood it. To suffer for Christ's sake was to enter into the fellowship of Christ's sufferings, and that is the very situation in which the love of Christ is most real, near, and sure to the soul. Cf. chap. v. 3, 2 Cor. i. 5, Coi. i. Instead of despairing, he glories in 24.
tribulations.

our behalf.

8s

kc.1

IvTvyxdvei

: .

solemn climax is marked by the repetition of 8s, and by the koA which deliberately adds the intercession to all that has gone
before.

The

Christian

consciousness,

even This

in
is

an apostle, cannot transcend

ground

Paul's final security the last of his triumphant assurance

this.

Jesus Christ, at God's right hand, with the virtue of His atoning death in Him, pleads His people's cause. Cf. Heb. ix.
24, vii. 25,
1

John

ii.

f.

tis ^H^as \apitrei dir6 Ttjs If this verse is to dydiTT|S tov Xpio-Tov ; be most closely connected with ver. 34, tov Xpio-Tov will appear the more pro-

Ver. 35

f.

a word proVer. 37. virpvn<wp.ev bably coined by Paul, who loves comThe Vulg. gives pounds with vWp. stiperamus, with which Lipsius agrees but Cyprian (obsiegen, like over-power) supervincimus. Later Greek writers
:

distinguish

viicav

Grimm,
dering

s.v.),

bable reading, for there Christ is the subject throughout but at vers. 28, 31, 39 the love of God is the determining idea, and at this point it seems to be caught up again in view of the conclusion facts which favour the reading tov In any case it is the Divine love 6eov. With the list of for us which is meant. troubles cf. 2 Cor. vi. 4-10, xi. 26 f., xii. 10. They were those which had befallen Paul himself, and he knew that the love of God in Jesus Christ could reach and sustain the heart through them all. The quotation from Ps. xliv. 23 is peculiar. It exactly reproduces the LXX, even the 5ti being simply transferred. The kclSus implies that such experiences as those named in ver. 35 are in agreement with what Scripture holds out as the fortune Possibly the mention of God's people. of the sword recalled to the Apostle's .memory the 8ava.Tovf*,8 of the psalm,
;

"we
it is

are

Perhaps

and virepviKov (see and justify the happy renmore than conquerors". a mistake to define in what
;

the " more " consists but if we do, the answer must be sought on the line indicated in the note on evckcv o-ov these trials not only do not cut us off from Christ's love, they actually give us more intimate and thrilling experiences of it. the aorist Sid tov d-yairtjo-avTOS T||jioLs points to Christ's death as the great demonstration of His love: ef. Gal. ii. 20, also Rev. xii. n. Ver. 38 f. The Apostle's personal conviction given in confirmation of all that has been said, especially of ver. 37. irircio-|i,ai cf. 2 Tim. i. 12. ovt 0ovo,tos ovt wt) death is mentioned first, either with ver. 36 in mind, or as the most tremendous enemy the Apostle could conIf Christ's love can hold us in ceive. and through death, what is left for us to Much of the N.T. bears on this fear?
:

35-39'

npos pqmaioys
37* dXX'
38.
*y

*55

y^s

")

toutois Ttaaiv

uircpj'iKWfici'

Sid too dya-Tr^o-aiTOS

wyj,

T)jj.ds.

TTc'ireiau-ai

ydp on oure 0deaTO9 ouVe

outc dyycXoi

ouTe dpxoil outc Sufdpeis, outc eVcoraJTa oure pe'XXorra, 39- OUTC
uij/wp.a

out6 Pd0os, outc tis KTiais

eWpa

Sui/rjaeTat iqu.ds
'Itjctou

airo xfjs dydiTTjs tou

6coG, ttjs f Xpioruj

x w P lcTal tw Kupiw tjpojf.

;

very point, c/1 John viii. 51, x. 28, xi. 25 f., 1 Thess. iv. 13-18, 1 Cor. xv., 2 Cor.
iv.

16-v.

5,

Rom.

xiv. 8,

Heb.

The blank

horror of dying is by the love of Christ. Neither death nor life explanations is to be explained "only limit the flight of the Apostle's
:

14 f. annihilated
ii.

thoughts just when they would soar above all limitation" (Gifford). ovrt ayyeXoi ovre dpxal this, according to the best authorities, forms a second pair of forces conceivably hostile to the
:

manifested to us in Him and it is only in Him that a Divine love is manifested which can inspire the triumphant assurance of this verse. Chapters IX.-XI. With the eighth chapter Paul concludes the positive exposition of his gospel. Starting with the theme of i. 16 f., he showed in i. 18universal sinfulness of men iii. 20 the Gentile and Jew; in iii. 21-v. 21 he

explained, illustrated and glorified the gospel of justification by faith in Christ, Christian. As in every pair there is a set forth by God as a propitiation for in vi. i-viii. 39 he has vindicated kind of contrast, some have sought one sin here also either making ayveXoi good this gospel from the charge of moral and apxal evil powers, though both inefficiency, by showing that justification spiritual or dyyeXoi heavenly, and by faith is inseparably connected with a apxat (as in Lc. xii. 11, Tit. iii. 1) new life in the Spirit, a life over which earthly powers, in which case either sin has no dominion and in which the might be either good or bad. But this just demands of God's law are fulfilled. is arbitrary and a comparison of 1 Cor. He has even carried this spiritual life on, in hope, to its consummation in xv. 24, Eph. i. 21 favours a suggestion in and no more remains to be said. glory S. and H. that possibly in a very early copy ovt 8wdp.cis had been accidentally With chap. ix. a new subject is introThere is no formal link of omitted after ovtc dpxal, and then added duced. connection with what precedes. Strucin the margin, but reinserted in a wrong place. The T. R. "neither angels nor turally, the new division of the epistle " brings tostands quite apart from the earlier ; it principalities nor powers gether all the conceptions with which might have been written, and probably But though the Apostle peopled the invisible spiritual was written, after a break. world, whatever their character, and deno logical relation between the parts is psychological connection clares their inability to come between us expressed, a and the love of Christ, oire !v<ttwt. between them is not hard to discover. ovt uc'WovTa cf. 1 Cor. iii. 22. out* The new section deals with a problem '6\\iu,y.a ovtc 0d0os : no dimensions of which presented great difficulty to the space. Whether these words pictuied early Church, and especially to men of something to Paul's imagination we Jewish birth, a problem which haunted cannot tell the patristic attempts to give the Apostle's own mind and was no them definiteness are not happy, ovrt doubt thrust on his attention by his tis KTio"ts cTcpa nor any created thing unbelieving countrymen, a problem all of different kind. All the things Paul the -more painful to him as he realised has mentioned come under the head of more completely the greatness and glory of the Christian salvation. This was the if there is anything of a different KTierts kind which comes under the same head, problem constituted by the fact that the he includes it too. The suggestions of Jews as a whole did not receive the " another world," or of " aspects of Gospel. They were God's chosen people, but if the Christian Gospel brought reality out of relation to our faculties," and therefore as yet unknown to us, are salvation they had no share in it. The Messiah was to spring from them, but if toys, remote from the seriousness and passion of the Apostle's mind. Nothing Jesus was the Messiah this privilege that God has made, whatever be its meant not redemption but condemnation, for they rejected Him almost with one nature, shall be able to separate us airo consent. In short, if the birth of the ttjs a-yairtjs rov Beov ttjs iv X. 'I. tov k. The love of Christ is God's love, Christian Church and the gathering of v]fLwv.
; : ;
:


650
a
1

I1P02
ii.

PQMAI0Y2
iv Xpiorw, ou ty
fl^eufiaTi
* iJ/eu'Sou-ai,

IX.

Tim.

IX.
p.01 T-fjs

I.

'AAH0EIAN Xeyw
p.ou

o-uu.p.apTupou'ar|s
Xuirrj

7-

o-uveiorjo-eiiSs

'Ayicj,

2.

on

pot earl

Gentiles into it represented the carrying out of God's purpose to bless and save men, God must have turned His back

have broken and cast off His this must seem chosen people. But as impossible, the Jewish inference would be that the Gospel preached by Paul could not be of God, nor the Gentile Churches, as Paul asserted, God's true This is the situation to which Israel.

upon Himself; His promise to

He must

Israel,

the Apostle addresses himself in the ninth and the two following chapters. It is a historical problem, in the first instance, he has to deal with, not a dogmatic one and it is necessary to keep the historical situation in view, if we are to avoid illegitimate inferences from the arguments or illustrations of the Apostle. After the introductory statement (ix. 1-5), which shows how deeply his heart is pledged to his brethren after the flesh, he works out a solution of the problem or an interpretation of the position along three lines. In each of these there are many incidental points of view, but they can be broadly discriminated. In the first, chap. ix. 6-29, Paul (1) asserts the absolute freedom and sovereignty of God as against any claim, made as of right, on the part of man. The Jewish objection to the Gospel, to which reference is made above, really means that the Jewish nation had a claim of right upon God, giving them a title to salvation, which God must acknowledge ; Paul argues that all God's action, as exhibited in Scripture, and especially in the history of Israel itself to say nothing of the essential relations of Creator and creature refutes such a claim. (2) In the second, chap. ix. 30x. 21, Paul turns from this more speculative aspect of the situation to its moral character, and points out that the explanation, of the present rejection of the Jews is to be found in the fact that they have wilfully and stubbornly rejected Their minds have been set the Gospel. on a righteousness of their own, and they have refused to submit themselves to the righteousness of God. (3) In the third, chap, xi., he rises again to an absolute or speculative point of view. The present unbelief of the Jews and incoming of the Gentiles are no doubt, to a Jew, disconcerting events yet in spite of them, or rather which is more wonderful still by means of them, God's promises to

the fathers will be fulfilled, and all Israel saved. Gentile Christianity will provoke the unbelieving Jews to jealousy, and they too will enter the Messianic Kingdom. In the very events which seem to throw the pious Jewish mind out of its reckoning, there is a gracious providence, a depth of riches and wisdom and knowledge which no words can express. The present situation, which at the first glance is heart-breaking (ix. 2), is only one incident in the working out of a purpose which when completed reveals the whole glory of God's mercy, and evokes the loftiest and most heartfelt praise. " He shut up all unto disobedience that He might have
to Him are all things. Unto Him be glory for ever." Since Baur's time several scholars have held that the mass of the Roman Church was Jewish Christian, and that these three chapters, with their apologetic aim, are specially addressed to that community, as one which naturally felt the pressure of the difficulty with which they deal. But the Roman Church, as these very chapters

mercy on Him and

all.

... Of Him and through

show
xi.

(cf.

ix.

3,

my kinsmen,

not our;

13, vp,tv Zi

\eyiu tois eOvcciv),

was

whatever influence Jewish modes of thought and practice may have had in it and it was quite
certainly

Gentile,

natural for the Apostle, in writing what he evidently meant from the first should be both a systematic and a circular
letter, to include in it a statement of his thoughts on one of the most difficult and importunate questions of the time. The extraordinary daring of chap. xi. ad Jin. to the extraordinary is not unrelated passion of chap. ix. ad init. The whole discussion is a magnificent illustration of the aphorism, that great thoughts come from the heart. Chapter IX. Vv. 1-5. The intense pain with which Paul contemplates the unbelief of his countrymen. Ver. 1. aXij0iav Xeyto ev XpLcrrJ), ov xj/cvSopai. The solemn asseveration is meant to clear him of the suspicion that in preaching to the Gentiles he is animated by hostility or even indifference Yet cf. 2 Cor. xi. 31. Gal. to the Jews. i. 20. iv Xpio-Tw means that he speaks in fellowship with Christ, so that false-

hood
ii.

is

impossible.

For

o-vpfiap-r.

cf.

The p.01 is governed by 15, viii. 16. <ruv: conscience attests what he says. and that iv jrvevp.a-ri ayL<? the spirit of

: ;

I 4

DP02 PQMAI0Y2
kcu dSidXetitros
b
l

657
tju)(<5(J.T]I'

jxcydXif],

oSuVt]

tv}

KapSia

p.ou,

3.

yap
|iou,
r\

2 T'.

m
.

'

auTos eyw dvd6ep.a eimi

&tt6 tou

Xpiorou UTrep
4.
:!d

iw

dSeX^wi'

*-

tw

cruyyevuv p,ou Kcrrd adpica

,

oitics eicriv 'lo-panXiTai, >v

ical

5P hu" h12
vii
-

'

ino0e<ria, teal

n 86a, Kal ai 8iav TJKai,

eivai, so

n youoQeaia
'
'

' ical in
'

XaT-

'*

viii. 6.

OLVT05

eya ava9ep.a

CKL
;

but in

fc^ABDF

ava0cp.a eivai avTOs eyw.

ai 8ia0T]Koi fr$CK and versions tj 8ia6T)KT) see note 2 (on irpu-rov), page The plural is no doubt right here, and was mechanically changed as standing 589. between two singulars. At the end of the verse also read rj errayytkia. instead of ai eiraYY*Xiai.
;

BDF

DEFG

God,

in

which
life

Christian

assurance
sure.

is

the functions of the so that carried on made doubly and trebly

all

are

Ver. 2. stated here

The
;

in ver. 3. climax Xvttt)

:

fact of Paul's sorrow is the cause of it is revealed Weiss remarks on the triple

being intensified in 68vvt),

Tfl

fA-yd\T)

in

aSiaXenr-ros, and p.01 in

xapSia p.ov. Paul cannot find words strong enough to convey his feeling. Ver. 3. Tjixop-Tiv Yap avdOepa eivai k.t.X.. For I could wish that I myself were anathema, etc. For the omission of <xv see Acts xxv. 22, Gal. iv. 20. Paul could wish this if it were a wish that could be realised for the good of Israel. The form of expression implies that the wish had actually been conceived, but in such sentences " the context alone implies what the present state of mind is " (Bur-

people, their unique place of privilege in God's providence, the splendour of the inheritance and of the hopes which they forfeit by unbelief, that make their unbelief at once so painful, and so perplexing, oitivcs lctlv 'l<rpaT)X.iTai being, as they are, Israelites. Israelites is not the national but the theocratic name it expresses the spiritual prerogative of the nation, cf. 2 Cor. xi. 22, Gal. vi. 16. v r\ vlo6e<ria: this is not the Christian sonship, but that which is referred to in such passages as Ex. iv. 22, Hos. xi. 1. Yet it may be wrong to speak of it as if it were merely national it seems to be distributed and applied to the individual members of the nation in Deut. xiv. 1, Hos. i. 10 (ii. 1 Heb.). i) 8<5a: the glory must refer to something definite, like the pillar of cloud and
:

Moods and Tenses, 33). avdOepa to be construed with diro tov Xpiff-roti the idea of separation from Christ, final and fatal separation, is conveyed. For
ton,
is

fire,

the TV\7T*
later

1123

of the O.T., the

n3"Otl} f
is

Jewish theology; there

it
:

probably reference to
ix. 5.

in

Acts

vii. 2,

Gal. v. 4 (KaxripYT0t]t diro Xpiorov). dvdOejxa Gal. i. 8 f., 1 Cor. xii. 3, xvi. 22 is the equivalent
cf.

the construction

of the

Hebrew Q"^n

Deut.

vii.

26,

that which is put under the Josh. vii. 12 ban, and irrevocably devoted to destruction. It is beside the mark to speak of such an utterance as this as unethical. Rather might we call it with Dorner " a spark from the fire of Christ's substituThere is a passion in it tionary love ". more profound even than that of Moses' prayer in Ex. xxxii. 32. Moses identifies himself with his people, and if they cannot be saved would perish with them Paul could find it in his heart, were it possible, to perish for them, tuv <riryKara adpica distinguishes -yevcLv |xov brethren. these from his Christian The intensity of Paul's disVer. 4 f. tress, and of his longing for the salvation of his countrymen, is partly explained It is the greatness of his in this verse.
;

ai SiadTJicai in other places Paul speaks of the O.T. religion as one covenant, one (legal) administration of the relations between God and man here, where at 8ia0-fj(e.g. in 2 Cor. iii.)
:

Heb.

expressly distinguished from tj vou.o6c<ria (the great Sinaitic legislation 2 Mace. vi. 23), the various covenants God made with the patriarchs must be
icai

is

is thecultus of the tabernacle and the temple, the only legitimate cultus in the world, al iraYY at are trie Messianic promises in the Israelitish religion " the best was yet to be," as all the highest minds knew. Ver. 5. S>v oi ira-r^pes Abraham. Isaac and Jacob. The greatness of its ancestry ennobled Israel, and made its in Paul's position time harder to understand and to endure. Who could think without the keenest pain of the sons of such fathers forfeiting everything for which the fathers had been called ?

meant. Cf. Wisd. xviii. 22, 2 Mace. viii. 15. r\ XaTpeia

Sir. xliv. ir,

VOL.

II.

4:

658
1

ITPOS
8-

PQMAIOY2
5*&" 0l

IX.

*"'

rh
21;
vi. 12.

P ^ a
h Ch.

f
'

K0"

iai a 1 TT&yy e^' >*

'

"aWpes, h Kal
'

e &>v 6

Xpioros to
au.r\v.
' '

Gal.iii.16,

Heb.

KaTa adpKa, 6 wv r
,

em iravTwc
i.

eds euXovriTds
'

els

tous cuwvas.

xi. 28.

Ch.

23

2 Cor. xi. 31.

But the supreme distinction of Israel has ! wv 6 Xpio-rbs yet to be mentioned. to Kara <rdpica, 6 wv eirl irdvTwv 6bs vXo-yT)Tos els tovs alwvas. 'Ap/qv. The only point in the interpretation of this verse, in which it can be said that interpreters are wholly at one, is the statement that of Israel the Messiah came, according to the flesh. The words to vara crdpKa define the extent to which the Messiah can be explained by His descent from Israel for anything going beyond ordp, or ordinary humanity, the explanation must be sought elsewhere. The limitation suggests an antithesis, and one in which the spiritual or Divine side of the Messiah's nature should find expression, this being the natural counand such an antithesis terpart of <rdp has been sought and found in the words which follow. He who, according to the flesh, is of Israel, is at the same time This inover all, God blessed for ever. terpretation, which refers the whole of the words after | wv to 6 Xpio-rbs, is adopted by many of the best scholars
;
:

the natural reference may not in any given case be precluded. Many scholars think it is precluded here. Meyer, for instance, argues that " Paul has never

used the express 8eb$ of Christ, since he has not adopted, like John, the Alexandrian form of conceiving and setting forth the Divine essence of Christ, but has adhered to the popular concrete, strictly monotheistic terminology, not modified by philosophical speculation even for the designation of Christ and he always accurately distinguishes God and Christ". To this he adds the more dubious reasons that in the genuine apostolic writings (he excludes 2 Tim. iv.
;

Gifford,
vol.
ii.,

Sanday, Westcott (see

N.T.,

app., p. no), Weiss, etc., and has much in its favour. (1) It does supply the complementary antithesis which to KaTa o-dpica suggests. (2) Grammatically it is simple, for 6 wv naturally applies to what precedes the person who is over all is naturally the person just mentioned, unless there is decisive reason to the contrary. (3) If we adopt another punctuation, and make the words o wv siri irdvTwv 0o; tviXoyjjTos els tovs alwis over all vas a doxology "God be blessed for ever " there are gramThese are (a) the matical objections. use of wv, which is at least abnormal. " God is over all " would naturally be expressed by b itri irdvTwv 6ebs without wv : the wv suggests the reference to Christ, (b) The position of cvXoytjtos is unparalleled in a doxology it ought, as in Eph. i. 3 and the LXX., to stand first in the sentence. But these reasons are not decisive. As for (1), though a complementary antithesis to to Kara ardpica is suggested, it is not imperatively demanded here, as in i. 3 f. The greatness reflected upon Israel by the origin of the person in question is sufficiently conveyed by b Xpio-T^s, without any expansion. As for (2), it is true to say that b wv naturally refers to what precedes the only question is, whether
:

Who

Who

18, 2 Pet. iii. 18, Heb. xiii. 21, and Rev.) there is no doxology to Christ in the form usual in doxologies referring to God, and that by lirl irdvTwv the Son's subordination is denied. To these last arguments it may be answered that if the words in question do apply to Christ they are not a doxology at all (Gifford), but a declaration of deity, like 2 Cor. xi. 31, and that Christ's subordination is not affected by His being described as b wv eiri irdvTwv any more than by His own claim to have all authority in heaven and on earth. But the first of Meyer's arguments has a weight which it is impossible not to feel, and it becomes the more decisive the more we realise Paul's whole habit of thought and speech. To say with Dr. Gifford, "When we review the history of the interpretation it cannot but be regarded as a remarkable fact that every objection urged against the ancient interpretation rests ultimately on dogmatic presuppositions," hardly covers such a position as Meyer represents. For the " dogmatic presuppositions " are not arbitrary, but merely sum up the whole impression made on the mind by the study of Paul's writings, an impression by which we cannot but be influenced, especially in deciding delicate If and dubious questions like this. we ask ourselves point blank, whether Paul, as we know his mind from his epistles, would express his sense of Christ's greatness by calling Him God blessed for ever, it seems to me almost impossible to answer in the affirmative. Such an assertion is not on the same plane with the conception of Christ which meets us everywhere in the Apostle's writings and though there is some irregularity in the grammar, and perhaps some
;

fIP02
6.

PQMAI0Y2
ou

659
vdp
1

Ouy
>

otof 8t
/

on

iKiriTTTOtKev

'

6 \<5yos tou 6eoS.

7.

irdrres kHereonly;
Jas. i. 11; 1 Pet. L
1

01 cf 'lo-par)X,

outoi 'lo-paT]X

ou8

>c

on

eioi

oWppa

>

o y Appadp,
8. tout

irdvTes TtKi'a,
eorii',

dXV "

f 'lo-adic icXnOrjo-eTai aoi o-rrpu.a

tckvci tou
9.
'

Ch.

ou Ta TtK^a tt]s aapxc aapKos, TauTa

tt]s

Geou

'

dXAd Ta

...

xi. 1 2 Cor. xi.22;

;

John

viii.

TKca

sXias eTraYY eAia 5

., .,
,

'"

Xoyt^eTai cis Xoyt^cTcu

\
v

o-Tre'pu.a.

cTroyyeXias Y^P
**

m Gal.iv.28.
n Gen.xviii.
io>

o \oyos outos,

KaTa tov Kaipoe touto^

tAeuaop.ai, Kai corai

-\

ttj

of a doxology, I agree with those who would put a colon or a period at o-dpica, and make the words that follow refer not to Christ but to the Father. This is the punctuation given in the margin by W. and H., and " alone seems adequate to account for the whole of the language employed, more especially when considered in relation to the context" (Hort, N.T., vol. ii., app., p.
difficulty in seeing the point

The or failure of the Divine promise. promise is not given to all the natural descendants of Abraham, but only to a chosen seed, the Israel of God. Ver. 6. ovx olov Si Sri this unique expression is explained by Buttmann (Grammar, p. 372, Thayer's Transl. ) as a blending of two formulas ovx ^ ov followed by a finite verb, and oi\ on, which is common in the N.T. The
:

no).

The doxology
to

what hard

the first psychological explanation of it yet offered is very satisfying. It is as if Paul, having carried the privileges of Israel to a climax by mentioning the origin of the Messiah as far as regards His humanity, suddenly felt himself face to face with the problem of the time, how to reconcile these extraordinary privileges with the rejection of the Jews and before addressing himself to any study or solution of it expressed in this way his devout and adoring faith, even under the pressure of such a perplexity, in the sovereign providence of God. The use of ttf, which is in itself unnecessary, emphasises lirl wdvTuv ; and this emphasis is " fully justified if St. Paul's purpose is to suggest that the tragic apostasy of the Jews (vers. 2, 3) is itself part of the dispensations of Him is God over all, over Jew and Gentile alike, over past, present and future alike; so that the ascription of blessing to Him is a homage to His Divine purpose and power of bringing good out of evil in the course of the ages (xi. 13-16, 25-36) " W. and H., ii., app., Full discussions of the passage p. no. are given in Meyer, S. and H.,andGifford; also by Dr. Ezra Abbot in the Journal of the Society of Biblical Exegesis, 1883. With this preface Paul proceeds to justify the ways of God to men see the introductory remarks above. The first section of his argument (ix. 6-29) is in the narrower sense a theodicy a vindication of God's right in dealing as He has dealt with Israel. In the first part of this (vers. 6-13) he shows that the rejection of the mass of Israel from the Messianic Kingdom involres no breach
;

someseems at glance without a motive, and no

is,

indeed,
;

comprehend

it

Who

But, in spite of my grief, I do any such thing as that Word of God has come to nothing. For not all they that are of Israel, i.e., born of the patriarch, are Israel, i.e., the people of God. This is merely an application of our Lord's words, That which is born of the flesh is flesh. It is not what we get from our fathers and mothers that ensures our place in the family of God. For the use of ovtoi in this verse to resume and define the subject see Gal. iii. 7. Ver. 7. Nor because they are Abraham's seed, are they all TKva, i.e., children in the sense which entitles them to the inheritance, iv. n, viii. 17. God from the very first made a distinction here, and definitely announced that the seed of Abraham to which the promise belonged should come in the line of Isaac not of Ishmael, though he also could call Abraham father. 'Ev Mo-aaK

meaning
not the

is,

mean

to say

K\T|0TJo-eTai oroi o-rrepfjia

= Gen.

xxi.

12,

LXX.

the the posterity which would properly bear his name, and inherit the promises made

The words literally mean that in line of Isaac Abraham should have

him by God. Isaac's descendants are the true Abrahamidae. Ver. 8 f. tovt* co-tiv the meaning of this action of God is now made clear. It signifies that not mere bodily descent from Abraham makes one a child of God that was never the case, not even in Abraham's time ; it is the children of the promise who are reckoned a seed to Abraham, for the word in virtue of which Isaac, the true son and heir, was born, was a word of promise. He was born, to use the language of the Gospel, from
to
:

above
is

and something analogous to

a

this

necessary, whenever

man

(even

66o
o Gen.
P
xrlii.

I1P02
T&pfc uufe".*
Trpa|dfT<i>v ti
'

PQMAI0Y2
dXXd Kal
'

IX.

IO.

ofi

fi6vov h4,

'Pe|3^KKa e

ei/os Koirr]v v

h h"'

'"^'

*X? v<Ta > 'lo'tt^K tou ivaTpos Tju.wf

IT.
t)

jirjira)

yap

yevvT)Q4v-(uv.

uqoe

4;

Luke
xi. 5,
1

dyaOoV

t]

KaKoc, 1 tea

kcit' eKXoyrjt''1

tou 0eou TrpoOeo-i?

1

q Ch.
7,

28; Acts

aivn, ook e epY wl'> dXX' 6K tou KaXourros/ 12. ppT)8ri auTfi, ''"Oti ' rr ,i' "
1

ix. 15;
1

Th.

i.

4.

rGal.

v. 8.

KaKov

DFKL; qSavXov^AB.
irpoBco-i?

tov 8eov

irpofli<ris

all

the best MSS.,

^ABDFKL

and edd. read

tov Qeov. such claims as the Jews put forward. In forming it, and carrying it out, God acts with perfect freedom. In the case in question His action in regard to Jacob and Esau agrees with His word in the prophet Malachi Jacob I loved but Esau I hated and further than this we cannot go. To avoid misapprehending this, however, it is necessary to keep the Apostle's purpose in view. He wishes to show that God's promise has not broken down, though many of the children of Abraham have no part in its fulfilment in Christ. He does so by showing that there has always been a distinction, among the descendants of the patriarchs, between those who have merely the natural connection to boast
: ;

descendant of Abraham) claims to be a child of God and an heir of His kingdom. From Gal. iv. 28 (Now we, brethren, like Isaac, are children of promise) we see
that

the
is
:

relation

to

God

in

question

here

one open to Gentiles as well as

Jews if we are Christ's, then we too are Abraham's seed, and heirs according to
promise.
in vers. 6-9

The argumentative suggestion is that just as God discrimin-

ated at the first between the children ot Abraham, so He is discriminating still the fact that many do not receive the Gospel no more proves that the promise has failed than the fact that God chose Isaac only and set aside Ishmael. Ver. 10 ff. But the argument can be
decisive. A Jewish opponent might say, " Ishmael was an illegitimate child, who naturally had no rights as

made more
against

Isaac

we

are

the

legitimate

descendants of the patriarch, and our

".' right to the inheritance is indefeasible To this the Apostle replies in vers. 10-

Not only did God make the dis13. tinction already referred to, but in the case of Isaac's children, where there seemed no ground for making any distinction whatever, He distinguished again, and said, The elder shall serve the younger.
Jacob and Esau had one father, one the only mother, and were twin sons ground on which either could have been
;

was was disregarded by God Esau, the elder, was rejected, and Jacob, the younger, was made heir of the promises. Further, this was done by God of His sovereign freedom the decisive word was spoken to their mother while they were as yet unborn and had achieved Claims as of neither good nor evil. right, therefore, made against God, are
preferred
that of priority of birth,
;

and

this

whether they are based on descent or on works. There is no way in which they can be established and, as we have
futile,
;

just seen,

acts in entire disregard of God's purpose to save men, and make them heirs of His kingdom a purpose which is characterised as Kerr* licXc-yi^y, or involving a choice is not

God

them.

determined at

all

by consideration

of

and those who are the Israel of God and, as against Jewish pretensions, he shows at the same time that this distinction can be traced to nothing but God's sovereignty. It is not of works, but. of Him Who effectually calls men. may say, if we please, that sovereignty in this sense is "just a name for what is unrcvealed of God " (T. Erskine, The Brazen Serpent, p. 259), but though it is unrevealed we must not conceive of it i.e., as non-rational or nonas arbitrary moral. It is the sovereignty of God, and God is not exlex; He is a law to Himself a law all love and holiness and truth in all His purposes towards men. So Calvin: " ubi mentionem gloriae Dei audis, illic justitiam cogita ". Paul has mentioned in an earlier chapter, among the notes of true religion, the exclusion of boasting (iii. 27) ; and in substance that is the argument he is using here. No Jewish birth, no legal works, can give a man a claim which God is bound and no man urging such to honour claims can say that God's word has become of no effect though his claims are disallowed, and he gets no part in the inheritance of God's people. oi (jlovov 84: cf. v. 11, viii. 23 = Not only is this so, but a more striking and convincing illustration can be given. aXXa Kai 'PepVitKa the sentence thus begun is never finished, but the sense is
of,

We

io

15.
oouXeu'crei
>

TTP02
'

PQMAI0Y2
"
13.

661

6 pei^tDv
'laKwP

tu>

iXdcraovi

icadws

y^ypcnTTai, "To*'

r|Y^'inl ora

to" * 'H<rau ejxioTjaa".

;

14. Tt ouk epoupev

fit)

dSiKia irapa tw 8ew

oi'

; '

pirj

y^koiTO.
01/

15.

Ch.

ii.

n.

tw yap Muxnj
1

Xe'yci,

"

'EXerjacj

&y eXcu, koi

oiKTCipiqcroj

dv
H., though

Kada-Trep B, Orig. 1 (instead of Ka9ws) is read by Weiss and the latter put kclOus in marg. Cf. iii. 4, xi. 8, and 1 Cor. x. 10.

W. and

continued in ver. 12. 'Icraatc tov iraxpos Paul speaks here out of his own t| p. w v consciousness as a Jew, addressing himself to a problem which greatly exercised
:

other Jews and calls Isaac " father " as the person from whom the inheritance was to come. Ver. n. p^-iru -yap yvvtj0evto>v p.Tj8J irpa|avT<uv " the conditional negatives (p.TJ"iru>, prjS^) represent the circumstances not as mere facts of history, but as conditions entering into God's counsel and plan. The time of the prediction was thus chosen, in order to make it calls men to be heirs of clear that He His salvation makes free choice of whom He will, unfettered by any claims of birth or merit " (Gifford). -irpdOco-is in this theological sense is a specially Pauline word. The purpose it describes is universal in its bearings, for it is the purpose of One who works all things according to the counsel of His will, Eph. i. 11; it is eternal, a irp66ecris tuv atwvwf, Eph. iii.
;

Who

11 it is God's ISia irpodccris, 2 Tim. i. 9, a purpose, the meaning, contents, and end of which find their explanation in
;

same is true also of Mai. i. 2 "I loved Jacob, but Esau I hated, and made his mountains a desolation," etc. Yet it would not be right to say that Paul is here considering merely the parts assigned by God to nations in the drama of providence He is obviously thinking of Jacob and Esau as individuals, whose own relation to God's promise and inheritance (involving no doubt that of their posterity) was determined by God before they were born or had done either good or ill. On the other hand, it would not be right to say that Paul here refers the eternal salvation or perdition of individuals to an absolute decree of God which has no relation to what they are or do, but rests simply on His inscrutable will. He is engaged in precluding the idea that man can have claims of right against God, and with it the idea that the exclusion of the mass of Israel from the Messiah's kingdom convicts God of breach of faith toward the children of Abraham and this He can do
: ; ;

alone it is a purpose icar' eicXo-yTJv, the carrying of it out involves choice and discrimination between man and man, and between race and race and in spite of the side of mystery which belongs to such a conception, it is a perfectly intelligible purpose, for it is described as irpoOcoas f\v ^-jroiT|crev v
;

God

quite effectually, on the lines indicated, without consciously facing this tremen-

i.e.,

dous hypothesis.
Vv. 14-21. In the second part of his theodicy Paul meets the objection that this sovereign freedom of God is essentially unjust.

Xpio-r4> 'Irjo-ov, and what God means by Christ Jesus no one can doubt. God's eternal purpose, the purpose carried out colt' ckXoytjv, yet embracing the universe, is clearly revealed in His Son. The per-

manent determining element, wherever

this

purpose
;

is

concerned,

is

not

the

works of men, but the will and call of God and to make this plain was the
speaking as He did, Rebecca about her children. If we look to Gen. xxv. 23, it is indisputably the nations of Israel and Edom that are referred to " Two nations are in thy womb, and two manner of peoples shall be separated from thy bowels and the one people shall be stronger than the other people, and the
intention of

God

in

and when

He

did, to

ovv cpovpev; cf. vi. 1, It is Paul who speaks, anticipating, as he cannot help doing, the objection which is sure to rise, not only in Jewish minds, though it is with them he is directly concerned, but in the mind of every human being who reads his words. Yet he states the objection as one in itself incredible. p,f| dSiKia irapa tu 0cy surely we cannot say that there is unrighteousness with God ? This is the force of the p.Tj, and Paul can answer at once fit) -ye'voiTo away with the thought God says Himself that He shows mercy with that sovereign freedom which Paul has ascribed to Him and the principle of action which God announces as His own cannot be unjust.
Ver.
14.

tC

vii.

7, viii. 31.

Ver.

15.
is

tu

Muvi yap
this

Xryci.
:

Ty
the

Mwvaci

emphatic

by position

>elder

shall

serve the younger".

The

person to

whom

declaration

was

662
t

flPOS
7.

PQMAI0Y2
Tpe'xorrog,
1

IX.

Gal. v.

oiKTCipw

**.

16.
J

apa ouv ou tou ScXovtos, odSc toO

17. Xe'yei

aXXa

too eXcoCfTOs
u
1

Oeou.

Y*P T YP

01

~<?

4>apaw, "Oti eis

Tim.

i.

auTO touto

it,r\yeipa o*,
T

ottws eVoi.|wu.ai

iv aol ttjv ouVajJUf p.ou,

"
yf]

Luke
xx'i.

ix.

al ottws SiayyeXTJ
B^Xei, cXcci
'

to ovop-d

p.ou iv -rrdo-n tt)

18.

apa ouv ov

26.

of oe Ge'Xei, o-KXnpuVei.

19. 'Epels ouV pxu, 2 Ti Iti

For eXeovvTos read cXcuvtos with

For ovv

^AB
ovv.

DF.

ptp.<|>Tcu
in

J^ABP 47 read u.ot BDFG, Orig.-inter. This

(ioi

marg. by page 589) by

ti en peu.(J>eTcu fc^AKLP, but ti ovv trx. ovv is inserted by Lachm. and Weiss, bracketed Treg., simply omitted (on the principle of judging referred to in note 2
,

W.

and H.
purpose and nothing else tion of his very being,
e|i]'yeipd
:

made, as well as the voice which made

render it peculiarly significant to a Jew. The words (exactly as LXX, Exod. xxxiii. 19) occur in the answer to a prayer of Moses, and may have been regarded by Paul as having special reference to him as if the point of the quotation were, Even one who had deserved so well as Moses experienced God's mercy God willed that He solely because should. But that is not necessary, and is not what the original means. The emphasis is on ov av, and the point is
it,
;

is

the explanain

els

ae.

The

LXX

ovto tovto Exod. ix.

16 read teat cveicev tovtov 8ieTrjpTj8T]s, the last word, answering to the Hebrew

^Pm^i^n,

being used in the sense

showing mercy God is determined by nothing outside of His mercy itself.

that in
it oiKTeipciv is stronger than eXcciv suggests more strongly the emotion attendant on pity, and even its expression in voice or gesture. Ver. 16. Conclusion from this word of God. It (namely, the experience of God's mercy) does not depend on man's resolve or effort (for Tpe'xeiv cf. 1 Cor. ix. 24 ff.), but on God's merciful act. This, of course, merely repeats vers. 12, 13, buttressing the principle of God's sovereign freedom in the exercise of mercy by reference to His own word in Exod.
;

of " thou wast kept alive " the sense adopted by Dillmann for the Hebrew probably Paul changed it intentionally to give the meaning, " for this reason I brought thee on the stage of history " cf. Hab. i. 6, Zee. xi. 16, Jer. xxvii. 41 (S. and H.). The purpose Pharaoh was designed to serve, and actually did serve, on this stage, was certainly not his own as certainly it was God's. God's power was shown in the penal miracles
;
:

by
this
is

visited,
told.

which Pharaoh and Egypt were and his name is proclaimed to day wherever the story of the Exodus

Ver. 18.
:

From

the two instances just

xxxiii. 19.

Ver. 17 f. But Paul goes further, and explains the contrary phenomenon that of a man who does not and cannot receive mercy in the same way. \iyti it is on Scripture the yap r\ -ypa^i] burden of proof is laid here and at ver. A Jew might answer the arguments 15. Paul uses here if they were the Apostle's own to Scripture he can make no reply it must silence, even where it does not convince, tu $apaw All men, and not those only who are the objects of His mercy, come within the scope of God's sovereignty. Pharaoh as well as Moses

quoted Paul draws the comprehensive conclusion So then on whom He will He has mercy, and whom He will He hardens. The whole emphasis is on BtXei. The two modes in which God acts upon man are showing mercy and hardening, and it depends upon God's
in which of these two modes He The word <tkXt)pvvcc actually does act. is borrowed from the history of Pharaoh, xiv. 17. viii. 19 ix. 12 Ex. vii. 3, 22 What precisely the hardening means, and in what relation God's hardening of Pharaoh's heart stood to Pharaoh's own hardening of it against God, are not unimportant questions, but they are questions which Paul does not here

will

can be quoted to illustrate it. He was the open adversary of God, an avowed, implacable adversary; yet a Divine purpose was fulfilled in his life, and that

He has one aim always in view here to show that man has no claim as and he finds a of right against God decisive proof of this (at least for a Jew) in the opposite examples of Moses and Pharaoh, interpreted as these are by unmistakable words of God Himself.
raise.

l6

21.
w
;

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tw yap PouX^jian
x

PQMAIOY2
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663
20. ficvourye,
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fi|ji4)6Tai

outou tis ae0OTr|ice

r

w
x

^
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eb vni
-

dfdpwrre, 1

ai)

tis ei 6 dv-raTroKpieofieeos

tw 0w
21.
t]

jit]

epei to Tr\<a(xa

s
!

"'

tw

TrXacrakTi,
*

Ti

p.e

eTroiY]o-as
etc

outws

outc

?xei e|oucriai' 6
o u.cy eis
z

"j>.3-

Kepap.eus

tou irrjXou,

tou o.utou <J)updu.aTOS

a Jer.
c.

Troi.T]orcu

Luke

xiv.
7.

18;

Isaiah xlv. 9; Sir. xxxvi. (xxxiii.) 13; Sap. xv.

-ye),

w avOpuirc stands

before p-cvovvyc in fc^AB (B omits

and so

in all crit.

edd.

was through God, in the last resort, Moses and Pharaoh were what they were, signal instances of the Divine mercy and the Divine wrath. But human nature is not Ver. 19 ff.
It

that

so easily silenced. This interpretation of all human life, with all its diversities of character and experience, through the will of God alone, as if that will by itself explained everything, is not adequate to If Moses and Pharaoh alike the facts. are to be explained by reference to that will that is, are to be explained in prethen the difference cisely the same way between Moses and Pharaoh disappears. The moral interpretation of the world is annulled by the religious one. If God is equally behind the most opposite moral phenomena, then it is open to any one to say, what Paul here anticipates will be

temptuously, but it is set intentionally over against tu 6ey the objector is reminded emphatically of what he is, and of the person to whom he is speaking. It is not for a man to adopt this tone toward God. For ptvovv-yc cf. x. 18, Phil. iii. 8 the idea is, So far from your having the right to raise such objections, it is rather for me to ask, Who art thou ? Paul, as has been observed above, etc. does not refute, but repels the objection. It is inconsistent, he urges, with the relation of the creature to the Creator. u.y| epei k.t.X. Surely the thing formed shall not say, etc. The first words of the quotation are from Isa. xxix. 16 (it| epei to irXdo'p.a rip irXdo-avTi avTO Ovi t| to iroir|p,a ra iroiTja"6 p. cirXacras aavTi Ov o~uvTfcis p.c eiroi r)<ra$ ; The
:
: :

<

said, ti Ti p.cp.<{>Tai ; why does he still find fault ? For who withstands his resolve ? To this objection there is really

no answer, and

it ought to be frankly admitted that the Apostle does not answer it. The attempt to understand the rela-

tion

between the human

will

and the

Divine seems to lead of necessity to an antinomy which thought has not as yet succeeded in transcending. To assert the absoluteness of God in the unexplained unqualified sense of verse 18 makes the moral life unintelligible but to explain the moral life by ascribing to man a freedom which makes him stand in independence over against God reduces the universe to anarchy. Up to this point Paul has been insisting on the former point of view, and he insists on it still as against the human presumption which would plead its rights against God but in the very act of doing so he passes over (in ver. 22) to an intermediate standpoint, showing that God has not in point of fact acted arbitrarily, in a freedom uncontrolled by moral law and from that again he advances in the following chapter to do full justice to the other side of the
;
;

that the words originally refer to Israel as a nation, and to God's shaping of its destiny, does not prove in the least that Paul is dealing with nations, and not with individuals, here. He never pays any attention to the original application of the O.T. words he uses; and neither Moses nor Pharaoh nor the person addressed as <L avOpuirc is a nation. The person addressed is one who feels that the principle enunciated in ver. 18 must be qualified somehow, and so he makes the protest against it which Paul attempts in this summary fashion to repress. man is not a thing, and if the whole explanation of his destiny is to be sought in the didst bare will of God, he will say, Thou make me thus ? and not even the authority of Paul will silence him. Ver. 21. tj oxik e\ei e|ovo~iav 6 iccpafact

Why

antinomy the liberty and responsibility The act of Israel, as well as the of man. will of God, lies behind the painful situation he
is

Ver. 20.

trying to understand. Si avOpwn-t is not used con

The tj puts this p.etis tov irTjXoti k.t.X. Either you must as the alternative. recognise this absoluteness ol God in silence, or you must make the preposterous assertion that the potter has not power over the clay, etc. The power of the potter over the clay is of course undoubted he takes the same lump, and makes one vessel for noble and another for ignoble uses; it is not the quality of the clay, but the will of the potter, that decides to what use each part of the lump is to be put. True, the objector might say, but irrelevant. For man i&
:

"::

66^
b
c 2

TIP02
ii.

PQMAI0Y2
b
;

IX.

Tim.

Tl u.ty ctkcuos, 6 Se els OLTipiav

Verse
only;

17.

dHere
cf.

y^

TT >" opvrie, Kal yvwpio-ai to

~ ,. T oV -jrXouroy tt)S oo|tjs
'

0imia oxeuY] opvTJs KaTTjpTiCTfieca is a7rw\eiac

2 2. i Be
4

OeXwv 6 Oeos
*

eVoeia.o-r3ai

Su^aToV
, \

aoTOu, f^eYKey
'
'

iv iroXXfj u-axpoicai
1 *

23.

iva
'

yvwpurn
g

ch. viii. 3.

e
f

Heb.
Matt.
1

xii.

aoTOu

eirt

aKCUTj e\eous,
10.

>\

Trporj-roifiacrei'

eis

vii. 13;

John

xvii. 12; Phil.

iii.

19.

% Eph.

ii.

the icai is omitted by W. and H. following B 37, 39, 47, vulg., kcu iva YVwpiffTi Treg. brackets it in marg. Weiss thinks it was omitted because the Copt., etc. with the transcriber could not see the point of it, and felt it easy to connect iva principal verb.
;

not clay, and the relation of God to man matter. is not that of the potter to dead To say that it is, is just to concede the the moral significance objector's point no is taken out of life, and God has room any longer to pronounce moral judgments, or to speak of man in terms

of praise or blame. Paul's argument, to speak Vv. 22-29. He plainly, has got into an impasse. carry it through, and is not able to to maintain the sovereign freedom of God as the whole and sole explanation of human destiny, whether in men or He does, indeed, assert that nations. freedom to the last, against the presumptuousness of man but in this third
;

God's will to display His wrath and to show what He can do, still He does not proceed precipitately, but gives ample opportunity to the sinner to repent and We are entitled to say " the escape. sinner," though Paul does not say so explicitly, for t| opYH> the wrath of God, is relative to sin, and to nothing else

except as against sin, there is no suclr thing as wrath in God. In o-kcvt) opy^* the word <TKtvr\ is perhaps prompted by the previous verse, but the whole associations of the potter and the clay are not to be carried over they are expressly precluded by tjveyicev Iv woXX'g p.aKpo6vp.ia. Paul does not say how the o-kvt| 6pYjs came to be what they are, the and power section of his theodicy, he begins to objects upon which the wrath withdraw from the ground of speculation of God are to be revealed he only says that such as they are, God has shown to that of fact, and to exhibit God's It seems a great patience with them. action, not as a bare unintelligible exermistake in W. and H. to print <ncevT| op-yfjs cise of will, which inevitably provokes xxvii.) rebellion, but as an exercise of will of as a quotation from Jer. 1. (LXX " the insuch a character that man can have 25 for there the words mean nothing to urge against it. el 8e: the struments by which God executes His so. colere (Reuss). Si marks the transition to the new point wrath," les armes de dTrciXeia You KaTT)pTurp.c'va els airwXeiav of view. It is as if Paul said iii. 19) means perdition, final may find this abstract presentation of (Phil. i. 28, God's relations to man a hard doctrine, ruin ; by what agency the persons rebut if His actual treatment of men, even ferred to have been fitted for it Paul of those who are o-mvtj opy^s kot. els does not say what he does say is, that dwciXeiav, is distinguished by longsuffer- fitted for such a doom as they are, God in much ing and patience, what can you say has nevertheless endured them against that ? 8e*Xv has been rendered longsuffering, so that they at least cannot say, Why dost thou find fault ? For (r) because it is His will; (2) although it In the former case, God icaTTjpTtcrfievos = perfected, made quite is His will. i. 10 bears long with the vessels of wrath in fit or ripe, see Luke vi. 40, 1 Cor.
:

and power may be more tremendous at last. But (a) such an idea is inconsistent with
order that the display of His wrath
the contrast implied in 8e" it is an aggravation of the very difficulty from which the
:

cf.

also 2

Tim.
f.

iii.

17.

Ver.

23

The sentence beginning

Apostle

is

making

his escape

(b) it is in-

consistent with the words viroXXxiriaK P " Svaia. ; it is not longsuffering if the end in view is a more awful display of wrath there is no real longsuffering unless the end in view is to give the sinner prace Hence the other view tor repentance. Although it is (3) is substantially right.
;

with el 8e Oe'Xcov is not grammatically completed, but ver. 23 is an irregular God's purpose is parallel to ver. 22. It is on the one regarded as twofold. hand to show His wrath and make

known His power; it is on the other to make known the riches of His glory (cf. Eph. iii. 16). The first part of it is carried out on those who are tkvt| opyfjs, the latter on those who are <tkvt|
hand
eXeovs
;

but, in carrying out both parts

22

27-

IIPOS
24.
'

PQMAI0Y2

665

8oak

"

ov<s icai

c| i6v>v

25. (ws Kal eV

'

iKoKeaev Tjpds 00 p.oyoe c 'louoaiur, dXXd koi tw 'iio-irje Xeyei, " KaXe'aw toV ou Xa6f p.ou,
ouk
r)yaTrir]u.Vr|e,
1

Xaoc uou
ccrrai, iv

Kal

ttj^

TiyaTrrju.eVrn' "

26.

"Kal
23 L i. 6

tw tottw ou
-

ippr\Qrj auTois,

Oo Xaos pou
h

upeis,
'

eicct kXtjGi^-

aoirai ulol 0Oo

r\

^ojctos.''

uv> ^e./\^ Eav o apiOuos

1

27. Horaias

oe pdei urrep
i.

tou 'lapaijX, h

It. x.

ruty

'-'1 >\ uuoy lapaijA

ws

T)

appos

~ a \ ' Trjs OaAao-aTjs,

vi2Cor. to (e nd).

avTois is wanting in BFG and the best MSS. of the vulg. As no reason can be suggested for its omission, if it were original, Weiss supposes it was added in conHe therefore omits it altogether W. and H. bracket. formity with the LXX.
;

alike,
it

God

acts in a
his

from giving

way which is so far man room to complain that

wonder and adoration
;

commands

for the <rKevr\ 6p-yrjg there is much longsuffering, for the <rKvy\ cXe'ovs a preparation and a calling in which God's free

unmerited mercy is conspicuous, icai This is mentioned as a ivo Yvwpicrri eirl o-kcvt) principal purpose of God.the glory is conceived as someJXcovs thing shed upon the persons concerned they are irradiated with the Divine 86a brightness. Cf. 2 Thess. i. 10. in such connections has usually a super:
: ;

sensible

eschatological

meaning

its

content was fixed for Paul by his vision of Christ as Lord of Glory. The end of God's ways with the vessels of mercy is to conform them to the image of His exalted Son. 8. irporiToipacrev els 86|av Paul does not shrink from introducing God as subject here. The vessels of mercy, in whom the Divine glory is to be revealed, are such as God prepared before for that destiny. That Paul is not speaking here abstractly, as in his discussion of the relations of creature and Creator in ver. 21 f., but on the basis of experience, is shown by the words which immediately follow ovs Kal licdXccrcv i\ p. a s = whom
:

initial stages of them, to the significance of which they were blind at the time, glory was in view. The fact that both Jews and Gentiles are called shows that this preparation is not limited to any one nation the fact that the called are from among both Jews and Gentiles shows that no one can claim God's mercy as a right in virtue of his birth in some particular race. Ver. 25 f. This result of God's ways with man His calling not only from the Jews but from the Gentiles agrees with His own declarations in Scripture. Ver. 25 answers roughly to Hos. ii. 23, I will love her who was not beloved, and will say to that which was not people, Thou art people people. Not
;

remote

LXX

My

My My

and Not beloved ( = Lo( = Lo-ammi) ruhamah) were the names of a son and a daughter of Hosea, who symbolised the kingdom of Israel, rejected of God but destined to share again in His favour.
Paul here applies to the calling of the Gentiles words which spoke originally of the restoration of Israel an instance which shows how misleading it may be to press the context of the other passages quoted in this chapter. Ver. 26 is also a quotation from Hos. i. 10 (LXX) the The applica4kci is supplied by Paul. tion of it is similar to that of ver. 25. In Hosea the promise is that the Israelites who had lost their standing as God's people should have it given back to them, This also Paul reads in all its dignity. They of the calling of the Gentiles. were once no people of God's, but now have their part in the adoption. But what is the meaning of " in the place there shall they be called ", ? where It is not certain that in Hosea there is any reference to a place at all (see margin of R.V.), and it is not easy to see what Paul can mean by the emphatic licet. The ordinary explanation the Gentile lands is as good as any, but seems hardly equal to the stress laid on Ikcu

he also called

in us.

The

o-kcutj eXe'ous,

in other words, are not a mere theological conception = "God's elect ": they are

the

actual

members of the Christian

;

Church, Jew and Gentile and it is not a deduction from the necessities of the Divine nature, but an account of real experiences of God's goodness, which is given both in irpoTj-roiuao-cv and in How much is covered by cKaXccrev.
irpoTjToipacrev is not clear, but the text

presents no ground whatever for importing into it the idea of an unconditional Those who are called eternal decree. know that the antecedents of their callprocesses which lead up to and ing, the prepare for it, are of God. They know that in all these processes, even in the

666
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PQMAIOY2
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IX.
ln

Y' a
also of

KaT <*Xeip.ua
oiKaiocruVr)
*

<rhid-f]<Terai

28. Xoyoy yap vuvreXwv* Kal

2

o-uvT*p.v<iH'

iv

on

\6yov 0-uvTeTffnu.eVov

TroiTJo-ei
/xt]

Kupios

em

ttjs yfjs "

*j

a >-

...

29. Kal Kadws TrpoeipTjKey 'Haaias, " Ei

Kupios Xa|3aw0 eyKaTeKai

us

4;

Luke

Xuree
in

rip-lv o-rre'pp.a,

ws loooua dv

yvf)0r|u.v,

Top-oppa de

Here only
1

N. T.
is

For KaToXeip-u-a (which

the reading of the

LXX) DFKLP,

read with

N'AB

viroXei.p.u.a.
2 "Western and Syrian " ev SiKaioo-vvTj on Xoyov o-uvTerp/rjuevov om. N'AB 47. But the yap after the first authorities have the words, in agreement with the LXX. Xoyov makes the whole sentence, in this case, untranslatable; and though Weiss

and Alford defend the received marg., most edd. omit them.

text,

and Treg. brackets the words

in question

in

From the calling of the Ver. 27 f. Gentiles, as foretold in prophecy, Paul passes now to the partial, but only partial, calling of Israel, as announced by the same authority. The Jews cannot quarrel with the situation in which they find themselves when it answers so exactly to the Word of God. direp is here indistinguishable from irepi: it is not a loud intercession on Israel's behalf, but a solemn declaration concerning Israel, that the prophet makes see
;

one say that the words convey

it ?

We

should rather say that Paul put his own thought into the words of the LXX, in which a difficult passage of Isaiah was translated almost at haphazard, and in doing so lent them a meaning which they could not be said to have of themselves.

Ver. 29.

But

his last quotation is in

The quotation in ver. 22 f., but the opening words are modified by recollection of Hos. i. 10 just quoted. The LXX reads Kal lav yEvrjTai 6 Xaos 'lo*paT)X ws t| Ka-rdXeip,p.a ap.(xos rrjs flaXao-o-ns, to axiTwv o-o8iio-Tai. X<5yov <rvvTeXv Kal
Grimm, s.v.,
is

27

from

i., 5. Isa. x.

o-vvTe'uvwv

[ev

SiKaioo-vvfj,

Sti

Xoyov
ev
r-g

o*vvTeTftT)p.evov]

Kvpios

iroiij<rei

The words bracketed oUovp-evfl 5Xfl. are omitted by most editors, but the sense is not affected, to WoXeiup.a has the emphasis : only the remnant shall be This doctrine Paul apparently saved. finds confirmed by the words X<5yov yap
Kvptos doubtful whether any one could assign meaning to these words unless he had an idea beforehand of what Cheyne they ought to or must mean. renders the Hebrew to which they answer, "For a final work and a decisive doth the Lord execute within all the land " ; and there is the same general idea in Sanday and Headlam's version " For a word, accomplishing of Paul and abridging it, that is, a sentence conclusive and concise, will the Lord do upon the earth ". Weiss, who retains the words bracketed, makes Xoyov God's promise God fulfils it indeed (o-WTeXwv), but He at the same time limits or cono"uvtXuv Kal
eirl ttjs yfjs.
<ruvT*'p.v<i>v iroii}o*ei

It is

verbal agreement with the Isa. i. The onre'ppa 9, and transparently clear. or seed which God leaves is the same as the viroXcippo, The figure is not to be pressed. The remnant is not the germ of a new people Paul expects Israel as a whole to be restored. With this the theodicy proper closes. The unbelief of the Jews was a great problem to the Apostolic age, and one which easily led to scepticism concernThe chosen people ing the Gospel. without a part in the kingdom of God This chapter is Paul's impossible. attempt to explain this situation as one involving any unrighteousness or not breach of faith on the part of God. It is not necessary to resume the various stages of the argument as they have been The point of elucidated in the notes. greatest difficulty is no doubt that pre;

LXX

sented by vers. 22 and 23. Many good scholars, Meyer and Lipsius for example, hold that Paul in these verses is not

withdrawing from, but carrying through, the argument from God's absoluteness

tracts

it

(o-uvTe'jivv),

i.e.,

fulfils

it

to

They stated so emphatically in ver. 21. hold that the <rK(vy\ opyfjs KaTrjpTio-p.e'va would not be o-Ktvr\ opyfjs els dirciXeiav at all, if their repentance and amendment and although God were conceivable bears long with them that is, defers it is only in order that their destruction He may have time and opportunity to manifest the riches of His glory on the But the answer to vessels of mercy.
;

some of
doubt,
is

This, no not to all. the sense required, but can any

Israel,

this
life,

It assumes that human is plain. in its relation to God, can be inter

2832.
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;

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p

on

eQvr\

to

SiwKOv-Ta
Triorews
1

n
'

~' n.:
iv
.
1
i
"

**

SiKaioowrn' Ka.Te\a|3e

8ikciioo-uVt|i', 8iK(uoo-ueY|i' 8e ttjc

etc

9*

'

H.

Mo-parjX 8e oiwkwv rojioi' 8iKaiocrui'r)S els y6u.oy SiKatoauVrjs

1

ouk
-

*im.

Jaac.'

32. 81cm

ot>-

ouk 6K mcrrews, aXX ws

24; Phil.
iii.

c| 4'pywK copou
q Phil.
iii.

Tim.ii.22.

12, 17.

16.

p 1 Cor. ix. Philem. ver. 14.

vojjlov

Om. second 8iKaio<rwt]s fc^'ABDG, all edd. om. fr^ABF 47, vulg., and most edd.
Wetstein.
is
;

Alf. is doubtful.

preted by the analogy of clay in its relain other words, that tion to the potter moral and spiritual experiences can be

The
:

repetition of SiKaioavvrj
is

construed and made intelligible through what are merely physical categories. But this is not the case. And if it be said that justice is not done, by the interpretation given in this commentary, to the expression o-kcvt) dpYrjs, it may also be said that justice is not done, by the interpretation of Meyer and Lipsius, to the expression iv iroXXfj uaKpodvpio. Each of these allegations may be said to that is, neither is neutralise the other

the one fundamental which Paul's gospel rests the questions at issue between him and the Jews were questions as to what it was, and how it was to be
striking
;

it

conception

on

the interpretation of the passage and the Apostle's meaning remains to be determined by the general movement of his thought. In spite of the great difficulties of the section as a whole, I cannot hesitate to read it as
iecisive
for
;

to. \lv\ Siwkovto. SiKaiocrvvqv not an unfair description of the pagan races as contrasted with the Jews how to be right with God was not their main interest. SiKaioo*vvr|v 8e ttjv ck irto-Teus for the form of the explanatory clause with Sc cf. iii. 22, 1 Cor. ii. 6. It is not surprising that a righteousness of this sort should be found even by those who are not in quest of it its nature is that
is
;

attained,

Chapter IX. Ver. 30-X. 21. We come now to the second main division of
that part of the epistle in which Paul discusses the problem raised by the relation of the Jews to the Gospel. He has shown in chap. ix. 6-29 that they have no claim as of right to salvation: their whole history, as recorded and interpreted in the Scriptures, exhibited God acting he now on quite a different principle proceeds to show more definitely that it was owing to their own guilt that they were rejected. They followed, and persisted in following, a path on which salvation was not to be found ; and they
;

above.

brought and offered to men, and simply the act of appropriating it. 'l<rpaT)\ St k.t.X. this is the astonishing thing which does need explanation. SiwKuv vopov Sikcuoctvvtjs. The idea is not that Israel was in quest of a law of righteousness, in the sense of a rule by the observance of which righteousness would be attained every Israelite believed himself to be, and already was, in possession of such a law. It must rather be that Israel aimed incessantly at bringing its conduct up to the standard of a law in which righteousness was certainly held out, but was never able to achieve its purpose. The vopos Slkglio<tvv)Si the unattained goal of Israel's but efforts, is of course the Mosaic law it is referred to, not definitely, but in its
it

is

faith is

were inexcusable in doing so, inasmuch as God had made His way of salvation plain and accessible to all.
ovv cpovpcv ; usually, as in ver. 14, this question is followed by another, but here by an assertion. The conclusion of the foregoing disthat God has been cussion is not this paradoxical faithless or unjust, but Gentiles (eflvT), not ra eflvrj) position that did not follow after righteousness attained righteousness, the righteousness while Israel, which comes of faith which followed after a law of righteousness, did not attain that law. Siukciv and KaTa\ap|3aviv are correlative terms see
Ver. 30
f.

rl

characteristic qualities, as law, and as exhibiting and enjoining (not bestowing) righteousness. U v6\lov ovk c<j>0a<rev : did not attain to, arrive at, that law it remained out of their reach. Legal religion

proved a

failure.

Ver. 32.

Sia rl

Why

A
:

result so

confounding needs explanation, on ovk it seems Ik irCo-recus ws ^| epyuv too precise to supply with Weiss e8iu|ev

AW

vo'p.ov SiKaiocrvvTjs.

The reason

of Israel's

religious failure was that its whole religious effort and attitude was not of faith, but (so they conceived the case) of works. By inserting d>s Paul dissociates himself from this conception, and leaves it to Israel ; he does not believe (having

663
n-poo-eKo^af

riP02
yap
1

PQMAI0Y2

IX. 33.

tw

Xi9a> tou iTpoo-KoppaTOS, 33- ko.9ws Ye'YpcurrcK,

'

"

'iSou, Ti'9r|pi iv
2

liuiv X.i9oy irpOCTKoppaTos, Kal iTTpav cnca.y5d\ou

Kal Trds
1

6 TrioTeuwv eir
1

auTw ou KaTaio x ui'^ 1 aeTCU

,

".

Ya P

N'D'KLP} om. fc^ABD

?.

iros

om.

i^ABDF

47 and

all

edd.

learned the contrary by bitter experience) that there is any outlet along this road. Everything in religion depends on the You may start nature of the start.
Ik iro-Tws from an utter abandonment to God, and an entire dependence on

stumbling (Isa. viii. 14) is unequivocally God Himself all who do not give Him honour are broken against His government as on a stone, or caught in it as in a snare. Paul inserts eir' o.vt after
:

Him, and in this case a righteousness is possible which you will recognise as Sucaioo-vvii 6eov, God's own gift and work in you or you may start e| ep-yuv, which really means in independence of God, and try to work out, without coming under obligation to God, a righteousness of your own, for which you may subsequently claim His approval, and in this
;

6 TTio-Tivov (as Peter also does), and applies the figure of the stone in both cases to Christ, and to the contrary relations which men may assume to Him.

over Him (as the Jews, reasons just given) others build on Him and find Him a sure foundation, or (without a figure) put their trust in Him and are not put to shame. Cf. Ps. cxviii. 22, Mt. xxi. 42, 1 Cor. iii. 11,

Some stumble

for the

case, like the Jews, all your efforts will be baffled. Your starting-point is unreal, impossible it is not truly ! cpyuv, but
;

Acts.

iv.

12,

Eph.

it is an idea of your s i !pYv own, not a truth on which life can be carried out, that you are in any sense Such an idea, independent of God. however, rooted in the mind, may pervert and wreck the soul, effectually by making the Divine way of attaining righteousness and life offensive to it and this is what happened to the Jews. Because of that profoundly false relation to God irpooreKOtJ/ttv tu Xi8o> tov irpoo The stone on which they xdp.fj.aTos. stumbled was Christ, and especially His

only

<I>

1. The Apostle cannot enlarge on this melancholy situation without expressing once more the deep grief which it causes him. Since

Chapter X.

Ver.

ii.

20.

the Cross, at not simply the fact that it is a cross, whereas they expected a Messianic throne the Cross offended them because, as interpreted by Paul, it summoned them to begin their religious life, from the very beginning, at the foot of the Crucified, and with the sense upon their hearts of an " infinite debt to Him, which no " works could ever repay. Ver. 33. Yet paradoxical as this may seem, it agrees with the words of Scripture. The quotation is a mixture of
Cross.

The tncavSaXov of
is

which they stumbled,

the Jews are referred to in the third person (virep avTuiv) it is clear that the persons addressed are a Gentile Church. doeXdW : Paul's heart seems drawn to his spiritual kindred as he feels the deep gulf which separates him meanwhile from his kinsmen according to the r\ (lev evSoKia rr\% ep-TJS icapSias flesh. the meaning of evSoKia must be gathered from such examples as Mt. xi. 26, Eph. i. 5, g, Phil. i. 15, ii. 13, 2 Thess. i. 11. His heart's cvSoxia is that in which his heart could rest with complacency that which would be a perfect satisfaction to This is virtually the same as " deit. " sire," and an " Etymologicum ineditum quoted in Schleusner explains it by
:

f3ovXi]p,a, YVup.T), irpoaipeais, 4iri0vp.ia.

His inmost desire and his supplication to God are in their interest, with a view The piv has no corto their salvation. responding %i ; the sad reality which answers to it does not need again to be
expressed. Ver. 2.

16 and viii. 14: and it is interesting to remark that the same passages are quoted in conjunction, though they are not mixed as here, in 1 Pet. ii. 6-8. The original reference of them is not exactly Messianic. The
Isa. xxviii.

his affection. have a zeal

i.

Their good qualities compel they ijXov 0eov iyjoww

:

for

God,

are

(though mistakenly) religious. An unbelieving Jew could 14.

intensely Cf. Gal.

inter-

stone laid in Zion (Isa. xxviii. 16) is indeed interpreted by Delitzsch of the kingdom of promise as identified with its Sovereign Head, but the stone of

pret his opposition to the lawless gospel of Paul as zeal for the divinely-given rule of life, and his opposition to the crucified Messiah as zeal for the divinely-

given promises. It was God's honour for which he stood in refusing the Gos-

X.

i-4
X.
I

nP02 PQMAI0Y2
'AAEA<t>OI,
Tj

669
tj

fitk

euSoKia
'lcrpair|X
a

rfjs eu-T|S icapoias, ica!

Serjais

r\

CoT

X1
'

'

\
-

irpos toV 0eoV uirep tou

ecrnv els crwrnpicu'.

2.

p.apTupw b Acts xvu

3.
1

yap auTots on r|Xok 0eou

Ixoucrif,
-

dXX ou
1

icar'

eTriyvwcriy.
c

Tim. 1.13
e

dvkoocWS b yap
'

rr\v 111 tou 0eou oiKcuoo

ttj

uV'r|K, teal Triy ioictk'

oi.iccuocruVr)i'

J d Phil, iii.g.

Mark
26;

iij_

Jtjtouktcs ottjctch,

oikcuoowt] tou 0eou ouy^ uTreTdYTjaaw.

4.

tcXos*

Heb.

tj

before irpos Tor 9ov om. fr^ABDF.

47, etc.

For tov

lcrpaT)X

corny read avTuiv v/ith

^ABDFP
-

ttjv iSiav SiKaiocruvf|v

fr^FGKL and most

cursives,

is

most edd. with

pel.

ABDP
is

adopted by Tischdf., but

47, vulg.
:

omit Sikcuoctvvtjv.
this re-

dXX' ov hot'

ltrlyv<i><ri.v

determined.
Christ

The moment

ligious earnestness

not regulated by

and understands what

man sees He is and

:

adequate see Eph.

ii.

knowledge.
iv.

For
i.

iTriyvottxis
i.
;

13, Phil.
ii.

9,

Col.
ii.

9,
it

10,
is

2,

Tim.

4,

2 Tim.

25

especially used of religious knowledge, and suggests attainment in it (dpTi yivUOTKW K (ApOV9, TOTS 8 TTiy VWCTOp.ai, I

has done, he feels that legal religion is a thing of the past the way to righteousness is not the observance ot statutes, no matter though they have been promulgated by God Himself; it is
faith, the

what

He

abandonment of the

soul to the

Cor. xiii. 12). Ver. 3. This verse goes to the root of the matter, and explains the failure of the Gospel among the Jews. It was due to their ignorance of the righteousness of God. All men need and crave righteousness, and the Jews, in their ignorance of God's, sought to establish a righteousness of their own. Their own is the key to the situation. Their idea was that

redeeming judgment and mercy of God in His Son. The meaning is virtually the same as that of our Lord's words in Luke xvi. 16. vopov without the article " law " in the widest sense is the Mosaic law is only one of the most important instances which come under this description and it, with all statutory conceptions of religion, ends when Christ
;
;

they could be good

all

men

without becomat

ing God's debtors, or

owing anything

to Him. Such an idea, of course, shows complete ignorance of the essential relations of God and man, and when acted on fatally perverts life. It did so with the Jews. When the Gospel came,

revealing the righteousness of God that for which man must be absolutely indebted to God's grace, and which he can never boast of as " his own " it cut right across all the habits and prejudices of the Jews, and they did not submit themselves to it. Paul interprets the position of his nation through the recollection of his own experience as a Pharisee no doubt rightly on the whole. For viireTaYTjcrov in middle sense see

appears. It is quite true to say that Christ consummates or fulfils the law (hence Calvin would prefer compLmentum or perfectlo to finis as a rendering of tc'Xos) quite true also that He is the goal of the O.T. dispensation, and that it is designed to lead to Him (cf. Mt. v. 17, Gal. iii. 24); but though both true and Pauline, these ideas are
;

irrelevant here, where Paul is insisting, not on the connection, but on the incompatibility, of law and faith, of one's own righteousness and the righteousness of God. Besides, in limiting vop-os to

viii.
1

7,

xiii.
ii.

1,

Heb.

xii.

9,

Jas.

iv.

7,

Pet.

13.

Further proof that the pursuit ol a righteousness of one's own by legal observances is a mistake, the act of men "in ignorance". ts'Xos -yap vop-ov
4.

Ver

iravTi t TTio-TtiiovTi: For Christ is law's end, etc. The sense required a sense which the words very naturally yield is that with Christ in the field law as a means of

Xpio-Tos

els

SiKaioo"uvT|v

attaining righteousness has ceased and

the Mosaic O.T. law, this interpretation does less than justice to the language, and misses the point of iravTi tw iriorT\jovti there is no believer, Gentile or Jew, for whom law, Mosaic or other, retains vajidity or significance as a way to Slkoliogtuvt), after the revelation of the righteousness of God in Christ. In ver. 5 ff. Paul describes more fully, and in O.T. terms, the two ways ol attaining Sikoaoo-vvt] law and faith. His aim is to show that they are mutually exclusive, but that the latter is open and accessible to all. Ver. 5. M<uvo-TJs -yap ypdcSci Moses' authority is unimpeachable on this point. The righteousness that comes from law
:

670

nPOS PQMAIOY2
vdp vouou XpioTOS
yap
vpd<|>i ttjv

x.

eis

ohccuoowt]V irarrl tw iTio-reuom.

ttjv

5. Mokttjs

oiKcuoowTjy

ck too vop-ou, 1 ""Oti 6 Troirjo-as auTa

6.
tj

Ch.

ix.

30;
8
'

avGpwTros t)o-Tcu ev auTOts".

X.c'yi,

oe Ik

'

iriorews oucaioo-uvri outw

els

Q^Eph.
8
ix. 8.

" Mt]
h

ittt]S

ev

Tfj

KapSia aou, Tts dvaprjo-eTai*

7.

toV oupavoV;"

hCh.

tout eoTi

XpurroV KaTayaylv

"tj, Tis KaTa|3rjo-eTai els ttjv

tov fr$B (A), oti stands after ypa4>ci, not before 3 BD 3 FGKL, stands as in the received text in but not Weiss, who argues that it was removed from its proper place alter vouov in order to provide an object for iroiTjo-as after avra had been dropped. He reads M. y a P VP"|>i ttjv 8. t. etc vopov oti o it. auTa a. . According to W. and H. the original text was oti ttjv Sucaioo-vvTjv ttjv ck tv avTij. Possibly this best explains the variants, vollov o iroiTjo-as avBpwiros ^TjaeTai ev ovttj. but it strikes one as too artificially grammatical for Paul, avra om. fr^AD-gr., vulg. For v avTois (from LXX), which is found in DFKLP, fc^AB x 7> 47. vu lg- reacl and so all edd. avTTj

1 ttjv k tow vou-ov om. ; 1 It 6 iroiT]o-as, in fr^AD 17, vulg. Most edd. put it after -ypa<|>ci, etc.

DFKLP

must be an achievement

the man who has done it shall live in it, Lev. xviii. 5. Paul writes Iv ovTfj with reference to the iv axiTois of the LXX 8LKaioo*iJVTjv refers to irdvTa to. KpfpaTa which preMoses, of course, in writing cedes. thus did not mock his people the O.T. religion, though an imperfect, was a real religion, under which men could be right with God. To keep the law of God and live by doing so (Mt. xix. 17) was the natural aim and hope of a true Israelite only, in this case, the law was not a collection of statutes, but a revelation of God's character and will, and he who sought to keep it did so not alone, but in
:
:

ticable (as Paul in ver. 5 tacitly assumes it to be) the Apostle is not thinking in the least what the writer of Deuter;

onomy meant

conscious dependence on God whose grace was shown above all things else by His gift of such a revelation. Paul, however, is writing with Pharisees and legalists in his eye, and with the remembrance of his own experience as a Pharisee in his heart and his idea no doubt is Cf. Gal. that this road leads nowhere. To keep the law thus is an iii. 10-12.
;

as the representative of the righteousness of faith, he is putting his inspired convichis own thoughts into tion and experience of the Gospel a free reproduction of these ancient inspired words. u.Tj eiirjjs ev tr KapSia o-ow = do not think, especially thoughts you would be ashamed to utter, tis dva|3T|oTai els tov otipavov ; . . . fj tis There KaTaf3rjo*eTai els tt|v aPvaxrov; is no impossible preliminary to be accomplished before the true religion is got under way we have neither to scale heaven nor descend into the abyss. dpWo-os (in N.T.) only in Lc. viii. 31 But cf. and seven times in Rev. The passage in Ps. cvi. 26, lxx. 20. Deuteronomy has eis to irepav ttjs
;

These two indefinite prodaXdo-arrjs. verbial expressions for the impossible are interpreted by Paul. With tout' eo-Tiv
(vers.
6, 7),

he introduces

a midrash
;

impossibility.

Ver. 6

f.

T|

8e

eic

irurrecos SiKaiooTJVtj

means (in his mind) bringing Christ down the second,

upon each.
first

The

ovto>9 Xeyei.

It is

remarkable that Paul

does not make Moses his authority here, though he is about to express himself in words which certainly go back to Deut. Il ' s tne righteousness of xxx. 12-14.

which speaks, describing its character and accessibility in words with a fine flavour of inspiration about them. But it is not so much a quotation we find here, as a free reproduction and still freer application of a very It is irrelefamiliar passage of the O.T. vant to point out that what the writer in that the law (tj Deuteronomy means is IvtoXyj avTTj tjv iyit evTcXXou.ai aoi rrju.epov) is not oppressive nor impracfaith itself

own

bringing Christ up from the dead. Evidently the righteousness of faith is concerned with a Christ of whom both these things are true a descent from heaven, and a rising from the dead, Incarnation could not bring and Resurrection. about either by any effort, but we do not need to; Christ incarnate and risen is here already, God's gift to faith. Ver. 8. lyyvs o-ov to pT)pd i<rri.v . . . tovt' ecrriv to pTjua ttjs Tro"Teu>s o What is in the lips of the KTipvo-o-opev. In preacher is near to all who hear. Deut. the word is of course the Mosaic law; here it is the Gospel, the word which deals with that ttUttis on which

We

5 ii.
d|3uaao';
Xe'yei
;

lTPOS
M
toot'

PQMAI0Y2
1

671
8.

eon XpiaToV
crou

ck veicpwv deayayeiv.
corn', ev
'

dXXd

n
rfj

^
^-

b'

xlli#

" 'Eyyus
'

to pYjpd
v

tw aTop-an aou kcu eV

*

k Act * x

3?
'

KapBia aou

" tout'

iav opoXoyfjans iv
Ttj

can to pTJpa Tfjs iriaTews o KYjpuaaou.ei' 9. on tu aTopan aou Kupio^ 'l^aoGf, Kal TriaTeuans eV
1

ph-v

'

Ac ' s

x -.37;

KapSia aou

on

6 eos ciutoV qyeipev K v^KpStv, aa>8r)ar|

eis Sucaioauvni',

'

IO.

Kapoia yap iriaTeuerai

awrrjpiai'.
1

aropan

8e opoXoyeiTai ts

II. Ae'yei

ydp

f\

ypcupr],

" nds 6

mareuW tV

auTw ou

op.oXo-yt]aT)s ev tu aTopan aou Kvpiov Irjaovv: this is the reading of most MSS., and is retained by Weiss and on the marg. by W. and H. For Kvpiov \r\<rovv B and Clem. Alex, have on Kvpios l-qaovs, which W. and H. put in their text, and Lachm. and Treg. on margin. But B. and Clem. Alex, also insert to pTjpa before ev tcd a-rop-an aov, and this also W. and H. put in text. Weiss regards it as a thoughtless repetition from ver. 8, to give an object to opoXoYtiafls whether the further change of Kvpiov 1-qaow into on Kvpios Irjaovs (to conform to the parallel clause) took place before
;

or after this can hardly be decided.

irio-Ttu?

the righteousness of God depends. tt)s is objt. gen. The whole idea of the verses is that righteousness has not to be achieved, but only appropriated. Ver. 9. Apparently this verse gives the content of what the Apostle describes as "the word of faith which we preach ". on = viz. The reference both to heart and mouth in Deut. suits his purpose, and he utilises it ; the closing words in the (koi Iv rais X e P^ aov iroieiv avTo) he disregards. dv ofio\o7Yjcrifl<; to pr)p.a ... on Kvpios the putting of the confession 'Irjaovs before the faith which inspires it, and of which it is the confession, seems to be due simply to the fact that in the O.T. passage present to the Apostle's mind tv t^ aTojtaTC aov precedes ev t-q Kap8ia aov. to prjpa is virtually = the Gospel, as God's word concerning confess His Son and faith in Him.

LXX

confess with his mouth (on that ground and in that sense) that Jesus is Lord. On the basis of such mutually interpreting faith and confession he is saved. This does not deprive the death of Christ of the significance which Paul ascribes to it elsewhere. Christ could not be raised unless He had first died, and when He is raised it is with the virtue of His sin-atoning death in Him. His exaltation is that of one who has borne our sins, and the sense of this gives passion to the love with which believers confess

Him

Lord. Ver. 10.

xapStq.

8'.Kaioo-vvT)v,

Yap iriaTCvcTai aTou.an 8e 6p.oXoyeiTai

parallelism
is

els
els

acoTTipiav.
in the

The

like that

previous verse, though the order of the clauses is reversed. To be saved

We

it

when we
xii. 3,

Cor.

say, Jesus is Lord. Cf. 1 The exaltation Phil. ii. 11.

of Jesus
;

is the fundamental Christian confession, and presupposes the resurrection and it is this exaltation which here (as in the other passages referred to) is

meant by His Lordship.

It is

mechanical

to say that the first part of ver. 9 (Jesus is Lord) refers to the doubting question in ver. 6, and therefore means a con-

one must attain SiKaioavvi), and this depends on heart-faith such faith, again, leading to salvation, must confess itself. To separate the two clauses, and look for an independent meaning in each, is a mistake a heart believing unto righteousness, and a mouth making confession unto salvation, are not really two things, but two sides of the same thing. The formalism which seems to contrast them is merely a mental (perhaps only a
:

literary) idiosyncrasy of the writer.

It is
is

true to say that such a confession as

fession of the incarnation; and the second part of it (God raised Him from the dead) to the doubting question of ver.

meant here was made

limit
it

Paul nowhere connects the Lordship of Christ with His incarnation, and there is certainly no reference to His Divine nature here. The confession of the first part of the verse answers to the faith in the second he who believes in his heart that God raised Christ from the dead can
7.
;

but to to baptism, or to use this verse to prove baptism essential to salvation, is, as Weiss says, unerhorter Dogmdtismus.
at
;

baptism

This verse proves from Ver. n. Scripture the main idea in the preceding, viz., that faith saves. It is a quotation from Is. xxviii. 16 (see ix. 33) with the addition of iras, to which nothing corre-

a
; :

6?2
mCh.
7iii.

FIP02
22.

PQMAI0Y2
Koptos
13. "
travroiv,

x.

K cna.i<T)(vvQr)crTai

12.

ou yap eari SiciotoXy) m 'louSaiou T Kal

ttXoutwi'
els
ircii'Tas

"eXXtj^os

yap

ciutos

tous

eiriKaXoup-ecous ciutoV.

nds yap

S &y emKaXe'o-TjTcu to oi'op.a

1

Kupiou, cru8i]o-eTai.

14.

riws ouV emKaXeVoi/Tcu

els ov

ouk emer-

TeuaaK
1

ttws 8e iridTeuCTOuaif ou ouk ^Kouaai'; iris 8e atcoucroucn

eiriicaXeo-ovTai KLP; t-rriKaXecrcovTou fc^ABDF, all edd. So for ma-nva-ova-iv The received aitovcrovtri of L has been read irio-Tevo-ioonv with 1 classical aKovo-ovrai in corrected into the DFK; the true reading aKovo-ocn is preserved only in B (with correctors of fc$ and A) and some cursives.

AKL,

^BDF.

sponds either in Hebr. or LXX. Yet oddly enough it is on this irds that the
rest

The way
by
faith,

of the Apostle's argument turns. of righteousness and salvation

Ver. 13. For every one who invokes the name of the Lord shall be saved. The words are from Joel iii. 5 (= ii. 32 LXX). " The Lord " in the original is

he goes on to show,

is

meant

Jehovah
proof

for all.

Ver. 12. ov -yap eo-n Siao-ToXr) w MouSatov re Kal EX\T)vos this has been proved in one sense in chap. iii. there is no distinction between them in point of
:

manifestly, Christ Christ stands in God's place in all that concerns salva;

here,

how completely

tion.
It is difficult to trace very Ver. 14 f. clearly the line of the Apostle's thought Many scholars (including W. and here. H. and Lipsius) connect vers. 14 and 15 closely with what precedes, and mark a break between ver. 15 and ver. 16. It is as if Paul were expanding the was ver. 13 and justifying that universal of

there

sin

it is

now

asserted in another sense

no distinction between them in that the same Lord is waiting to save all on the same conditions. Kvpios ttovtwv is best taken as predicate the same Lord is Lord of all cf Acts x. 36, Phil. ii. 10 Christ is undoubtedly meant f. in His presence, in view of His work and His present relation to men, all differences there can be only one redisappear irXouToiv els iravTas abounding ligion. in wealth toward all. Christ can impart to all men what all men need the righteousness of God. Cf. v. 15-17, Eph. iii. tov 8, to dve|ixviao*Tov ttXovtos
is
:
:

preaching of the Gospel which was itself Every a stumbling-block to the Jews. one who invokes the name of the Lord shall be saved, and therefore the conditions of such invocation must be put within reach of every one. It is no
this interpretation that the ideas it introduces are not essential to the main purpose of the chapter, whicli is to prove the culpability of the Jews the eager fulness of Paul's mind often Others read vers. carries him on thus. 14-21 continuously, and mark a break at

argument against

tovs lif ucaXovp-eVovs oiitov C. i. 2 where Christians are described as ol JiriKaXovjxevoi to ovop.a t. K. t)(xuiv I. X. The formula, as the next verse shows, is borrowed from the Old Testament and as Weiss remarks, verse 13 sets aside every idea of a distinction between the invocation of God and that of Christ. To a Christian, as Paul conceives him, Christ has at least the rethe Christian soul ligious value of God lias that adoring attitude to Christ which (when shown in relation to Jehovah) was characteristic of O.T. religion, See Acts ix. 14,21, Acts xxii. 16 (Paul's conversion),
Xpio"Toi).
1
:

cf.

vers. 13 {e.g., Weiss, Sanday and Headlam). They lay stress on the ovv in ver.

14 (cf. ix. 14, ix. 30, xi. 1, n) as indicating that a paragraph has ended, and that the writer is facing the consequences which flow from it, the objections which can be made to it, etc. In this case the

Tim. ii. 22. It is a fair paraphrase of the words to say that salvation depends
2

on

this
in

whether a
it

appeal for

sinful man will make to Christ in prayer, as to

all

One

whom

God's saving judgment

and mercy dwell

bodily. It rests with Christ, so appealed to, to make a man

connection would be something like this. Salvation depends upon invoking Christ but to invoke Christ depends upon certain conditions which the yews may say it has been beyond their power to fulfil let us inquire into the conditions, and see whether such a plea holds good. The first of these connections seems to m much the simpler, and it has the advantage of covering the second. For if
;

partaker in the righteousness of

eternal
life.

God and

sole

the invocation of Christ, which is the and universal condition of salvation, has been made possible for all men, ii

T2

17.

nP02 PQMAIOYS
;

673
dTTOoroXwai
;

XWpiS KT)pua(TO'TOS
kcxOws yiypaiTTai,
*'

15.

TT&JS

8t

KT)pU^OUai', 1

iay

p,T]

'fls

wpouoi ol TroSes

twi' euayyeXi^oji^i'GJi' eipr^yy^y^

ru)v euayyeXi^op.eVoji' toI

tu>
e
*

T)p.<uv;

dyaSd". 16. 'AXX' ov Trdrres " iiirr^Kouaav n euayyeXiw 'Hcrcuas yap Xe'yei, " Ku'pic, tis ciu'crTeucre ttj dicoTJ o ~ __ ~ q ,* t cs .2 x c > < > 5
17.

Acts vi.7.
1

Thess.iL
;

apa

rj

irioris 5 &kot|s,

s.

tj

oe dKorj 01a pr)u,aTOS eou.

x3

Heb.

iv. 2.

with B.
2

For KT)pvov<riv read KT)pv|co-iv with fc^ABDKLP. See note l, page 59S.

For ko0ws read

icaOaircp

vaY7c\i^op.cv<i>v eiprjvtjv tuv om. J^'ABC 47 ; ins. fr^ 3 The omission be due to homoeoteleuton. Weiss thinks it is, and keeps these words in the text ; Treg. thinks it possible, and brackets them in margin. On the other hand, they may have been inserted to make the quotation agree better (it does not even then agree closely) with the LXX. The MSS. authority by itself is decisive for the

DFKLP.

may

omission, ra a-yaOa tfD 2 3 KL om. Ta fc^ABCD^ (and u>S wpouoi 01 iroSes tuv tvaYyXiop.evcov aya0a.
'

LXX).

W. and H. read

6eov

AD 2

'

(gr.)

KL

Xpicrrov

^^CD 47 and

all

edd.

has been

made possible for the Jews. special application to them, in which the argument of the chapter is clinched, is not made till ver. 19 ; here they are only involved with the rest of the world which has heard the Gospel, iris ovv cTTiKaXecrbiVTai sc. tovtov. ttws 8i ov ovk TJnovcrav ; It is -iricrTevcrojcriv simplest to render, are they to believe on Him they have not heard ? identifying the voice of the preachers with that of Christ. Winer, p.
The
:

there has not been a universal surrender to the Gospel, ov irdvres the Jews are present to the writer's mind here, though the words might apply more widely hence the compassionate mode of state:

How Whom

Cf. iii. 3 : ci ^ircrTT)adv nves. this quantum of unbelief does not discomfit the Apostle ; for it also, as well as the proclamation of the Gospel,

ment.

Yet

is

The rendering, Cf. Eph. ii. 17. of Whom they have not heard, would be legitimate in poetry, irws 8J this deliberative form is in oKovcrojcriv see critical note all probability right: and Blass, Gramm. des Ncut. Griech., lav p.T) airocTTaXaicriv viz., by 205. the Lord Whom they preach, and Who heard speaking when they speak. is
249.

included in the prophecy, tis Ittio-tvo-v T(j oko'jj T)fitiv is z. lament over practically universal unbelief, q o,kot) TjfAwv in Isaiah means " that which we
heard," but
olkotj will

Him

who

the "

we "

clear. If a representative

are is not prophet speaks,

:

mean

that

which he and other

prophets heard from

God = Who hath

Cf.
. .

Cor.

i.

17, dire'cTTeiXev p,6 Xpicrros

evayyeXi^ccrflai.

To

find here the

idea of an official ministry, as something belonging essentially to the constitution " St. Paul of the Church, is grotesque. argues back from effect to cause, through the series of Prayer, Faith, Hearing, Preaching, Sending; thus the last link in his argument must be the first in the realisation from which the rest follow this one therefore he confirms by the

believed the revelation made to us ? Cf. Isa. xxviii. 9, 19. If a representative of repenting Israel speaks, aKorj will mean that which he and his countrymen have heard from the prophets = hath believed the message delivered to us ? Assuming that Paul as a preacher instinctively used the words to express his own thought and experience in his vocation, they will mean here, has believed the message delivered by us
:

Who

Who

Apostles ? Ver. 17.

:

prophetic announcement in Isa. lii. 7 " (Gifford). the true text of <Ls (Lpcuoi Romans greatly abbreviates the prophet's words, but the joy with which the deliverance from Babylon was foreseen is in keeping with that with which Paul contemplates the universal preaching of the Gospel. Ver. 16. The fact remains, however, in spite of this universal preaching, that
:

This verse is really parenthetic Paul's logical mind cannot let slip the chance of showing how this

quotation confirms the connection of ideas in ver. 14. apa suits a rapid passing inference better than the more deliberate apa ovv which is much mdre frequent in Romans. Cf. 1 Cor. xv. 18, 2 Cor. v. 14, Gal. ii. 17. So then faith comes from a message (that which is received by the hearer ot the Gospel), and the message Sia pTJp.a.-ros XpicrTov

through the

Word

concerning Christ.

VOL.

II.

43

"

674
1

riPOS
8.

PQMAI0Y2
;

dXXa. Xe'yw,

Mtj

ouk r\KOu<rav

pevouvye "els iraaaK

ttjk

yr\y
to,

^r)X0f 6 4>96yyos

auiw, Kat
p

els

Ta

ire'paTO rfjs

olKOupeVr)s
* ;

pCh. xL
22.

14;

prjfxaTa

auiw".
Xe'yei,

19. 'AXXa Xeyw, Mtj ouk eyvu 'lo-parjX

irapa^TiXuio-ci)

TrpwTOS
eOyei

Mwarjs

" 'Eyw

upas

eir'

ouk eGeei,

em

l<rpaT)\ before

ovk

e-yvio

^ABCD^'F.

That which when heard is aKorj is when spoken prju-a, and it is the condition of faith. The construction in piju.a Xpurrov is the same as in to prjua ttjs irio-Teco? The words could not signify in ver. 8.
Christ's

command. Ver. 18. The process of convicting the Jews is now under way, and aXXa
\iyo> introduces a plea
It
is

on
:

their behalf.

speaks hence the form of the question pt| ovk tjKOvaav suggests To hear his opinion as to the answer. you do is necessary in order to believe not mean to say they did not hear ? Cf.

Paul

who

Cor.

ix. 4, 5, xi. 22.

pevovv-ye

is

immo

contrary is so clearly the case that there is a touch of derision in with which Paul introduces the the word proof of it. Cf. ix. 20. The Gospel has the been preached in all the world words of Ps. xix. 4 (exactly as in LXX) are at once the expression and the proof Of course they refer to the of this. revelation of God in nature, but their use will seem legitimate enough if we remember that Paul knew the extent to which the Gospel had been proclaimed It was as in his day. Cf. Col. i. 6, 23. widely diffused as the Diaspora, and the poetic inspired expression for this had a charm of its own. Ver. 19. aXXa Xe'-yw another attempt to introduce a plea on behalf of Israel. You cannot say, " they did not hear "
vera.
: :
;

The

understand God's Word, ought be incompatible ideas. irpwTos Mwticrrjs Xeyei, Deut. xxxii. 21. Trpuros suggests the beginning of a line of witnesses to this effect virtually it means, even Moses, at the very beginning of their history. The point of the citation is not very clear. Like the passages quoted in ix. 25, 26, it might have been adduced by Paul as a proof that the Gentiles were to be called into God's kingdom, and called in order to rouse the Jews to jealousy but to be in place here, there must be also the latent idea that if peoples beyond the covenant (who were not peoples at all), and unintelligent peoples (i.e., idol worshippers) could understand the Gospel, a privileged and religiously gifted people like the Jews
ability to

to

was

surely

inexcusable

if

it

failed

to

understand it. The same idea seems to 'Ho-aias be enforced again in ver. 20. " breaks out boldly 8e cnroToXpa
:

surely you do not mean to say, then, At first Israel did not understand ? sight there seems an unnatural emphasis here on Israel, but this is not the case. The generality of the argument must be abandoned now, for the passages next to be quoted, which are already present to Paul's mind, contrast Israel with the Gentiles, and so bring it into prominence and it is in the case of Israel, of all nations, that the plea of not understanding is most out of place. Above all nations Israel ought to have understood
;

was an act of great daring to speak thus to a nation with the exclusive temper of Israel, and Paul who needed the same courage in carrying the Gospel to the Gentiles was !|xe pt| the man to see this, ot eirepwTuvTes means those who put no question to me, sc, about the way of In Isa. lxv. 1 the clauses salvation. occur in reverse order. What the prophet has in view is God's spontaneous unmerited goodness, which takes the
(Gifford).
It

initiative, unsolicited, in

to faithless

showing mercy Jews who made no appeal to

a message from

God

Israel,

and

in-

Him and never sought Him ; the Apostle applies this, like the similar passages in ix. 25 f., to the reception of the Gospel If God was found by the Gentiles.* and recognised in His character and purposes, where all the conditions seemed so much against it, surely Israel must be inexcusable if it has missed the meaning of the Gospel. The very calling of the Gentiles, predicted and interpreted as it is in the passages quoted, should itself

* The part of Isa. lxv. 1 which is not quoted here (I said, Behold Me, behold Me, unto a nation that was not called by My name) is meant, as usually pointed, to refer to the Gentiles, and this tradition of its application Paul may have learned from Gamaliel (Cheyne) but the pointing is wrong see Cheyne.
; :

i8 i.

riPOS

PQMAI0Y2
*

675
ical

dower* irapopyiw upas".

" EupeOrji' tois
e7vc3cjTwo-i
,

20. "Haaias 8e
ep<J>avr)9

diroToXpd

Xe'yei, qHereoaly.

epe

pT)

21. irpos be Toy

v***ilo-parjX Xeyei, *\\/

irpos
;

j^nTOUo-iv,

eyevop-rjv

tois Ipe p?]

*

*-\

OXtjv ty]v Tjpepaf

/ dvTiX yovTa ".

Luke

iL

34; Acta

cleTrcTaaa Tots
1

x^P^S pou
2' 3

XaoV d-rreidouVTa

ical *

xxvin? 21

evpeG^v tois

^ACD LP

but ev tois
its

BD

FG.

"a Western reading which has found

way

into

B ".

Sanday and Headlam call this W. and H. put ev in marg.

have been a message to the Jews, which they could not misunderstand it should have opened their eyes as with a lightning flash to the position in which they
;

stood

that

their place

of men who had forfeited among the people of God

vie

and provoked them, out of jealousy, to with these outsiders in welcoming

the righteousness of faith. Ver. 21. irpbs 8i tov 'laparjX Xeyei That is what he says of the Gentiles, but as for Israel, he says, etc., Isa. lxv. 2. For irpos = with reference to, see Heb. i. 7 The arms outstretched f., Luke xii. 41. all the day long are the symbol of that incessant pleading love which Israel through all its histery has consistently despised. It is not want of knowledge, then, nor want of intelligence, but wilful and stubborn disobedience, that explains the exclusion of Israel (meanwhile) from the Kingdom of Christ and all its blessThis is not inconsistent with ver. ings. 3, if we go to the root of the matter. For the ignorance there spoken of is one which has its root in the will, in the pride of a heart which is determined to have a righteousness of its own without coming ander any obligation to God for it, and which therefore cannot assume the attitude to which the Gospel becomes credibly Divine while the ignorance suggested as a plea for unbelief is that of men to whom the Gospel has never been presented at all. The latter ignorance might annul responsibility the former gives its full significance to guilt. Chapter XI. On the place of this chapter in the argument, see introduction to chap. ix. above. Briefly, the ninth chapter means, God is sovereign, and the tenth chapter means, Israel has sinned. Both of these are presented in relative independence as explanations of the perplexing fact which confronted the Apostle, namely, that the Jews did not receive the Gospel, while the Gentiles did in this chapter, the two are brought into relation to each other, and we are shown (to some extent) how in the sovereign providence of God even the sin of Israel is made to contribute to the
; ;
;

working out of a universal purpose of redemption a redemption in which Israel also shares, in accordance with the inviolable promise of God. The chapter can be naturally divided into three sections: (1) vers. 1-10, in which the question immediately arising out of chap. x. is discussed, viz., whether the unbelief of which Israel as a whole has been convicted involves God's rejection of the chosen people; (2) vers. 11-24, m which the result to be attained by the partial and temporary exclusion of the Jews from the Messianic kingdom is enlarged upon, and the Gentiles warned against self-exaltation and (3) vers. 2536, in which Paul magnifies the unsearchable wisdom, love and faithfulness of God, as revealed in securing by a

common method
Israel

the salvation alike of

and the Gentiles.

Xe'yw ovv: the ovv in(1) Vv. 1-10. timates that it is with the conclusion reached in chap. x. before his mind that Paul puts the following question the unbelief of Israel naturally suggested it. jiT) oLirutraro 6 0eb$ tov Xaov avTov ; For the words, cf. Ps. xciv. 14 (xciii. LXX), 1 Sam. xii. 22. In both places the promise is given ovk dirwo'CTai 6 K. t. X. avTov, and the familiar words give the effect of asking, Has God broken His express and repeated promise ? u,tj suggests the negative answer, which is expressed more passionately in prj ye'voiTO.
:

Israel may be faithless Cf. iii. 6, ix. 14. to Him, but He abides faithful, ical -yap lyo 'lo-pai]XiTTjs eljxi This is often
:

read as if it were an argument in favour of the negative answer as if Paul meant, God has not cast off His people, I myself am a living proof to the contrary. But this is hardly conciliatory, to say the least; and it is better to take the words as explaining why Paul puts the question with p.ij (suggesting the negative answer), and why he then gives the denial with such 'vehemence. " I, too,
;

am an Israelite, to whom the very idea of God's rejection of His people is an impious and incredible idea, to be repelled with horror." ck <nre'p. 'A(3padp:

; :

6y6
XI.
a
I
.

nP02 POMAIOY2
AEI"Q ouv, M^| Airc5<raT0 6 6e6s toV XaoV auToC
eljil,
;

XI.

firj

yc'coiro

"

PhiL Ui

5.

koI yelp eyw 'lo-pa.T)XiTns

2.

ck oTre'pp.aTos
ciutou,

'AjBpaotji,, <j>u\tjs *
r\

Bewiapiv.

ouk dircicraTO 6 0eos Toy Xaov

ov Trpocyvw.

ouk oiSaTe

ev

Xeywi', 1 3.

'H\ia ti Xcyei rj YPOkH > <*>s evruyxdvei to 0ew kcitA toC 'lo-paqX, " Kupie, tous Trpo(j>r]Tas orou airiKreivav, kcu 2 Ta 0uaiaa-

nfjpid

aoo KCLTitrKatyav
4.

'

Kayo) uireXei<J>0T]v p,6Vos, kou

t]touo-i.

ttjv

ij/ux^ p-ou ".

b Ch. c Ch.
iii.

dXXd

ti Xeyei

aoTW 6

XP^JP-aTiCTpos

"

Ko/re'Xnroi'

26.

ix. 11.

ep,auTu eiTTaKto-xiXious dvSpas, omves ouk eKauAJ/av yovu ttj BdaX." *' . - \ ~ 1 i^. t 3 \ \ , Kaipu Aeipfia Kar m eKXoyrjv xdpiTOs 5- outo9 ouc km (f to) vvv
,,

Xeywv

tfL

om.

ABCDF.
s
fc<$

Kai before ra 0vo-iao"rT)pia

DL

om. fc^ABCF

17.

tribe

no proselyte. 4>vXtjs Beviauetv the one which with judah mainly repre:
:

cuted, and Israel as a whole have abandoned God or been

seemed to abandoned

sented the post-exilic theocratic people. Ver. 2 f. ovk dirwo-aTO formal denial of what the heart has indignantly proov irpoeyvu tested against in ver. 1. -must contain a reason which makes the

But he understands God's (and His faithfulness) better. Ver. 4. 6 xp 7)fJLaTlcr os the word is related to xP TlFX0 r ^ (Mt. ii. 12, 22, Acts x. 22, Heb. viii. 5) as xpiicpos to This Xpdu: it means the oracle, or answer of rejection incredible or impossible. Here only in N.T., but see 2 excludes the interpretation of Weiss, God. who thinks that Paul means to say that Mace. ii. 4, xi. 17. The quotation is God knew what Israel was before He from 1 Kings xix. 18 with p.avTa> added, chose it, and therefore cannot cast it off by which Paul suggests God's interest in this remnant, and the fact that He has as if its unbelief had disappointed Him He knew from the first what it would be. a purpose of His own identified with them. God has reserved the seven thouTo plead thus for God is too paltry. must take irpoeyvw as in viii. 29: the sand He has reserved them for Himself; meaning is, Israel stood before God's it is on this the proof depends that He The eyes from eternity as His people, and in has not cast off His people. the immutableness of the sovereign love seven thousand are Israel to Him. Yet with which He made it His lies the im- His unchanging faithfulness in keeping The idea is a people is not represented as a merely possibility of its rejection. the same as in ver. 29 below. $ ovk unconditional decree, having no relation He who to anything but His own will, for the this is the alternative. oi'8qt seven thousand are described by their says, God has cast off Israel, must be ignorant of what Scripture says ev 'HXia character oitivcs ovk <?Kap.\|/av vow t'q BdaX. oitives is qualitative such were in the passage which gives the history of The sections of the Bible were those whom God reserved for Himself, Elijah. designated, not as now by chapter and men who never bowed knee to Baal. BdaX takes the fern. art. because it verse, but by some descriptive phrase cf irl tt]S pdrov, Mark xii. 26: and was often replaced in reading by ]"1U?3 in Philo ev reus dpais = Gen. iii. 15. Many references are made in this form (LXX aurxiJVT)). Ver. 5. Application of the principle For Ivrvyxdveiv by Hebrew writers. of ver. 4 to the present. 6 vvv Kaipos is it means to kutgi cf. 1 Mace. viii. 32 plead (not intercede) with God against the present regarded not merely as a date, but as in some sense a crisis. Israel. to. flvoaao-nipia is one of the indications that in Elijah's time there Xeippa yryovev a remnant has come to was no law requiring only one altar for be this is the fact which has emerged Jehovah. The words are quoted from from the general unbelief of Israel. Kar' on these words the In Elijah's ckXoyt|v x*P lT S 1 Kings xix. ver. 10 or 14. The existence of the mood, Paul might have said something emphasis lies. similar of his own time, for their circum- remnant is due to an election of grace, a stances were not alike. The Apostle, choice on the part of God the motive oi like the prophet, was lonely and persewhich is to be sought in His unmerited

by Him.

way

JL

>'

<tf

We

; :

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yiyovev.
6. ci 8e
^

PQMAI0Y2
* epyuH'
* Tl
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677
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^ K
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X^P 1 ? " K
* irl
2

* Tl

yi^tTai x<*P l 5'

^ H
7*

ouk

en

ecrrle epyoe. 1
>1

pY Ti ouv
'

" K
;

^ <TTL

X^P

lS

'

to epyoc

o eiri^rjTei 'laparjX, toutou

ouk

eireTuxe^,

oe etcXoyT) iireju^ev

01 8e Xoiirol eirwpciGTjaaf 8. (Ka8u>$ 3

yeypaiTTai, " "ESwiccf auTOis 6 Geo? iryeujxa icaTavoews, 6d>0aXf.ious

TOi
|i.T)

pXeTmy, Kal

aTa tou prj dKoucic "), 4'ws xrjs o^fiepoy

rjpepas- d

Cor.

iii.

9. Kal

AafUS

Xe'yei,

"

rnf|6T]TW

t]

Tpdircj^a

auiw

eis

irayiSa Kai eis

1 6i 8c e tpycuv ovk en tti X a P l ? tlrfl TO pyov ovk ti to-riv cpyov. All this is omitted in fr^ACDEFG, vulg., Egypt, verss., Orig. lat. and Latin fathers; inserted 3 with some variations (for the last ep-yov B has x a P l ?> by a slip, surely) in BL and later MSS. According to Sanday and Headlam, there can be no doubt that the addition is a gloss B is not sufficient to justify a Western addition of this kind against such preponderating authority. The words are omitted by most edd., but Alf. brackets them, and Weiss retains them in the text the x a P l ? in B for cpyov at end only makes the omission by homoeot. easier.

2 3

For tovtov read tovto with fc^ABCDFL.

icaOus
;

read with

^B

icaOa-n-cp.

See note

l
,

page 673.

love alone. The idea is the same as in chap. ix. 6-13 but cf. note on ver. 4. Ver. 6. Expansion of x*P lT s ' n ver grace and works are mutually ex5 clusive. Nothing a man can do gives him a claim as of right against God to be included in the remnant. Iirel: otherGratia nisi wise. Cf. ver. 22, iii. 6. gratis sit gratia non est. Aug. The fact that there is a remnant, and one owing its existence to God's grace, is the proof that (in spite of the wholesale defection of Israel) God has not cast off
:

>

God's just reaction against their sin, they could not; but it is a mistake to import into the text a definiteness which does not belong to it. It is rather
to Paul's argument that he should not be bound down to one-sided interpretations of what he has intentionally left vague. Ver. 8 if. This hardening (at the present day ver. 5) agrees with God's

essential

His people.
ti ovv What then ? are we to describe the present situation, if not in the painful language of verse 1 ? Thus o itiy|ti 'Icrpai^X k.t.X. What Israel is in quest of is Succuocruvq the present conveys more sympathetically than the impft. of some MSS. the Apostle's sense of the ceaseless and noble (though misdirected)efforts of his countrymen, iirirvxev Jas. iv. 2, Heb. vi. 15.

Ver.

7.

',

How

action toward Israel in the past, as exhibited in Scripture. The words from the O.T. can hardly be called a quotation Deut. xxix. 4, Is. xxix. 10, Is. vi.
;

9,
Is.

10,

all

contributed
irvevp.a

them.

The

xxix. 10,

something to Karavv^eus is from and answers to the Heb.

a
spirit

nto'l"^ rTn,

of deep sleep

r.

3e cicXoytj
:

ol ckXcktoi

to Xei|xpa.

were hardened, 2 Cor. iii. Paul 14, John xii. 40, Mc. vi. 52, viii. 17. does not say how they were hardened or by whom there is the same indefiniteeir(ijpwOT)o-av
:

or torpor. Virtually it is defined by what follows unseeing eyes, unhearing ears a spirit which produces a condition of insensibility, to which every appeal is vain. KaTcLvvgis only occurs in LXX, Is. xxix. 10, Ps. lix. 4 (olvov KaTavvfems) but the verb naTavvcro-opai is used by

Theod.

in

Dan.

x. 15 to translate

0T12
other

ness here as in
in ix. 22.
It

Ka-rripTi.o-p.eva. els

airwXeiav

(cognate to

rWl^fl),

and

in

quite possible to give a true sense to the assertion that they were hardened by God (cf. the following verse), although the hardening in this case is always regarded as a punishment for sin, that is, as a confirming in an obduracy which originally was not of God, but their own ; as if the idea were, first they would not, and then, in

may be

places of any overpowering emotion: see Fritzsche ad loc. Winer, p. 117. It is God sends this spirit of stupor, but He does not send it arbitrarily nor at random: it is always a judgment. tins ttjs 0-Tip.epov Tjp,epas in Deut. xxix. 4 ?$

Who

r\. ravTTjs. The change emphasises the fact that what Israel had been from the beginning it was when Paul wrote,

tyjs


678

I1P02
Qfipav, Kal eis CTKafSaXoc

POMAIOYS
Kal eis dcTaTrdSoua auTots
/xtj
"

XI.

10. (tkotij-

QrtTUHTav
e Ps. lxviii.

01
*
'

6<f)0aX(ioi

auTwy tou
'

pXeireik, Kal toV ywToy auTcof

iia Tre'crwai
;

81a irarros
at]

o-uYKau^}' 0,'

ll
f

Ae'yw ouk, Mtj eirTaiaay

r\

(LXX).
e Ch.
x! 19.

y^^ oito
g

dXXd tw auTUf

Trapairrw|j.aTi
1

<jojTT]pia tois tQvtaiv,

els to

Trapa^TjXw<jat aurou$.

2. ci Se to Trapdirr<jjp.a

auTwy ttXoutos
ir\r\"

k6ctu.ou,

Kal to T]TTT]ua auTwc ttXoutos iOv&v, iroCTw p.aXXoe to

and that God had acted toward it from the beginning on the same principle on which He was acting then. Cf. Acts Kal AavelS Xeyei.: another vii. 51 f.
proof of 4irpw0t)o-av, though strictly speaking a wish or an imprecation cannot prove anything, unless it be assumed that it has been fulfilled, and so can be taken Paul takes as the description of a fact. it for granted that the doom invoked in these words has come upon the Jews. Their yevrjOiiTti) r\ Tpdirca outuv k.t.X. table in the psalm is that in which they delight, and it is this which is to prove -way is, Orjpa, and encdvSaXov their ruin, are all variations of the same idea, that of snare or trap i.e., sudden destruction. What the Jews delighted in was the law, and the law misunderstood proved their ruin. In seeking a righteousness of their own based upon it they missed and forfeited the righteousness of God which Kal els to faith in Christ. is given avTairo8o|xa avTOis this does not exactly reproduce either the Heb. or the LXX, but it involves the idea that the fate of the Jews is the recompense of their sin not a result to be simply referred to a decree of God. Their perverse attitude to the law is avenged in their incapacity to understand and receive the Gospel, tov for this Gen. both in ver. p.T) pXe'irciv: 8 and ver. 10, see Buttmann, Gram, of N.T. Greek, p. 267 (E. tr.). tov vwtov avTuiv 81a wavTos o-uyKafxvf/ov keep them continually in spiritual bondage, stooping under a load too heavy to be borne cf. Acts xv. 10. This is the condition in which by God's
:

with new ideas of this sort, introduced to take the edge from the stern utterances of vers. 8-10, that Paul deals in
vers. 11-24.

say then, taking cirraMrav tva irccruo-iv ; surely they did not stumble so The subject is the mass of as to fall ? the Jewish nation, all but the elect remThe contrast here between stumnant. bling and falling shows that the latter is meant of an irremediable fall, from which This is one of the there is no rising. it cases in which tva is loosely used cannot possibly be translated " in order that ". For similar examples cf. 1 Thess. aXXa: v. 4, 1 Cor. vii. 29, Gal. v. 17. on the contrary, by their (moral) fall salvation has come to the Gentiles to provoke them (the unbelieving Israelites) The fact stated here is to jealousy. illustrated at every point in Paul's own ministry he turned to the Gentiles because the Jews would not hear him. See Acts xiii. 46 ff., xviii. 6, xxviii. 25-28.
Ver. 11.
\{yu> ovv
:

up the problem again.

p.T|

The end

in

view

in

it

(cf.

x.

19) is his

proof that the stumbling of the Jews is not to be interpreted in the sense of a A recovery is in prospect. final fall. Both ^TTijp.a and irX^pupa Ver. 12. are difficult words, but it is not necessary to suppose that they answer mathematically to one another, though Wetstein
explains

them by - and +

fjTTTjp.a

may

mean

(as in Is. xxxi. 8) defeat, or (as in 1 Cor. vi. 7) loss; it can hardly mean

act,

requiting their

own

sins,

and especi-

ally their self-righteous

adherence to the

law as a way of salvation, the Jews find themselves. It is a condition so grievous, and so remote from what one anticipates for a people chosen by God, that it confronts Paul again with the difficulty of ver. 1, and obliges him to state it once more this time in a way which mitigates its severity, and hints that the fall of Israel is not the last thing concerning them to be taken into account. What if God's purpose includes and uses their fall ? What if it is not final ? It is

diminutio eorum, or paucitas Judaorum credentium ; to irXt]pii>p.a avTuiv must mean the making up of them to their There is an exhaustive full numbers. study of the word irXijpwaa by Prof. J. Armitage Robinson in The Expositor, April, 1898. His paraphrase of this verse "If the Gentiles have is very good. been enriched in a sense through the very miscarriage and disaster of Israel, what wealth is in store for them in the great Return, when all Israel shall be when God hath made the pile saved

'

complete!'"
to
is

The enrichment referred both cases that which comes through participating in the blessings of the Gospel.
in

-i6.

nP02 PQMAI0Y2
;

679

pwpa

atWoJK

3. 'Yp.iv
ttjv

yap

Xeyw tois tQveoiv

'

i$' Scrov p.eV eipi

ei ttw9

cyw Idvuy dTTOoroXos,

b

oiaKOviav pou 8oda>, 14.

Tapayap
tj

t)\wctw p.ou Tip* crap* a,

airo/SoXr] auTwk'

Kai ctwctw Tnds e auTwv.

r\

15.

ei

KaTaXXayT) Koapou, tis

t)

Trpoo-X-nvj/is, et utj ojyj

ek hActsxxviL
i

KCicpuK;
1

16. ei oe

&irap\r\

dyia, Kai to 4>upap-a

vp.iv 8e

Kal ei

r\

pia

Ch. xiv.

3.

vpiv 7ap
lat.

DFL

vp,iv

ovv

J^ABP

47, all edd.

e<|>

oaov pcv L, vulg.,

D3

For pev fc^ABCP have ptv ovv, and so

f.

all

edd.

Ver. 13

vp.iv 8e Xe'-yw tois cOvcoriv.

Paul does not here address a new class of readers. He has been speaking all along to a Gentile church, and speaking
to
it

561 the relevance, in such circumstances, of bestowing so much attention on the condition and prospects of the Jews. His mission to the Gentiles has an indirect bearing on his own countrymen the more successful he can make it, the greater is the prospect that some of the Jews also may be provoked to jealousy and saved. Every Jew, again, who is saved, goes to make up the irXijpwpa of ver. 12, and so to bring on a time of unimaginable blessing for the Gentile world. c<J>' ocrov Mt. xxv. 40. ptv ovv is printed in all the critical editions, but Sanday and Headlam would read pcvovv as one word, and discount the restrictive force of the pe'v, which suggests that apostleship to Gentiles was but one part
ff.)
;

in that character (see above, pp. ; and he feels it necessary to show

Cor. v. 19 the world's reconciliation is the act of God in Christ ; but it was an act which for the mass of mankind only took effect when Jewish unbelief diverted the Gospel to the Gentiles. i\ irp^o-X^piJ/is the assumption of the Jews into God 4 s favour. ti>T) Ik vcKpwv. Modern expositors almost all find in these words a reference to the resurrection the restoration of the Jews at once brings on the end the dead are raised, and the Messiah's kingdom is set up, glorious and incorruptible. It is quite true that
:

of Paul's mission, eyw the pronoun expresses not merely a noble consciousness of vocation, but Paul's feeling that in his particular case at all events a mission to the Gentiles could not but include this ulterior reference to the Jews. His devotion, accordingly, to his Gentile ministry, never let them fall out of view. " As far then as apostleship to Gentiles is represented by me (as no doubt it is) I glorify my ministry (by faithful discharge of it), if by any means I may save some of the Jews." For the interpretation of So|d<t> see 2 Thess. iii. 1, John xvii. For et trws see Buttmann, p. 255 f. 4. nvas e| aviTuv disenchanting experience taught him to speak thus. Cf. 1 Cor.
:
1

Jewish apocalyptic literature the resurrection introduces the new era, and that Paul shared in the apocalyptic ideas current in his time ; but it does not follow that he was thinking of the resurrection here. <i)tj ck vcKpwv would certainly be a singular way to describe it, and it is not enough to say with Weiss that Paul used this expression instead of dvdo-Taans in order to carry the mind beyond the fact of resurrection to the state which it introduced. It seems better to leave it undefined (cf. aireipa a/ya0d Theophyl.), and to regard it as an ordinary English reader regards " life from the dead," as a description of unimaginable blessing. This is more impressive than to bind the original and daring speculation of a passage like this by reference to apocalyptic ideas, with
in

which Paul was no doubt familiar, but which are not suggested here, and could
least of all control his thoughts when they were working on a line so entirely " Words fail him, and he his own. employs the strongest he can find, thinking rather of their general force than of their precise signification" (Jowett). el 8c diropxT) 071a, Kal to <|>vpapa. This
-f)

ix. 22.

Ver. 15 f. From the personal explanation of ver. 13 f., which interrupts the argument, Paul reverts to the ideas of To save any Jew was a great ver. 12. object, even with an apostle of the Gentiles:
et

-yap

T|

diroPoXTj

avruv

k.t.X.

Their ottoPoXtj is their rejection by God on the ground of unbelief. KUTaXXayt) KoVpov a world's reconciliation. In 2
:

explains Paul's assurance that Israel has For air. and <|>vp. see Num. a future. xv. 19-21. By the offering of the first fruits the whole mass, and the whole produce of the land, were consecrated. Both this figure, and that of the root and the branches, signify the same thing. As the application in ver. 28 proves, what is presented in both is the relation of the

68o

TIPOS
dyi'a, Kai 01 icXdooi.

PQMAI0Y2
t&v
kXciSoj^ c^eicXdaOTjaay,

XI.

1 7. el Se" ni'cs

au

k Ver. 24

ge

only in N.T. IScp. xvi.

11.

dvpieXaios ,r
#>

an*

'

eecKerrpiaOris iv auTOis, Kal auyKoivujyos tt|s pit'HS

Kac
ei

rfis irtoTTiTOS
n

tt)S

eXaias cye^ou,
s ,
,

8.

u/rj

KaraicauYw

tw icXaowc
c c

'

m Jas.
iii.

be KaTaKaoxaaai, ou au ri]V pi^af paaTdeis,

3

ii.

131

14.

19.

rt n Epeis ouk, EfeKXaachjaay 01^ icXaooi, ica eyw eyKe^Tpiaou).

>

9\/c

au

rj

pita ac.
20.
u.t]

*"*%>
ttj

KaXws
1

'

Tjj

diriCTTia

efeicXdaOnaat', 3 au 8e

iriaTCi

eanjKas.

Weiss,
2
3

kou ttis -rtoT^Tos Alf. and Tischdf.

N ALD
3
3

2' J

P; om.
3

teat

fc^BCD^.

It is

om. by

W.

and H.,

Om.

ou before icXaSoi with

^ABCD

FLP.

Lachm. and Treg. prefer the |K\ao-6Yjaav j}^ACD LP; ctcXaaOriaav BD*F. Weiss {Textkritik, S. 34) gives many similar latter, but all other edd. the former. For examples in which the preposition in compounds is dropped by oversight. v\}<T]\o4>povi fc$AB read u\j/rjXo <f>povci; and so most edd.
patriarchs to the people as a whole. As chosen by God, the fathers were ayiot, i.e., God's people, and this standing (in
spite of the
It gave the rebus aptavit (Origen).] Gentile no room to boast over the rejected Jews, avvtcoivwvos ttjs piU^s T'HS there is an argument itkJt. ttjs eXaias in ovv. At the best, the Gentile only shares with Jews in the virtues of a root which is not Gentile, but Jewish he has his part in the consecration of the patriarchs, the one historical root of the people of God, and in the blessings God attached to it. For iriorijs cf. Jud. ix. The accumulation of genitives is 7. apparently an imitation of such Hebrew constructions as Isa. xxviii. 1, 16: the meaning is, a partaker in the root of the
:
:

arguments

in

chap,

ix.,

and

in

spite of the hard facts of the situation when Paul wrote) belongs inalienably to

They are God's, and it apparent that they are. Vers. 17-24. In these verses, which in a sense are a long parenthesis, Paul anticipates an objection which Gentile readers might take to his use of the last figure, the root and the branches; and he draws from it two one, of humility, for the special lessons objectors the other, of hope, for Israel. Ver. 17. A Gentile Christian might feel that the very fact that Jews were reccepted qualified jected and Gentiles the assurance with which Paul had just spoken of the future of Israel. It is the
their children. will yet become

fat olive tree.

Ver. 18.

(at|

KaraKovxi twv icXdSuv

disposition to think so,

on one's own the Apostle rebukes in u.tj KoraKavxu TWV kXgLScOV. 1 8 TIVCS TWV K. l|K\daflrjaav
iii.
:

to presume favoured position, which

and

rives puts the case mildly

cf.

3.

e%K\a.o-Qi\<rav, sc, as fruitless,

vv

the presumptuous individual before the Apostle's mind, collectively. The not the Gentile Church avpic'Xaios is the olive in its natural eveMVTpCaOTjs iv uncultivated state. avTols, sc, among the native branches of The process here the cultivated olive. supposed is one that in horticulture is never performed. The cultivated branch is always engrafted upon the wild stock,
8e aypie'Xaios

wv

av

is

Besee Buttm., 185. tween " if thou boastest," and " thou bearest not the root," there is no formal for such breviloquence, connection " which requires us to supply " consider or "remember," see Winer, p. 773. The sense is, You owe all you are proud of to an (artificially formed) relation to the race you would despise. Ver. 19. epels ovv the presumptuous Gentile persists. " It is not to the root I compare myself, but branches were broken off that I might be engrafted that surely involves some superiority in
for the genitive
:
:

me."
Ver. 20.
KaXdis
:

and often

ironical

" a form of partial assent " (Gifford).

This Paul knew and not vice versd. quite well (see irapa 4>vaiv, ver. 24), and the force of his reproof to the presuming Gentile turns on the fact that the process [Ordine comwas an unnatural one. mutato res magis causis qvam caasas

Paul does not think it worth while to dispute the assertion of ver. 19, though as it stands it is by no means indisputhe prefers to point out what it able overlooks the moral conditions of being broken off and of standing secure and ttj to urge them on the conscience. an account of unbelief, cf. airia-rta Gal. vi. 12, Winer, p. 270. rfj iriaTi
;

1724.
uJ/T)Xo<pp6Vei,

IIP02
dXXd
"

PQMAI0Y2
22. "l8e ouv xprjoroTrjTa
'

68i

<po|3ou
'

'

21. el yap 6 0e6s twc Kara $6<r<v KXdSwi'

ouk e^eiaaro
Kal
u
'

\lt)

ttws
'

ouBe irou 4>eLcn]Tcu.

aTTOTop-iaf 0eoi
9
,,
,

em
,

p.eV
TJ]

tous irccrofTas diroTouiai'

, ,
'

em

8c
,

<re
"

n Here only
in

XpT]CTTOTT]Ta,~ eaf mp.lHf]S

\pr] CTTOTT] Tl
3

7Tl

Kai au

N.T.

KKOTrr]<7T]

23. Kal EKeikot 8e, ed^

at)

cmucicciMri

ttj

amorta,

eyKCCTpicrfl^o-oi'Tai"

Suyaros yap iariv 6 cos TrdXie eyKen-piaai auTous.

ck tt)S KaTa
Tpia0T]S eiS
p

24. ci
<ucrii>

yap

<ru
26.

4>oCTie

c^eKOTTTjs dyptcXaiou,

Kal irapd

eVeKce- o Ch. L

KaXXic'Xaioi', irocw

pvaXXoy outoi 01 KaTa fyuviv eyKCf-

P Here only.

1 Om. piTjirus J^ABCP 47. For <f>cio-T]Tai read (fcureTcu. All crit. dd. read <j>icrTat, but while most edd. omit p.-n-jr<i>s it is retained by Weiss (with DEFGL, most majusc. and fathers) and bracketed by Alford. Weiss finds it imossible to regard it as an insertion, since it makes an easy text irregular and difficult: but its omission, he thinks, need not have been intentional; it may be a mere overlook of the transcriber's.
<
i

^BCDFL

xP l T0TT1 Ta tne second time

'

D 3 FL

but xp>Io"tott|9 Qeov

ABCD

1
,

and so

all

edd.
3

For mp.i.vns fc^BD 1 read mp.VT]s, and so most edd. but not
cirip-eivfaxriv

Alf.

For

^ BD
1

read

eiri|iv<i><riv

see also last verse.

to-nrjKots

depended on

the security of the Gentiles faith, and it is the most elementary principle of a religion of faith (iii. 27) that it excludes boasting.
:

Cf.

Cor.
:

xiii.

10.

edv

c-n-iucVrjs

tjj

XpT)o-TOTTjTt.

if
,

you remain on

in

the

fir) ti\|/T|Xd

4>pdvu
<{>o{3ov

cf. xii. 16.

Tim.

vi.
is

17 has

|at)

v\J/T)\o<|>poviv.
:

Neither

classical.

consistent with irur-ris. Timor opponitur non fiducia sed supercilio et securitati (Bengel). Ver. 21. As far as comparisons can be made at all in such things, the Jews had been more securely invested in the kingdom than the Gentiles. They were, in the language of the figure, not artificially grafted, but native branches, on the tree of God's people yet even that did not prevent Him from cutting off those who did not believe. And if He did not spare them, He will not spare Gtntiles either, if in pride they fall from faith. On ci . . . ovk <j>(craTo see Winer, 599 f. The true reading of the last word is c|>eicrTai (not 4>io"r)Tai), but Weiss would retain pijirus (see crit. note) even with this future, and supply the missing link of thought from ^o^ov one may fear that he will not, etc. The ironical reserve of this (though the future makes the thing to be feared as certain as possible) is quite Pauline, and the p,TJirus (DFGL) may be genuine. Ver. 22. Behold then God's goodness and severity, sc, in the case of the Gentiles and Jews as now before us. diro;
:

continue to be indebted to it, and to it alone, for your religious position. This excludes presumption, and in general all such temper as is betrayed in taking an attitude of superiority The Jews lost their standto the Jews. ing because they had come to believe that it was indefectible, and independent of moral conditions and if the Gentiles commit the same mistake they will incur It is not to Israel only the same doom. God may say, The kingdom is taken from you, and given to a nation bringing forth the fruits thereof, eirci, otherwise
goodness,
i.e.
; :

see ver. 6. ko-kcivoi 8c: and they too, Ver. 23. they on the other hand, viz., the unbelieving Jews, edv jxtj k.t.X., unless

they remain on

in their unbelief.
this.

It is

assumed that they need not do

The

hardening spoken of in vers. 7-10, though it is a judgment upon sin, and may seem from the nature of the case to be irremediable, is not to be so absolutely taken. Even in the most hardened rejector of the Gospel we are not to limit either the resources of God's power, or the possibilities of change in a self-conAll scious, self- determining creature.
things are possible to him that believeth, and we are not to say that in this man or that, Jew or Gentile, unbelief is final, and belief an impossibility. If the Jews give up their unbelief YKVTpicr0TJ<rovTai they will be incorporated again in the true people of God. Swa-ros y*P eariy

here only in N.T. The moral idea is that of peremptoriness, inexorableness in Greek writers it is contrasted
1-op.ia
: ;

with

T)fjipoTT}s,

to

ctticik^Sj

irpaoTTjs.

682
Tpurflrjcroi'TCii
q Ch. xv. 15,
rfj

nPOS PQMAIOY2
181a

XL
y^P
0e'Xu)

Aaia

25.

Ou

upas ayvoelv,

d8X4)Oi, to p.uffrrjpioi' touto (iVa prj t}t* Trap' cauTots * 4>p6eipoi),

TrwpwCTis diro
q

on
twc

L 14; iL

5.

p^pous tw

!(rpar|X yeyokCK, 5)(pi$ ou to TrXr^pwpa

1 Weiss, W. and H., Treg. and Alf. irap* tavTois fr$CDL ; V co-utois AB. put tv in text, apparently on the ground that irap* has been conformed to xii. 16 ; but W. and H. give Trap' a place in marg.

The phrase implies not 0<$s k.t.X. only the possibility but the difficulty of
b

With man it the operation. Cf. xiv. 4. Nois impossible, but not with God. thing less than the thought of God could of the future keep Paul from despairing of Israel. Ver. 24. God's power to engraft the Jews again into the stock of His people proved a fortiori by comparison with what He has done for the Gentiles. To restore His own is more natural, conceivable, and one may even say easy, than to call those who are not His own. The Gentile Christian (1) was cut Ik ttjs
KC.TO 4>vcriv dypieXaiov, from
its

what

is in

own nature an uncultivated olive, with no suitableness for the uses which the olive is intended to subserve, and (2) irapa 4>v<riv in violation of nature was engrafted into a good olive in comparison with this doubly unnatural process one may well argue iroo-o) paXXov k.t.X.
;

convincing as the argument appeals with less or greater force to our minds. It is Paul's construction and interpretation of the facts before him, and his anticipation of the result in which they are likely to issue but it has no [greater authority than the reasoning by which he supports it, or the motives which suggest one line of reasoning upon the facts rather than another. can understand how patriotism, and religious faith in God's promise, and insight into the psychological influences which determine human conduct, all contribute some weight to his argument but he is not content to rest upon argument alone the central truth he has been expounding that the hardening of Israel is temporary as
;

We

well as partial, and that when " the fulness of the Gentiles " has come in the hardening will cease, and all Israel be saved. He expressly puts this truth forward as a revelation (pvo-T^ptov,
ver.
25).

how much more who Kara 4>v<riv

belong

shall these, the Jews (in their own nature) to the good tree, have their con'

What

this

means psycho-

Weiss nection with it re-established ? takes lY KVT P l0r ^ 1l o OVTai as a logical future, and it may be so but Paul believes in his logic, and has probably in view in the word that actual restoration of the Jews of which he now proceeds to speak. Vv. 25-32. In this concluding section Paul abandons the ground of argument He has discussed for that of revelation. the problems arising out of the rejection of Israel and the calling of the Gentiles, when taken in connection with the promises of God to His people; and he has
;

logically we cannot tell, but it is clear that for Paul it was an essential part of the true religion, so far as he could make

out the manner of its working in the world. He might try to lead the mind up to it along various lines of argument, or to confirm it by considerations of various kinds but for him it had a Divine authority, antecedent to argument and independent of it. He sought
;

arguments to make
telligible,

it

credible

and

in-

tried to

make it clear that in all His dealings with His people, God has acted righteously, that for all that has befallen them the Jews have full responsibility, and that a Divine purpose, with blessing in it to both Jew and Gentile, has indirectly been getting itself carried into effect through this perplexing history. The rejection of the Jews has led to the calling of the Gentiles, and the calling of the Gentiles, by provoking the Jews to jealousy, is eventually to lead to their conversion too. All this, it may be said, is matter of argument it is more or less
;

not for his own sake, but for the sake of others. How much a revelation of this kind will weigh with the modern reader depends on the extent to which on general grounds he can recognise in Paul an inspired interpreter of History, it must be adChristianity. mitted, throws no light on his words. The Gentiles are not fully gathered in the time to say whether Israel as a whole is to have any distinct or decisive place in the final fulfilment of God's gracious purpose is therefore not yet. One feels as if the nationalism of the passage fell short of Paul's great word, There is neither Greek nor Jew; but there the

Jews

are, a
;

problem to unbelief as well

think what

as to faith

we

will of

it, it

is

2526.
ZOvCtv cict\0t]

TIPOS

PQMAI0Y2
1

683

26. Kal ootu iras 'lo-parjX aio0^crTai, KaGws Y _

&7roCTTp\|/ei

ypaTTTai, ""H^ci Ik liu>v 6 puopevos, Kal

1

da(3cias diro

kqi before airo<TTpe\|ei om.

fc^ABCD^.

of them salvation comes; and it is at least as credible as the reverse (without considering Paul's arguments at all) that Providence is not preserving them for nothing, and that in some such way as is here indicated there is a close connection between their salvation and the salvation of the world. Ver. 25. ov -yap fleXw vpas dyvoctv: cf. i. 13, 1 Cor. x. 1, xii. 1, 2 Cor. i. 8, but especially 1 Thess. iv. 13, where as here it is used to introduce a revelation. An often-repeated phrase tends to be formal, but the thing of which Paul would not have his readers ignorant As the phrase is usually important. is invariably followed by aScX<f>o, the it is at latter also tends to be formal least a mistake to see anything of
:

peculiar

intimacy or affection in it in such connections. As ver. 28 and ver. 30 prove, in which they are contrasted with the Jews, the aScX<f>o( are Gentiles, and they are practically identical with the Roman Church, to pvo-Ttjpiov tovto the word pvo-rrjpiov only occurs once in the Synoptical Gospels (Mark iv. and parallels) and not at all but Paul uses it often (twentyin John one times, including two in 1 Tim.). It always refers to something which though once hidden, or in its nature a secret, is now revealed. In some passages it is applied to the Christian revelation as a whole {e.g., in Rom. xvi. 25, 1 Cor. ii. 1, Eph. i. 9, Col. ii. 2: in the last it is In identified simpliciter with Christ).
:

others it is applied to the Christian revelation as a whole, but with some special aspect of it in view thus in Eph. " iii. 3 the special aspect of " revelation or " mystery " for it is all one in the Gospel is the destined inclusion of the Gentiles among the people of God, while in Col. i. 26 f. it is the indwelling Christ, In others, as the pledge of immortality. again, any particular element in the great revelation is called a "mystery". Thus in 1 Cor. xv. 51 the truth communicated about those who live to see the second advent is described by this name, and it might have been used in the similar passage in 1 Thess. iv. 15, where Paul says instead that he speaks iv Xoyu Kvpiov. This is merely to claim for his words the authority of revelation in
:

another way. The passage before us comes under this last head. It is a piece of revelation something which has been communicated to Paul iv airoKa\v\j/ci for the good of the Church that hardening in part has come upon Israel until the fulness of the Gentiles has come in. The new ideas in this revelation are the limits in extent (diro pcpovs) and in time (a\pi ov). iva pr) it would tend tJt iv eavroiq <t>povipoi to self-conceit if the Gentiles in ignorance of this Divine appointment concluded off-hand that the Jews could never be converted as a whole, and that they themselves therefore were in a place of permanent and exclusive privilege. For Iv eavTotg (AB) Trap' cavrois is found in ^CDL, etc. Both occur in LXX but the former is much more likely to have been changed, to -jtXtjpupa twv I8vwv = the full number, totality, of the Gentiles. It does not mean a number pre - determined beforehand, which has to be made up, whether to answer to the blanks in Israel or to the demands of a Divine decree, but the Gentiles in their full strength. When the Gentiles in their full strength have come in, the power which is to provoke Israel to jealousy will be fully felt, with the result described in ver. 26. Kal ovtws = and thus not Ver. 26. merely temporal, but = under the influence of the jealousy so excited under the impression produced on the Jews by the sight of the Gentiles in their fulness peopling the kingdom all Israel shall be saved. This is an independent sentence.

For iris 'lo-paT)X see 1 Kings xii. 1, 2 It means Israel as a Chron. xii. 1. whole. Paul is thinking of the historical people, as the contrast with Gentiles shows, but he is not thinking of them one by one. Israel a Christian nation, Israel as a nation a part of the Messianic kingdom, is the content of his thought. To make iris 'lo-paTjX refer to a " spiritual " Israel, or to the elect, is to miss the mark it foretells a " conversion of
:

the

Jews so universal that the separation into an elect remnant and the rest who were hardened'' shall disappear" (Gifford).
' '
'

last

KaOws yeypairTai Isa. lix. 20 f., but the words otov d^eXupai k.t.X. from The prophet says tvtKtv Isa. xxvii. 9.

68 4
'laKcj(3
r
'

nPOS PQMAIOY2
27. Kal auTrj auTOis
".
r\

XI.

Trap' p.ou Sia9rjKY|,

orav d^eXwpai
T

Ch.
Ch.

v. 10.

Tas dfiapTias atJTwv

28. Kara, p.ev to euayyeXtof,

dyaTrr)Tol 81a tous
f\

iyQpol

Si'

ix. 5.

upas

KaTa 8e

ttjv

eKXoyrp',

iraWpas.

29.

dp.Ta|xe'\T)Ta

yap rd

xapicrjuiaTa Kal

kXtjo-is

tou 0eoo.

30. "Ho-Trsp

yap Kal
1

'

6p.is ttotc T]Trei9rjo-aTe

tw 6ew, vGv Se

T|\T]0TjTe ttj too'tw^

vwi

1 Kai before vjieis om. ^corr.ABCD F. For vvv, which is found in ACDEFGL, W. and H. put vvv in text, vvvi in marg. Weiss puts vvvi in is read in B. text, thinking that the double vvv in ver. 31 may have induced the dropping of the 1. For other cases, see Textkritik, S. 62.

Ii<Dv

Paul's Ik Ziu>v
to

is

of

memory, due

the

probably a lapse impression of

liii.

Gospel

in this

way comes

when He

passages

like Ps. xiv. 7,

7, Isa.

though Philippi thinks it intentional the object being to emphasise the title of the
Jews, as against the Gentiles, to a share It is then as if he said in the kingdom. Salvation is of the Jews, and surely thereIt is impossible to say fore for them. that tj|i refers to the first or to the the distinction is not second advent present to Paul's mind as he writes all he is concerned with is the fact that in prophetic scripture language is used which implies that Israel as a people is o to inherit the Messianic salvation,
: ;

ii.

3,

pvoucvos,

Hebrew 7fc^2
do-e(3tas.

is

the Messiah.
Bar.
iii.

dirocrTpe\|/i
1

Cf.

7,

Mace.

iv. 58.

looks at the eKXoytj, the choice which He made of Israel to be His people, they are dya-mnTo!, objects of His love, and that Sid tovs iraTepas, on account of Abraham, Isaac and Jacob, with whom He made an everlasting covenant (cf. Gen. xvii. 19, Luke i. 54 f.). The passive meaning of ex^pol is fixed by the contrast with ayairi|Tol, as well as by the logic of the passage cf. v. 10. Ver. 29. Proof that the Israelites, in virtue of their relation to the fathers, are objects of God's love. dp,Tap.e'\T]Ta cf. 2 Cor. vii. 10 it may mean either what is not or what cannot be repented of: here the latter. God's gifts of grace, and His calling, are things upon which there is no going back. The x a pt"|JiaTa are not the moral and intellectual qualifications
:
:

Ver. 27. Kal avTTj k.t.X. This is this is the consticovenant with them

My

which I give them to live under. Weiss interprets this by what follows, making the avTYj prospective, but this is The 8ia9rJKr| is not somewhat forced.
tution

equivalent to the removal of sins, though it covers the whole it is based upon it condition introduced by that removal. The deliverance Cf. Jer. xxxi. 31 ff.
:

referred to in vers. 26 and 27, though promised to Israel as a whole, is a reIt has no ligious and ethical one. political significance, and nothing to do restoration of the with any assumed

with which Israel was endowed for its mission in the world (Godet), but the privileges of grace enumerated in chap. ix. 4 f. Neither is the kXtjo-is of God a " calling " in the modern sense of a vocation or career assigned to any one by Him it is His authoritative invitation to a part in the Messianic kingdom. From Israel these things can never be withdrawn. Vv. 30-32. There is the less need, too, that they should be withdrawn, because God makes the very misuse of them contribute to the working out of His universal purpose of redemp;

Jews

This is obvious even to Canaan. apart from the argument of Weiss that the deliverance in question is to be immediately followed by the resurrection an argument which depends on a doubtful interpretation of wt) k vKpu>v ver.
;

tion.

and

15-

The past unbelief of the Gentiles the mercy they presently enjoy, the present unbelief of the. Jews and the mercy they are destined to enjoy these things not only in the future correspond to each other, but they are interwoven with each other; they are

Ver. 28. KaTa iiev to tvayyiKiov. In both clauses kotu defines the rule by which God's relation to Israel is determined. When He looks at the Gospel, which they have rejected, they are ix9pol, objects of His hostility, and that Si' -1)^.0.5, for the sake of the Gentiles, to whom the

which God controls, which every element conditions there is conditioned by all the rest is a Divine necessity pervading and conmen a Divine trolling all the freedom of purpose mastering all the random activity of human wills a purpose which is read
parts of a system
in

and and


2733direiOeia
teal

: ;

nPOE PQMAI0Y2
"

685
eXe'ei Iva.

31. outw koi outoi vuv

x

r|TTi0T]o-av,

tw uu.Tpw

auTOi

eXerjOwcri

32. o-uveVXciac yap 6 0eos tous irdvTas eis

e\eT)<rT].

direiSeiav,

iva tous TT-dvTas

!

^^.

*Q.

/3d9os

ttXoutou

al
icai

cro^ias Kal yvwo-ews 6eou

as

d^|epeunf]Ta Ta KpijxaTa auTou,

regards

After a-uToi fc^BD 1 ins. vw and so Tischdf. and W. and H., not Weiss it as a mere mechanical repetition. Some cursives have vcrrepov.
;

who

out by the Apostle in verse 32 God shut all up into disobedience that He might have mercy upon them all. Ver.
:

them
30.

in the past, chap. i. 18-32. direideia owing to their disobedience. Cf. vers. 11, 15. Ver. 31. -ry vp-ETcpu ektei is to be construed with Xva Kal avTol vvv eXetjOwo-iv. For the order

iroT

once,

rfj toijtiov

cf.

It seems Gal. ii. 10, 2 Cor. xii. 7. pedantic to make the construction strictly

parallel to tjj tovtgiv direidia, and to translate: "that owing to the mercy shown to you i.e., owing to the jealousy to which the Jews would be stirred at seeing the Gentiles the objects of Divine mercy they also may obtain mercy"; the simpler construction is to take the dative as explanatory of the verb, and to translate: "that they may be made the objects of the very same mercy which has been shown to you ". This is really the point which the Apostle wishes to be at though the idea brought out in the former rendering is essential in the passage, it is not essential, nor obvious, in these particular words. The second

vvv (wanting in

AD**FGL)

is

probably

but cannot be forced to " now in their turn ". The imminence of the result is not in view. Ver. 32. o-vve'kXei.o-ev yap 6 0e6s tovs iravras eis direifltav this is the nearest approach made in the N.T. to putting the sin of man into a direct and positive relation to the act and purpose of God. But it would be a mistake to draw inferences from the concrete historical problem before the Apostle viz., God's dealings with Jew and Gentile, and the mutual relations and influence of Jew and Gentile in the evolution of God's purpose and to apply them to the general abstract question of the relation of the human will to the Divine. Paul is not thinking of this question at all, and his authority could not be claimed for such Salvation, he sees, as he inferences. looks at the world before him, is to come to Jew and Gentile alike by the way of and it answers to this, that free grace in the providence of God, Jew and Gentile alike have been made to feel the need of

genuine

(fc^B),

mean more than

grace by being shut up under disobedience. It is within Paul's thought to say that the sin of Jews and Gentiles, to whom he preached the Gospel, did not lie outside the control, or outside the redeeming purpose, of God but it does not seem to me to be within his thought to say that God ordains sin in general for the sake of, or with a view to, redemption. This is a fancy question which an apostle would hardly discuss. God subordinates sin to His purpose, but it is not a subordinate element in His purpose. The same order of considerations ought to guide us in the interpretation of tovs iravras. "Them all" certainly refers in the first instance to Jews and Gentiles. It is not the same as tows dp.<f>oTpovs, " both parties " but it differs from it in its present connection only by giving emphasis to the fact that both parties consist of numbers, to all of whom the truth here stated applies. To find here a doctrine of universal salvation a dogmatic assertion that every man will at last receive mercy is simply to desert the ground on which the Apostle is standing. It is to leave off thinking about the concrete problem before his mind, and to start thinking
;

about something quite

different.

It

is

gratuitous to contrast, as, e.g., is done by Lipsius, this passage with others in which Paul speaks of diroXXvp,voi as well as <r&>ou.evoi, and to say that they represent irreconcilable view-points the Apostle speaking in the present instance from the standpoint of Divine teleology; in the other, from that of actual experience. The truth is, as Weiss puts it, there is not a word here to show how far, when the history of man has reached its term,

Paul conceived God's saving purpose to be realised. o-vvckXcktcv answering to

"V^iipn

is

frequent in

LXX:

the <rvv

does not refer to the fact that Jews and Gentiles are shut up together, but in-

who are shut up are shut up on all sides, so that they cannot escape cf. con-cludo and examples in Gal. iii. 22, Ps. xxx. 9 LXX. cXcijcrrj
dicates that those
:


686
t

xi. 3436.

I7P02
iit S.
'

POMAIOY2
34. "tis yap
;

Hph.

d^e^ix^ittorTOt ai 680I auTOu.

tyw
Kal
8t'

vovv Kuoiou
auTui,

tis <nj'u.j3ouXos

ouTOu ey^CTO
;

"

35.

f\

" tis irpoe'SwKef

Kal
is

d^TaTro8o0T](TTai aiJTw

36.

on

e auTOu

auTou Kal

auTO^ rd Trdrra

'

auTw

iq

8oa

els tous aiweastically the

du^y.

" to have mercy upon " means " to make partakers of that 'common salvation' (Jude 3) which is emphatically a dispensation of mercy" (Gifford). Ver, 33. St |3d6o5 irXovTov k.t.X. In ver. 32 the content of the chapter is no doubt condensed, but it is more natural to regard the doxology as prompted by the view of God's Providence which pervades the whole discussion than by the one sentence in which it is summed up. a universal figure for what is imf3ddos measurable or incalculable ef. 1 Cor. ii.
:

xxxii. 4),

same. As Moses says (Deut. All His ways axe judgment. Ver. 34. Proof from Scripture of the unsearchableness of God's ways He has had no confidant. Isa. xl. 13, 1 Cor. ii.
:

16. It is mere pedantry to refer half the verse to cro<^(a and the other half to

yvwaris.

genitives itXovtov, cro^ias and yvwaeus are most simply construed as co-ordinate. For irXoiiTos used thus absolutely see
10,
ii.

Apoc.

24,

Eph.

iii.

18.

The

Ver. 35. tj tis 7rpoe'8wKv oto, Kal dvTairo8o0ii<rTai avTu; see Job xli. (A.V.). The translation of Job xli. 3, Hebrew, is perhaps Paul's own, as the is entirely different and wrong. The point of the quotation has been variously explained. If it continues the

LXX

Perhaps the Eph. iii. 8, Phil. iv. 19. key to the meaning here is to be found in x. 12: what Paul adores is the unsearchable wealth of love that enables God to meet and far more than meet the appalling necessities of the world; love less deep would soon be bankrupt at the task. In cro+ia and -yvwcris the intellectual resources are brought into view with which God has ordered, disposed and controlled all the forces of the world and of man's history so as to make them The world, subservient to His love.
with
sions
its conflict

of races, religions, pasvices,

may seem to be a realm of chaos; but when we see it in the light of God as Paul did, we see the signs of wisdom and knowledge, of a conscious purpose transcending human thought, and calling forth adoring praise. For the distinction of o-o+ta and yv<ris,
and even
which especially
be
tov
felt

in relation to

God

is

to

rather than defined, see Trench,

N.T. Synonyms,
:

Td xpiuaTa av lxxv. except 1 Cor. vi. 7 which is different, this is the only example of KpipaTa It is probably used (plural) in the N.T. not in the narrower sense (which would be illustrated by reference, e.g., to the "hardening" of Israel), but in the wider
sense
of
it

the

Hebrew D^tODtTC.

t0

which

In often answers in the LXX. Ps. xxxvi. 6 we have rk KpiaaTa o-ov where Cheyne's note a^vo-tros iroXXij
:

in their various of destruction and salvation ". This is Paul's thought ; hence rd KpijiaTa axiTOv and at 6801 avTOv are pracis,

"Thy

judgments

proof of ver. 33, the underlying assumption is that God's ways would be finite and comprehensible if they were determined by what men had done, so as merely to requite that. It seems better, however, to read the words in the largest sense, and then they express the fundamental truth of religion as Paul understood it viz., that the initiative in religion belongs to God or as he puts it elsewhere, that we have nothing we did not receive, and that boasting is excluded. The relation of man to God in these conditions is one which naturally expresses itself in doxology. Ver. 36. on l| avrov k.t.X. Strictly speaking, the oti confirms the last truth man's absolute dependence on God by making it part of a wider generalisation. e| avTov from Him, as their source Si* avTov: through Him, as the power by whose continuous energy the world is unto sustained and ruled els ovtov Him, as their goal, for whose glory they exist. A reference of any kind to the It is a Trinity is out of the question. question, however, whether Ta irdvTa means "all things" in the sense of the universe (cf. 1 Cor. viii. 6, Col. i. 16, Heb. ii. 10) or whether it is not limited by the article to all the things which have just been in contemplation, the whole marvellous action of God's riches and wisdom and knowledge, as interpreted by the Apostle in regard to the work of redemption (for an example of Ta irdvTa in this sense see 2 Cor. v. 18).
;

effects

The universe I incline to the last view. of grace, with all that goes on in it for the common salvation of Jew and Gentile, is of God and through God and to

"

XII.

T.

flPOE
I.

PQMAI0Y2
*

687
a Ch. xv.30;
J

0eou, irapacxTiiCTat Ta crcupaTa up.uv vvaiav wo-af, ayiav, euapeorov

XII.

nAPAKAAQ
-

\/

ouV upas, &8e\<f>ol,

c

Sia twk oiKTipp.UK tou

t

'

. -

%t

Com.

i.

To Him be the gldry which such a display of wisdom and love demands. Chapter XII. The distinction of doctrinal and practical is not one that can be pressed anywhere in the N.T., and as little in Paul as in any other
God.
under practical compulsion that he develops most of his characteristic doctrines, and he has no doctrines which do not imply a corresponding practice. Yet the distinction does exist, and the remainder of this
writer.
It is

parts of
really,

the epistle,

not

formally but

of

some kind

and shows the dependence of the "practical" upon the "doctrinal". It is the new world of realities to which the soul is introduced by the Christian revelation on which Christian morality depends. It is relative to that world, and would become unreal along with it. 81a tuv
oiKTippwv

for the substantive see 2 Cor.

sin1

(= D^Dn"), which has no

Sip,

gular).

in

such expressions (cf

1)
is

epistle,

especially chaps,
it.

xii.

i-xv.

13,

Cor.
477.

i.

10, 2 Cor. x.

indicates that in
:

may
tical

be properly described as the pracpart of

which the motive

found

Winer,

p.

that it is independent of the other. On the contrary, it is nothing but the application of it. (ovv ver. 1.) Christian ethics are relative to the Christian revelation. It is the relations in which we stand that determine our duties, and the new relations in which we are set both to God and to other men by faith in Jesus Christ have a new morality corresponding to them. There is such a thing as a Christian ethic with a range, a delicacy, a flavour, There is no formal exposiall its own. tion of it here, though perhaps the nearest approach to such a thing that we have in the N.T., but a comprehensive illustration of it in a variety of Paul starts (xii. 1 f.) with a bearings. general exhortation, covering the whole Christian life. From this he proceeds to the spirit and temper which ought to characterise Christians as members of the same society, dwelling especially on the graces of humility and love (xii. 3-21). In the following chapter he discusses the duties of the individual to his legal superiors (xiii. 1-7) ; his duties to his neighbour, as comprehended in the love which fulfils the law (xiii. 8-10) and the urgent duty of sanctification in view of the Parousia. With chap. xiv. he comes to a different subject, and one apparently of peculiar interest in Rome at the time. It is one of those questions in which the claim of Christian liberty has to accommodate itself to the social necessity created by the weakness of brethren, and the discussion of it extends from xiv. 1xv. 13, and concludes the " practical part of the epistle. Ver. 1. irapaicaXw ovv the reference is to all that has been said since i. 16, but especially to what more closely precedes. Cf Eph. iv. i, 1 Tim. ii. 1, 1 Cor. iv. 16. The ovv connects the two
;
:

Not

The' "mercies are those which God has shown in the work of redemption through Christ. irapao-TTJo-ai is not per se sacrificial in chap. vi. 13, 16, 19 it is used of putting the body at the disposal of God or of sin see also 2 Cor. iv. 14,
:
:

xi. 2, Col. i. 22, 28, Eph. v. 27. to o-w(ia.Ta v(i<Lv is not exactly the same as tifids avTovs, yet no stress is to be laid

on the words as though Paul were requiring the sanctification of the body as opposed to the spirit the body is in view here as the instrument by which all human service is rendered to God, and the service which it does render, in the
:

is not a bodily but a spiritual service. Ovcriav a>crav " living," as opposed to the slain animals offered by the Jews. LThis seems to be the only case in which the new life as a whole is spoken of by Paul as a sacrifice a thank offering to God. A more limitedTuse of the idea of Qvo-la. is seen in Phil. ii. 17, iv. 18 cf. also Heb. xiii. a-yiav contrast i. 24. 15 f., 1 Pet. ii. 5. Evapeo-Tov according to all analogy (see concordance) should go with tu Oe^i, and this is secured by the order of the words in vulg. tt)v Xoyikt|v Xarpeiav vpuv: in apposition not to to oxufiaTci vip,wv but to the presenting of the body as For other examples a living sacrifice. see Winer, 669. Xarpcta (ix. 4, Heb. ix.

manner supposed,

A^

1, 6,

John
;

xvi. 2) is cultus, ritual service,

worship and such a presentation of the body, as the organ of all moral action, to God, is the only thing that can be
characterised as Xoyikt) Xa/rpcia, spiritual worship. Any other worship, any retention of Jewish or pagan rites, anything coming under the description of opus operatunt, is foreign to the Christian 0v<ria it is XaTpcia which is not Xo-yuc^, not appropriate to a being whose essence is Xo-yos, i.e., reason or spirit.
;

688
b
c
i

riPOS
ii.
i.

PQMAI0Y2
'

XII.

Pet.

tiT)
,

ew, 1
,

tt)V

XoyiKTjv

XaTpeiav ujawv
*

2.

Kal

at) crucrxr|uaTit,o-6'e
/

Ch.

ix. 4.

d Matt.xvii.
iii.

aium

toutu),

~ ,\N\d a ~ a a\k fxTafxop<pou<rOe 2 tt)

aeaKaivucrei too voos

~\<-

tw
j

ujjlwv, eis

18.

to 8oKip.div 6p.as Ti to OeX^fxa tou eou to dya9oV Kal eudpeaTov

Kal Te'Xeiov.

3.

Aeyw yap, 81a

p.f|

ttjs x.<*P lT0 S

t^S SoOciotjs

p.01, rravT,,

tw oVti

eV uuiv,

U7rep<j>p0fiv Trap' o Set <ppoveiv,

dXXd

cppoveiy eis

1 Tu 6e before evapeo-Tov fc^'AP, vulg. So W. and H. text, but marg. as rec. Weiss, on the ground that tu ew is to be construed with irapao-T-rjo-ai, keeps these words to the end.

(xeTap.op(j)o-jcr9 so BLP, W. and H. text but o*vvo x'). and p.Tap,op<j>oi;o-9ai in AB 2 D X (gr.) F. The infin. is read by Lachm. and W. and H., but is obviously an alteration of the impera and in marg. by Treg. vp.ci>v after voos is om. bv tive to have it construed with irapaKa\<o (Weiss). ABD 1 (gr.) F 47 and all edd.
2

<ruv<rx,'HU.aTiecr6

p.aTieo-0ai

p.rj onv(rxT|p,aTi5eo'8e ital Ver. 2. the imperative is better supported (BLP) than the infinitive (ADFG). For the word

cf.

Pet.

i.

14.

The

distinctions that

have been drawn between <rvv<rxt\\i.aTit,on the ground <r8e and p.Tafj.op<t>ovcr0 of other distinctions assumed between though supported by <rx"np-a and u-op<)>T] distinguished scholars, remind one of the shrewd remark of Jowett, that there is a more dangerous deficiency for the commentator than ignorance of Greek, namely, ignorance of language. In the face of such examples as are quoted by Weiss (Plut., Mor., p. 719 B: to

of his mind, vovs in the Apostle's usage (see chap, vii.) is both intellectual and moral the practical reason, or moral consciousness. This is corrupted and atrophied in the natural man, and renewed by the action of the Holy Spirit. The process would in modern language be described rather as sanctification than regeneration, but regeneration is assumed (Tit. iii. 5). els to SoKiud^eiv this is the purpose of the transforming renewal of the mind. It is that Christians may prove, i.e., discern in their experience, what the will of God is. Cf. ii. 18. An

(ji|j.op(J5a)p.vov

Kal lcrxT)u.aTi.o-u.vov
u.op<^T)s
fj

Eur.,

Iph.

T.,

292,
-

crxiip-aTa)

and

Wetstein (Sext. Emp.,

oIkeio. uTroo"Tdo i, ts

jieVei u.ev ev rfj

unrenewed mind cannot do this k is destitute of moral discernment has no proper moral faculty, to ayaOov Kal -udpo*TOv Kal tAeiov these words may
;
:

aXXo

8e eISos avT'

yEvvaTai, is o KOI dX\oT d\Xt|v p.op<pTjv dvaSxop>vos) it is impossible not to regard the distinctions in For the best question as very arbitrary. supported and most relevant, reflected in Sanday and Headlam's paraphrase (" do not adopt the external and fleeting fashion of this world, but be ye transformed in your inmost nature "), see Lightfoot on Phil. ii. 7, or Gifford on the same passage (The Incarnation, pp. 22 ff., 88 ff.). Tq> " This world " or " age " aiwvi tovtjj)
u.Ta\ap.pavov
p.TaOrXTlp.OTlop.VOS KT)pOS,
:

aXXov

either qualify to 6e\T]ua tov 0ov as in A.V., or be in apposition to it, as in R.V. margin. The last agrees better
will

is

is
is

opposed to that which is to come it an evil world (Gal. i. 4) of which Satan

;

with the rhythm of the sentence. The of God is identified with what is d/yaOdv, good in the moral sense etrdpEo well pleasing, sc, to God (so in all the tov nine cases of the adjective and three of the verb cvapccn-civ which are found in the N.T.) and TA.ei.ov ethically adequate or complete: Dt. xviii. 13, Mt. v. 48. No one discovers the line of action which from possessing these characteristics can be identified as the will of God unless he is transformed from his native affinity to the world by the renewing of his mind
;

the

God

(2

Cor.

iv. 4).

Even apparent

by the Holy

Spirit.

or superficial conformity to a system controlled by such a spirit, much more an

actual

accommodation
is
;

to its ways,
life.

would
nature,

be fatal to the Christian

the Christian
(cf.

By

at

home

in this

world

Vers. 3-8. The duties of members of avoidance of selfthe Church as such exaltation, and mutual service in the measure of the gift bestowed on each. the yap indicates that " humiXcyt* ydp
:
:

Eph.

ii.

2)

such as
;

it is,

its life

and
is

lity

is

one and his deliverance accomplished as he is transformed tjj avaKaivwvei tov voos, by the renewing
his life are

render

the immediate effect of self-sur81a ttjs to God" (Gifford).

Paul illustrates in his X<ipiTos k.t.X. own person, in giving this advice, the

;:;

flPOS

PQMA10Y2
4-

689
KaOdirep
tt)v
e 2Cor.y.i3,
i

1 to 'au&poveiv, KdaTu> ws 6 eos iixlptoe aerpov tti^tews-

yap
2

iv eVi

cruiu.a.Ti p.e'Xr|
7T pd|lf
'

iroXXa

'

exofiew,

Ta 8c jxAtj irdrra ov
0"OJjJ,d

Eph.

iv. 7,

aUTT]*'

6t

5-

OUTOJS Ot TToXXol f
|lcXt),

efffiCf

6V*

XplOTW,
ttjJ'

8e Ka0' is dXXrjXwk'

6.

Ixodes
'

8e xapio-p.a,Ta
-rrpo<f>Y]T6iai',

Kara KaTa

Xaptv
1

tV

8o0icrav

^(Aie

8id<j>opa

eii

rr]V

W.
a

For |ie\T) iroXXa ALP read iroXXa (xcXtj with fc^UDF la" and most edd and H. give peXt) iroXXa a place in marg. For
oe (altered to agree with cis
?)

but

read to 8e

j^ABD ?
1

gr. P. 47.

is laying down for the Church. speaks " through the grace given him," and therefore without presumption but he does speak, and so puts his wisdom and love at the service of the Church. itcvtI tw ovti Iv -up.lv everybody in the Church needed this word. To himself, every man is in a sense the most important person in the world, and it always needs much grace to see what other people are, and to keep a sense of moral proportion, p,t) -oirep^poveiv: i'irp4>poviv here only in N.T., but a common word, irap* 8 8ei <j>povelv beyond the mind or habit of thought one ought to have. For this use of irapa see xiv. 5, Lc. xiii. 2, Heb. i. 9. 4>poveiv els to o~fa>4>pov6lv to cherish a habit of thought tending to sobriety of is described by Jos., mind. <rti>$po<rvvi\ Mace. 2 f., as giving man dominion not only over bodily 4-iri.0vp.iai but also over those of the soul, such as 4>iXap\ia, Kcvo8o|ia, d\aoveia, pcYaXavxia, pacrKavia. These are precisely the qualities to which Paul opposes it here. 4poveiv and its cognates are favourite words with Paul what they all suggest is the importance to character, especially to Christian character, of the prevailing mood of the mind the moral temper, as it might be called. It should always tend to sobriety but he gives a special rule for it in 4do"Tcii 6 8eos <I>s cfxepurcv peVpov Trio-Tea)?. eKdoTcj* is governed by ep.epio-ev: its place makes it emphatic. Cf. Whatever the character1 Cor. iii. 5.

rule he

and
iv.

He

15

figure cf. f., Col.

1
i.

Cor.
18.

xii.

12.

Also Eph.

The comparison
body

social organism -is very common in classical writers see Wetstein and Jowett here. It is that at which the irpd|iv: viii. 13. member works in modern language, its

the

community

to a

the

of

Every member has its gift, but function. it is limited by the fact that it is no more than a member it is not the whole body. 01 iroXXoi ev 0-wp.d co-pev 1 Cor. xii. 17. many as we are, we are one iv XpurTai body in Christ it is the common relaIn the tion to Him which unites us.
:

later

which Paul uses this is spoken of as the Head of the body; but both xii. it would agree here and in 1 Cor.
passages
in

figure (Eph., Col.), Christ

better with our instinctive use of the His figure to speak of Him as its soul. own figure of the vine and the branches combines the advantages of both, to 8c this qualifies the ko.8' els aXXi^Xiov p.'Xirj unity asserted in ev au>p.d eo-pev. It is not a unity in which individuality is lost ; on the contrary, the individuals retain their value, only not as indepen:

istic

to

of any individual the discriminating

faith to Taken in

may
act

be,

it

is

due

measuring out
less degree.

him

of God in in greater or

connection with

what precedes, the idea seems to be: There are various degrees of self-estimation proper, for God gives one more and
another less; but all are fundamentally regulated by humility, for no one has anything that he has not received. 1 Cor. iv. 7. Ver. 4 f. KaOdircp yap For language
:

dent wholes, but as members one of another. Each and all exist only in each For to koO' els 1 other. Cor. xii. 27. see Winer, 312. Ver. 6 If. At this point an application, apparently, is made of what has been said in vers. 4 and 5, but the grammar is very difficult. Both A. V. and R. V. supply what is needed in order to read the verses thus in ver. 6, " let as an exhortation in ver. 7, " let us wait " us prophesy " and in ver. 8, answering to the change of construction in the Greek, " let him do it ". This is the simplest way out of the difficulty, and is followed by many scholars (Meyer, Lipsius, Gifford). But it is not beyond doubt, and there is something to say for the more rigorous construction adopted by Weiss and others, who put only a comma after fteXr) at the end of ver. 5, and construe ixovTes with (0-p.ev. In either case, there is an apo;

VOL.

II.

44

"
:

6qO
g Here only. '

nPOS PQMAI0Y2
drnXoyiay
tt)s

XII.

morcws

'

7-

C TC
'-

Siokoi'ioi',

ttj

cnaKovaa.

citc

6 Siodcrtcwy, cV tt]
kXtJctci
'

SioacrKaXia

'

8.

citc 6 irapaKaXwf, iv
*

ttj -rrapa'

6 [ATa8i8ous, iv dTrX6rr|Ti

6 Trpoi'oTdu.cj'os, iv cnrouSrj

6 eXcioe, eV iXapoTT|Ti.

but while in the With the exception of 1 P. iv. 10 (which dosis to be supplied former case it is hinted at in the second is not without relation to this passage) half of every clause (as is seen in our Paul alone uses x-? lcr \la in the N.T. English Bibles), in the latter it is simply Every xdpio-p.a is a gift of the Holy forgotten. It is as if Paul had said," Spirit given to the believer for the good are members one of another, and have of the Church. Some were supernatural gifts differing according to the grace (gifts of healings, etc.), others spiritual <;iven to us our gift may be prophecy, in the narrower sense this passage is prophecy in the proportion of our faith the best illustration of the word, ttjv it may be Siaxovta in the sphere approSoOeterav, sc, when we believed, irpo priate for that ; another instance would cjnireiav Kara tt)v dvaXoyiav ttj? iricrTews. be that of the teacher in his department, Trpo<j>T)Teta is the highest of xa.ptcrp.aTa, the exhorter in his ; or again you or of 1 Cor. xiv. 1 ff. When one has it, he may have the distributor, whose gift is has it Kara ttjv avaXoy. rrjs -iricrTcus = in the form of dirXdrTis or the ruler, in the proportion of his faith. The faith who is divinely qualified for his function meant is that referred to in ver. 3, the by the gift of cnrovSfj, moral earnestness measure of which is assigned by God or the man who to show mercy is enand since this is the case, it is obviously dowed with a cheerful disposition ". All absurd for a man to give himself airs this requires an apodosis, but partly -uirepcppovciv on the strength of being a because of its length, partly because of irpo<pr|TT|s this would amount to forthe changes in construction as the getting that in whatever degree he has Apostle proceeds, the apodosis is over- the gift, he owes it absolutely to God. looked. Its import, however, would not The expression irpocj>r|Tciav Kara rr\r vary, as in the A.V., from clause to avaXoyiav ttjs iricrrews implies that clause, but would be fhe same for all the the more faith one has the more comclauses together. Even with the ordin- pletely Christian he is the greater ary punctuation, which puts a period at the prophetic endowment will be. [In " the analogy of the faith the end of ver. 5, I prefer this reading theology, of the passage. The varying apodoses is used in quite a different sense, though supplied in the English Bible to the it was supposed to be justified by this separate clauses are really irrelevant passage. To interpret Scripture, e.g., what is wanted is a common apodosis according to the analogy of the faith " Now having meant to interpret the parts, especially to the whole conception. gifts differing according to the grace difficult or obscure parts, in consistency given to us as one may see by glancing with the whole. The scope of the whole, let us again, was supposed to be represented at the phenomena of church life and to use them with humility (remembering in the creed or rule of faith that they are gifts) and with love interpret kclto. t. a. t. itio-tcws meant (inasmuch as we are members one of simply not to run counter to the creed. easier to It is suppose In the passage before us this is an another)." anachronism as well as an irrelevance. that the construction was suspended, and gradually changed, with some There was no rule of faith when the general conclusion like this before the Apostle was thinking out the original mind from the beginning, than that it interpretation of Christianity contained broke down, so to speak, as soon as it in this epistle and there is no exhortabegan which we must suppose if we tion or warning, but only a description Siaicovia as But it is of fact, in the words.] insert irpocfnrjTeviopcv in ver. 6. not a question which can be infallibly opposed to irpo4>r)Tcta and the other functions mentioned here probably refers decided. It ought to be observed that to such services as were material rather there is no hint of anything official in than spiritual they were spiritual howthis passage; all ministry is a function of membership in the body, and every ever (though connected only with helpmember has the function of ministry to ing the poor, or with the place or forms some intent or other. x a P^ a rtaTa: ' JI of worship) because prompted by the One who has this Spirit and done in it. 1 Cor. i. 7, xii. 4, 9, 31, x P. iv. 10.
; -

We

>

; ;

691
3 Cor.
vi.

io.

IIPOS
h

PQMAI0Y2
dXXqXous (fuXooropyoi.
rrj Tifir]

9. *H dydTTT)

dl'UTT(5KpiTOS
tt)

aTroaTuyoun-es to lrovnpoV, KoXXcSjxecoi h

tw dya

10.

(piXaSeXcJua els

L5;
iii.

Jas.

17.

i.e., in the sphere proper to it: it is in its own nature limited it is what it is, and nothing else, and fits a man for this function and no other. This is not " otiose," and it provides a good meaning without importing anything. 6 818dcTKcov iv T(j SiScuricaXia. it is in his teaching that the SiSdo-KaXos possesses the 6 gift peculiar to him r Cor. xiv. 26. TrapaKaXcov Iv T[j -rrapaK\iirei so again with the exhorter, the man who speaks words of encouragement cf. xv. 4, 5 Acts iv. 36, ix. 31, xiii. 15. It is in his TrapaKXirjcris, and not in something else, Thus far Paul that his x^pio-jia lies. has not defined the quality of the x-picrp-ara, or shown in what they consist the functionary is merely said to have teaching, exhis gift in his function But in the cases horting, or service. which follow, he tells us what the gift, proper to the special functions in view, is ; in other words, what is the spiritual quality which, when divinely bestowed, capacitates a man to do this or that for the Church. Thus there is 6 p.eTa8i8ovs {cf. Eph. iv. 28, Luc. iii. 11), the man who imparts of his means to those who need; he has his xdpio~p.a in airXoVtjs. James i. 5. It is Cf. 2 Cor. ix. n, 13 not exactly " liberality," though in these passages it approaches that sense: it is the quality of a mind which has no arriere-pensee in what it does when it gives, it does so because it sees and feels the need, and for no other reason this is the sort of mind which is liberal, and God assigns a man the function of fieraSiSovai when He bestows this mind on him by His Spirit, 6 irpoioTapevos is the person who takes the lead in any way. He might or might not be an official (1 Thess. v. 12, 1 Tim. v. 17, 1 Tim. iii. cf. also irpdo-Tans xvi. 2, and 4, 5, 12 Hort, The Christian Ecclesia, p. 126 f.) but in any case he had the x<*P"r a which fitted him for his special function in o-irovSt), moral earnestness or vigour. A serious masculine type of character is the pre-supposition for this gift. Finally 6 IXeuv, he who does deeds of kindness, has his charisma in IXapo-rrjs. A person of a grudging or despondent mood has not the endowment for showing mercy. He who is to visit the poor, the sick, the sorrowful, will be marked out by God for His special ministry by this endowment

gift

has

it

iv tjj

Siaitovto,,

qualities

and

in the

of brightness and good cheer. Cf. 2 Cor. ix. 7 Prov. xxii. 8 and Sir. xxxii. (xxxv.) 11: iv irdo-r| Sdcrei IXdpojcrov to irpoo~c<>iroV crov, teat Iv tvfypocrvvQ a-yiaaov

8KO.TT|V.

Vv. 9-21. As far as any single idea pervades the rest of the chapter it is that of the first words in ver. 9 d/ydTTT) dvvTroKpiTos. The passage as a whole has a strong affinity to 1 Cor. xiii., and along with what may be a reminiscence of our Lord's words, it has something
:

-fj

r*-

intensely and characteristically Christian. Whatever the grammatical construction may be and all through the chapter Paul displays an indifference in this respect which is singular even in him the intention must be supposed to be hortatory, so that it is most natural to supply imperatives (ecrrm or kcrri) with the numerous participles. Ver. 9. f\ dyaTrr| dvuiroKpiTos see 2 Cor. vi. 6, 1 Pet. i. 22. Probably the following clauses airoo-TvyovvTes KoXXupcvoi k.t.X. are meant to explain this. Love is undissembled, it is the unaffected Christian grace, when it shrinks, as with a physical horror, from that which is evil (even in those whom it loves), and cleaves to that which is good. a-Tvytlv according to Eustath. in II. a, p. 58 (quoted by Wetstein) adds the idea of <f>pio-o-iv to that of |tio-ctv the diro intensifies the idea of aversion or repulsion. Love is not a principle of mutual indulgence; in the Gospel it is a moral principle, and like Christ is the only perfect example of love, it has always something inexorable about it. He never condoned evil. t> a-yaOui is neuter, like to irovi)p6V, though Ko\\ao-0ai can be used of persons (1 Cor. vi. 16 f.) as well as things. Ver. 10. tjj <{>iXaSeX<J>La = in point of brotherly love, i.e., your love to each other as children in the one family of God. Cf. 1 Thess. iv. 9, Heb. xiii. 9, 1 Pet. i. 22, 2 Pet. i. 7, 1 Pet. iii. 8. aScX^os in the apostolic writings does not mean fellow-man, but fellow-Christian and 4>iXa8eX<j>(a is the mutual affection of the members of the Christian community. In this they are to be <f>iXdVTopyoi, " tenderly affectioned". The mora! purity required in ver. 9 is not to be the only mark of Christian love since they are members of one family, their love is to have the characters of strong natural

Who


692
i

nPOE PQMAI0Y2
only.

MIL
k
OKnrjpol,
'

Here
ao\

Matt

xxv.

dXX-qXous _,

'

irpoTjYOop.ei'oi

'

1 1. Trj

cnrouSr) pf)
1

tw -nreupaTi
- a\ ' ttj t),\i\J/ei
1

Jeorres, to>

Kupup

1 x

fe

oouXeuocTes

2. tt|

~ \

cXtuoi xcupo^Tcc,
'

'ft

uiropeVotres,
1

ttj irpoffcoxTj

irpooxapTepouVres

13. Tats xp ^ ai ?

T^>

,/

For Kvpiu fr$ABD 2,3 LP, etc., some Western authorities (D*F gr. G lat.) read and this appears in the received text, though not in the A.V. The confusion may have arisen from a contraction of the one word being mistaken for that of the other but was " probably supported by a sense of the difficulty ot so comprehensive " a clause as Tp icvpiu SovXcvovtcs in the midst of a series of clauses of limited sense (W. and H., Appendix, p. no).
KCLipcj,
;

a T019 xpc-ais fr$ABD 3 LP is no doubt the correct reading, but there is acuriou* variant tois pvciais in DFG, some MSS. known to Theod. Mops., and in the Lat. transl. of Origen, where, after usibus ( = xpciais) sanctorum communicantes, we read Memini in latinis exemplaribus magis haberi, metnoriis sanctorum communicantes Evidently, as S. and H. remark, this must have arisen at a time when the aytoi were no longer the members of the community and fellow- Christians whose bodilywants required to be relieved, but the " saints " of the past whose lives were to be

commemorated.
affection
(<rropyr\)
it

is

to be

warm,

hausted
that

the
:

service of Christ

and
:

in

spontaneous, constant,
-irporj-yovpcvoi
:

ffj Tip/jj

iXXtjXovs

" in honour preferring one

another". This, which is the rendering of both our English versions, is a good Pauline idea (Phil. ii. 3), but gives irpoTiYcnjpevoi a meaning not found elsewhere. Hence others render " in showing honour i.e., to those whose \api<r:

p.a.Ta

entitle

them

to

respect

in

the

Church

each, the other to recognise and honour God's In this sense, howgifts in a brother. ever, irpoTryovpevoi would rather take the genitive (see Liddell and Scott, who seem, nevertheless, to adopt this renderand probably the former, which ing) involves only a natural extension of the meaning of the word, is to be preferred. oKvrjpoi: pt| Ver. 11. tjj o-irov8fj o-irovS-f) occurs twelve times in the N.T., and is translated in our A.V. seven denotes the moral It different ways. earnestness with which one should give himself to his vocation. In this Christians are not to be backward Acts ix. 38. t$ the same figure is irvcvp.aTi e'ovTc frequent in the classics, and we still The of the blood "boiling". speak spiritual temperature is to be high in the Christian community : cf. 1 Thess. v. 20, Acts xviii. 25. If we are to distinguish at all, the irvevpa meant is the Spirit of God, though it is that spirit as bestowed
;
:

giving each other a lead " so to speak, being readier than

constantly engaged. Ver. 12. tjj eXiriSi x <"p OVTe s the hope in which they are to rejoice is that of Christians cf. v. 2. The meaning is practically the same as in that passage, but the mental representation is not. tjj IXiriSi is not = eir' cXirXSi there, but in a line with the other datives here in point of hope, rejoicing. Tfj 0Xi\|/ei uiropcvovTcs wop. might have been construed with the accusative (ttjv OXT^hv), but the absolute use of it, as here, is
:

we must be

common
20),

(see
its

Mt.

x. 22, Jas. v. 1 1

Pet.

ii.

and

employment

in this instance

t$ tcvpiu SovXcvovtcs we can point to no special connection for this clause. Perhaps the thought is on the same lines as in 1 Cor. xii. 4 f. there are spiritual gifts of all kinds, but one service in which they are all exupon man.
:

enables the writer to conform the clause grammatically to the others. T-fj irpoo-evxTJ irpoo"icapTpovvTs cf. Col. iv. 2, Acts i. The strong word suggests not 14, ii. 42. only the constancy with which they are to pray, but the effort that is needed to maintain a habit so much above nature. Ver. 13. rais xP e ^ ai 5 v ^Yicov " the saints " as in viii. koivcovovvtcs 27, 1 Tim. v. 10 are Christians generally. The curious variant tcus p.veicuc " taking part in the commemorations of the saints " dates from an age at which "the saints" were no longer Christians in general, but a select few, as a rule martyrs or confessors in the technical Weiss asserts that the active sense. sense of koivcdvciv, to communicate or impart, is foreign to the N.T., but it is difficult to maintain this if we look to such examples as this and Gal. vi. 6, and also to the use of KOivuvia in 2 Cor. ix. 13 (where airXoVnn ttjs koivwvios cts avrotis means the liberality of your contribution to them), and Heb. xiii. 16,
:

where

tcoivtovCa is a

synonym

of cviiroiia,


ii

ITPOS

17-

PQMAI0Y2
SioSkoctcs.
'

693

dyiwv KotKwfoui'Tes,
SicoKOfTas ufids
"

tt)^ 4>iXoei'ia'
p,T)

14. euXoyeiTC tous

15. Xcupeiv p-erd
1

euXoyeiTC, kcu
icXou'eii'

KarapdaOe.
1

Luke vL

XaipofTwf, Kal
tppovourre?
p.ct'oi.
p.T]
*

p.Ta KXaidn-we.

6. to

outo

eis dXXi]Xous

p.T]

Ta

uu/T]Xd 4>povouvTs,
<f>poVip.oi

dXXd

toi? Taireii'oTs cruvairayo"

yii/CT8e

Trap'

eauTOis

17.

|j.r|$eel

kokoV dfTi
'

KaKou aTrooiSocTes.
1

irpoeooujievoi

KaXd
ins.

it"*rmov irdvTttf avSpoiTrwe

Kai before nXaieiv

in text,

om.
its

^BD

F;

AD LP
:i

47.

W. and H.

put in marg.

Weiss
and

regarding

omission as merely accidental.

ttjv 4>iXo|eviav certainly active. to devote oneself to enter8iu)kovts taining them when they were strangers was one chief way of distributing to the needs of the saints. Hospitality, in the sense of the N.T. (Heb. xiii. 2, 1 Pet. iv. " keeping company," 9), is not akin to it is a form of charity or "open house "
: ;

grammar), and holds to

it

till

ver.

19,
(p,tj

when he changes

to the imperative

much needed by
persecuted

travelling,

exiled,

or

Christians.

which

it is spoken of (quoted in S. and H.

The terms in in Clem. Rom.

:

81a irurnv Kal

i.e.,

Sotc) with which he concludes (ver. 21 ut) viku, viKa). to avTo <J>povtv, xv. 5, is a favourite expression, best explained by reference to Phil. ii. 2, iv. 2, 2 Cor. xiii. 11. The idea is that of loving unanimity, and the els aXXijXovs points to the active manifestation of this temper in all the mutual relations of Christians. " Let each so enter into the feelings arid desires of the other as to be of one mind

4>iXoeviav c860t) avTui or, Sia vtos ev yripa.

:

Abraham
Kal
ex-

with

him "

(Gifford).

It

is

more

^iXoeviav

evo-c'p'eiav

Aut
;

ectwOt))

may seem

but the key to them, and to all the apostolic emphasis on the subject, is to be found in Matt. xxv. 34-36. Ver. 14. eiXoyeiTe rois SicuKOVTas, evX. k. p.Tj Ka.Tapdo-06 not a quotation of Mt. v. 44, but probably a reminiscence of the same saying of Jesus. The change in construction from participle to imperative, the participle being resumed in the next sentence, suggests that the form of the sentence was given to Paul i.e., he was consciously using borrowed words without modifying them to suit the sentence he had begun on his own account. It may be that when Paul said SuSkovtes in ver. 13, the other sense of the word passed through his mind and prompted ver. 14 but even if we could be sure of this (which we cannot) we should not understand either verse a whit better. Ver. 15. x a ^P lv f*Ta xai P^ VTb>v k.t.X. The infinites give the expression character of a watchword (see Hofthe mann in Weiss). For the grammar see Winer, 397, n. 6. To weep with those that weep is easier than to rejoice with those travagant
:

abstract expression of the Golden Rule, Mt. vii. 12. The negatives which follow introduce explanatory clauses they forbid what would destroy the unanimity of love. |xt| to. vt|>T)Xa <povoi)vTs see on
:

ver. 3 above bition in the

Selfish amis fatal to perfect mutual consideration, tois Taireivois trv air a-y o p. vol. Elsewhere in the N.T. (seven times) raireivos is only found in the masculine, and so some would render it here condescend to men of low estate let yourself be carried along in the line of their interests, not counting such people beneath you. Cf. Gal. ii. 13, 2 Pet. iii. 17. The bad connotation of <rvvaird-yeo-8ai in both these places is due not to itself, but The contrast with to. to the context. v\|/t]Xo. leads others to take tois Taireivois as neuter: and so the R.V. has it, condescend to things that are lowly. Cer-

and xi. Church

21.

who

rejoice.

Those who

rejoice neither

need, expect, nor feel grateful for sympathy in the same degree as those who

weep.
Ver.
to
16.
:

<J>povoi)vTs

his

own

aXXi^Xovs els Apostle returns grammar (or disregard of

here
the

to

avTo

on such points must always be personal rather than scientific the first of the two alternatives impresses me as much more in harmony with the nature of the words used than the other. For the idea cf. Wordsworth's sonnet addressed to Milton ..." and yet thy heart the lowliest duties on herself did lay", atj Prov. iii. 7. Be Yivecrfle 4>povipoi k.t.X. not men of mind in your own conceit. It is difficult to put our judgment into a common stock, and estimate another's as impartially as our own but love requires it, and without it there is no such thing as to avro els aXXrjXovs <^>povctf.
tainty
; ;

694
m
Matt. XXIV 24;
Gal. iv.15.
1

TIPOS
8.
ei
^

PQMAIOY2
ayaTfrjToi,

XII.

18 21.

Suiarov, to e uptwe, )xeTa TracTwe aeGpumwf eiprjkeuok'Tes.

5
C:

19. Mr) eauTOus eKOiKourres,

'%* aXXa oot

auToV.

tottoc
Xe'yei

ttj

, opyr|

yevpaTTTai yap,
20. ede ouf
d 2 Tim.
iii.

"

'Ep-ol k8ikt)(tis,

eyw dcTaTroSwaw,
)/(jjp.ie

Kupios

".

-rreim

ex^pos aoo,

ede 8nJ/a, ttoti^c

auToc
auTOu.

'

touto yap
2 1.
p.Tj

iroiCiv,

dVOpatcas irupos

awpcuaeis
tv

em

tth' KccbaXrjv

kikw utto tou KaKou,

eav alone

dXXa viKa
aXXa eav

tw dyaow to
vulg.

kukoi'.

eav ovv

gr.

L, etc.

D FD
X

lat.

)s$

ABP

and

all

edd.

For

tt)v Ke<f>aXT)v

Weiss would read with

alone ttjs

Ke<J>aXt|s.

Ver. 17.
treated
to
a-rroS.
is

From this point the subject chiefly the Christian's attitude

p.T)8cvl
is
:

kokov dvTi tcaicov emphatic to no one, Nothing can Christian or un-Christian.

enemies.
fjur]Sevl

For Tj opYTj used thus absolutely of God's wrath cf. v. g, 1 Thess. ii. 16. The idea is not that instead of executing vengeance
ourselves we are to abandon the offender to the more tremendous vengeance of God ; but this that God, not injured men or those who believe themselves such, is the maintainer of moral order in the world, and that the righting of wrong is to be committed to Him. Cf. especially 1 Pet. ii. 23. Y^ypaiTTOi yap Deut. xxxii. 35. Paul gives the sense of the Hebrew, not at all that of the LXX, though his language is reminiscent of the latter (cv r)p.Ep<i ekSiktio'eus dvTa-rroSwau). It is singular that Heb. x. 30 has the quotation in exactly the same form as Paul. So has the Targum of Onkelos but whether there is any mutual dependence of these three, or whether, independent of all, the verse was current in this form, we cannot tell. The Xe'yei Kvpias (cf. xiv. 11) is supplied by Paul. dXXd: On the contrary, as Ver. 20.

ever justify revenge. Cf. 1 Pet. iii. g, but especially Matt. v. 38-48. irpovoovp.Evoi KaXd ivwiriov k.t.X. Prov. iii. 4, LXX. 2 Cor. viii. 21. What the words mean in Prov. iii. 4 is not clear; they In are not a translation of the Hebrew. 2 Cor. viii. 21 the idea is that of taking precautions to obviate possible slanders here it is apparently that of living in uch a way as not to provoke enmity, or give any occasion for breach of peace. irdvrwv vwiru>v construed with icaXd. has the same kind of emphasis as (i^Stvi
;

Requite evil to no one let your conduct be such as all must approve. Ver. 18. cl SwaT^v cf. Matt. xxiv. ri e| vjioiv for what depends on 24. Over others' conduct you. Cf. i. 15. we have no control but the initiative in disturbing the peace is never to lie with the Christian. Ver. 19. (xt) catiTOvs ek8ikovvtcs dyaEven when the Christian has tttjtoi. been wronged he is not to take the law into his own hand, and right or vindicate himself. For ckSikciv see Lc. xviii. 3, dyawTjTof is striking, and must have 5. some reason either the extreme difficulty, of which Paul was sensible, of
; :
:

opposed to self- avenging, and even to the merely passive resignation of one's case to God. eav ireivq k.t.X. Prov.
xxv.
21
f.

exactly as in

LXX.

The

meaning of "heaping burning coals on It his head " is hardly open to doubt. must refer to the burning pain of shame and remorse which the man feels whose
by love. This is the only kind of vengeance the Christian is at liberty to contemplate. Many, however, have referred to 4 Esdr. xvi. 54 (Non dicat peccator se non peccasse ; quoniam carbones ignis comburet super caput ejus, qui dicit : non peccavi coram Domino Deo et gloria ipsius), and argued that the coals of fire are the Divine judgments which the sinner will bring on himself unless he repents under the conBut (1) there is straint of such love. nothing said here about the essential condition, "unless he repents"; this is simply imported and (2) the aim of the Christian's love to his enemy is thus
hostility is repaid
;

living

up

to this rule
affairs

or possibly

some

the Church at Rome, which made the exhortation peculiarly pertinent to the readers, and therefore craved this affectionate address to deprecate, as it were, the " wild justice " with which the natural man is

condition of

in

always ready to plead his cause. dXXd 8<5t t^itov T-fj SpYxi tne wrath spoken of, as the following words show, is that of God; to give place to God's wrath means to leave room for it, not to take God's proper work out of His hands. For the expression cf. Lc. xiv. g, Sir. xiii. 22, xix. 17, xxxviii. 12, Eph. iv. 27.


XIII.
i.

IIPOS
I.

PQMAIOYS
ou
'

&95

XIII.

nAIA

|/uxt}

e|ou<riai5 uirepexouaais uTTOTaero-eo-0a>.

diro
1

ydp icrnv c^ouaia

1 t (xy) airo 0eov eovcriai after ovcrcu

ei urj

6eou
For

at Be ouctcu eouai'ai uiro too

D^,
om.

Orig.

a-rro

^}ABD 3 LP
edd.
v-iro

read utto

J^ABD 1 F and

all

tov 6ov

and so all edd. om. tov fc^'ADFP

and

all

edd.

made

to be the bringing
in itself,

judgment on him
absurd

which
:

down 'of Divine

is

not only

but in direct antagonism

to the spirit of the passage. the absence of any Ver. 21. fit) vttcw connecting particle gives the last verse

the character of a summary in a word, be not overcome by evil, viro tov koxov by the evil your enemy inflicts. The C hristian would be overcome by evil if it were able to compel him to avenge himWrong is self by repaying it in kind. not defeated but doubly victorious when we it is repelled with its own weapons can only overcome it iv tw a-yadw through the good we do to our adversary, turning him so from an enemy into a friend. Vincit malos, says Seneca, pertinax bonitas : Wetst. accumulates similar exThe ev amples from classical writers.
:

which was due to Christ alone, an emancipation from all subjection to inferior powers. There is here an apparent point of contact between Christianity and anarchism, and it may have been the knowledge of some such movement of mind in the Church at Rome that made Paul write as he did. There is perhaps nothing in the passage which
in the loyalty

in iv

tw d-yadu

is

probably

= ^:

it

might

be explained as instrumental, or rendered

" at the cost of". Chapter XIII. There is not a word to indicate how the transition is made from the discussion of the duties of Christians as members of one body, especially the duties of humility and love in chap, xii., to the special subject which meets us in chap. xiii. the duty of Christians in relation to the civil authorities. There is nothing exactly like vers. 1-7 elsewhere in Paul's epistles, and it is difficult not to believe that he had some particular reason for treating The Christians in the question here. Rome, though mainly Gentile, as this epistle proves, were closely connected with the Jews, and the Jews were notoriously bad subjects. Many of them (eld, on the ground of Deut. xvii. 15, to acknowledge a Gentile ruler that was itself sinful and the spirit which prompted Pharisees to ask, Is it lawful to give tribute to Caesar or not ? Shall we give or shall we not give ? (Mark xii. 14) had no doubt its representatives in Rome also. As believers in the Messiah, " in another King, one Jesus" (Acts xvii. 7), even Christians of Gentile origin may have been open to the impulses of this

not already given in our Lord's word, " Render to Caesar the things that are Caesar's, and to God the things that are God's " yet nothing can be more worthy of admiration than the soberness with which a Christian idealist like Paul lays down the Divine right of the state. The use made of the passage to prove the duty of "passive obedience," or "the right divine of kings to govern wrong," is beside the mark the Apostle was not thinking of such things at all. What is in his mind is that the organisation of human society, with its distinction of higher and lower ranks, is essential for the preservation of moral order, and therefore, one might add, for the existence of the Kingdom of God itself; so
is
;
;

that no Christian is at liberty to revolt against that organisation. The state is of God, and the Christian has to recognise its Divine right in the persons and

requirements in which
to

it

is

presented

Whether in any given case say in England in 1642 the true representative of the State was to be found in the king or in the Comhim
:

that

is

all.

mons, Paul, of course, does not enable Neither does he say anyus to say. thing bearing on the Divine right of insurrection. When he wrote, no doubt, Nero had not yet begun to rage against the Christians, and the imperial authorities had usually protected the Apostle himself against popular violence, whether Jewish or pagan but even of this we must not suppose him to be taking any special account. He had, indeed, had
;

same
as in

spirit
all

and unbalanced minds, then

ages, might be disposed to find

other experiences (Acts xvi. 37, 2 dor. But the whole discussion prexi. 25 ff.). supposes normal conditions law and its representatives are of God, and as such are entitled to all honour and obedience from Christians. Ver. 1. -irao-a vj/vx*) is a Hebraism;
:


696
0eou TfTayp-eVai
Acts
vii.

; ;

; :

nP02 PQMAI0Y2
turn*.
2.

XIII.

wote 6
'

dcTiTaao-ou.ei'os ttJ eouo-ia,

-rrj

Tou eoo
Xrjij/orrai.

StaTayrj dfOecrTrjKei'
3. 01

ol 8e deGeaTriKOTes, eauTois
eicti

Kpiaa

yap apxofTes ouk

Oe'Xeis 8c
fit]

<f>o|3os

t<Lc

dyaQuu' epywx,
;

d\Xd twc
ttoici,

KaKan'. 1

<f>o|3eZo-0(u rrji' e^cocriat'

'

to dyaflos'

Kal ecis eiraifoe e auTrjs eav Se to KaxoV

'

4.

0eou yap SidnoKos eoti ool

<j>o|3ou
'

ciS to ayaOor.

ttoitjs,

ou yap

<fikt]

TTif

p-dxaipaf 4>opi
1

0cou yap StaKOkos

ccttii',

ekoikos els opyrjf tw to

twv ayadwv epywv aX\a twv Kaxuv D 3 gr. L, etc. tw ayadw epyw a. tw tcaxu 1 F. The vulg. and lat. fathers have non sunt timori boni operis, from which W. and H. deduce another reading tov ayadou cpyov. They suspect a primitive error, and Hort favours the correction tw ayaOoepyw, comparing 1 Tim. vi. 18.
;

^ABD

Acts ii. 43, iii. 23, and chap. For covcriai$ cf. Luke xii. 11:
cf.

ii.

9.
is

it

exactly like " authorities " in English abstract for concrete, virepexovo-ais describes the authorities as being actually in a position of superiority. Cf. 1 P. ii. T3, and 2 Mace. iii. 11 (dvBpbs ev tnrepoxfj Kip.vov). oi yap rTiv c|ovoria virb is the correct readt ffq viro 0ou ing (fc^AB), not dird. Weiss compares Bar. iv. 27. TTai yap vipwv viro tov lirdyovTos fiveia. It is by God's act and will alone that there is such a thing as an authority, or magistrate and those that actually exist have been appointed set in their place by Him. With at Se ovcrai the Apostle passes from the abstract to the concrete the persons and institutions in which for the time authority had its seat, are before his mind in other words, the Empire with all its grades of officials from the Emperor down. In itself, and quite apart from its relation to the Church, this system had a Divine right to be. It did not need to be legitimated by any special relation to the Church quite as truly as the Church it existed Dei gratia. Ver. 2. wctc cf. vii. 4, 12. The conclusion is that he who sets himself against the authorities withstands what has been instituted by God Siarayfj (Acts vii. 53) recalls TCTayue'vai, ver. 1. The Kpiua, i.e., the judgment or condemnation which those who offer such resistance shall receive, is of course a Divine one that is the nerve of the
:

But to say that it is God's judgment only is not to say that it is eternal damnation. There are many ways in which God's condemnation of sin is expressed and executed. Ver. 3. oi ydp apxovTes k.t.X. The yap can only be connected in a forced and artificial way with the clause which
view.

as coming through the authority resisted. This is by no means clear even a successful defiance of authority, which involved no human
it

whole passage seem to regard

but most commentators

human

would according punishment from God.

tcpifia,

to

Paul ensure
Xvjtj/ovTai
iii.

For

Kpijia

cf.

Mark

xii.

40,

Jas.

1:

where also God's judgment alone

is in

immediately precedes it really introduces the reason for a frank and unreserved acceptance of that view of "authorities" which the Apostle is laying down. It is as if he said Recognise the Divine right of the State, for its Tepresentatives are not a terror an object of dread to the good work, but to the bad. <j>6|3os as in Isa. viii. 13. It is implied that those to whom he speaks will always be identified with the good work, and so have the authorities on their side: it is taken for granted also that the State will not act in violation of its own idea, and identify itself with the bad. OcXeis 8e p.T) ^ojBelcrGai k.t.X. This is most expressive when read as an interrogation, though some prefer to take it as an assertion that is, to regard Paul as assuming that the reader does not want to be afraid of the magistrate, rather than as inquiring whether he does or not. To escape fear, to dyaObv iroiei do what is (legally and morally) good. Ver. 4. Qtov ydp Siaxovds eottiv <roi els to dyaOdv. Sidicovds is feminine agreeing with t|ovo-ia, which is " almost personified" (Sanday and Headlam;. The 0-0! is not immediately dependent on Siaicovds, as if the State were conceived as directly serving the person the State serves God, with good in view as the end to be secured by its ministry, viz. the maintenance of the moral order in society and this situation is one the benefit of which redounds to the individual, lav Se to xaxov iroi-jjs, <f>o|3ov only when the individual does that which
:
:

2-7.
KaKor
6pyT)i\
\
-

nP02 P^MAIOYS
irpaCTaocTi.
5.

697

810 aVdyKTj (rnoTaaaeaQai, 00 p.oVof 81a. t?|v

k

dXXd Kal 8id

-v

tt)v
*

oweiSTjarif.
>

6.

81a touto yap <al <popous b

>

Cor.

x.

T\eiT

AeiToopyot
ouV
1

<

~ yap 0eou

etoni', eis
'

auTo touto irpoo-KapTepoufTes.

25. 27; 1 Pet. n, 19.

7. diroooT

iraai

t4? 64>6iXds

to toV
om. ovv

<$>6pov,

rbv $6pov
1

to

airo8oT

ow

^ D FLP
3 3

N'ABD

and

all

edd.

contrary to the end set before the State commits to kclkov, which frusbut then trates to ayaObv need he fear he must fear, ov yap elicfi for not for nothing, but for serious use, does the ruler wear the sword. For eticji cf. 1 cj>opei is wear, Cor. xv. 2, Gal. iii. 4. rather than bear the sword was carried habitually, if not by, then before the higher magistrates, and symbolised the power of life and death which they had " The Apostle in this in their hands. passage," says Gifford, " expressly vindicates the right of capital punishment as divinely entrusted to the magistrate". But "expressly" is perhaps too much, and Paul could not deliberately vindicate
is

by God

TeXeiTt. Sia tovto seems to refer to the moral necessity to which appeal has been

already
is

made
that

in 81a. ttjv o-wttSirjo-iv.

It

because conscience recognises the moral value of the State as an ordinance

of

God

we pay

taxes. oj>6pos

is

often

used of the tribute paid by a subject nation: Neh. v. 4, 1 Mace. viii. 4, Lc. but here is probably used inxx. 22 definitely of any imposts made for the support of the Government. XetTovpyol
;

yap Beov

elcriv the use of XeiTovpyoi here instead of SloLkovoi emphasises the official character of the service which Xei-rovpyeiv In the they render.
:

LXX

is

the regular rendering of ]T^l)

and

what no one had assailed. He did, indeed, on a memorable occasion (later

than
his
this) express his
life

had been

forfeited

readiness to die if to the law

(Acts xxv. 11); but to know that if an individual sets himself to subvert the moral order of the world, its representatives can proceed to extremities against him (on the ground, apparently, that it, as of God's institution, is of priceless value to mankind, whereas he in his opposition to it is of no moral worth at all) is not to vindicate capital punishment as it exists in the law or practice of any given society. When the words 0eov yap Siolkovos itrnv are repeated, it is the punitive ministry of the magistrate ckSikos els which is alone in view. opyrj in the 6p-yJ)v an avenger for wrath, N.T. almost always (as here) means the wrath of God. It occurs eleven times in The exceptions Romans always so. are Eph. iv. 31, Col. iii. 8, 1 Tim. ii. 8, tu> to kclkov irpacrcroVTi = Jas. i. 19 f. The process to him who works at evil. is presented in irpacrcreiv rather than the
:
:

therefore refers frequently to the service of the priests and Levites, a usage the influence of which is seen in chap. xv. 16 and Phil. ii. 17 ; but this was by no means exclusively the case in the O.T. (2 Sam. xiii. 18, 2 Kings x. 5) nor is it so in the New (chap. xv. 27, Phil. ii. 25, 30). It is not a priestly character that the word assigns to the magistracy, but only an official character; they are in their place by God's appointment for the public good, els aiiTo tovto means " to the end described in this very end "

vers.
is

and

4.

As

irpoo-itapTepovvTes

elsewhere construed with the dative (Acts i. 14, vi. 4, chap. xii. 12) it seems necessary here to take els to ovt6 with

what precedes, and

e.g., in

irpocnc.
:

Num.

xiii.

21

by itself as, spending all their

time on the work. Ver. 7. At this point Weiss begins a new paragraph, but W. and H. make ver. the conclusion of the first part of this 7 chapter. In view of the close connection

between
XeTe)

it is

vers. 7 and 8 {cf. 6J>eiXas, 6oJ>tbetter not to make too decided

result.

Cf.

i.

32.
:

816 avdyKT] virordtrireirBai Ver. 5 f. there is a twofold necessity for submissionan external one, in the wrath of

in ver. 7, ojx&pos, Te'Xos, o)k>Pos, tiutj,

God which comes on resistance an inEven apart ternal one, in conscience. from the consequences of disobedience conscience recognises the Divine right and function of the eijovcria and freely submits to it. 81a totjto yap Kal <f>6povs
;

words do indeed imply duties to superiors, and seem therefore to continue and to sum up the content of vers. 1-6 but ver. 8, in which p,T)86vl p.T|8ev 64>cl\eTe seems
a break at either place.
All the
;

expressly written as the negative counterpart to diroSoTe irei.0-1 tos 6j>eiXa's in ver. 7. introduces at the same time a wider subject that of the duties of all

698
c

riPOS
xvii.

PQMAI0Y2
4>6/3ov,

XIII.

Matt.

TO

T^XoS, TO T^Xo?
8. MT|oe>a

TU TOk

TOV <^0^OV
jxt]

TU

TTJV TIU.YJV, TT]V

Tiu.rjv.

u/noev o^tiXcTC, 1 i

t6 dyaTrdv dXXr|Xous
9.

yap
c!

dycnraiv t6^ eTepoy, vofiov TTCTrXf^pwKC.

Xeuo-eis,
Ch. xv. 2
Gal.
;

fl

v. 14; iv.

Wupr|o-t9,

\ koi

oil

<poveuo-ig,
i ti

ETepa cktoXt), ev toutw tw Xoyto dva.KE<t>aXaiouTai,

d

t5\\j
e

00

kXevJ/cis.

to yap, " 0 P01 ou v^euSop-apTupTJo-eis,'2 ouk em-

Eph.
25e

cc tw,
xi

"

'AyaT7^acis t6v

ttXtjo-ioi' ctou

ws eauToV".

IO.
r\

tj

dyd-mr)

tu

Ch.

12,25.

TrXrjo-iov kcikov

ouk epyd^cTai

TrXrjpwp.a ouV vou.ou

dya/iTr).

o^ciXctc seems the only possible reading, yet is not given by any authority. 3 o4>ciXovtc; J^ 1 Orig. oiftiXeiTc B. For ayairav aXX-r)Xovs fc^ABDFP J^ read aXXrjXovs ayairav so all edd.
1

o<f>iXT]Te

ABDFL and all edd. The insertion is made by fc^P, complete the reference to the decalogue, cv to before ayairYjo-tis is ins. by NADLP; om. by BF latt., Orig.-interp. It is bracketed by Lachm., Treg., Alf., and W. and H. omitted entirely by Weiss. Instead of covtov FLP read o-eovtov with ^ABD.
2

ov \|rcv8ou.apTvpr|o-cis om.

etc., to

individuals toward each other, tu tov 4>6poi' tov <^6pov this is quite intelligible, but nothing can make it grammatical For the distinction see Winer, p. 737. of 4>6pos and te'Xos see Trench, Syn., p. For <|>o(}os and tiu.ij i Pet. ii. 17. 392. Ver. 8. et u.t) to dXXijXovs dyairav except mutual love. This is the debitum immortale of Bengel hoc enim et quotidie solvere et semper debere expedit nobis (Origen). 6 yap dyairtuv t6v ETEpov he who loves his neighbour, the other with whom he has to do. Cf. ii. 1, 21 (Weiss), vofxov irE-irXrjpuKEV = has done all that law requires. From what follows it is clear that Paul is thinking of the Mosaic law; it was virtually the only thing in the world to which he could apply the word vop-os, or which he could use to illustrate that word. The relation of chaps, xii. and xiii. to the Gospels makes it very credible that Paul had here in his mind the words of our Lord in Matt,
:

the meaning is not exactly the same. dyairqo'Eis t6v irXrjarfov <rov k.t.X. In Lev. xix. 18 this is given as a summary of various laws, mostly precepts enjoining humanity, in various relations by
;

our Lord (in Matt. xxii. 39) and by Paul (here and in Gal. v. 14) an ampler, indeed an unlimited range, is given to it. Its supreme position too seems to be

what
it

is

indicated in

James

ii.

8 by calling

xxii.

34
26.

ff.

u.oixevo~eis. Cf. order of the commandments here is different from that in Exod. xx. or Deut. v. (Hebrew), but it is the same as in Luke xviii. 20, and (so far) in James ii. Ii. This order is also found in Cod. B. of the in Deut. v. koi it tis eWpa IvtoXtj this shows that the enumeration does not aim at completeness, and that the insertion in some MSS. of oti \j/e-i)8op.apTvpTJo-eis, to complete the second table, is beside the mark. dvaK<aXaiovTai it is summed up the scattered particulars are resumed and brought to one. The only other instance of this word in the N.T. (Eph. i. 10) illustrates the present one, though
viii.

Ver. 9.

to yap Ov

The

LXX
:

kokov ovk . . . epydeTai. This is all that is formally required by the law as quoted above (ov> therefore love is iz\r\p-oixevo-eis, etc.) pwua vouov, law's fulfilment. Of course love is an inspiration rather than a restraint, and transcends law as embodied but in merely negative commandments the form in which the law actually existed determines the form in which the It is apApostle expresses himself. parent once more that vdp-os is the Mosaic law, and not law in general ; it is from it the prohibitions are derived on the ground of which the Apostle argues, and to it therefore we must apply his conclusion, -irXrjpu>u.a ovv vouov r\ aydirtj. Vv. 1 1- 14. In the closing verses of the chapter Paul enforces this exhortation to mutual love as the fulfilling of the law by reference to the approaching Parousia. must all appear (and who can tell how soon ?) before the judgmentseat of Christ, that every one may receive the things done in the body if the awe and the inspiration of that great truth descend upon our hearts, we shall feel how urgent the Apostle's exhortation is. In classikoi tovto cf. 1 Cor. vi. 6, 8. It cal writers koi tovto is commoner.
:

VOU.OS j3ao~iXiK6s. Ver. 10. ^ dydiTT)

We

14-

nP02 PQMAI0Y2
on wpa
<ra>TTjpia,

699
1

II. KAI touto, cISotcs tov Kaipoe,

eyep9rji>ai.

r^u-as
rj

tjSt]

c^ oircou

vuv

yap eyyuTcpoy
tj

f\\iu>v

r\

otc emorcu'o-a.u.ci'.
GUI'
<

12.
~

r|
f

vug irpoeKO\|/e',
,

oe qjj.epa TjyyiKCi'

aTro0<i>u.c0a

Ta epya

5; Eph.
v. 8,
1
;

tou ctkotous, Kai

,
,

fbucjijfj.e9a
,

!ti oir\a tou a ra !_\

,

-ex' *<pa>Tos.
^
//

'

13. us *v
x
/

^^P^i
\
'Itjo-oGv

eucrxTjjJ.oi'a)?

ircpnrarpcTUfic^,
jit]

(ifj

kuju-ois
1

v '- 12 Thess.
4
(

v.

Kat p-spais,

fit]

koitous xai

dcreXycicus,

w XpiCTTOf, 3 Kai

\9\-

epiSi Kal

ttjs <rapK09

\h'

^Xw

4.

AW cVSucraaOc tov Kupiov

pvrj

irpoi/oiav

ttoicio-oc eis

~/>sa' cm0up.ias.

s 2
.

f.

13.

h Acts xxiv.

1 but Jf^ABCP give vp.a.9. vaas is put in text by Weiss, W. and tjfias H., and Tischdf. ; and by W. and H. and Treg. in margin. All put tjStj with fc^ABC before the pronoun.
;

DEFGL

For Kai cv8vcra)p.e0a read ev8ucru>p.0a 8c with ABC^D 1 ?. W. and H. bracketSe and a MS. of Sah. have neither Kai nor 8c. For oirXa AD read cp-ya. p,rj epiSi Kai Er|\a>; B reads the plural epi<ri k. t]Xoi$, which W. and H. put in margin, but it is probably a case of conforming instinctively to the other clauses cf. the converse change of plural (ai SioOtjkoi) into singular in note 2 page 657 (also in B). 3 For Kvpiov I. X. B and Clem, give Xpurrov Itjo-ovv without Kvpiov, which W. and H. print in margin, keeping k. I. X. tn text.
2
;

$*

all that precedes, but especially cISotcs tov Kaipov: 6 Kaipos " the time " abstractly, but the is not time they lived in with its moral import, its critical place in the working out of God's designs. It is their time regarded as having a character of its own, full them. This is of significance for

sums up

vers. 8-10.

ovv to cpya tov o-kotovs. Things that can only be done in the dark that cannot bear the light of day are therefore to be put away by the Christian. For d-rro0wuc0a (properly of dress) cf. Jas. i.

21,

1.

Pet.
:

ii.

1,

tov
13,
is

4">t6s

for

Heb. xii. 1. to, oirXa to oirXa see on chap. vi.

unfolded in on <5pa tjStj k.t.X. rjSrj (without waiting longer) is to be con" it is time for strued with cycp0TJvai
:

Eph. vi. 11, i Thess. v. 8. The idea that the Christian's life is not a sleep, but a battle, to oirXa tov ({xiitos does not mean " shining armour " but (on
;

you

at

once to awake"

(Gifford).

No

Christian should be asleep, yet the ordinary life of all is but drowsy compared with what it should be, and with what it would be, if the Christian hope were perpetually present to us. vvv yap cyy^ t *P ov 'nn*v 'H o-TT)p{a for now is salvation nearer us than when we believed, r) au>TT]pia has here the transcendent eschatological sense: it is the final and complete deliverance from sin and death, and the reception into the heavenly kingdom of our Lord Jesus
:

Christ. This salvation was always near, to the faith of the Apostles; and with

the analogy of to cpya tov o-kotovs) such armour as one can wear when the great day dawns, and we would appear on the Lord's side in the fight. An allusion to the last great battle against the armies of anti-Christ is too remote, and at variance with Paul's use of the figure elsewhere. Ver. 13. us cv Tjulpo: as one walks in the day, so let us walk cvo-xr|p,ov(<>s. The same adverb is found with the same verb in 1 Thess. iv. 2 A.V. in both places " honestly". The meaning is rather " in seemly fashion," " becomingly " in 1 Cor. xiv. 40 it is rendered " decently,"
: ;

the lapse of time it became, of course, nearer. Yet it has often been remarked
that in his later epistles Paul seems to contemplate not merely the possibility, but the probability, that he himself would See 2 Cor. v. 1-10, not live to see it.
Phil.
2,
i.

also regard for decorum (the aesthetic side of morality) is in view. kwuoi and uc*0ai are again found conjoined in Gal. v. 21 cpis and tj\os in Gal. v. 20 and 1 Cor. iii. 3. W. and H.
;

where

following B.

put

cpio-i

koI

17X015

in

23.

otc iirio-Tcv<raucv
Christians,
1

when
5, xv.

we became

Cor.
:

iii.

Gal. ii. 16. Ver. 12. r\ vv| TrpocKo^cv the true day dawns only when Christ appears ; at present it is night, though a night that has run much of its course. a-rroOtoacOa

margin; the plurals in this case as in 'the others would indicate the various acts or manifestations of excess, whether in selfindulgence or
self-will.

Ver. 14. dXXd !v8vo~ao-0c tov K. M. Xpio-Tov. dXXd emphasises the contrast between the true Christian life and that

7oo
*

TTP05r
XTV.
b Ch.
i.

PQMAI0Y2
ttj

XIV.
irpoaXa xfi&vetrQe,

A
r

^rh"'

r. b

TON

Se dcrOei'oui'Ta
2.

m'crrct. *

fit)

els

Y'..7;

oiaKpi(xeis
ai.

oiaXoyia'u.uii'.

Os

\iev

mcrreuei

4>ayeiJ' tt&vto., 6 Se

v. 12, 17.

which has just been described. The Christian puts on the Lord Jesus Christ,
according to Paul's teaching, in baptism (cf. Gal. iii. 27), as the solemn deliberate act in which he identifies himself, by faith, with Christ in His death and re-

to speak of those who by an inadequate appreciation of Christian liberty were practising an "over-scrupulous asceticism". There has been much discussion as to

who "the weak" and "the strong"

;

re-

But the Christian life is not exhausted in this act, which is rather the starting-point for a putting on
surrection (chap.
vi. 3).

of Christ in the ethical sense, a " clothing of the soul in the moral disposition and habits of Christ " (Gifford) or as the Apostle himself puts it in vi. 11, a reckoning of ourselves to be dead to sin but alive to God in Christ Jesus. Every time we perform an ethical act of this kind we put on the Lord Jesus Christ more fully. But the principle of all such acts is the Spirit of Christ dwelling in us (chaps, vi.-viii.), and it is the essential antagonism of the spirit to the flesh which determines the form of the last words: teal ttjs <rapKOS irpovoiav p.^
;

It is to inquire too curiously if we inquire whether <rap| here is used in the physiological sense = the body, or in the moral sense = libidinosa caro (as Fritzsche argues) the significance of the word in Paul depends on the fact that in experience these two meanings are indubitably if not inseparably related. Taking the flesh as it is, forethought or provision for it an interest in it which consults for it, and makes it an object can only have one end, viz., its !iri0vp.iai. All such interest therefore is forbidden as inconsistent with putting on the Lord Jesus Christ in the power of the Holy Spirit. Chapter XIV. i-XV. 13. One subject is before the Apostle's mind throughout the whole of this section the relations of "the strong" and "the weak" in the Church at Rome. It is connected in a variety of ways, which are felt rather than expressed, with what precedes. Thus it is pervaded by the same sense of the supreme importance of mutual love among Christians which characterises chaps, xii. and xiii. It makes use, in much the same way as chap. xiii. n-14, of the impending judgment (xiv. 10), to quicken the sense of individual and personal responsibility. Possibly, too, there is a more formal connection with chap. xiii. Paul has been warning against the indulgence of the flesh (xiii. 14), and this prompts him, by contrast,
iroicicrde ets eiri0v(jiias.
:

spectively were. The weakness is weakness in respect of faith the weak man is one who does not fully appreciate what his Christianity means in particular, he does not see that the soul which has committed itself to Christ for salvation is emancipated from all law but that which is involved in its responsibility to Him. Hence his conscience is fettered by scruples in regard to customs dating from pre-Christian days. The scruples in question here were connected with the use of flesh and wine, and with the religious observance of certain days (whether as fasts or feasts is open to question). Possibly the persons indulging such scruples were Jewish Christians, but they need not have been. They were certainly not legalists in principle, making the observance of the Jewish law or any part of it an essential condition of the Christian salvation otherwise Paul, as the Epistle to the Galatians shows, would have addressed them in a different tone. Further, the Jewish law does not prescribe abstinence from wine or from animal food and there is no suggestion here, as in 1 Cor. 8, that the difficulty was about food that had been offered in sacrifice to false gods. Hence the influence at work in the Roman Church in producing this scrupulosity of conscience
; ;
;

was probably of Essene origin, and akin to that which Paul subsequently treats
with greater severity at Colossae (Col. ii. At Rome the scruples were only 16). scruples, and though there was danger in them because they rested on a defective apprehension of Christianity, they could be tenderly dealt with at Colossae they had grown into or adapted themselves to a philosophy of religion which was fatal to Christianity; hence the change of tone. But though " the weak " need not have been Jews, the scruples in
;

weakness was expressed, had Jewish connections and Jewish affinities and it is probable, from the

which
so

their

far

way

in

which (chap. xv. 7-13) the

dis-

cussion of the relations of the weak and the strong passes over into an exhortation to unity between Jew and Gentile in tha Church, that the two classifications had a

nP02 PQMAI0Y2
aaQevoiv

701
c^oudecciTw,
x > >

Xa^a^a
1

eaGiei.
.

3. o ttrQuay Toy
n'
x

p.T)
/

ecrSiorra
c

(j,yj

Cor.

i.

Kai o

(xt)

> a' co-fuui'

tov eomorra

p.T)

tcpi.vT(i>

o eos

28;

yap auTOf
2 6

vi. 4;

Trpo-

xvi. 11.

acXdpeTO.
arrjicci
fj

4. ctu Tts et 6 Kpiccjf

aXXoTpioy oiKernf; tu i8tw Kopiw

TriTTTei

oraGrjaeTat 8e
tcpiVei
s

So^aTos yap eoTif

0e6 OTTjaai

auToc.
1

5.

*Os
pi\

\t.ev

Tjp.epcu' Trap' tjuepcu',

os e KpiVei irdo-af

For Kai o

D 3 LP,
eo-riv

read with

For SvvaTos yap

all

^ABCD
;

fc^ABCD S F and all edd. read

1

(jltj.

Svvai-ci -yap.

o 0eos

UFL

but Js^ABCP (and

edd.) o tcvpios. os p.v

3 os p.v icpivci fr$ 3 as a mere interpolation H. bracket.

BDFL
(cf.

yap

Kpivei fr^'ACP latt.

l
,

the case in note

page 602)

Weiss regards the yap Tischdf. inserts W. and

;

general correspondence the weak would be Jews or persons under Jewish influence the strong would be Gentiles, or persons at least who understood the Gospel as it was preached to the Gentiles
;
;

by Paul.
tov 8^ dordcvovvTa: as Godet the part, as opposed to do-dcvTJ, denotes one who is for the time feeble, but who may become strong, tjj
Ver. points
1.

Xd^ava io-Oici it is impossuppose that Paul here is " writing quite generally " he must have had a motive for saying what he does, and it can only be found in the fact that he knew there were Christians in Rome who abstained from the use of flesh.
6 5e dorOcvuv
sible to
:
;

out,

Ver.
k.t.X.

3.

6 co~6ib>v

jjlt)

IIo-uOcvcitu

in Paul's in respect of faith, i.e. sense of the word in respect of his saving reliance on Christ and all that it involves: see above. One is weak in respect of faith who does not understand that salvation is of faith from first to last, and that faith is secured by its own entireness and intensity, not by a timorous scrupulosity of conscience. irpoo-\ap.f3dveo-8at is often used of God's gracious acceptance of men, but also of men welcoming other men to their society
ttio-ti
:

Paul passes no sentence on either party, but warns both of the temptations to !,which they are exposed. He who eats will be inclined to contempt to

sneer at the scruples of the weak as mere prejudice or obscurantism ; he who does not eat will be inclined to censoriousness to pronounce the strong, who uses his

no better than he should be. This censoriousness is forbidden, because God (6 8eos is emphatic by position) has received the strong into the Church, and therefore his place in it is not to be
liberty,

and
p.T)

friendship,

Mace.

viii.
:

1,

x.

r5.

not with els Siaicpioreis 8iaXo-yicrp,b>v a view to deciding (or passing sentence on) his doubts. The 8iaXoyio~p.oi are the movements of thought in the weak man, whose anxious mind will not be at peace no censure of any kind is implied by the word. The strong, who welcome him to the fellowship of the Church, are to do so unreservedly, not with the purpose of judging and ruling his mind For Sidicpio-eis see 1 Cor. by their own.
;

xii. 10,

Heb.
2.

v. 14.

os (lev: cf. ver. 5, ix. 21. jrio-Tvi 4>ayelv irdvTa: has confidence to eat all things. See Winer, p. 405. Gifford quotes Demosthenes, p. 88 irpoe'o-Oai 8^ tt)v irpoiK* ovk irioTvo"ev " he had not confidence, i.e., was too cautious, to give up the dowry". This use of irio-Tviv shows that irions to Paul was essentially an ethical principle the man who was strong in it had moral
:
;

Ver.

questioned. Ver. 4. o-w tis i o Kpivoiv dXXoTpiov oiktt)v ; the sharpness of this rebuke (cf. ix. 20) shows that Paul, with all his love and consideration for the weak, was aiive to the possibility of a tyranny of the weak, and repressed it in its beginnings. It is easy to lapse from scrupulousness about one's own conduct into Pharisaism oIkttjs is rare about that of others. Paul has no other example, in the N.T. and may have used it here for the suggestion (which SovXos has not) that the person referred to belonged to the house. tu iSt<i> Kupiu ffTTjKei t) iriTTTei for the verbs in the moral sense see 1 Cor. x. r2. The dative is dat. comm. It is his
:

own Lord who

interest (not to

is

concerned

it

is

His

which

is

involved and to

independence, courage, and originality.

you) he must answer as he stands or falls. o-ra9Tjo*Tai 8^ but he shall be made to stand, i.e., shall be preserved in the integrity of his Christian character. Svvarei "yap 6 Kvpios CTTjaai avrov for the Lord has power to keep
:
:

Him

702
d Ch.
viii.

IIP02
fifidpav.

PQMAI0Y2
fot ir\r)po<t>opeio-9w.
6. 6
d

XIV.

Ikciotos

i-V

tw iSiw

<$>pov>v ttjk

Yjpepav Kupiw (ppovei, kcu 6 pr| d^poKue TTjk r)pepae K.upiw ou (ppo^ci.*

6 iaQitav Kupiw eaOici, eu^o-piaTei yap tw

ew

ical

6 prj eo-rHwe

Kupiw ouk
1

eo-0iei,

Ka! cuxapiorei tw

ew.

7.

ouSels yap Tjpwy

Tjpepav Kvpiu ov tf>povi om. fr^ABC'DF, vulg., Copt., etc. edd. follow these authorities and omit but Alf. only brackets the words, holding that the omission may be due to homoeoteleuton. The clause is found in C 3 LP, Syr., Chrys., Thdrt. There are other instances of homoeoteleuton Thus 66 1 omits from i]p.epae in the attestation of this passage, as Alf. points out. Insert icai before to T)p.epav, 71 from ecrflici to c<r0ici, and L from tw 0ew to to 0w. o cr6iwv with JtfABCDFL.

Kai o

jiT)

({jpoviuv tt)v

Almost

all crit.

Paul does not contemplate upright. the strong man falling and being set up again by Christ but in spite of the perils which liberty brings in its train and the Apostle is as conscious of them as the most timid and scrupulous Christian could be he is confident that Christian liberty, through the grace and power of Christ, will prove a triumphant moral success. Ver. 5. The Apostle passes from the question of food to one of essentially the same kind the religious observance This is generally regarded of days. but as quite independent of the other Weiss argues from ver. 6, where the text

him

which he adopts in common with most editors seems to contrast "him who observes the day" with "him who eats," that what we have here is really a subIn division of the same general subject.

judges one day " in comparison with," or "to the passing by of" another: cf. i. Side by side with 25, Winer, 503 f. this, KpCvci irdo-av rjjxe'pav can only mean, makes no distinction between days, counts all alike. In such questions the important thing is not that the decision should be this or that, but that each man should have an intelligent assurance as to his own conduct: it is, indeed, by having to take the responsibility of deciding for oneself, without the constraint of law, that an intelligent Christian conscience is developed. For irX-qpo^opia-0(i> cf. iv. 21, and Lightfoot's note on Col. iv. 12. vows (vii. 23) is the moral intelligence, or practical reason by means of this, enlightened by the Spirit, the Christian becomes a law to himself. Ver. 6. The indifference of the questions at issue, from the religious point of
;

other words,

among

those

who

abstained

view,

from flesh and wine, some did so always, others only on certain days. " To observe the day" might in itself mean to observe it by fasting this would be the case if one's ordinary custom were to use flesh and wine or it might mean to observe it by feasting this would be the Practicase if one ordinarily abstained. cally, it makes no difference whether this reading of the passage is correct or not Paul argues the question of the distinction of days as if it were an independent question, much as he does in Col. ii. It is not probable that there is any reference either to the Jewish Sabbath or to the Lord's Day, though the principle on which the Apostle argues defines the

shown by the fact that both by the line of action they choose, have the same end in view viz., the
is

parties,

interest

of

the
Col.

Lord.
iii.

<j>povuv

tt|v

setting of the mind upon the day implies of course some distinction between it and others. The clause *al 6 prj <f>povuv . . . ov
T)p.epav cf.
2.
is omitted by most editors, but absence from most MSS. might still be due to homasotelettton. i\apio-Ttl thanksgiving to God consecrates every meal, whether it be the ascetic one of him who abstains from wine and flesh (6 |at| 4cr0(Dv), or the more generous one of him who uses both (6 IcrOiuv) cf. Acts xxvii. 35, 1 Cor. x. 30, 1 Tim. iv. 3The thanksgiving shows that in either 5. case the Christian is acting ets Sd|av

The

<)>povci

its

whatever

Nothing to both. Christian religion is legal or statutory, not even the religious observance of the first day of the week that observance originated in faith, and is not what it should be except as it is
Christian
attitude
in

the

freely

maintained by
2.

faith.

For 8s

p.ev

see ver.

Kpivci

rjp..

irap' ^jicpav

means

Otov {1 Cor. x. 31), and therefore that the Lord's interest is safe. Ver. 7 f. ovScls yop ^pwv lavru Jfj The truth which has been k.t.X. affirmed in regard to the Christian's use of food, and observance or non-observance of days, is here based on a larger

ii.

TIPOS
fj,

PQMvMOY2
8.
eds>

73
re

eauTw

Ka i ouScls eauTio

d.7ro0n](rKi.

yaP

wu.ev,

tw Kopiw wu.ev
v

edv re diroQ^crKwp.ei', tw Kupiw

,

diro9i'r|o"KOu.v.

edf T ou^ a>p.ei>, cap tc dTro9vrjcrKa)u.ev, tou Kupi'ou * ia\i.v. u v , v v fl v touto yap Xfuoros Kai 1 airetfafe Kai aeeo"rr| Kai aveyno-ce,
,
,

9. eis

Ch.
9;
iii.

viii.
1

Cor

11/a

Kai
;

23.

I'tKpwv Kai ^(ovTUtv Kupieo(TT).

r\

TO. lu 8c ti Kpi^cis t6v dScX.<$>oV aou

Kai au ti eou9evis top d8e\4>6v aou ; irdvTes y a P C TrapaCTTT]aop.0a - n > ~ ~ f -.+, ~ \ 1 \ tw J5T|(iaTi tou Xpiorou. 9 1 1, YeypaTrrai Y a P> <c Za> eyw, \eyei .. Kupios,
->

Acts
xxvii. 24.

oti euoi xdp.iJ/61

1

udp

yofu,

Kai irao-a
1

yXwaaa
1

e^op-oXoyTJoeTai

tu>

Om.

only
2
"'

et]o-cv

Kai before aireOave with with and

^ABCDLP
3

^ ABC D
all

FP.

For
all

aveo-rTj

Kai avci^o-cv read

edd.

tod Xpio-Tov

C 2 LP

tov Oeov

N'AB^DF
BD F
1_3

and

edd.
;

(and A of LXX) but irao-a yXaxrcra 2 LP. The latter order is followed by Weiss, W. and H., elofioXoYTjo-erat and Tischdf. Probably the verb was put first in BF, etc., to conform to the parallel
e^ofioXoyio-CTai irao-a y\ojcr<ya

^ACD

clause.

which it is a part. His whole belongs not to himself, but to his " No one of us liveth to himself," Lord. does not mean, " every man's conduct affects others for better or worse, whether he will or not " it means, " no Christian is his own end in life what is always present to his mind, as the rule of his conduct, is the will and the interest of his Lord ". The same holds of his dying. He does not choose either the time or the mode of it, like a Roman Stoic, to
truth of
life
; ;

that His lordship over the realm of death is established, so that not even in that

please himself. He dies when the Lord the Lord will, and even by his death glorifies God. In ver. 14 ff. Paul comes to speak of the influence of conduct upon others but here there is no such thing in view; the prominence given to -:<> Kvpi<t> (tov Kvpiov) three times in ver. 8 shows that the one truth present to his mind is the all-determining significance, for Christian conduct, of the relawill, as
;

dark world do those who are His cease to stand in their old relation to Him. tov Kvpiov o-p.ev holds alike in the seen and the unseen. Ver. 10. Ii) 8e thou, in contrast with the one Lord and Judge of all. In face of our common responsibility to Him, how dare we judge each other ? tov dSeX<j>6v cov another reason for not judging: it is inconsistent with a recognition of the brotherhood of believers. fj koI o-v ri efovOeveis k.t.X. Or thou, again, why despisest thou ? etc. This is addressed to the strong and free thinking, as the first question is to the weak and scrupulous Christian. Censoriousness and contempt are never anything but sins, not to be practised but shunned.
:

tion to Christ. This (ideally) determines everything, alike in life and death and
;

all the more when we remembe that we shall all stand at one bai irapao-TT)o*ope0a tu ptjfxaTi tov 0cov God is the universal Judge. In 2 Coi

and that

all

that

is

determined by

it is

right.

Ver. g. is tovto y*P tva: cf. 2 Cor. ii. g. t|o-cv refers to the resurrection, as is shown by the order of the words, the connection elsewhere in Paul of Lordship with the resurrection (cf. Phil. ii. 9 ff.), and the aorist tense which describes an act, and not the continued existence of Christ on earth (Sanday and Headlam) cf. Rev. ii. 8 (8s lyivtro vcKpos k. e?Tjo^ev), xx. 4 f. tva denotes God's purpose in subjecting His Son to this experience. must not suppose that dire'Bavcv is specially connected with vcxpuv and tt,r\crtv with wvtmv ; there is the same mannerism as in iv. 25.
:

10 we have tw f3ijuaTi tov Xpio-Tov but here tov 8eov is the correct reading cannot suppose that by tov 0eo4 here Paul means Christ in His Divine nature the true way to mediate between the two expressions is seen in chap. ii. When we all stand at 16, Acts xvii. 31. that bar and it should be part of our
v.

We

spiritual
will

environment

always

no

one

We

look at his brother with either censoriousness or contempt. , Ver. 11. Ye'-ypa-n-Tai yap the uni:

versal

judgment proved from Scripture,

Rather

is it

through Christ's resurrection

Is. Iv. Paul follows the LXX, 23. but very freely. For <i lyi Xcyci Kvpios the LXX has kot* cp.av-rov opvvw. The same passage is quoted more freely still

74
0eu> ".

nP02 PQMAI0Y2
12.
ctpa

XIV.
eauTOu \6yov Soiaei

ouv

eicaorTOS T)p.civ

irepl

Tii

0cw.
g Matt. xvi.
*3 'ch^
Rev/fi.'
'"'

13.

Mtik'ti
fir]

o5V

dXXirjXous

Kplvupev

dXXd toGto KpivaTe

r\

udXXoc, to
018a Kal
jxf|

TtOcVat.

TrpoaKOuaa tw d8eX<J>w Kuptw

'Irjaou,

e <rica.v%a\ov. 2
A

14.
i

TTCTreiCTjxai eV
(1)

on

ouSe> KOiyof 81 .eciutoG

1

tw XoY^ojxeV

ti KOiyoi' etc ai, Ikciitu kou'oc

8s

8id

Ppwua
jxt;

6 dSeX4>6s aou XuireiTai, ouk !ti

kotol dya^-riv TrcpuraTeis.

tu

put in text by Tdf. and bracketed by Alf. and W. 1 Syr. and by Weiss, who thinks it much more natural that the common Pauline formula apa ovv should have been completed than The authorities are divided in the same way between SWci and airomutilated. BDF supporting the latter, which is adopted by Weiss, and fc^AC the former Sioo-ei which is adopted by W. and H. So also Weiss omits tw 0w with BF ; but W. and
1

ovv

J^ACEL,
It is

all

cursives,

is

and H.

omitted in

BD^P

H. bracket
2

it,

as

it is

found

in

^ACDLP.

to liTj TiOcvai irpoa-Kouua td aSeX^w T) o-Kav8a\ov. 1rpo0-K0p.ua and t| are both om. by B, Syr., Arm. Weiss thinks this gives the true reading, to utj tiUcvoa tc* aSe\<j>w o-Kav8aXov, and W. and H. put it in margin.
3

81 eavTov fc$BC, followed

by

W.

and H., Weiss,

and
all

Alf.

81

ovtov

ADEFGL,

and

of edd.
*

Lachm. and Treg. For t 8e read yap with

^ABCDFP

edd.

in Phil. ii. 10 f. to describe the exaltation In Isaiah it refers to the of Christ. coming of God's kingdom, when all e|op.oXoYT|nations shall worship Him. t 6e4> = shall give thanks or o-to,i

praise to'

God:

xv. 9,

Mt.

xi.

25,

and

often in

LXX =

PlTHl.
:

In the sense

of " confess " it takes the accusative. So then conVer. 12. apa (olv) clusion of this aspect of the subject cf. Every word in this senv. 18, vii. 25. tence is emphatic cKao-ros, irepl eavTov,

He deals. Paul develops his ideas quite freely from his conception of faith, but in all probability he was familiar with what Jesus taught (Matt, xviii. ). In principle, the Apostle Ver. 14. He has no sides with the strong. about meats or drinks or days. scruples 5 it is as a Christian, not Iv Kvpito It|o-ov as a libertine, that Paul has this conviction ; in Christ Jesus he is sure that there is nothing in the world essentially
which
:

unclean

and

\070v

8<So-i,

tu

flew.

For X670V

in this

sense see 1 Pet. 'iv. 5, Heb. xiii. 17, Matt. xii. 36, Acts xix. 40. Vv. 13-23. The Apostle now proceeds o argue the question of Christian conluct in things indifferent from another that of the influence point of view

which our conduct may have on others, and of the consideration which is due to
them.
thus
already,
p-T|KeTi

ovv dX\T|\ovs Kpvwp.ev:

much follows from what has been said

and Kpivo>uev therefore forbids

all things can be consecrated Christian use. Christianised by koivov cf. Acts x. 14, 28, Rev. xxi. 27. It is the opposite of aviov, and signifies that which is not and cannot be brought into relation to God. ei utj tu Xo-yioue'v<{> Though there is nothing which k.t.X. in itself has this character, some things may have it subjectively, i.e., in the judgment of a particular person who cannot help (from some imperfection of to him conscience) regarding them so (ckivo> emphatic) they are what his con;
: ;

science
respect.

makes them
For
el

and
is)

both the censorious and the contemptuous estimate of others. dXXa tovto iepivaT p.a\\ov: be this your judgment rather. to arj TiOe'vai Cf. 1 Cor. ii. 2, vii. 37. this is of course -irp6o"Kou.p.a t<# dSeX4><j> For addressed to the liberal party. The irpoo-Kouua see 1 Cor. viii. 9. word does not occur in the Gospels, but it is a remarkable fact that in most of our Lord's express teaching about sin, it is sin in the character of o-icav8a\ov, a snare or stumbling-block to others, with
:

(unenlightened as
Gal. ii. 16. Ver. 15.

it

his conscience is entitled to

utj

cf.

Matt.

xii.

14,

expositors here supply " You must have respect therefore for his scruples, although you may not share them, for if," etc. (Sanday and Headlam) but it seems simpler to connect the 70.P with the leading idea in the writer's mind, Put no stumbling-block

Many

something

e.g.,

before a brother,

for, etc.

Sia,

Ppwua

is

contemptuous: "for the sake of food"

12 18.
Spoiuari
h

nP02 PQMAI0Y2
crov
/
,

705
16. M^i h Ch.
iii. 8.

iKiivov

AttoXXuc, uirep ou Xpioros

ujxojy

dire'Oai'e.
.

p\aor<J)T]p.io 8<i>
'

ouk

to dya9oV.

17- 00

>

yap i<rnv
oouXeuue

f\

|3aaiXeia

\'

'

Cor.

iv.

20.
2
*

tou

eou Ppwais Kal

<

trocris,
t

dXXd
\ >

ck Ili'eopaTi

Ayiw

n 18.

yap

tv toutois

oiKaiocrufT) kcu elprj^T] kcu ' / 1 k c \ l

tui

X a P^ n Xpiorw
all

Ch
r

xv ' '^

Eph.

vi.

7',-Col.iiL

41

For

ev tovtois

^D
3

read cv tovtw with

in 2
1

fc^ABCD^
iv. 18)

and

edd.

thy brother is grieved. fipupa is the food which the strong eats in spite of Xvitcitoi need his brother's scruples. not imply that the weak is induced,
against
ing)
;

his

conscience,
is

to

eat

also

(though that

contemplated as follow-

it may quite well express the uneasiness and distress with which the weak sees the strong pursue a line of

conduct which his

conscience cannot Even to cause such pain as approve. this is a violation of the law of Christ. He who does it has ceased to walk kclto. aYairtjv, according to love, which is the supreme Christian rule. In the sense of this, and at the same time aware that the weak in these circumstances may easily be cajoled or overborne into doing what his conscience disapproves, the Apostle exclaims abruptly, pt| tu PpuparC aov iiceivov diroXXve virip ov Xpurros To tamper with conscience, dire'Oavev. it is here implied, is ruin ; and the selfish man who so uses his Christian liberty as to lead a weak brother to tamper with his conscience is art and part in that ruin. The wanton contempt such liberty shows for the spirit and example of Christ is emphasised both here and in 1 Cor.
viii.

a {Jao-. eirovpdviov. See Thess. i. 5, 1 Cor. vi. 9 This use of the f., xv. 50, Gal. v. 21. expression, however, does not exclude another, which is more akin to what we find in the Gospels, and regards the Kingdom of God as in some sense also present we have examples of this here, and in 1 Cor. iv. 20 perhaps also in Acts xx. 25. No doubt for Paul the transcendent associations would always cling to the name, so that we should lose a great deal of what it meant for him if we translated it by " the Christian It religion " or any such form of words. always included the reference to the glory to be revealed. Ppoio-ts k. irdo-is eating and drinking the acts, as opposed ver. 15, the thing eaten. to PpdJfia, dXXd

Tim.

Thess.

ii.

12, 2

Sikcuoo-vvt] K. eipfjvT] k. X a pd v irvcvpan ayitf are these words ethical or religious? Does Six. denote "justification," the right relation of man to God ? or
:

f.

Ne

plitris feceris

tuum cibum

quant Christus vitam suam. Ver. 16. p.T| pXao-4>T|p<ci<r6w ovv vpwv to d-yaJov. to dyaOov is somewhat in It has been taken (1) as the definite. good common to all Christians the Messianic salvation which will be blasphemed by the non-Christian, when they see the wantonness with which Christians rob each other of it by such conduct as Paul reprobates in ver. 15 and (2) as Christian liberty, the freedom of conscience which has been won by Christ, but which will inevitably get a bad name if it is exercised in an inconsiderate loveless fashion. The latter meaning alone seems For f3Xa<r$. see 1 Cor. x. 30. relevant. Ver. 17. Insistence and strife on such matters are inconsistent with Christianity ov ydp Io-tiv k.t.X. Usually in Paul r\ paaiXfia tov Oeov is transcendent; the kingdom is that which comes with the second advent, and is the inheritance of

" righteousness," in the sense of just dealing ? Is tipijvTj peace with God, the result of justification (as in v. 1), or peace among the members of the Church, the result of consideration for each other ? The true answer must be that Paul did not thus distinguish ethical and religious the words are religious primarily, but the ethical meaning is so far from being excluded by the religious that it is secured by it, and by it alone. That the religious import ought to be put in the forefront is shown by x a P a ^ v t dy. which is a grace, not a virtue. In comparison with these great spiritual blessings, what Christian could trouble the Church about eating or drinking ? For their sake, no self-denial is too great. Ver. 18. iv tovto> " on the principle implied by these virtues" (Sanday and Headlam). One may serve Christ either eating or abstaining, but no one can serve
: :

believers

it is

essentially (as

it

is

called

Him whose conduct exhibits indifference to righteousness, peace and joy in the Holy Spirit. Soicipos toi$ dv9pwirois so that there can be no occasion given to any one to blaspheme. Cf. xvi. 10, 2 Tim. ii. 15, Jas. i. 12. sound Christian character wins even the world's approval.

VOL.

II.

45

: ;

706

nPOS PQMAI0Y2
udpOT0S TW 0&, Kal SoKlfAO? T0l$
O.V OpwiTOlS.

XIV.
19-

Spa OuV

Ttt

ia'jTcor. ttjs
Thes's. v.

iprji/T)s

'

8iwKW|A' )

Kal

Tot

ttjs

oikoSoutjs ttjs is dXXr|Xou$.

20. Mt| eVeicef ppwp.aros tcaTaXuc to Ipyoc tou

d^dpoiirw
icpe'a,

9eou.

tracTa fiee

mTit.

i.

m KaGapa, dXXd KaKOk tw 15.

21. tcaXoy to
p.rj

tw otd

TrpocrKojAjjiaTOS isrQiovn.

viHi3.

<payeiv

p.noe

mety

oieo^, u,rjO

ecuo

dSeXijSos

is

According to S. and H. 8i<otcu>|iv 8iwko(av fc^ABFLP. 8ia)Kp,v CDE, latt. This is a "somewhat obvious correction," and less expressive than 8iu>icop.ev. But W. and H. put 8iwK<op.ev in text and SuoKopcv also the view ofWeiss and Tischdf.
1
;

in

marg.
Yer. 19.

dpaovv: see ver.

:

12.

to. ttjs

eipTivrjs is

not materially different from all that belongs to, makes tt|v lpTJvt|v we cannot argue from its use for, peace here that the word must have exactly the same shade of meaning in ver. 17. SiuKup-ev the indicative 8icJicop.v is very strongly supported, and would indicate the actual pursuit of all true Christians " Our aim is peace," and to. ttjs oIko8op,T|s Ttjs els a\\T|\ovs = mutual upbuilding. Cf. 1 Thess. v. 11, 1 Cor. xiv. The practical rule implied here is 26. that, when anything is morally indifferent to me, before I act on that conviction, I must ask how such action will affect the peace of the Church, and the Christian growth of others. Paul repeats the rule of ver. Ver. 20. the opposite of 0U0p.T| KordXve 15. See Matt. xxvi. 61, Gal. ii. 18. Sop.iv. to epyov tow 0eov (1 Cor. iii. 9) what God has wrought, i.e., the Christian Church (which is destroyed by such wanton conduct) or the Christian character and standing of an individual (which may be ruined in the same way). TraVTa p.ev Kadapd this is the principle of the strong, which Paul concedes (p.**) the difficulty is to get the enlightened to
:
:
.

tone of the passage, which is rather a warning to the strong, and the verse immediately following, which surely continues the meaning and is also addressed The to the strong, decide against this. man who eats with offence is therefore the man by whose eating another is made to stumble. For 8ia Trpoo-icop.fia-ros

see ii. 27, Winer, p. 475. Ver. 21. A maxim for the strong.
cf.

in order that others

Abstinence not be made to stumble is morally noble, ev a> usually irpoorKoirTeiv takes the Dat., ix. 32, 1 Pet. ii. 8. That there were those in the Church at Rome who had scruples as to the use of flesh and wine, see on ver. 2. Paul would not have written the chapter at all unless there had been scruples of some kind and he would not have taken these examples if the scruples had concerned something quite different. Ver. 22. The true text is <rv irurriv " tne faith that thou hast, have fjv exeis thou to thyself in the sight of God ". The verse is still addressed to the strong. The faith he has is the enlightened faith which enables him to see that all things are clean such faith does not lose its value though it is not flaunted in reckless
xiv. 6.

For koAov

Mark

may

understand that an abstract principle can never be the rule of Christian conduct. The Christian, of course, admits the principle, but he must act from love. To know that all things are clean does not (as is often assumed) settle what the Christian has to do in any given case. It does not define his duty, but only

quotes Heliod.

o-cavTov Wetstein 16 koto, aavrov rxe icai ut)8cvi <J>pd. Cf. 1 Cor. xiv. 28 Ivwiriov (eavTii 8e XaXeiTu <at tm flew). to 6eov reminds the strong once more (ver. 10) that the fullest freedom must be balanced by the fullest sense of responsiaction.
koto.
vii.
:

On

bility

makes

Acknowclear his responsibility. ledging that principle, and looking with love at other Christians, and the effect of
any given
line of conduct on them, he has to define his duty for himself. All meat is clean, but not all eating. On the contrary (dXXd), kukov t$ dvUpwiry

In another sense than to God. that of 1 Cor. ix. 21 the Christian made free by faith must feel himself p.-fj avop.os 6cov dXX' lvvop.09 Xpio-Tov. paicdpios " a (xt) Kpirwv cavTOV ev w 8oKip,dci motive to charitable self-restraint ad:

tu

810,

Trpoo-KO(Ap.aTos

ecrfliovTt;

sin is

involved in the case of the man who Some take this as a eats with offence. but the whole . arning to the weak
;

dressed to the strong in faith " (Giffordi. It is a rare felicity (this is always what fidKapios denotes) to have a conscience untroubled by scruples in Paul's words, not to judge oneself in the matter which

one approves

(sc,

by

his

own

practice)

a :

ig23.

TTPOS
f\

PQMATOY2
dadcpei. 1

707
irumy *
=X <l S

trou irpoo-KoiTTei

<ntai'Sa\ieTai

f|

22.

tv>

Kara acauTOf
cV

lj(

cVumoy tou 9eou

23. 6 8c
-* -

paKapios &
ear
f
5

ji$|

Kpiyue coo-rov
1

SoKipdJci.
3
/

Siaicpii'^/xci'os,

<pdyj), KaTatceicpiTat,

/ ,

Cor.
3*

OTL

OUK

CK TT10T6GJS

TTaK

6 OUK CK TTIOTCWS, afiapTia OTll.

XVI.

om. fc^AC, Syr., Copt., Aeth. ins. fc$ 3 BDFLP, vulg., very clear instance of a Western reading in B, and therefore justify the omission with W. and H. and Tischdf. but Weiss, who thinks r\ ao-0cvci is too difficult to be explained as a gloss, retains the words.
1 1\

o-KavSaXijeTai
S.

r\

acrtievci

Sah.

and H.

call this a

after
3

After tritrriv ins. tjv fc^ABC ; so most edd., omitting the mark of interrogation cxs. For <ravrov read o-eavrov with J^ABCDKLP, etc. After apap-ria eoriv the great doxology of chap. xvi. 25-27
it

is

inserted by
;

ALP

and most other MSS., though some, including AP, have

in

both places

om. here

NBCD

1
,

vulg., Syr.

and he who has this felicity should ask no more. In particular, he should not
run the risk of injuring a brother's conscience, merely for the sake of exercising in a special way the spiritual freedom which he has the happiness to possess

Christianam conscientiam. All a man cannot do remembering that he is Christ's all he cannot do with the judgmentseat (ver. 10) and the Cross (ver. 15) and
all

their

restraints

whether he exercises
not.
:

present to his

mind

and
is sin.

inspirations

Of course

it

in that

way

or

this is addressed to Christians, and there is no rule in it for judging the character

Ver. 23. 6 8 Siaicpivopcvos lav <t>ayTl KaTaiccKpiTat such, on the other hand, is the unhappy situation of the weak

new motive
cf.
iv.

for

charity.
i.

For
xi.

Siaicpiv.

20, Jas.

6,

Mark

23.
in

The
his

or conduct of those who do not know Christ. To argue from it that works done before justification are sin, or that the virtues of the heathen are glittering vices, is to misapply it altogether.

weak

own mind

Christian that

cannot be clear
it is
;

Chapter

XV.Vv.

1-13.

The

four-

the strong does

it

permissible to do as may be, he thinks

;

one moment, and the next, it may not be and if he follows the strong and eats in this state of mind, tcaraiccicpiTai he is condemned. The condemnation is absolute
:

it

is

not only that his

own

con-

science pronounces clearly against him after the act, but that such action incurs It is inthe condemnation of God. consistent with that conscientiousness through which alone man can be trained in goodness the moral life would become chaotic and irredeemable if conscience were always to be treated so. 8ti ovk The man is Ik Trio-Tews, sc, ctya-ycv. condemned because he did not eat ck and this is generalised in the ir<rTws last clause irdv 8c & ovk ck itio-tcus apapTta icrrlv. All that is not of faith is and therefore this eating, as not of sin faith, is sin. It is impossible to give wfo-Tis here a narrower sense than Christianity Everything a Christian man see ver. 1. does that cannot justify itself to him on the ground of his relation to Christ is It is too indefinite to render omne sin. fuod non est ex fide as Thomas Aquinas does by omne quod est contra conscientiam : it would need to be contra
;
:

teenth chapter has a certain completeness in itself, and we can understand that if the Epistle to the Romans was sent as a circular letter to different churches, some copies of it might have ended with xiv. to which the doxology, xvi. 25-27, 23 might be loosely appended, as it is in A. L. and many other MSS. But it is manifestly the same subject which is continued in xv. 1-13. The Apostle still treats of the relations of the weak and the strong, though with a less precise reference to the problems of the Roman Church at the time than in chap. xiv. His argument widens into a plea for patience and forbearance (enforced by the example of Christ) and for the union of all Christians, Jew and Gentile, in common praise. It seems natural to infer from this that the distinction between weak and strong had some relation to that between Jew and Gentile the prejudices and scruples of the weak were probably of Jewish origin. Ver. 1. 6<j>ciXop.ev 8c: what constitutes the obligation is seen in chap. xiv. It arises out of our relation to others in Christ. Looking at them in the light of what He has done for them as well as for in the light of our responsibility us, and
:
;

xv.
*

708
a Acti

nPOS PQMAIOYS
!.

XV.
criov

I.

'O^eiXop-ev 8e
juitj

r)p.eis 01

SufoTOi Ta dor 6cvT]p.aTa twk

douvcn-wy

fiacrrdt,W, Kai

eauTols dpeWeiv

2. eicaoTOS

ydp

irjp.ue

tw

ttXtj-

dpe<TKTw els to dyafloc irpos oIkoSojitJc.

ijpecrev,

3. icai

yap

Xpioros
tu>v

ou\ eauTw

dXXd,

ko.6u>$
iir'

yeYpairrai,
4. 00-a

" '1

o>t8io-p.ol

dcci8i^6rra>' ore
Trp' iqp.eTe'pav

iiriiTevov

ep.e".

yap irpocypd^T], 2

el$

8i8aaKaXiac irpoeypd<pT)

iva 8id ttjs u"irop,ovTJs ko.1

Om. yap with ^ABCDFLP.

and F have
ocro *yap irpoYpa<jJt| irpoatypa^>r\,

3 so most edd. B, latt., Aeth. give <Ypa<j>T). which confirms the reading of fc$AC. irpoYpa<j>T| iva 3 ALP; but CYpa<j>Tj fc^BCDF, vulg. and all edd. After kcli ins. 81a j^ABCL. but the After exwpev B adds ttjs TrapaicXT|o-ewsj which W. and H. put in marg. addition is as inept as that of A070JV in the same MS. at ver. 18, and to be explained

^ACD LP

in the

same way

(an anticipation of a later word).

ii. 17 Ps. lxix. 9, John xv. 25 Ps. lxix. 4, Matt, xxvii. 27-30 Ps. lxix. 12, Matt, xxvii. 34 = Ps. lxix. 21, Rom. lxix. 22, Acts i. 20 xi. g Ps. Ps. lxix.

to the Judge of all, we cannot question "npcis 01 Swa-rol that this is our duty, Paul classes himself with the strong, and makes the obligation his own. Svvaroi

John

of course used as in chap. xiv. : not as in 1 Cor. i. 26. to. d<r0evrjpaTa tuv aSwdrwv the things in which their infirmity comes out, its manifestations Paul says "bear" here only in N.T. their infirmities because the restrictions and limitations laid by this charity on the liberty of the strong are a burden to them. For the word fJao-Ta^iv and the idea see Matt. viii. 17, Gal. vi. 2, 5, 17. it is very easy ut| Iovtois dpeVrKeiv
is
:

for self-pleasing

and mere wilfulness

to

shelter themselves under the disguise of But there is only Christian principle. one Christian principle which has no
qualification

love.

Ver.
rule
is

2.

T^i itXtjo-iov

apeo-Kerw

this

by els to dyaObv -irpbs Without such qualification oiKo8op.vjv. it is "men-pleasing" (Gal. i. 10) and inconsistent with fidelity to Christ. Cf. 1 Cor. x. 33, where Paul presents himself as an example of the conduct he here commends. For els and irpbs in this According to verse cf. chap. iii. 25 f. Gifford ets marks the "aim" the advantage or benefit of our neighbour and
qualified

trpbs the standard of reference ; the only "good" for a Christian is to be "built up " in his Christian character. Ver. 3. koI Yap b Xpicrrbs k.t.X. The

duty of not pleasing ourselves is enforced by the example of Christ He did not If this required please Himself either. proof, we might have expected Paul to prove it by adducing some incident in Christ's life; but this is not what he He appeals to a psalm, which is does.
:

see Perowne, The Psalms, i., p. 561 f.) and the words he quotes from it words spoken as it were by Christ Himself describe our Lord's experiences in a way which shows that He was no selfIf He had been, He would pleaser. never have given Himself up willingly, It is hardly as He did, to such a fate. conceivable that tre in Paul's quotation indicates the man whom Christ is supposed to address it can quite well be Some have God, as in the psalm. argued from this indirect proof of Christ's character that Paul had no acquaintance with the facts of His life but the inIt would condemn ference is unsound. all the N.T. writers of the same ignorance, for they never appeal to incidents and this summary of the in Christ's life whole character of Christ, possessing as it did for Paul and his readers the authority of inspiration, was more impressive than any isolated example of non-selfpleasing could have been. Ver. 4. Here Paul justifies his use of Sao y*P TpoeYpd^rj = the the O.T. whole O.T. els ttjv rjpcTepav 8180aKaXiav kypa.$T\ was written to teach us, and therefore has abiding value. 2 Tim. iii. 16. Iva introduces God's purpose, which is wider than the immediate purPaul meant to pose of the Apostle. speak only of bearing the infirmities of the weak, but with the quotation of Ps. lxix. 9 there came in the idea of the 25
:

Christian's sufferings generally,

and
is

it

is

amid them that God's purpose

:

in many places in the N.T. treated as having some reference to Christ [e.g.,

to be 81a rfjs vrrou. k. ttjs irapaicX. fulfilled. " that through the tuv ypafywv k.t.X. patience and the comfort wrought by the

i8.
iropaicX^o-cws ruv

IIPOS

PQMAI0Y2

709

ttjs

ttjs uirop-ocTJs

ypa^wy TTjf cXttiSo eyufitv. 5. 6 & 6e6s k<u ttjs k TTapaKXiqaews 8wy| upvlV to outo ^>povelv iv b
'iTjorouy

2 Cor.

i.

Heb.

dXX^Xois KaTa Xpiorok

8o|d^T)Te tov 9e6v <ai
7.

6.

tea 6p.06up.a86f iv vl aropaTi

vi.18; xu. 5.
c

iraTe'pa

too

Kupiou

r^p.wi'

'irjaou

Xpiorou.
Ch.
xiv.

A16

'

Trpoa-Xappdvecrfle
1

dXXrjXous, Ka0u>s Ka! 6 Xpioro? TrpoaeXd8. Xe'yw 8e, 'Itjctoo^

j3ero

^pds

eis

86|av eoo.
e

Xpiorov

2 d

StaKOvoi'

ch.

i.

5;
ii.

yeyevrjaOai irepiTopTJs
1

uirep

dXrjGeias eou, cts to fiefSaiuxrai Ta$

Phil.

But upas is put njxas, so BDP cursives; adopted by Weiss, W. and H. text. marg. by W. and H., and by many edd. in text. It really seems to have arisen from Tjjxas being changed to agree with the preceding context in which the readers Yet it is strongly supported fr^ACD 2 3 FL. Ins. tov before are directly addressed.
in

0eov
2

fc$ABCDFP.
It|o-ovv

NAELP;

all edd. yrycvT|a-0ai edd. are divided. Tischdf., W. and H., and Treg. W. and H. put ytvtaGai in marg., while Lachm. and Treg. have it in text. Weiss thinks the case can only be settled by analogy ; and as fc$, which is the strongest support of YcyVT|o-0ai, quite arbitrarily changes Ytveo-flai in Phil. i. 13 into YY 0VVat > he allows that to discredit it here, and reads

For 8e

Xpiorov read yap Xpiorov with fc^ABC and

ytveatan. BCDF. marg. read ytyvr\<rBai but

;

The

yveo"0ai.

Scriptures we may have our hope ". eXiriSa is the Christian hope, the and the hope of the glory of God Christian has it as he is able, through the help of God's Word in the Scriptures, to maintain a brave and cheerful spirit amid all the sufferings and reproaches of life. Cf. v. 2-5. This is, if not a digression, at least an expansion of his original idea, and at Ver. 5 Paul returns to his point in a the God of the patience and prayer comfort just spoken of grant unto you, to axiTo <)>povciv Iv dXXfjXois KaTa etc.
ttjv
; :

no genitive 1 Cor. xv. 24, Eph. v. 20, Col. iii. 17, Jas. i. 27, iii. 9. The argument is not convincing, especially in view of Eph. i. 17 (6 0e6s tov K. T|pwv 'I. X., 6 iraTT)p ttjs 86t)s) and John xx. 17: hence the R.V. is probably right
:

("the God and Father of our Lord"). When the Church glorifies such a God with one heart and one mouth it will have transcended all the troubles of chap, xiv. It is this accordant praise of all
Christians which
vers. 7-13.
is

the ruling idea in

Xpiorov

ever, to Paul wishes here is not quite the same. their that the minds of his readers

'Irjorovv: cf. xii. 16, where, howavTo <j>povetv with els oXXtjXovs

moral judgment and temper may all be determined by Jesus Christ (for KaTa, expressing the rule according to which, see chap. viii. 27) in this case there will be the harmony which the disputes of chap,
:

xiv.

disturbed. Tva introduces the ultimate Ver. 6.

of this unanimity. 6po0vpa8ov here only in Paul, but eleven times in Iv !vi o-TopaTi in Greek writers Acts. usually l vos oropaTos. tov 0ov Ka! iraTtpa tov K. rjpwv *l. X. The A.V. renders, " God, even the Father of our Lord Jesus Christ," making tov Kvpiov depend on iraTtpa only. This rendering does not make God the God of Christ, but defines the only true God as the Father of Christ. It is defended by Weiss, who appeals to the passages in which "God and Father" is found with

aim

816 irpoo-Xapf3dvco-0c aXXijthat such praise may be For irpoo-\app\ see xiv. 1-3. Ka0ws koI b Xpierros *>rpoo-XdpTo vpdg. vpas covers both parties in the Church, however they are to be distinguished if Christ received both, they are bound to receive each other. The last words, els 8dav tov 0eov, are probably to be construed with irpoo-XaapaveaOe oAXtJXovs they resume the idea of ver. 6 (tva . . . 8o|d^T)Tc) the 816 with which ver. 7 begins starts from that idea of glorifying God, and looks on to it as the end to be attained when all Christians in love receive each other. But the clause has of course a meaning even if attached to what immediately precedes: 6 Xpio-Tos

Ver. 7.
:

Xovs

816 possible.

Cf. Phil. ii. n, Eph. i. 12-14. Christ's reception of the Jews led to God's being glorified tor His faithfulness His reception of the Gentiles to
irpoo-cX. vpds.
;

God's being glorified for His mercy. So Weiss, who argues that in what follows we have the expansion and proof of the

: ;

7io

ITPOS
eTrayyeXias t&v -narepuv

PQMAI0Y2
9. toi

xv.
uirep

8e tOrn
'

eXeous Sof daai rbv

Iv eO^eai,

fCh.xiv.

Qciv, KaGws yeypa-irTai,

"Aid touto
IO.

clopoXoy^aopai aoi
Xe'yci,

Kal tw 6e6paTt aou <J/aXa>".

efifTj,

Kal TrdXiv

" Eu<ppdp8T)T,

peTa tou Xaou

c'Bi/tj,

ciutou ".

II. Kal irdXn', " AlveiTe Toy Kupiov,

12. Kal

Trdrra Ta

Kal eiraiKe'caTe auToy, irdrres ol Xaoi".

irdXiK 'Haatas Xe'yei, ""Earai ^ pia tou 'lecaal, Kal 6 dfiffTapcyos

dpxeif cOwf,

cir'

auTu

l6kT)

eXiriouaif".

13. 6 8c 0e6s tt]s cXm'Bos

2

irXT)puaai upas Trdarjs x a P<*S Kat clpi^fTjs

Trepiaffeucic
1

eV tu> mo-Tueiy, els to

upas

Iv tt) eXiriSi, eV ou^dpet

n^cupaTos 'Ayiou.

For tov
all

Kiipiov iravra

and

edd.

Ta eSvrj (so LXX), read iravTa Ta e8vr| tov Kvpiov ^ABDP For ciraivccraTC (so LXX, B) FLP read eiraiveo-aTwo-av (LXX, A)

^ABCD.
2 Against all edd., who keep the received text, Weiss finds himself compelled, instead of TrX-qpuxj-ai upas irao"i)s \ a P a S Kai ipi)VT)s, to read irXTipo^opijcrai vu.as v iraoTj x a P a K - tip^vt). This is the reading of B, and is found with only the omission of er in FG ; Weiss thinks it quite inexplicable except as the original ; ifXTjpo<j>. has a point of attachment in xiv. 5, and the double cv (tv ira<rr\ x a pa cvw irioTtvtiv) in this clause answers exactly to that in the next (ev ttj eX-iriSi, v Svvapci iry. ayiov). The other reading is supported by fc^ACDLP.

idea that God's glory (the glory of His faithfulness and of His mercy) is the end contemplated by Christ's reception alike of Jew and Gentile. Ver. 8. Xcyw yap Xpiorov SiaKovov
YyVT)or8at irepiTopjjs this Christ has been

mercy,'" the only contrast being that between God's faithfulness, as shown to

= what
made,

mean

is

etc.

8id-

kovov ircpiTopTJs is usually understood as " a minister to the Jews, to circumcised people" (cf. iii. 30, iv. 9), and this seems to me the only intelligible explanation. In exercising this ministry (and He exercised directly no other Matt. xv. 24) Christ was of course circumcised
:

Himself and set from His birth (Gal. iv. 4 f.) in the same relation to the law as all who belonged to the old covenant but though this is involved in the fact that Christ was sent to the Jews, it is not what is meant by calling Him 8idkovov ircpiToprjs.
in the interest of

iircp aXrjCeias

0ov
i.

God's truth

{cf.

The truth uirep tov 6vop.aTos avTov). of God, as the giver of the promises to the fathers, was vindicated by Christ's ministry; for in Him they were all fulfilled, 2 Cor. i. 20. to.9 eirayv. twv iraTepuv the promises belonged to the fathers, because they were originally
:

the descendants of Abraham, and His mercy as shown to those without the old covenant. But if to 8e eSvrj k.t.X. is made to depend on els to, as in the A.V., there is a double contrast brought out that of faithfulness and mercy being no more emphatic than that of the fathers and the Gentiles. Indeed, from the passages quoted, it is clear that Paul is preoccupied rather with the latter of these two contrasts than with the former for all the passages concern the place of the Gentiles in the Church. At the same time it is made clear even to the Gentiles that the salvation which they enjoy Hence the Gentiles is "of the Jews". must not be contemptuous of scruples or infirmities, especially such as rise out of any associations with the old covenant nor should the Jews be censorious of a Gentile liberty which has its vindication in the free grace of God. Kadws yeypajrTai : the contemplated glorification of
;

50,

made

to them. Ver. 9. to. 8e 0vtj iirep eXe'ovs 8odo-ai tov 8eov Some expositors make this
:

God answers to what we find in Ps. xviii. LXX. Christ is assumed to be the speaker, and we may say that He gives thanks to God among the Gentiles when the Gentiles give thanks to God through

Him
43,
1,

(Heb.

ii.

12).
:

Ver. 10.

Kal irdXiv Xe'yei

Deut.
:

xxxii.

depend meant

directly

"

Paul had say Christ has become a

on Xeyw, as

if

LXX.

The Hebrew

is different.

Ver.

minister of circumcision, in the interest of the truth of God . . and that the Gentiles have glorified God for His
.

LXX only

n, Kal

irdXiv, atveire

Ps. cxvii.

the order of the words

:

varying. Ver. 12.

Kal irdXiv'Haaias Xe'yei

Isa,

915.
14tea!

TTP02
rU'Treurp.a.1
*

PQMAI0Y2
ical

7ii
itfiuv,
1

Be,

doeX^oi

p.ou,

auros eyw irepi

-rrdo-Yjs 2

h5ti * 9,

'

29
28,

auTOi

pveaToi core dyaSwcrueriS, TreirXTjpwfxe'coi

teal

K(^"

W S*

"'"'
Cb.
25
;

Suydpefoi

dXXi^Xous youdeTeir.
h

15. ToXpirjpoTepoK

8e

eypa^a

xi

upiK, doeX<pol, diro

pepous,

(is

cira^apipfrjaicWK upas, Sid ttjk

2 Cor.
ii.

<

*P lK

i.

14;

5.

After

-irao-T)? ins. ttjs

^BP,
;

Clem.

om.

ACDFL.

ToXpTjpoTtpov and H., and Treg.

^CUFLP
A
ii.

ToXfXTjpoTtpws AB. The latter is read by Weiss, W. similar change (from v-TrovSaioTtpus into o-rrovSaioTtpov) is
28.

made by

DFG

in Phil.

aSeX^oi om. fc^ABC.

viro tow Qtov

ACDLP;

airo

tov 6eov fr$BF and most edd.

10. Paul again follows the LXX, only omitting iv tjj ijucpa ctceivrj after
xi.

eo-Tai. The words are meant to describe the Messianic kingdom and its Davidic head. It is a universal kingdom, and the nations set their hope in its King, and therefore in the God of salvation Such a whose representative He is. hope in God, the Apostle's argument implies, will result in the praise which

or love, or both but he disclaims any such inference from his words. dSeXcfsoi uov has a friendly emphasis: cf. vii. 4.
;

glorifies

Him

for

His mercy

(ver. 9).

Ver. 13. Prompted by ikiriovoriv, the Apostle closes this section, and the body of the epistle, by calling on "the God of hope" to bless those to whom it is addressed. For the expression o 9tb% it means the ttjs eXiriSos cf. ver. 5 gives us the hope which we God
:

Who

have in Christ. The joy and peace which He imparts rest on faith (Iv t Hence they are the joy and irio-Tviv). peace specially flowing from justification and acceptance with God, and the more we have of these, the more we abound in the Christian hope itself. Such an abounding in hope, in the power of the Holy Ghost (Acts i. 8, Luke iv. 14), is the end contemplated in Paul's prayer that the God of hope would fill the Romans with all joy and peace in believing. For the kind of supremacy thus given to hope compare the connection of ver. 5 with ver. 2 in chap. v.

Kal avToc c-yt* cf. vii. 25 it means " even I myself, who have taken it upon me to address you so plainly ". on koi avi-ol fito-Toi !(TT dya8(i><rvvi| that even of yourselves ye are full of goodness, i.e., without any help from me. dyaOwarvvi) in all N.T. passages (Gal. v. 22, Eph. v. 9, 2 Thess. 1. n) seems to have an association with dyaOos in the sense of " kind " : the goodness of which Paul speaks here is probably therefore not virtue in general, but the charity on which such stress is laid in chap. xiv. as the only rule of Christian conduct. ireirXi)p<opivoi trdo-rjs yvuceu; filled full of all knowledge " our Christian knowledge in its entirety" (Sauday and Headlam). This, again, may refer to the comprehension of Christianity shown by the strong of chap. xiv. or it may be intended to apologise for the unusually doctrinal character of the
: :

epistle.

Both
:

uc<tto(

and ircirXifpupevot

occur also in i. 29. Svvdpcvoi k. dXX'rjXov? kov0Tiv in a sense therefore selfsufficient.

The rest of this chapter is of the nature of an epilogue. It falls into two parts: (i)vers. 14-21, in which Paul, while apologising for the tone which he has occasionally employed, justifies himself for writing to the Romans by appealing to his vocation as an Apostle; and (2)
vers. 22, 33, in

Ver. 15 f. ToXui)poTcpb>s . . . diro uepovs the description does not apply to the letter as a whole, but only to parts of it: Gifford refers to vi. 12-21, xi. 17 ff., xii. 3, and especially chap. xiv.
:

which he explains to them

his future work, including his long-deferred visit to them, and begs their prayers for a successful issue to his visit to Jerusalem. Ver. 14. irc'ircuruai 8^: the tone in which he has written, especially in chap, xiv., might suggest that he thought them very defective either in intelligence,

the

programme of

throughout, ws iravauiuvT]o-K<i>v vaas here only in N.T. There is the same courteous tone as in i. 11 f. He does not presume to teach them what they do not know, but only to suggest to their memory what they must know already but may be overlooking. Std ttjv x^P l tt)v SoOcurdv p.01 this is the real justification of his writing. As in i. 5, xif. 3, the xdpiv is that of Apostleship. It is not wantonly, but in the exercise of a Divine vocation, and a divinely-bestowed competence for it, that he writes. ls to elvai uc XiTovpy6v Xpio-Tov 'It]o-ov cis
: :

to

eBvrj

there

is

a certain emphasis on

712
i

FIP02
tt|v SoOcicrde ftoi otto

PQMAI0Y2
1 6.
v

xv.

Here

only. the verse cf. Phil. ii.

On

Xpioroo eis to
c .

eocTj,

too 0eou,

i$ to cleat p,c XeiTOopyoe 'irjaroo

>

i e

lepoupyouvTo. to coayyeAiov too 0coo, ivayevriTai

>

/>

i 1

*)

irpoo-tpopa

twv ebVwv euirpoaoeKTOS,

2

rjyiao-u.evr| ev

'

' n ' Yiveufiari Ayiw.

kCh.

v.

7;

17- X W ^ v

Koux Y

<ri "

lv XptffTw 'Itjo-oo to. -rrpos

0e6V

18. ou

ydp

t 2 Cor. X. V \ \ 3 \ XaXeiv ToAp.r|o-a> 12 xi. 21.

tl <uv

* 00

Kareipyao-aTO Xpioros

\r

s 3 e * 01 ep.00, cis oTraKorjf

into the

For yvr|Tai Weiss, against all edd., reads yvt]9tj with B. commoner form "yevTjTeu is an emendation current in which the MSS. can be classified.
1

The change
all

of this the groups into

* After owv read irpos tov 3

ins. ttjv
fleov

BCDF

om.

with

^ABCDFL

^ALP W.
;

and H. bracket.
put in margin.

For

irpos fleov

and

all

edd.

For

ToXp.T|crci>

has ToXp.w, which

W. and H.
was

The
fr$

fut. is re-

tained by most edd. with

^ ACDFGLP.
whole
justification

For XaXeiv ti read ti XaXeiv with

ABCDF.
(cf.

els

to.

eflvij,

and the
as

would be

inept,

sentence of

the ground of their acceptance

ex*

xii. 1 f.).

Paul for writing to Rome, unless the

Ver. 17.

ovv Kavx

T l" lv

have

Roman Church had been

essentially

Gentile. For XeiTovpyov see note on xiii. 6. The word here derives from the context the priestly associations which But often attach to it in the LXX. obviously it has no bearing on the question as to the "sacerdotal" character of

therefore ground of boasting. In spite of the apologetic tone of ver. 14 f. Paul is not without confidence in writing to the Romans. But there is no personal as-

sumption
in his
v.
1.

Christ Jesus,

for he has it only in and only Ta irpos tov fleov relations to God. Cf. Heb. ii. 17,

in this;

The offering Christian ministry. which Paul conceives himself as presenting to God is the Gentile Church, and the priestly function in the exercise of which this offering is made is the preaching of the Gospel. Paul describes himself as Upovp-yovvra to tvo.yyi\ioy tov evangclium adfleov sacerdotis modo ministrantcm. Fritzsche (on whose note all later expositors depend) explains the sacerdotis modo by accurate et religiose just as a Levitical offering was not acceptable to God unless the prescribed ceremonial was precisely observed, so the offering of the Gentiles at God's altar would be unacceptable unless Paul showed a priestlike fidelity in his ministry of the Gospel. But this is to wring trom a word what an intelligent appreciation of the sentence as a whole, and especially of its pictorial character, refuses to yield the clause tvo ye'v^Tai . . . evirpdo~SeKTos depends not on iepovpyoilvTa, but on the whole conception of Paul's ministry, i.e., on els to clval pe
the
:

eflvwv, genitive

XeiTOvpyov k.t.X. For r\ irpoo~<{>opa rdv of object, cf. Heb. x. 10. This great offering is acceptable to God (1 Pet. ii. 5) because it is f|Yiao-p.e'vT| consecrated to Him Iv irvevpaTi kyly. Those who believed in the Lord Jesus Christ, as the result of Paul's sacred ministry of the Gospel, received the Holy Spirit: this (as distinct from the ceremonial "without spot or blemish")

Ver. 18 f. All other boasting he declines, ov yap ToXp-rjorb) ti XaXeiv &v ov Ke.Teip-yaa-a.To 81' epov 6 X. in effect this means, I will not presume to speak of anything except what Christ wrought through me. This is the explanation of t) a o v. ex> ovv Kavx tl <rl v ^ v X p 1 o t The things which Christ did work through Paul He wrought els viraico^v Iflvuv with a view to obedience on the part of the Gentiles: cf. i. 5. This comChrist working in Paul, to bination make the Gentiles obedient to the Gosis the vindication of Paul's action pel It is not on his in writing to Rome. own impulse, but in Christ that he does it and the Romans as Gentiles lie within the sphere in which Christ works Xdyos through him. \6ytf ko.1 epycu refers to the preaching, tpyov to all he had been enabled to do or suffer in his calling. 2 Cor. x. n, Acts vii. 22, Lc. xxiv. ig. ev Svvdpei onrjp.eifc>v ica! Tepdo-rjpeTov and Tepas are the words t*v. generally employed in the N.T. to designate what we call miracle: often, tco, Svvapeis is used as synonymous (Mark All three are again applied to vi. 2). Paul's miracles in 2 Cor. xii. 12, and to similar works in the Apostolic age of the
:
'
' I

Church
found

in

Heb.

ii.

4:

all

three are ah o

Thess. ii. 9, where they are ascribed to the Man of Sin, whose Parousia in this as in other respects is
in 2

l6

21.
1
1

ITP02

PQMA10Y2
Kal kukXw peXP 1 TO "
20. outcj oe
1

713

eOcwf, Xoyti Kal cpyw,

flkCufiaTos coo

9. iv ouydpei <rr\fiuav Kal Tcpa'TGic, eV Surapei

fie

ojotc

aTfo 'lepouaaXTjp

NXXupiKou

jrcTrXirjpoJKCj'ai
2
'

to cuayyeXioi/ T0 " Xpiorou.

ipiXoTipoupci'oi/
err

euayyeXi^eo-Gai, oux oirou <ifopdo-6n Xpiords, tea prj

Cor
18; 3 Cor!

dXXoTpiov QepeXioc oikoSouw

>

ouk an^yyeAt]
1

/\

irepi aoTou, oij/orrai

>

21. dXXd, kuOws yeypaiTTai, " Ois / xai 01 ouk aKTjKoaox, cruyrio-oucri

avail
B.

x. 16.

8eov fr$D 2 LP ayiov put [a-yiov] in plete the expression.

;

ACD 1 8
"

ora.

certainly
a-yiov

W. and H.

text.

Both Qtov and

seems right here, though seem interpolations to com1

2 Edd. seem to <J>t,XoTt.uovpai BD (gr.) FP. <|>i\oTifi,ovp.vov fr$ACD 2,3 L, Orig. regard the latter as a change made to simplify the construction, and the case is one of those in which the value of B may be lessened by Western influence hence they prefer, as a rule, the former reading. But Weiss reads 4>iXoTiuovu,ai because it is exegetically necessary, and says he is not aware of any such arbitrary change of a participle into a finite verb.
; ;

o\J/ovt<u before 015

text

conforms to the

LXX

and so W. and H. and Weiss. and the next clause.

The

order

in

received

regarded as counterfeiting that of Christ. Tt'pas is always rendered "wonder" in the A.V., and, as though the word were unequal to the phenomenon, it is never used alone in all the places in which it occurs o-tjuciov is also found. The latter emphasises the significance of the miracle; it is not merely a sight to stare at, but is suggestive of an actor and a purpose. In this passage, " the power " of signs and wonders seems to mean the power with which they impressed the beholders more or less it is an interpretation of p-yo>. So "the power" of the Holy Ghost means the influence with which the Holy Spirit accompanied the preaching of the Gospel more or less it answers to Xoyw see 1 Thess. i. 5 and cf. the d-iro8ei|ei Trvvp.aTos k. Swap-eas, I Cor. ii. wore pe k.t.X. " The result of 4. Christ's working through His Apostle is here stated as if the preceding sentence had been affirmative in form as well as sense " (Gifford). iiro 'Upovo-aX^p this agrees with Acts ix. 26-29, but this, of course, does not prove that it was borrowed from that passage. Even if Paul began his ministry at Damascus, he might quite well speak as he does here, for it is not its chronology, but its range, he is describing; and to his mind Jerusalem (to which, if let alone, he would have devoted himself, see Acts xxii. 1822) was its point of departure. Kal
:
:

But most Greek commentators render as the A.V. " and round about unto Illyricum ". This is the interpretation taken by Hofmann and by S. and H., and is illustrated by Xen., Anab., vii., i., 14 (quoted by the latter) TroTcpa 81a tov UpoO opovs Scot. iropcvWOai, r\ kvkXw
in

Sia p.0"T)s TTJs 0paKi]s> pe'xpi tov 'IXXvpikov can (so far as pe'xpi is concerned) either exclude or include Illyricum. Part of the country so called may have been traversed by Paul in the journey alluded to in Acts xx. 1 f. (8iX0uv 8e to. peprj _..Lva), but the language would be satisfied if he had come in sight of Illyricum
as he would do in his westward journey ircirX-rjpoiKcvai t& through Macedonia. evayy. tov Xpiorov have fulfilled (fully preached) the Gospel of Christ. Cf. Col. Paul had done this in the sense i. 25. in which it was required of an Apostle, whose vocation (to judge from Paul's practice) was to lay the foundation of a church in the chief centres of population, and as soon as the new community was capable of self-propagation, to move
:

on. Ver. 20.

ovtui 8e <^iXoTi|xovp,cvov (1
:

kvk\o>

most modern commentators have

Thess. iv. 11,2 Cor. v. 9) making it my ambition, however, thus to preach the Gospel, etc. This limits -n-irXT]p<DKvai he had never sought to preach where Christianity was already established. A point of honour, but not rivalry, is involved in 4>i,XoTipovp.cvov. <!>vou.do~0T)
:

rendered this as if it were tov kvk\<i> from Jerusalem and its vicinity, by which they mean Syria (though some would include Arabia, Gal. i. 17) for this use of kvk\<|> see Gen. xxxv. 5, Judith i. 2.
:

cf,

2 Tim.
to

vi. 10. is

ii. 19 and Isa. xxvi. 13, Amos To name the name of the Lord confess Him to be what He is to

the faith of His people, tolov 0eu.eXi.ov k.t.X.

iva

ut| lir'

The duty

dXXoof an

7H
m

IIP02

PQMAI0Y2
*

xv.

22. Ai6 Kal eyeKOTrTopT|y ra iroXXa

pttKeVi roiroy e\u>v ey tois
Lukeviii.

tou eXGciy irpos upas, 23. kuki Sc

toutois,
6miro8i.en' 8c

itXipacri
2
-

exw^ TOU
tt|v

eXOeiy irpds upas

m enro iroXXwy

e-rwy,

24.

cos

cay

iropeuupai els

Iiraytay, cXeuaopai irpos upas

n Ver. 15. 53
v". 25!

cXtuw yap Siairopeuopeyos 6cdcraeicei,

crOai
'

upas, *al

*<$>'

upcoy Trpoirep4>0f|yai

cay upwy irpwToy dir6

"

pep ou S

*epirXT|cf8co.

25. Nuki 8c iropcuopai els 'lepoutraXrip, Siatcorw

ra iroXXa fc^ACLP
For iroXXwv
For
edd.
<os

iroXXatcis

BDF.
BCP, Weiss, W. and H., Alford. Om. cXevcro|iai irpos upas fc^ABCDF and
work which kept Paul from had the was in Corinth) and have been prevented by The rendering ot some other cause.

2
:

^ADFL

read iicavwv with

eav read ws ay with fc$ABC

all

Apostle was with the foundation, not the superstructure. 1 Cor. iii. 10. The same confidence in his vocation, and the same pride in limiting that confidence, and not boasting of what Christ had done through others, or intruding his operations into their sphere, pervades the tenth chapter
of 2 Cor. aXXa icaOurs -ycYpawTai Ver. 21. Paul's actual procedure corresponded with, and indeed led to the fulfilment of,
a

it

was

his

visiting Rome, but he may have desire to do so (e.g., when he

famous O.T. prophecy.

Isa.

Iii.

It is absurd to exactly as in LXX. argue with Fritzsche that Paul found a prediction of his own personal ministry (and of the principles on which he discharged it), in Isaiah, and equally beside the mark to argue that his use of the passage is " quite in accordance with ^he is The spirit of the original". quite different from the Hebrew, and

R.V. " these many times " (apparently, the definite times included in iroXXdkis i. 13) is unsupported by examples. but now the vvvi 8c Ver. 23. sentence thus begun is interrupted by c\irw Y&p and never finished, for the words eXcvcropai irpbs vpas in T.R. are prjiceTi t<$ttov txv an interpolation. not that every soul was converted, but
all
:

LXX

function of laying foundations had been sufficiently discharged over the area in question. icXipa 2 is only found in the plural in N.T. Cor. xi. 10, Gal. i. 21. ciriirofleiav here iirb licavwv ctwv: the only in N.T. desire dated "from a good many years
that the Apostolic
:

Paul quotes it because he liked to be able to express his own opinion or pracIt seemed tice in Scripture language. to him to get a Divine confirmation in but an examination of various this way passages shows that he cared very little for the original meaning or application. Vv. 22-33. The Apostle's programme. He is at present on his way to Jerusalem with the gifts which his Gentile churches have made for the relief of the poor The issue of this visit Christians there. is dubious, and he begs their prayers for After it is over, he means its success. to proceed to Spain, and on the way he hopes to pay his long deferred visit to
;

back". Cf. airb ktmtcus k6<t\u>v, i. 20, Acts xv. 7. Ver. 24. us ay iropevupai els TT|y
Ziravtav
:

it

is

here the apodosis begins,

in

which being broken

on by cXiriu

is

never formally resumed, though the sense ws ay is is taken up again in ver. 28 f. temporal = simulatque : cf. 1 Cor. xi. 34,

Rome.
Ver.
22.

Buttmann, p. 232. The Phil. ii. 23 principle which Paul has just laid down as regulating his Apostolic work (ver. 20) forbids him to think of Rome as a proper sphere for it; great as is his interest in the capital of the world, he can only pay it a passing visit on the way to another field. v<fr' vpwv irpoirep$9i)vai Ikci: it has been said that Paul expected or claimed
:

Sio

Kal IveKOHToprjv

the

work which detained the Apostle in the East also hindered him from visiting Rome. For another iyKotrreiv see 1 Thess. ii. 18. Ta troXXa is more than
iroXXaKis in i. 13 it is distinguished in Greek writers both from cvotc (sometimes) and del (always) and is rightly rendered in Vulg. plerumque. As a rule,
:

all

"quasi pro jure suo" to be escorted the way to Spain (by sea) by members of the Roman Church but this is not
;

included
5
:

in

irpoirp.<f>6TJyai.

Practical
xxi.

illustrations are seen in

Acts xx. 35,

6, similar anticipations in 1 11. For irpwi-oy see Mt. vii. 5, viii. 21. dirb pepovs indicates that no such stay would be equal to the Apostle's longing.

Cor. xvi.

22

28.
els

nP02 PQMAI0Y2
26. cuSoKYiaai' ydp MaiceSoi'ia
ical

715
p

tois dyiois.

'A^aia

KOivwviav

p Heb.

xiii.

tikoI iroi^o-aaOai

tous tttwx

ayiM*

ru>v iv
el

lepouaaX^p,

27. 6uSoKY](raf yap, Kai o^eiXe'Tai auTWk elaik.

ydp

T tS "nreu-

fianKOLs
q

auiw

6KOi oSk'T|(7aK to, ZQvr), 64>eiXouo"i Kal cV toIs aapKiicois

,

XetTOopyTJcrat auTOis.

28. toOto ouc eiriTeXe'aas, Kal o-<ppayio-dp,ekos

iijiiov

1 * Cor.

ix.

auTols Toy KapiroK toutoc, direXeuaou-ai 81

for fellowship

els tt)k

Zirafiac

with the Romans, but

it

would be
it.

at least a partial satisfaction of

Ver. 25. vvvl 8c is not a resumption there is an entire of kvvI 8e in ver. 23 break in the construction, and Paul begins again, returning from the Spanish
:

resolution affect his own conduct even to the extent of delaying his journey westward. Indeed he explains in 2 Cor., chaps, viii. and ix., that he expected great
this
spiritual results, in the

way

of a better

journey, which

lies in

a remote and un-

certain future, to the present moment. " But at this moment I am on the way
to Jerusalem, ministering to the saints." 8iaKovv does not represent this journey as part of his apostolic ministry, which might legitimately defer his visit once

more (Weiss)

it

refers to

the service

rendered to the poor by the money he brought (see 2 Cor. viii. 4). For whatever reason, Paul seems to have used "the saints" (a name applicable to all Christians) with a certain predilection to describe the Jerusalem Church. Cf. ver.
31, 1 Cor. xvi.
1,

understanding between Jewish and Gentile Christianity, from this notable act of Gentile charity hence his desire to see it accomplished, and the necessity laid on him to go once more to Jerusalem. o^ciXcVai: cf. i. 14, viii. 12. The resolve of the Gentile Churches to help the poor Jewish Christians, though generous, was in a sense it was the not unmotived payment of a debt, tois irvevuaTiicois avT&v the spiritual things belonging to the Jews in which the Gentiles shared are the Gospel and all its blessings
; ;
:

2 Cor.

viii. 4, ix. 1, ix.

12: all in this connection. Ver. 26. ci8oKT]<rav yap MatceSovia Macedonia and Achaia Kal 'Axaia would include all the Pauline Churches in Europe, and we know from 1 Cor. xvi. 1 that a similar contribution was being made in Galatia. cvSotcTjo-av expresses the formal resolution of the churches in question, but here as in many places with the idea that it was a spontaneous
:

and cordial resolution (though it had been suggested by Paul) see chap. x. 1
:

(Fritzsche's note there), Luke xii. 32, Gal. i. 15, 1 Cor. i. 21, 1 Thess. ii. 8, iii. Koivwvlav nva: nva marks the in1. definiteness of the collection. It was no assessment to raise a prescribed amount, but " some contribution," more or less according to will and circumstances. For Koivsjviav in this sense see 2 Cor. viii. 4, ix. 13 : where the whole subject is discussed, els tovs ittwxovs twv ayiwv from the partitive genitive it is clear that not all the saints in Jerusalem were poor. But Gal. ii. 10, Acts vi. show that the community at least included many poor,

" salvation is of the Jews ". All the gifts of Christianity are gifts of the Holy Spirit. Iv tois trapKiKois the carnal things of the Gentiles, in which they minister to the Jews, are those which belong to the natural life of man, as a creature of flesh the universal symbol There is the same of these is money. idea in a similar connection (the support of the Gospel ministry) in 1 Cor. ix. n. In neither place has o-apKiKa any ethical connotation. XctTOvpyTJo-ai is simply " to minister to " no official, much less sacerdotal association. Cf. Phil. ii. 30. Ver. 28. tovto ovv IwireXeVag having brought this business to a close. It is a mistake to find in Paul's use of e-TriTeXeiv any reference to the performance of a religious rite : see 2 Cor. viii. 6, 11, Gal. iii. 3, Phil. i. 6. tnppayurdfttvos avrois tov icapirov tovtov. " This
:

fruit " is,

of course, the collection

it

is

one of the gracious results of the reception of the Gospel by the Gentiles, and Paul loves to conceive and to speak of it
spiritually rather than materially.
in 2 Cor. viii.

Thus

assumed a responsibility so burdensome that it was unable to distowards charge

it
it unaided. Ver. 27. eviSoicija-av ydp they have resolved, I say. Paul felt bound to let
:

whom

a x*P<-$> a SiaKOVia, a KOivwvia, a aSpOTijs, a v\oyia never money. The point of the figure in o-<|>payiard|xevos cannot be said It may possibly suggest to be clear. that Paul, in handing over the money to the saints, authenticates it to them as the fruit of their irvev|xaTiKd, which have been sown among the Gentiles (so S.
ix.

and

he

calls

it

7>6
r

nP02 PQMMOY2
iii.

xv. 29
r

_33

Gal.
i.

29. 018a 8e on, ipypfievos

*

irpds

upas, eV irXr|pwpaTi

euXoyias tou

3;

Heb. cuayyeXiou tou

iii. 9.

Xpiorou eXeuaopai.

30. riapaKaXw be upas, aoeXrrjs dydiTTjs

Pet.

4>ol,

Sid tou Kupiou rjpwe 'Irjaou Xpiorou, Kal 81a

tou

flfcupaTOS, CTUvayw^io-aaOat poi eV Tais irpoo-euxals uirep epou irpos

s

John

Hi.

TOP 0e6V
iVa
2
r|

31. tea pucr0w diro toc

rj

"

dTri6ouvT0>e ev

ty)

louoaia, Kal
ye'n^Tai tois
eofl, Kal

xiv. 2;
'"" 5 '

SiaKOKta pou

eis

'lepouo-aXtjp euirpoo-SeKTOS
3

dyiois

32. iVa eV

x a pd eX8u

irpos

upas 8td BeXrjpaTOs

ttjs

owavairauo-wpai upiv.
upwv.
dprjy. 4

33. 6 Se Geos

eipr)vns

pTa

irdfTwi'

Om. tov evayyeXiov tov

^ABCDF
.

and

all

edd.

2 3 SiaKovia. L; 8copo$opia BD^. After Kai om. iva with fc^ABCD 1 W. and H. regard 8a>po<popia as a Western reading which belongs to the inferior element in B, and therefore adopt SiaKovia; so Tischdf. But Weiss thinks SiaKovia obviously suggested here by its use in 2 Cor. viii. 4, ix. 1, 12 f., and puts Supocpopia, which occurs nowhere else in the N.T., in his text. The change of it to SiaKovia induced, he believes, the further change of ev before lepovcraX^p. (which is also the 3 L). This argureading of BD'F) into eis (which is found like SiaKovia in is not always a strong comment seems to have real weight, even though bination of authorities.
2
'

^ACD

^ACD

BDF

This is the reading of BDEFGLP, and is retained by Weiss. cv x a P" eX0u>. has the critical advantage of making it possible to understand how B could have come to omit the clause Kai <rvvavairava-<i>p.ai vjxiv, and the exegetical advantage of properly defining the end aimed at in the prayer, which was that Paul might come with joy to Rome, not that he might refresh himself after that. W. and H. put the 0eov o~uvavairavo~<i>p,ai received text in margin, but read in text iva . . . eX0v . For 0ov B e\0u>v is the reading of fc^'AC, and these MSS. also omit Kai. vpiv. has Kvpiov Itjctov D J F Xpicrrov Itjo-ov alii aliter. Possibly the original reading was OeXijpaTos alone (cf. 1 Cor. xvi. 12), which has been variously supplemented.
3

It

apiiv

om.
or

AF
it

ins.

fc^BCDLP and mean "when

them

all

edd.

and H.);

may

only

have secured

this fruit to

The property " (so Meyer). " property, " "security," "formality," " solemnity," " finality," are all associated with <r<ppayis and <r4>payicu in different passages of the N.T., and it is impossible to say which preponderated in Paul's mind as he wrote these words, aireXeuo-opai is Cf. John iii. 33, vi. 27. simply abibo : the idea of departing from Jerusalem is included in it, which is not brought out in the R.V., "I will goon", Si'vpuv: cf. 2 Cor. i. 16. els Iiraviav there is no evidence that this intention was ever carried out except the wellin Clem. Rom. I. 5 which speaks of Paul as having come an expression eiri to Tepp-a ttjs 8vo-ecos which, especially if the writer was a Jew, may as well mean Rome as Spain. But

as'lheir ideas of

must have known were never accomplished. For cpxopevos . . . IXevVer. 29.
intentions which he
cropai cf. 1 Cor. ii. 1. ev irX-rjpwpaTi. Paul's desire was evXo-yias Xpio-rov. to impart to the Romans xdpiapd ti irvevu.aTi.K6v (i. n), and he is sure it will be satisfied to the full. When he comes he will bring blessing from Christ to which nothing will be lacking. On irXijpcopa see xi. 12. irapaKaXu 8e vpas. In Ver. 30. spite of the confident tone of ver. 29, Paul is very conscious of the uncertainties

known passage

more if it was not carried out passage in Romans assuredly genuine a second-century writer would not gratuitously ascribe to an apostle
all

the

is

this

and perils which lie ahead of him, and with the 8e he turns to this aspect (if dSeX<J>ol (which W. H his situation. bracket) is an appeal to their Christian sympathy. 810. tov Kvpiov -qpuv 'I. X. The For 81a in this sense see xii. 1. Romans and Paul were alike servants of this Lord, and His name was a motive to the Romans to sympathise with Paul in all that he had to encounter in Christ's service. 810 ttjs avdir-ns tov irvevu.o.Tos 3

XVI. 12.

nP02 PQMAI0Y2
XYNIITHMI
oc
up.IV

7*7
ouaav
l

XVI.

I.

Qoifav t^v ahe\$ty

b

r\p}v,

lTim

lii -

'SlcLkovov rfjscKKXifjaias ttjs cv Keyxpeais- 2. ivaauTTjk

ev Kupias d^iajs tCjv

irpOCT8fe'^i(]o-06- b Phil.

ii

29.

TTpayp-an
1

Kai

^^ yap

aylw,
aunrj
"

ko.1
c

w ae upwc XP^Tl j.c 1 >y> 1. j TrpooraTis ttoAAwv eyenpT], Kat auTOu

Trapo.o"rr)Te

aurrj iv

Here only
j

n N.T.

After ovo-av ins. Kat

avrrjv irpocrSe|T)(79

BC

1
;

so Weiss.

W. and

H. bracket.

^ALP

avTTjv after irpocrS.

BCDF.

For avrov

cp.ov read

fiov

avTov with

ABCL.
a part" (Hort). The tva here seems to be subordinate to, not co-ordinate with the preceding one. Paul looks forward to a time of joy and rest beyond these anxieties and dangers, as the ultimate end to be secured by their prayers. Sid it 6c\-r)p,aTos 8cov depends on this whether Paul is to return or how. He did reach Rome, by the will of God (i. 10), but hardly in the conditions anticipated here. Ver. 33. 6 8c 8e6s Ttjs elpi]vt)s there is an appropriateness in this designation after ver. 31, but "peace" is one of the ruling ideas in Paul's mind always, and needs no special explanation in a benediction: 2 Cor. xiii. 11, Phil. iv. 9, 1 Thess. v. 23. Chapter XVI. On this chapter see introduction. It consists of five distinct parts (1) The recommendation of Phtebe to the Church, vers. 1 and 2 (2) a series of greetings from Paul himself, vers. 3-16 (3) a warning against false teachers, vers. 17-20 (4) a series of greetings from companions of Paul, vers. 21-23 (5) a doxology. Ver. 1 f. Iwio-TTjpi Sc vip,!v 4>oif3ijv. o-vvio-TT)p,i is the technical word for this kind of recommendation, which was equivalent to a certificate of church membership. Paul uses it with especial frequency in 2 Cor., both in this technical sense (iii. 1, v. 12), and in a kindred but wider one (iv. 2, vi. 4, vii. n, x. 12, 18). tt|v dScX^Tjv qp.wv our (Christian) sister,
:
: :

the love wrought in Christian hearts by the Spirit of God (Gal. v. 22) is another motive of the same kind. o-vva-ywvurao-Oai o-vvaytoviopai pot., cv Tats irpocrevxais. is found here only in the N.T., but a-ywv and dyo>viopai in a spiritual sense are found in each of the groups into which the Pauline epistles are usually divided. What Paul asks is that they should join

him

forces

with all their might in it were against the hostile would frustrate his apostolic which work. Cf. Just. Mart., ApoL, ii., 13: Kal
in striving

wrestling as

Kal irappdx<*>s dytoviopcvos. dyovia in Lc. xxii. 44 seems to denote awful fear rather than intense striving. Paul felt irpos t6v 0cov is not otiose
cvix.op.cvos
:

how much

have God appealed to on his behalf. Ver. 31 f. Tva pvo-0u> diro twv d-n-ciOovvtwv from the disobedient, i.e., from the Jews who had not received the Gospel, 2 Thess. i. 8, chap. xi. 30. Kal q SiaKovia aov k.t.X. It was not the unbelieving Jews only who hated Paul. To them he was an apostate, who had disappointed all their hopes but even Christian Jews in many cases regarded
it

was worth

to

him as false to the nation's prerogative, and especially to the law. There was a
real

danger that the contribution he brought from the Gentile Churches might be graciously accepted, even accepted not at all it might be regarded as a bribe,
;

which Paul's opposition to the law was to be condoned, and the equal standing of his upstart churches in the Kingdom of God acknowledged. It was by no means certain that it would be taken as what it was a pledge of brotherly love and God alone could dispose "the saints" to take it as simply as Paul's state of mind as it was offered. seen here is exactly that which is rein return for

Cor. vii. 15, ix. 5. The spiritual kinship thus asserted was a recommendation of itself, but in Phcebe's case Paul can ovo-av Kal Siaxovov ttjs add another, CKKXTiouas ttjs v Keyxpcats who is also a servant of the Church in Cenchrese. It is not easy to translate SiaKovos, for "servant" is too vague, and " deaconess"
1
:

vealed
I'va cv

in

Acts xx. 17-38,

X8cov
.
.

xxi.

13,

etc.

is

more

technical

than

the

original.

X a P<f

o'uvavairatio'wuai

vp.iv.
cf.

o~uvavair. here only in

N.T. but

cvvirapaKXrjSTJvai, i. 12, and o-uvayw" Rest after the perviaao-0at ver. 30. sonal danger and after the ecclesiastical crisis of which the personal danger formed

AiaKovia was really a function of membership in the Church, and Phoebe might naturally be described as she is here if like the house of Stephanas at Corinth (1 Cor. xvi. 15) she had given herself els SiaKovtav tois oyioisThat

7 i8
*pou.

nP02 PQMAI0Y2
3. 'Ao-irdo-acrde ripio-KiXXaf
x

XVI.

Kal 'AxuXae tous o-u^epyous pvou iv

P-

Xpiorw

'Irjaoo, 4. (oiTives uirep rfjs ^I'X'ns

*

ou tok

iauiw
5.

TpdxTjXor

uirefltjKai'

ots ouk
)

eyw povos cuxapiorw, dXXd Kal iraaai al ckkXtjttjv

<riai

twc

itovCiv

Kal

Kar* oikoc

auTw

eKKX^aiai'.

donrdaaaOc
2

'EiraiKCTOi' tov dyaTrrjToV fiou, os earir dirapxT] tt]S

'A^atas

els Xpi-

For flpio-KiXXav (corrected by Acts

For
ttjs

xviii. 2)

read npiorKav

Axaias LP, read

rjs

A<rias with

^ABCD^.

fc^ABCDFL. The wrong reading

is

due
is,

to 1 Cor. xvi. 15.

of habitual charity and hospiapart from any official position, would justify the name BicLkovos. On the other hand it must be remembered that the growth of the Church, under the conditions of ancient society, soon produced " deaconesses " in the
a
life

tality,

quite

tered to him. that Phcebe

epistle,

It is

was

and many

generally assumed the bearer of this even of those who

regard vers. 3-16 as addressed to Ephesus still hold that vers. 1 and 2 were meant
for

Rome.
:

official

sense, and Phoebe may have had some recognised function of 8iaKov(a assigned to her. Cenchreae was on the

Saronic gulf, nine miles E. of Corinth as the port for Asia and the East, many Christians would pass through it, and a Christian woman who gave herself to hospitality (xii. 13) might have her hands no mere reception of full. Iv Kvpicp Phoebe into their houses satisfies this their Christian life was to be open for her to share in it ; she was no alien to be debarred from spiritual intimacy. 4iu$ rdv ayiwv with such kindness as it becomes Christians to show. Kal irapaafter the Chris<tttjt avTfj (Jer. xv. n) tian welcome is assured, Paul bespeaks Phoebe in whatever their help for He speaks affair she may require it.
:

indefinitely, but

that she
:

his language suggests to Rome on business xal yap in which they could assist her. aviTt) in complying with this request

was going

Greeting to Prisca and Ver. 3 f. Aquila. dairdcrao-Oe only here does Paul commission the whole Church to greet individual members of it (Weiss). For the persons here named see Acts xviii. 2. Paul met them first in Corinth, and according to Meyer converted them there. Here as in Acts xviii. 18, 26 and 1 Tim. iv. 19 the wife is put first, probably as the more distinguished in Christian character and service ; in 1 Cor. xvi. 19, where they send greetings, the husband naturally gets his precedence, tovs avvepyovs pov iv Xpio-T<j 'lijo-ov on first acquaintance they had been fellow-workers, not in Christ Jesus, but in tent-making : they were 6u6tx voi > Acts xviii. 3. oitivc? quippe qui. tov cavTwv TpdxT)Xov: the singular (as Gifford points out) shows that the expression is figurative. To save Paul's life Prisca and Aquila incurred some great danger
:
:

they will only be doing for Phcebe what she has done for others, and especially irpoo-rdTis (feminine for Paul himself. of irpoo"TdT*)s) is suggested by irapaPaul might have said irapacrrdo-TTJre. tis, but uses the more honourable word. irpoaTdTijs (patronus) was the title of a citizen in Athens who took charge of the interests of uctoikoi and persons without the corresponding feminine civic rights here may suggest that Phoebe was a woman of good position who could render valuable services to such a community as a primitive Christian Church usually was. When she helped Paul we cannot tell. Dr. Gifford suggests the occasion of Acts xviii. 18. Paul's vow " seems to point to a deliverance from danger or sickness," in which she may have minis;

what, we cannot tell. They were in his company both in Corinth and Ephesus, at times when he was in extreme peril (Acts xviii. 12, xix. 30 f.), and the recipients of the letter would underthemselves
;

stand the allusion. The technical sense of viroOctvai, to give as a pledge, cannot be pressed here, as though Prisca and Aquila had given their personal security (though it involved the hazard of their ots lives) for Paul's good behaviour, ovk iyiit povo? cvxapMTTw k.t.X. The language implies that the incident referred to had occurred long enough ago for all the Gentile Churches to be aware of it, but yet so recently that both they and the Apostle himself retained a lively feeling of gratitude to his brave friends. Kai tt|V kot* oIkov avTeiv eKKXrjo-iav these-words do not mean " their Christian household," nor do they imply that the

39otoV.
7.
e

nPOS PQMAI0Y2
6.

719
eis r|p.ds. d Ver.
H-

&atrda aa&e Mapidp., 1

AkbpociKoc
~

t]tis

rroXXd

cKOiriao'ei'

12.

daTrdtxaaOe

kcu '\ouviav toos

curie
f

auYY^^iS
ee tols
j
1

ou

k^

(TuvaLxp-aXwTou?

p.ou, oitik^s
/
"

Tricrr)p.oi

Kat irpo ejioo Y e Y 0, ao 1 tov aYairrjToc pvou ev Kupiw.

01
' ''

\
1

>i^'

2'v ^ Xpto-rw.
-

9.

aairaCTaaae Ouppaeov Toe auvepyov

5/a_jo\\
0.

ao-iraaaaoc

'

dTroor6\<HS> ? > \' J

ApvirXiae

e Col. iv.io.

Philemon
23.

\f Matt.
xxvii. 16

Mapiap. fc^DFL

Mapiav ABCP, and so most edd.

For

Tjp.as

read vp.as

J^ABC

?.

2 *

For -yeyovaa-iv read YY ovav w 'th fc$AB. For Ap/wXiav read AuirXiaTov with fr^AB'F.

whole Christian community (in Rome or in Ephesus) met in the house of Prisca and Aquila. They signify the body of believers meeting for worship there, a body which would only be part of the local Christian community. Cf. 1 Cor. xvi. 19, Col. iv. 15, Philemon 2, Acts xii. 12. "There is no clear example of a
separate building set apart for Christian

But it was natural for him, mainly Gentile Church, to distinguish those with whom he had this
nationality.
in writing to a

worship within the limits of the

Roman

third century, though apartments in private houses might be specially devoted to this purpose " (Lightfoot on Col. iv. 15). d<rird<ra<r0e 'Eiraivtov tov ayairtiTov uov after Priscilla and Aquila, not a single person is known of all those to whom Paul sends greetings in w. 3-16. EpaeairapxT) ttjs 'Ao-tas netus was the first convert in Asia (the Roman province of that name). Cf. 1 Cor. xvi. 15. There is no difficulty in

Empire before the

point of contact. Cf. Col. iv. 11. arvvai\uaXwTovs p.ov this naturally means that on some occasion they had shared Paul's imprisonment it is doubtful whether it would be satisfied by the idea that they, like him, had also been imprisoned for Christ's sake. The alxpdXcoTos is a prisoner of war Paul and his friends were all Salvation Army men. The phrase 4irurr]p.oi Iv tois diroo-ToXois, men of mark among the Apostles, has the same ambiguity in Greek as in English. It might mean, well-known to the apostolic circle, or distinguished as Apostles. The latter sense is that in which it is taken by " all patristic com: : :

Christian of Asia temporarily or permanently in Rome but the discovery of an Ephesian Epjenetus on a Roman

supposing that the was at this time

first

mentators" (Sanday and Headlam), whose instinct for what words meant in a case of this kind must have been surer than that of
a

modern

reader.

It implies, of course,
:

inscription (quoted by Sanday and Headlam) is very interesting. Ver. 6. It is not certain whether Mapidpi (which is Jewish) or Mapiav (Roman) is the true reading. tjns iroXXa. eKoiriao-cv the much labour she had bestowed is made the ground (tjtis) of a special greeting, cis vpas is much better supported than d% ^jids there is something finer in Paul's appreciation of services rendered to others than if they had been rendered to himself. Cf. Gal.
: :

wide sense of the word Apostle for justification of which reference may be made to Lightfoot's essay on the name and office of an Apostle (Galatians, 92 ff.) and Harnack, Lehre der xwolf Apostel, S. 111-118. On the other hand, Paul's use of the word Apostle is not such as to make it easy to believe that he thought of a large class of persons who might be so designated, a class so large that two otherwise unknown persons like Andronicus and Junias might be conspicuous in
it. Hence scholars like Weiss and Gifford hold that what is meant here is that

iv.

11.

Ver. 7. Andronicus is a Greek name, which, like most names in this chapter, can be illustrated from inscriptions. Movviar may be masculine (from 'lovvias, or 'lovvids contraction of Junianus), or feminine (from Movvia) probably the former, tovs <rvYYVe ^s |>i i.e., Jews. It is hardly possible that so Cf. ix. 3. many people in the Church addressed (see w. 11, 21) should be more closely connected with Paul than by the bond of
: :

Andronicus and Junias were honourably to the Twelve, ot koI irpo epov ycYovav iv Xpio-nji they had evidently been converted very early, and, like Mnason the Cypriot, were apxaioi p.a0T|Tai, Acts xxi. 16. On -yy ovav see

known

Burton, Moods and Tenses, 82. The English idiom does not allow of a perfect translation, but " were " is more idiomatic than " have been ".
Ver.
8.

'Ap.-irXidTov

"a common

Roman

slave

name

".

Sanday and Head-

720
i]p.wi'
ci'

nPOS PQMAI0Y2
XpTT<i,

xvr.
IO. d<nrdaaa8e

Kal iTaxuf t6v

o.yatvqrov uou.

'AttcXXt]*'

tov Sokiuov eV Xpiorw.

II. dcnrdo-aaOc

dcrTrdaaaSc tous ck twc 'Apioroctuyycctj uou.

ou\ou.
tous
ck

Hpwoiwva Toy
eV

dorrdo-ao-Oc

Twy NapKiaaou, tous orras

Kupiw.

12.

do-irdaaaSc
riep-

Tpu^aieav Kal
aiSa
c

Tpu<j>WCTae Tas KOirioiaas ev Kupiw.

dtnrdaaaGe

ttjv dyaiT-TjTTjf, t]tis

iroXXd iKotriacrev iv Kupi<.

Kal TT]f
urjTc'pa

13. do-rrdo-ao-Qc

Pou<{>ov

to^ ckXcktov ek Kupiu,

auTou Kal cuou.

lam give inscriptions from the cemetery of Domitilla, which make it probable
that a person of this

grandson there might naturally be a Jew

with a
for

name was

conspicu-

ous

in the earliest

Roman

Church, and

means of introducing Christianity to a great Roman house. Paul has y.ov iv Kvpiio tov a/yainiToV none but Christian relations to this man. Ovppavbv also a common Ver. 9. slave name, " found, as here, in juxtaposition with Ampliatus, in a list of imperial freedmen, on an inscription a.d. 115 " (Gifford). tov o-vvcp-yov -qpuv the t)uwv (as opposed to aov, ver. 3) seems to suggest that all Christian workers had a common helper in Ur-

may have been

the

of this type, whom Paul, or other, could single out for a special greeting. tovs k tu>v NapKicorov tovs ovtos ev Kvpt the

name

some cause

>

Of Stachys nothing banus. but that he was dear to Paul.

;

is known The name

last words may suggest that, though only the Christians in this household have a greeting sent to them, there were other members of it with whom the Church had relations. The Narcissus meant is probably the notorious freedman of Claudius, who was put to death shortly after the accession of Nero (Tac, Ann., xiii., and therefore two or three 1), years before this epistle was written. His slaves would probably pass into the emperor's hands, and increase " Caesar's househould" as Narcissiani (Lightfoot,
loc.
cit.).
:

but, like the others, has been is Greek found in inscriptions connected with the

Imperial household. 'AireXXfjv tov 86kiu,ov ev Ver. 10. Apelles, that approved ChrisXpio-Tw In some conspicuous way the tian. Christian character of Apelles had been tried and found proof: see Jas. i. 12, The name is a familiar 2 Tim. ii. 15. Credat one, and sometimes Jewish Judaus Apella, Hor., Sat., I., v., 100. By Totis Ik tJv 'ApurTo|3ovXov are meant Christians belonging to the houseLightfoot, in his hold of Aristobulus.
:

'

Ver. 12. Tpv<j>aivav koi Tpv<j>wo*av was usual to designate members of the same family by derivatives of the same root " (Lightfoot) hence these two women were probably sisters. The names, which might be rendered

"

It

"Dainty" and "Disdain"

5,
Is.

(see

Jas. v.

essay
pians,

on

Caesar's

Household

(Philip-

171 ff.), makes Aristobulus the grandson of Herod the Great. He was educated in Rome, and probably died "Now it seems not improbable, there. considering the intimate relations between Claudius and Aristobulus, that at the death of the latter his servants, wholly or in part, should be transferred In this case they would to the palace. be designated Aristobuliani, for which I suppose St. Paul's 01 ck twv 'Apio-TOIt is at fiovXov to be an equivalent. least not an obvious phrase, and demands explanation " (Philippians, 175). Ver. 11. 'HpwSiwva tov o-wyycvrj p.ov. This agrees very well with the interpretation just given to tovs ck twv 'Apio-TopovXov. In the household of Herod's

are characteristically pagan, and unlike the description Tas Koiriuo-as, " who toil in the Lord ". They are still at work, but the "much toil " of Persis, the beloved, belongs to some occasion in the past, ttjv a.yo.irr\rr\v. Paul does not here add uov as with the men's names in w. 8 and 9. Persis was dear to the whole Church. Ver. 13. 'Pov(j>ov tov IkXcktov iv Kvpio> for the name see Mark xv. 21. If Mark wrote his gospel at Rome, as there is ground to believe, this may be In the the person to whom he refers. gospel he is assumed to be well known, and here he is described as " that choice Christian ". IkXcktov cannot refer simply to the fact of his election to be a Christian, since in whatever sense this is true, it is true of all Christians alike ; whereas here it evidently expresses some distinction of Rufus. He was a noble specimen of a Christian. Kal t^|v UTjTcpa aviTov k. cuoii where she had "mothered " Paul we
lxvi.

11)

do not know.

For the idea

cf.

Mark

x. 30.

io

17.

nP02 PQMAI0Y2
Xc'yovTa, 'Eppdv, flaTpoPav, 'EppTJf,*
15.
do-TTacrao-flc

721

14. dorrdo-aaOe 'AffuyKpiToi',

Kal tous &bv

auTOis

d8eX<pous.

^iXoXoyoy koi

'louXiay, Nrjp^a teal t$\v dSX<j>f)K auTou, koi 'OXupTraK, Kal tous <rbv

aurois irdrras dyious.

1 6.

donrd<raa8e dXXiqXous iv (piX^pan dyiu>.

2

d<nrd^orrai upas al cKKXtjo-iai

tou Xpurrou '17. riapaKaXw 8e upas,

tyjc g
.

dScX$ol, aKOireiK tous tAs

SiSaxrp'
1 1
*

SixoaTaaias Kal Ta axd^SaXa, irapd

"

Cor.

iii.

tj"

upeiS ep.d0Te, iroiouiras

Kal cKKXikaTC

dir'

auraif

20.

Here

^ABCD^P and all edd.

transpose Eppav and

all

Epjirjv.

After ckkXijo-mi ins. iraaai

fr^ABCLP and

edd.

For ckkXivtc read ckkXivctc with fc^BC, Weiss,

W. and

H., Tischdf.

Ver. 14. Of Asyncritus, Phlegon and Patrobas Hermes nothing is known.

(or Patrobius) may have been a dependant of a famous freedman of the same name in Nero's time, who was put to death by Galba (Tac, Hist., i., 49, iL, Hermas has often been identified 95). with the author of The Shepherd, but though the identification goes back to " Pastorem Origen, it is a mistake. vero nuperrime temporibus nostris in urbe

Roma Herma conscripsit sedente cathedra

urbis Roma ecclesia Pio eps.fratre ejus " these words of the Canon of Muratori forbid the identification, tovs crvv av-rots d8eX(^ovs indicates that the persons named, and some others designated in this phrase, formed a little community by themselves perhaps an IkkXtio-io. kot* oIkoV tivos. Philologus and Julia, as conVer. 15. nected here, were probably husband and wife ; or, as in the next pair, brother and sister. Both, especially the latter, are among the commonest slave names. There are Acts of Nereus and Achilleus in the Acta Sanctorum connected with the early Roman Church. " The sister's name is not given, but one Nereis was a member of the [imperial] household about this time, as appears from an inscription already quoted " (Lightfoot, loc. cit., p. Olympas is a contraction of Olym177). piodorus. tovs <rwv atiTots irdvTas see on last verse. The irdvTas a-yiovs may suggest that a larger number of is to be included here. persons Ver. 16. iXXijXovs. When the epistle is read in the Church the Christians are to greet each other, and seal their mutual salutations 4v <piXijpari ayiw. In 1 Thess. v. 26 the irpoia*Tdpevoi apparently are to salute the members of the Church In 1 Cor. xvi. 20, 2 Cor. xiii. 12, exso. The actly the same form is used as here. custom of combining greeting and kiss

and especially Jewish, and way became Christian. In 1 Pet. the kiss is called <j>(\T]u.a aydirtis 14 in Apost. Const., ii., 57, 12, to iv Kvpitp <{>(XT)u.a; in Tert. de Orat., xiv., osculum pads. By ayiov the kiss is distinguished from an ordinary greeting of natural affection or friendship it belongs to God and the new society of His children it is specifically Christian. at IkkXtio-Ccu " this phrase is toio-oi tov Xpio-Tov unique in the N.T." (Sanday and Headlam). The ordinary form is " the Church" or *' the Churches of God " but in Matt. xvi. 18 Christ says " my Church " cf. also
oriental,
in this
v.
;

was

Acts xx. 28, where ttjv eKicX-qa-iav tov KvpCov is found in many good authorities. For " all the Churches " cf. ver. 4, 1 Cor. vii. 17, xiv. 33, 2 Cor. viii. 18, xi. 28. Probably Paul was commissioned by some, and he took it on him to speak for the
If the faith of the Romans were published in all the world (chap. i. 8), the Churches everywhere would have
rest.

sufficient interest in

them

to ratify this

courtesy.

" Quoniam cognovit omnium erga Romanos studium, omnium nomine

salutat." Vv. 17-20. Warning against false teachers. This comes in very abruptly in the middle of the greetings, and as it

stands has the character of an afterthought. The false teachers referred to are quite definitely described, but it is clear that they had not yet appeared in Rome, nor begun to work there. Paul is only warning the Roman Church against a danger which he has seen in other places. There is a very similar passage in Phil. iii. 18 f., which Lightfoot connects with this, arguing that the persons denounced are not Judaising teachers, but

antinomian reactionists. It is easier to see grounds for this opinion in Philippians than here but chap. vi. 1-23 may be quoted in support of it.
:

VOL.

II.

46

722
h Ch. xJt.
i

nP02 PQMAI0Y2
18. 01

XVI.
h

ydp toioOtoi tu Kopiw

iooxwi' KOiXia

Tjp.wi'

'Irjaou * XpicrTw
l

oij

oouAcuouony,

Here only

dXXd

Tjj

kou 8id

Trjs

xp*loToAoyias Kal euXoyias

19.
f\

c^onraiwi rds KapSias

TrdvTas d^iKTO
'

tw
>

oLkcikuc.

yap

upwi/ uTrcucoYj els

X a 'P* ^ v T0
ZoTafaK

*$'

"r"

'
'

^e

^w

8c up-as ao<j>ous \iev

Rev.il.27. cipT)rr|s

elvai els to dyoOoi', dxepcuous k

oruirpuj/ei r&v

8e els to KaKoV.
fiiro

20. 6 8e 0e6s
up.aii'

TfjS
f\

tous

tt<S8os

eV rd.\ei.

ln<rov

om.

^ABCDFP

and

all

edd.

ovv TO <fr v Hllv t^ s DF; but fc^ABCLP and all edd. <' vp.iv ow xaipMost edd. omit, but W. and H. bracket. pcv after o-o<f>ovs fc^ACP; om. BDFL.
2

x ai P

(l>

to keep your eye o-icoireiv Ver. 17. upon, either as an example to be followed (Phil. Hi. 17), or (as in this case) as a peril to be avoided, tovs tos Sixoorrao-ias both the Kal to o-Kav8aXa itoiovvtos persons and their conduct are supposed " the divisions " and " the to be known scandals," which had been occasioned in other Churches, are assumed to be to o-kovSoXo familiar to the Romans, refers more naturally to conduct which would create a moral prejudice against the Gospel, and so prevent men from accepting it, than to any ordinary result But if the of Jewish legal teaching. latter caused dissension and generated bad tempers in the Church, it also might give outsiders cause to blaspheme, and to stumble at the Gospel (xiv. 13, 16). irapo ttjv SiSoxV rjv v|xcis todflcTe xi|j,is is emphatic, and implies that they at least are as yet untouched by the false By " the teaching which you teaching. received" is meant not " Paulinism," but Christianity, though the words of course imply that the Roman Church IkkXivctc with was not anti-Pauline. diro in 1 Pet. iii. n, Prov. iv. 15. Ver. 18. ol 7op toiovtoi k.t.X. Christians must not associate with those who do not serve the one Lord. t$ Kvpia> this combination occurs Tjp.div Xpio-TO) here only in N.T. tjj covtwv koiX(o. cf.
:

amples from profane Greek bear out

this

distinction (evopxos itrriv A Xdyos koI e-uXo-yiov itoXXt|v t?|v IttiScikvuucvcs Kal cvXegis), but as evXoyio in Biblical in Philo and Josephus invariGreek, and ably has a religious sense, Cremer pre-

" pious to take it so here also talk". e|oTroTwo-i vii. 11, 1 Cor. iii. otcdicttv all the English 18, 2 Th. ii. 2. versions, except Gen. and A.V., render " of the innocent " (Gifford). See Heb. vii. 26. In this place " guileless " is
fers
:
:

rather the idea suspecting no evil, and therefore liable to be deceived. What Ver. 19. -f| y*P vpSv viraicoTi is the connection ? "I give this exhortation, separating you altogether from the false teachers, and from those who for are liable to be misled by them
:
:

your obedience
position) has

(vp&v emphasised

by

to all men. Over you therefore I rejoice, (Cf. i. 8.) but," etc. He expresses his confidence in them, but at the same time conveys For x<"p civ the feeling of his anxiety. lirl see 1 Cor. xiii. 6, xvi. 17. <ro<f>ovs jav ctvoi ct$ to d-ya0ov, aiccpaiovs Se el? t6 kokoV. For dxcpoios see Matt. x. r6, Phil. ii. 15, and Trench, Syn., lvi., where there is a full discussion and com-

come abroad

koiXCo. The words need not mean that the teachers in question were mere sensualists, or that they taught Epicurean or antinomian doctrines the sense must partly be defined by the contrast it is not our Lord Christ whom they serve ; on the conPhil.
iii.

19,

&v 6 Oeos

r\

parison with axoKos. The fundamental idea of the word is that of freedom from What alien or disturbing elements. Paul here wishes for the Romans moral in the least by intelligence, not impaired any dealings with evil does suggest that antinomianism was the peril to be guarded against. Integrity of the moral nature is the best security the seductive

base interests of their own. contemptuous way of describing a self-seeking spirit, rather than an allusion to any particular cast of doctrine. 810 Tjs xP^troAoyfas K d cuXoyfas according to Grimm, xpTToXo-yio refers to the insinuating tone, cvXoyio to the fine style, of the false teachers. Extrary,
It is
it

is

bitter

teaching is instinctively repelled. Ver. 20. 6 Sc Oeos ttjs eipijvrjs used here with special reference to ol 8tx<><ruvTpt|/ti CTTacriai. Cf. 1 Cor. xiv. 33. tov Iotovov divisions in the Church are Satan's work, and the suppression of them by the God of peace is a victory over Satan. Cf. 2 Cor. xi. 14 f. There
: :

is

an allusion to Gen

Hi. 15,

though

it is

'

1823.
tou

nP02 PQMAIOYS
Kupiou r\p&v
2

723
AfA^r.

Xcipts

'l-paou

Xpiorou

fieO'

Apr.

21.

Atrira^oKTai

ujxas Tip.60os 6 cruyepyos p.ou, Kal Aoukios teal 'idawr

ol

Kal

Ia.'0-iTTaTpos

<ruyye'eis

|*ou.

22.

do-Trdou.ai

uu.ds

eyw

Tepnos

6 ypdJ/as
p.ou

tth'

cttiotoXtii'

iv Kupiw.

23. dcnrd^eTOi 6fia?

do-ird^erai dp,d? "Epaa-

rdios 6 eVos

Kal ttjs eKicXtjaias oXns.

tos 6 olxoydu,os
1

ttjs iroXeus, ical

KouapTOs

6 deX<i>d?.

Xpierrov om.

fc$B,

edd.
aer-rragrrai

For a<rcra(ovTai read

J^ABCD

F.

Om.

first |tov

67;

W.

and H.

bracket.

doubtful whether Paul found anything there answering to o-uvTphJ/ti. The

LXX
;

TT)pT]o-i. Ir Taxi c/". Ez. xxix. 5 Deut. xxviii. 20. The false teachers may come and cause dissension, but it will not be long till peace is restored. 4\ This benediction can xdpts k.t.X. hardly be supposed to belong only to w. 17-20. It rather suggests that some copies of the epistle ended here ; possibly that w. 1-20 (for there is another cnediction at xiv. 33) were originally an

has

Paul's host in flvos SXtjs ttjs ckkXtjo-icli; might either mean that the whole Chrisis

meant that Gaius was

;

Corinth

in his house (cf. vv. or that he made all Christians who came to Corinth welcome. "Epao-ros 6 olxovd|ios ttjs T7oXcb)s. cannot be sure that this is the Erastus of Acts xix. 22, 2 Tim. iv. 20 the latter seems to have been at Paul's disposal in connection with his work. But they may be the same, and Paul may here be desig-

tian

community met

5, 14, 15),

We

independent epistle. Vv. 21-23. Greetings of Paul's companions. Ver. 21.

epistles
(1

TipSOcos.

In

many
Phil.,

of the

Timothy's name is associated with Paul's in the opening salutation

and

Thess.,

Cor.,

Col.,

Philemon).
this letter

Perhaps when Paul began

he was absent, but had come time to send his greeting at the close. He was with Paul (Acts xx. 4 f.) when he started on the journey to Jerusalem mentioned in xv. 25. Lucius, Jason and Sosipater are all Jews, but none of them can be identified. For the names (which may or may not be those of the same persons) see Acts xiii. 1, back
in
xvii.
5,

nating Erastus by an office which he had once held, but held no longer. The city treasurer {arcarius civitatis) would be an important person in a poor community and Gaius (1 Cor. i. 26 ff.), and he (whose boundless hospitality implies means) are probably mentioned here as representing the Corinthian Church. Kovap-ros o d8X<|>ds Quartus, known to Paul only as a Christian, had perhaps some connection with Rome which en:

titled

is

him to have his salutation inserted. Ver. 24. The attestation of this verse quite insufficient, and it is omitted by

all critical editors.

xx.

4.

Ver. 22. fyw T^pTios & -ypd\|/as ttjv IwkttoXijv the use of the first person is a striking indication of Paul's courtesy. To have sent the greeting of his amanuensis in the third person would have been to treat him as a mere machine (Godet). cv K vpu goes with atnrdo|j.ai : it is as a Christian, not in virtue of any other relation he has to the Romans, that Tertius
:

Vv. 25-27. The doxology. St. Paul's a rule, terminate with a benediction, and even apart from the questions of textual criticism, connected with it, this doxology has given rise to much
letters, as

discussion. The closest analogies to it are found in the doxology at the end of

Ephes., chap, iii., and in Jude (w. 24 and there is something similar in the 25) last chapter of Hebrews (xiii. 20 f.), though not quite at the end ; Pauline doxologies as a rule are briefer (i. 25,
;

salutes them.

ix. 5, xi. 36, Phil. iv. 20),

Ver. 23.
Ttjs

rdles 6
:

{e'voq

pov

k. S\i\%

related

As the Epistle to the written from Corinth this hospitable Christian is probably the same who is mentioned in 1 Cor. i. 14. Three other persons (apparently) of the same name are mentioned in Acts xix.
eicicXi]<ria$

and more closely what immediately precedes. This one, in which all the leading ideas
to

Romans was

29, xx. 4,

and

3 John.

By

6 t'vos p.ov

of the Epistle to the Romans may be discovered, though in a style which reminds one uncomfortably of the Pastoral Epistles rather than of that to which it is appended, would seem more in place if it stood where and an immense num-

AL

7*4
14. "H

nPOX PQMAI0Y2
dp^r. 1
25.

XVI.

X^f T0 " Tw Sc

KupCu r^pwf

'fT]<roG

Xpurrou pTcl -irdVTWK

u/jkLi'.

fcurapeVw upas 0TT)piai Kara to tuayyt'XioV poo

'

Gal.
3^

i.

ia;
Hi.

Kph.

k qX To KTjpuypa 'Inaou Xptorou, tcaTa alwKiois

4^TUcr,
is

diroK<Xupii'

puornpiou xpo^ois

Here
only in

" aeo-iyrjp.^i'oo,
kut
eTriTayTji'

26. ^akcpwOefTOS 8c cuk, oid tc

ypa^we

irpo-

N.T.
1

tou aluviou 6cou, eis uiraxorp' tro-tcws ets

;

ThUrerie

wanting
it

in

fc^ABC

ins. in

DFL.

See Introduction,
in

p. 578.

ber of MSS. place may represent the

after xiv. 23.

It

gospel

accordance with

which

he

first

emergence and
of

would have them

conscious

apprehension

thoughts

which were afterwards to become familiar ; but it cannot be denied that the

many
acter,

distinct

later writings give

points of contact it, in spite of all

artificial

with
it

has

accordance with we may even say the revelation of a mysidentical with The pvo-njptov here referred tery, etc. to is God's world-embracing purpose of redemption, as it has been set out con-

established, is itself in

of imposing, a

somewhat

and

than Epistle to the doxology in Matt. vi. belongs to the

cf. Eph. Jude v. 24. o*rnpiai this word takes us back to the beginning of the Paul wished to impart to epistle (i. 11.) them some spiritual gift, to the end that they might be established but only God
:

may not belong the Romans any more

it

charto the

One aspect spicuously in this epistle. of thisone element of the mystery is

Lord's Prayer. Ver. 25 f. t$ Se Swape'vy

20,
:

iii.

referred to where pvo-TTJpiov is used in xi. 25 ; but the conception of the Gospel as a uvo-Trjpior revealed in the fulness of the time dominates later epistles, especially Ephesians (cf. Eph. The Gospel as i. 9, iii., 3, 4, 9, vi. ig). Paul understood it was a pvo-Tfjpiov, be-

cause it could never have been known except through Divine revelation pvo-:

able (cf. xiv. 4) to effect this result The stablishing is to take place koto to in agreement with the eviayye'Xidv pov When it is gospel Paul preached. achieved, the Romans will be settled and confirmed in Christianity as it was understood by the Apostle. For to evayye'Xiov pov cf. ii. 16, 2 Tim. ii. 8 also 1 Tim. . i. o Itio-tij0t|v 11, to evayyeXiov eyiiS. The expression implies not only was his own, in the that Paul's gospel sense that he was not taught it by any man (Gal. i. 11 f.), but also that it had something characteristic of himself about it. The characteristic feature, to judge by this epistle, was his sense of the absolute freeness of salvation (justification by faith, apart from works of law), and of its absolute universality (for every one that believeth, Jew first, then Greek), to Ktjpvypa 'lijo-ov Xpto-rov is practically the same as to cvayyeXioV paw. It was in a preaching (1 Cor. ii. 4, xv. 14, Tk. i. 3) of which Jesus Christ was the object that Paul declared the characteristic truths of his gospel : and this preaching, as well as the gospel, may be said to be the rule according to which the Romans are to be established as Christians. Kara diroKaXvtj/tv pvo*TT|pCov . . . yvwpurG^vtos. This passage "goes not with o-TTip(ai, but with Kfjpvypa " (Sanday and Headlam). This is the simplest construction the gospel Paul preaches, the
is
:

Ttjpiov

and d-n-oKaXv^is are correlative terms. xP^ vol s aUoviois the dative ex:

presses duration.

Tim.

i.

9, Tit.

i.

Winer, p. 273 cf. 2 For ^avepwOe'v-ros 2.

;

8e vvv cf. iii. 21. Christ's appearing,

The
to be

aorist refers to
signifi-

though the

cance of

this

had

made

revelation (Weiss). Sid -re irpo^TfTiKuv yvwpio-OcvTOf

cf.

clear by ypa<j>uv
:

for

tc

The connection is meant to ii. 16. be as close as possible: the yvwpi^civ follows the ^avepovv as a matter of

The ypa^>al irpo4>r|TiKai are course. the O.T. Scriptures of which Paul made
constant use in preaching his gospel Ko/ra Tas ypa^as in 1 Cor. xv. 3,
(cf.

4).

For

him the O.T.

was

Christian book. His nessed to by the law and the prophets

iv., passim), and in that mystery was made known But their significance through them. only came out for one who had the Christian key to them die knowledge of Christ which revelation had given ko,t' ewiTayV TOV o.lwvio to Paul. The eov: cf. 1 Tim. i. 1, Tit. i. 3. idea is that only an express command of
(i.

essentially a gospel was wit-

2,

iii.

21,

sense

the

the Eternal God could justify the promulgation of the secret He had kept so For the " Eternal God " cf. long. Gen. xxi. 33, 1 Tim. i. 17 (t<u {Jao-iXei tuv alivti>v). ds -wiraKorJv Trio-Tews cf.
:

i.

5.

els iravTa to, e6nj

in

i.

it is

eV

2427.

ITP02

PQMAI0Y2
'l-qcrou

725
Xpurrou,
Jode . 15

navTa

toL Iflmrj

yvwpicrOeKTos, 2 7. jaokw oxxpw " , SiA

dpiji'.

8<Ja is tous cairns,

Ilpos

'Pwpcuous

eypd<t>T] diro

KopivOou Sid oi'0t]s

tt\s

Siax^r

rijs Ik

KeyxP et

wS

ItcKAnaias. 8

1 m is wanting in B, in F-lat., Orig.-interp., Syr., and is bracketed by W. and H. But whether this is to be explained as an intentional correction to simplify the construction, or a mere oversight (of which Weiss gives examples, Textkritik, S. 93), Neither can avrw, which is found in P, be original it is it can hardly be right. Hence edd. are practically unanimous in keeping w. too natural a correction. After tovs cuwros fc^ADP add tv aiuvwv, but W. and H., with BCL and cursives, Weiss prints the addition in his text, yet argues for its omission (Textkritik, omit it.
;

89).
5

-rpos p**|tiuevs only, in

ftvca*tv

^ABCD.
in this sense

-n-dcri

-rots

for

cation's sake.

It is very difficult to believe see iii. 22. that such mosaic work is the original composition of Paul. Ver. 27. |l4vu crodui 0cy this description of God suits all that has just been said about His great purpose in human history, and the hiding and revealing of The true text in 1 Tim. it in due time.
:

does

it
;

Christ

If it be retained, to refer ? (1) Some say, to Jesus and this is grammatically the

whom

obvious

way to take it. But it seems inconsistent with the fact that in t&> 8
8vva.fi.eVw

and

jioru <ro4>u 6c$ Paul wishes

unequivocally to

ascribe
it

God.

And though
it

of the last clause,

the glory to saves the grammar sacrifices that of the

(2)
it

The absence of the 17 has no o-od*t>. article here indicates that it is in virtue of having this character that God is able to stablish the Romans according to Paul's Gospel. a t\ 8l$: it is impossible to be sure of the reading here. If J be omitted, there is no grammatical difficulty whatever : glory is ascribed to
i.

whole sentence.

Hence

seems

God through Jesus Christ, through Whom the eternal purpose of the world's redemption has in God's wisdom been wrought out. But its omission is almost certainly a correction made for simplifi-

necessary to refer it to God, and we may suppose, with Sanday and Headlam, that the structure of the sentence being lost amid the heavily-loaded clauses of the doxology, the writer concludes with a well-known formula of praise, to 86|a ict.X. (Gal. i. 15, 2 Tim. iv. 18, Heb. xiii. This might be indicated by putting 21). a dash after Mtjo-ov Xpiorov. The thread
-fj

is lost,

and the writer appends

his solemn

conclusion as best he can.

THE

FIRST EPISTLE OF
TO THE

PAUL

CORINTHIANS

INTRODUCTION.
CHAPTER
THE CHURCH OF GOD
The
I.

IN

CORINTH.

establishment of the Church of Corinth was the crowning work

of Paul's second missionary journey,

and one of the greatest achieve-

ments of

his

life.

travel, the

hand of

By repeated interventions crossing his plans of God had compelled him to enter Europe, through
;

the gate of Macedonia

thence Jewish persecution drove him onwards to Achaia, and prevented his returning to the work left
unfinished in the northern province
5-15).
(1

Thess.

ii.

14

ff.,

cf.

Acts

xvii.

At Athens, where he first touched Greek soil, the Apostle met with scant success; he arrived at Corinth dispirited and out of
health
(1

Cor.

ii.

3, cf.

Thess.

iii.

7),

with

little

expectation of the

harvest awaiting him.

Loneliness aggravated the other causes of

the " weakness and fear and trembling " that shook Christ's bold

ambassador.
of feebleness
iv.

His appearance and bearing conveyed an impression which acted long afterwards to his prejudice (1 Cor.
x.

10, 2

Cor.

1-11,

xii.

5, etc.).

The new

friendship of Aquila
xviii.

and

Priscilla proved,
;

however, a cordial to him (Acts

f.,

cf.

Rom. xvi. 3 f.) and the return of Silas and Timothy with good news from Macedonia revived the confidence and vigour of their
Free from the anxiety late defeat, " Paul was constrained by the word [cf. for this verb 2 Cor. v. 14, and see Blass' Acta Apostol., ad loc], testifying to the Jews that Jesus is the Christ". The decision with which he now spoke brought about a speedy rupture. The Jews were affronted by the doctrine of a crucified Messiah, which Paul pressed with unsparing rigour (Acts
leader (Acts
xviii.

5, cf.

Thess.

iii.

6-9).

which had distracted him, and

rising

above his

xviii.

f.,

Cor.

i.

17, 23,
;

ii.

2).

In this crisis the Apostle

off the

showed

neither weakness nor fear

shaking

dust of the synagogue,

he established a

rival ecclesia

hard by at the house of the proselyte

730
Titius Justus,

INTRODUCTION
marked by
his

name

as a

Roman

citizen of the colonia,

The seceders could included the Synagogue-chief Crispus and his family, with some other persons of importance. A vision in the following night

who

offer

a secure and

honourable refuge.

dingly " he sat down,"

accorassured Paul of success and personal safety at Corinth l resolved to make full proof of his ministry
;

(Acts

xviii.

9-11, cf. 2 Cor.

i.

18

f.)

and staying

at least eighteen

months

in

the city
first

a period

much

longer than he had spent in any

place since

setting out from Antioch.

The

assault of the

Jews

miscarried through the firmness and impartiality of the proconsul The Apostle found in the Roman Government " the reGallio.
strainer" of the lawless violence which would have crushed his At Corinth popular feeling ran infant Churches (2 Thess. ii. 6 f.).
against the Jews, and their futile attack favourably advertised Paul's work. The murderous plot formed against him some years later

(Acts xx. 3) shows

Corinth.

how

fiercely

he was hated by his compatriots

in

had excited public attention in many quarters, and prepared for his message an Outside of Corinth the Gosinterested hearing (1 Thess. i. 8 f.). in with effect throughout Achaia (2 Cor. i. 1) pel was preached a regularly constituted Church was formed (Rom. Cenchreae, e.g., At his departure (Acts xviii. 18) the Apostle left behind him xvi. 1).
tells
;

He

us that his success in Macedonia

in this province a Christian community comparatively strong in numbers and conspicuous in the talent and activity of its members consisting mainly of Gentiles, but with a (1 Cor. i. 4-8, xiv. 26 ff.),

considerable Jewish infusion

(i.

12,

vii.

18,

xii.

13).

the capital of Roman Greece and the fourth perhaps in size in the empire, was a focus of pagan civilisation, a mirror of The centre of a vast commerce, the life and society of the age.

This

city,

Corinth attracted a crowd of foreigners from East and West, who mingled with the native Greeks and adopted their language and manners. Though not a University town like Athens, Corinth

vendors of
not

nevertheless prided herself on her culture, and offered a mart to the "Not many wise, not many mighty, all kinds of wisdom.

many

high-born " joined the disciples of the Crucified

but

some of Paul's converts came under this description. There were marked social differenceafrand contrasts of wealth and poverty in the Church (1 Cor. vii. 20-24, xi. 21 f., 2 Cor. viii. 12 ff., ix. 6 ff.). Along
with slaves, a crowd of artisans and nondescript people, engaged in the petty handicrafts of a great emporium, entered the new society
;

UicaOiacv (Acts
this point unsettled,

n): the expression indicates that Paul had been up to and made up his mind to remain cj. Luke xxiv. 49.
xviii.
;

"

INTRODUCTION

731

"the foolish things of the world," its "weak" and "baseborn," formed the majority of its constituency (1 Cor. i. 27 ff.) amongst them many who had been steeped in pagan vice (vi. 9 ff.). The moral transformation effected in this corrupt material was accompanied by a notable mental quickening. The Hellenic intelThis first Christian lect awoke at the touch of spiritual faith. society planted upon Greek soil exhibited the characteristic qualities qualities however of Greece in her decadence rather of the race than her prime. Amongst so many freshly awakened and eager but undisciplined minds, the Greek intellectualism took on a crude and shallow form it betrayed a childish conceit and fondness for rhetoric and philosophical jargon (i. 17, ii. 1-5, etc.), and allied itself with the factiousness that was the inveterate curse of Greece. The Corinthian talent in matters of "word and knowledge" ran into " The habit of seeming to know emulation and frivolous disputes. things, and of being able to talk glibly about most all about most things, would naturally tend to an excess of individuality, and a

diminished sense of corporate responsibilities.

This fact supplies,

of
1

under many different forms, the

(Hort, Ecclesia,
p.

main

drift

Corinthians

129).

Even the

gifts of

the Holy Spirit were

abused for purposes of display, edification being often the last thing thought of in their exercise (xii., xiv.). The excesses which profaned the Lord's Table (xi. 20 ff.), and the unseemly conduct of women in the Church meetings (xi. 3 ff., xiv. 34 ff.), were symptoms of the lawless self-assertion that marred the excellencies of this Church, and turned the abilities of many of its members into an injury rather than a furtherance to its welfare. Still graver mischief arose from the influence of heathen society. For men breathing the moral atmosphere of Corinth, and whose earlier habits and notions had been formed in this environment, to conceive and maintain a Christian moral ideal was difficult in the extreme. Deplorable relapses occurred when the fervour of conversion had abated, and the Church proved shamefully tolerant The towards sins of impurity (1 Cor. v., 2 Cor. xii. 20 f.). acuteness of the Greek mind showed itself in antinomian sophistry the " liberty " from Jewish ceremonial restrictions claimed by Paul for Gentile Christians was by some construed into a general licence, and carried to a length which shocked not merely the scruples 'of fellow-believers but the common moral instincts (vi. 12 ff., viii. 9-13, The social festivities of Corinth, bound up as x. 23 ff., xi. 13 b). were with idolatry and its impurities, exposed the Church to they severe temptation. To draw a hard and fast line in such questions
;

732

INTRODUCTION

and to forbid all participation in idolothyta, after the precedent of Acts xv., would have been the simplest course to take; but Paul feels it necessary to ground the matter on fundamental principles. He will not acknowledge any dominion of the idol over " the earth and its fulness" (x. 26) nor, on the other hand, is it right to prevent neighbourly intercourse between Christians and unbelievers (x. 27 ff.). But where the feast is held under the auspices of a heathen god and as the sequel to his sacrifice the case is altered participation under these circumstances becomes an act of apostasy, and the feaster identifies himself with the idol as distinctly as in the Lord's Supper
;
;

he identifies himself with Christ (x. 16 ff.). The working of the old leaven is patent in the denial of the resurrection of the dead made by some Corinthian Christians (xv.).

Here the

radical scepticism of the age

opposed

itself to

the fact of

the resurrection of Jesus Christ, upon which the whole weight of

Christian faith and hope, and the entire Christian conception of the

world and of destiny, rest as upon their fulcrum and rock of certainty. The disbelief in bodily resurrection and the indifference to
bodily sin manifested at Corinth

had a common

root.

They may be

traced to the false spiritualism, the contempt for physical nature, characteristic of the theosophy of the times, which gave rise a few

years later to the Colossian heresy and was a chief factor in the development of Gnosticism. The teaching of chap, vi., that "your bodies are limbs of Christ," and the command to " glorify God in your
bodies," are

aimed against the same philosophical assumptions that

;

are combated in chap. xv.

the
its

demand

for bodily purity finds in the

doctrine of the resurrection

indispensable support and counterpart.

in the Epistle to Church officers of any "the house of Stephanas," and to others rendering like service, is enjoined in xvi. 15 f., but by way of volunSo early as the first missionary journey in South tary deference.

No

reference

is

made

kind.

Submission to

Galatia Paul had assisted in the "appointing of elders in every Church" (Acts xiv. 23; cf. Acts xx. 17, 1 Thess. v. 12, Rom. xii. 8,
Phil.
i.

1).

He had

refrained from this step at Corinth for

it

some

specific reason

a reason lying,

may be

supposed, in the demo-

cratic spirit of the

trol.

Church, which might have ill brooked official con28 the Apostle alludes, however, to "governments" as amongst the things which " God set [as part of a plan, Hort] in the Church"; and his promise to "set in order other things" (beside
In
xii.

the Lord's Supper)

to

when he comes

(xi.

34)

may

cover the intention

remedy

this

defect, the

consequences of which are painfully

apparent

(xiv.

26-33, etc.).

INTRODUCTION
This Epistle discloses the interior
life

733
Church
;

of an apostolic

hence
its

its

surpassing historical interest.

We must

not, indeed, apply

data without qualification to contemporary Christian societies,

even those of Gentile origin.

material of

The Corinthian Church presented

uncommon

richness, but intractable to the founder's

hand.

records.
in

turbulence and party heat are unparalleled in the N.T. But while the Church life here portrayed was exceptional some features, and Paul's Church policy at Corinth may have
Its

differed
in its

from that pursued elsewhere, this Epistle

is

peculiarly

full

teaching on the nature and rights of the Church, and in the light it throws upon the conditions under which the first GentileChristian communities were moulded.
true centre of the Epistle.
its

Chaps,

xii.

and

xiii.

are the

The very formlessness

of this Church,

rudimentary and protoplasmic state, reveals the essence of the its substratum and vital tissue, as these can hardly be seen in a more developed and furnished condition. The Apostle Paul is contending for the bare life of the Church of God in Corinth.
Christian society,

the advanced post and gateway for Chriswestward march. The new Corinth, in which Paul laboured, dates from the year 46 b.c, when the city was refounded

Corinth

now became

tianity in its

jfulii Corinthus).

by Julius Caesar under the name Colonia Julia Corinthus (or Laus Just a century earlier the old Corinth had been

razed to the ground by Lucius Mummius, upon the defeat of the Achaean league which, with Corinth for its fortress, made a last despairing effort to retrieve the liberties of Greece. Corinth and Carthage fell and rose again simultaneously, marking the epochs at which republican Rome completed the destruction of the old world and imperial Rome began the construction of the new. The fame of ancient Corinth, reaching back to heroic times (see the Iliad, ii., 570; Pindar, Olymp., 13) where " the sweetly breathing Muse " and " death-dealing Ares " flourished side by side and her later prowess as the bulwark of the Peloponnese and the maritime rival of Athens, were traditions with little interest or meaning for Paul and his

disciples.

The geographical

position of Corinth gave to

its

it

enduring

importance, and explains the fact that on

finest sites in

restoration the city

sprang at once into the foremost rank. Corinth occupies one of the Europe. With the Acrocorinthus (nearly 2,000 feet

high) and the Oneion range shielding it on the south, it commands the narrow plain of the isthmus, and looks down, eastwards and

westwards, upon the Saronic and Corinthian gulfs, which furnished the main artery of commerce between the ^Egean and the Euxine seas on the one hand, and the Western Mediterranean upon the

734
other.

INTRODUCTION

(See the descriptions in Stanley's Epp. to the Cor., p. 4, also article "Corinth" in Hastings' Bib. Diet.; and more at large, Leake's Morea, iii., 229-304, Curtius' Peloponnesus, ii., 514 f. and for
;

the antiquities, Pausanias, II., i., 2; Strabo, VIII., vi., 20-24; Dio The western port, Chrys., Orat., 37; >Elius Arist., Ad Poseid.)

Lechasum, 1| mile distant, was linked by double walls to the city; Cenchrea? lay 8^ miles eastwards and a shipway, running north of Corinth, connected the two harbours.
;

The

presiding deities of this maritime

city

were the sea-god

Poseidon, under whose patronage the famous Isthmian games were held (see ix. 24 ff. and notes), and Aphrodite, whose temple crowned
the Acrocorinthus.

The

cultus of Aphrodite (worshipped in

it

her

debasing form as Aphr. Pandemos) dates back,

prehistoric Phoenician times
;

is

supposed, to

its

features were

more Oriental than

Greek

especially the institution of the

whom more

tepoSouXoi, or priestess-cour-

tesans, of

of the goddess.

than a thousand were attached to the shrine Temples of Serapis and I sis were also conspicuous

at Corinth, representing the powerful leaven of Egyptian supersti-

The luxury and refinement of the elder Corinth were associated with its vice so notorious was its debauchery that Kopii/0idea0ai was a euphemism for whoredom in our own literature " a Corinthian " still means a polished rake. By all accounts, the new Corinth more than rivalled the old in Here the Apostle drew, from life, the lurid portraiture wickedness.
tion that helped to demoralise the empire.
;
:

that darkens the first page of his Epistle to the Within this stronghold of paganism and focus of Greek corruption Paul planted the cross of his Redeemer, rising out of his weakness and fear to a boundless courage. He confronted the world's glory and infamy with the sight of "Jesus Christ and Him crucified," confident that in the word of the cross which he preached there lay a spell to subdue the pride and cleanse the foulness of Corinthian life, a force which would prove to Gentile society in this place of its utter corruption the wisdom and power of God unto In " the Church of God in Corinth," with all its defects salvation. and follies, this redeeming power was lodged.
of Gentile sin

Romans.

CHAPTER
PAUL'S COMMUNICATIONS

II.

WITH CORINTH.

Assuming 49
xv.),

a.d. as the date of

the conference in Jerusalem (Acts

57 as that of Paul's last voyage to the Holy City, 1

first

we

calculate

that he arrived at Corinth

closing his mission in 52.

in

the latter part of the year 50,

in

He was engaged

the interval, until the

spring of 56, mainly in the evangelisation of the province of Asia

Acts
is still

xix. 10, 22, xx.

ff.).

When

he writes this letter the Apostle

at Ephesus, intending to remain until Pentecost,

f.
:

and with

Passover approaching (xvi. 8 f., v. 7 from Ephesus was hastened by the

see notes).

Paul's departure

riot

(Acts

xix. 23-xx. 1);

and we

may

take

it

that this Epistle was despatched in the early spring of

56, very shortly before

Paul

left

Ephesus

for

Troas

in

the course of

his third missionary journey.

The Apostle had previously sent Timothy and Erastus forward to way of Macedonia, to prepare for his arrival, in pursuance of the plan now sketched in his mind for completing his work in these regions with a view to advancing upon Rome and the further west (Acts xix. 21 f., cf. Rom. xv. 16-25). Timothy is likely to arrive soon after this letter, and will be able to enforce its prescripApollos, who had tions (iv. 17; see also xvi. 10 f., and notes). migrated to Corinth fresh from the instructions of Priscilla and Aquila in Ephesus and had "watered" there what Paul had " planted" (iii. 6, Acts xviii. 27 f.), is back again at Ephesus in the Apostle's company (xvi. 12); he is clear of complicity in the party quarrels with which his name was associated in Corinth (i. 12, iii.
Corinth, by
4-8,
iv. 6).

Quite recently "the people of Chloe " have brought an

(i.

alarming report of these "strifes"

11);

and the Apostle learns

from general rumour of the case of incest polluting the Church

1

See

article

"Chronology of
Paul,"
i.,

the

N.T."

in Hastings* Bib. Diet.;

and

for the

latter date, article "

5.

It is

now

generally recognised that the dates

assigned to Pauline events by Wieseler and Lightfoot are, from 49 onwards, at

least a couple of years too late.


736
(v.

INTRODUCTION

More agreeable tidings have come with Stephanas and his 1). companions (xvi. 17 f.), who bear a dutiful letter of inquiry addressed to Paul, which he answers in chap. vii. ff. Through their lips, as well as from the Church letter, he receives the assurances of the general loyalty and goodwill of the Corinthian believers. From all these sources occasion is drawn and material furnished for the writing
before us.
is not the first which Paul had addressed to Corinth. 9 the writer refers to an earlier letter forbidding intercourse with immoral persons. The terms of this admonition had

This Epistle
v.

In chap.

raised debate.

Some

read

it

as though

all

dealings with vicious

was as good as to tell Corinthian Christians to " go out of the world " They could not imagine Paul to mean this but his words allowed of this construction, and thus opened the door for discussion and for temporising. The tenor of
restriction that
1

were inhibited

men

the lost Epistle probably resembled that of 2 Cor.

this

vi. 14-vii. 1

(see

Comm., ad loc).
;

to our Epistle

This letter had arrived some months previously for the Church had had time to consider and reply
it

to

it,

and the condition of things to which

relates has

undergone

some changes. It may be referred as far back as the previous autumn (55 a.d.). Inasmuch as the Church-letter touched on "the
collection for the saints " (xvi.
1
:

see note),

it

seems

likely that the

Apostle had
eliciting

made some appeal

(cf.

in

the lost Epistle on this subject,

viii.

a favourable reply

2 Cor.

10,

ix. 2),

but with a P^'iest

for directions as to the

mode

of gathering the money.

There is reason to believe that Paul had himself visited Corinth not very long before writing the aforesaid letter. The allusions Oi? 2 Cor. ii. 1, xii. 14, 20 xiii. 2 (see notes), imply that he had been twice in Corinth before the Second Epistle. If with Clemen (Chronol. d.

Paulin. Briefe), Schmiedel (Handcomm.,

1 and 2 Kor., Einleitung), and Krenkel (Beitrage z. Aufhellung d. Paul. Briefe, vi.) we could spread the composition of 1 and 2 Cor. over two years, space would be found

such a visit between them, but at the cost of creating and insuperable chronological difficulties. In 2 Cor. i. 15 ff. the Apostle defends himself for having fa iled to come recently to Corinth he had sent Titus, and with him a letter (2 Cor. ii. 4, vii. 8) distinct, as the present writer holds, from 1 Cor. (a second lost letter of Paul to Corinth see Hastings' Bib. Diet., article " Paul," i. d.), and occasioned by an emergency that arose subsequently to its despatch which gave a new turn to the Apostle's relations with the Church. Meanwhile he has himself left Ephesus (as contemplated in 1 Cor. xvi.), has pushed forward to Macedonia (2 Cor. ii. 12 f.), where at
for interposing

fresh

INTRODUCTION
last Titus
vii.

737

meets him with the cheering news reflected in 2 Cor. i.As already shown, a space of but a few weeks elapsed between Paul's writing 1 Cor. and leaving Ephesus for Troas. We have traced Paul's steps through the months separating the two Epistles, and neither time nor occasion is found for an interjected We are thrown back upon the period before the trip to Corinth. first Epistle. Yet 1 Cor. makes no express reference to any recent visit and its silence, primd facie, negatives the supposition of any such occurrence. There are circumstances however which relieve For one thing, the lost letter had interthis adverse presumption. vened this other Epistle, not our 1 Cor., was the sequel of the visit in question. The main thing that occupied Paul's mind on that occasion, and which caused the "grief" referred to in 2 Cor. ii. 1,
; ;

had been the impurity of life manifest within the Church. Against had given solemn warning, while forbearing discipline (2 Cor. It was with a moral situation of this kind that the missing xiii. 2). letter dealt (1 Cor. v. 9-12) the alarm it expressed is still felt in 1 Cor. Meantime, the horrible case of incest has eclipsed previ., x., xv. 33 f. vious transgressions; and while Paul reaffirms the general directions already sent and prompted (ex hypothesi) by personal observation, he fastens his attention upon the new criminality just brought to his ears. That previous meeting had been so unhappy for both parties that Paul might well avoid allusion to it it was an experience he was resolved never to repeat (2 Cor. ii. 1, xii. 20). If he comes again under like conditions, it will be " rod" in hand (1 Cor. iv. 21, His forbearance had been misconstrued some of 2 Cor. xiii. 2). the offenders were emboldened to defy him, and his Judaistic supthis he
; ; ;

planters subsequently contrasted the severity of his letters with his

timidity in face of the mutineers (2 Cor.
x. 6, xiii. 1-7)

a taunt which
After
all, 1

drags from him the allusions of the second Epistle.

is

Cor.
18-21

not without traces of the second

visit.

Nothing so well accounts

in
1

for the

doubts of Paul's disciplinary power hinted

Cor.

iv.

and while the plague grows in virulence (1 Cor. v.) and his opponents challenge him still more, when he has announced, while fulminatto come (iv. 18) ing anathemas on paper (v. 4 f., xvi. 22), that his return is postponed, without any imperative reason given for delay (xvi. 5 ff.) after all this, it is no wonder that even his friends felt themselves aggrieved, and that the most damaging constructions were put upon the Apostle's changes of plan (2 Cor. i. 15 ff., x. 9 ff., xiii. 3 ff.). At last he explains, in 2 Cor., that the postponement is due to his continued
after his threat,

as the encounter supposed.

When

desire to " spare "

instead of striking.

If,

notwithstanding these

VOL.

II.

47

738

INTRODUCTION

apprehensions, Paul speaks in 2 Cor. i. 15 of the double visit that had been for a while intended (a third and fourth from the beginning) as "a second joy" (or "grace"), he is probably quoting words of
the

Church

letter.

Further, one detects in

Cor. iv

,1-10

a sharp

note of personal feeling that indicates some recent contact between writer and readers, and ocular observation on the Apostle's part of
the altered bearing of his spoilt children at Corinth.

This Epistle

manifests a mastery of the situation and a vivid realisation of its detailed circumstances such as we can best account for on the
supposition that Paul had taken a personal survey of the development of the Church since his first departure, and that behind all he

has heard latterly from others and seen through their eyes, he is also judging upon the strength of what he has himself witnessed

and knows

at first hand.

CHAPTER

III.

THE TEACHING OF THE

EPISTLE.

While the doctrine of the companion Epistles to the Galatiana and Romans lies upon the surface, the theology of this Epistle has
to be disentangled from a coil of knotty practical questions.

Apostle writes under constraint, unable to count on the

of his readers or to say
all

full
1).

The sympathy
Instead

that

is in

his

mind

(ii.

6,

iii.

he is compelled through the greater part of the letter to wait upon the caprices of this flighty young Greek Church. At first sight one fails to observe any continuous teaching in the Epistle a doctrinal analysis of its conof giving free play to his
reflexions,
;

own

tents seems out of place.

But

closer attention discovers a real coher-

ence behind this disconnectedness of form. While Paul comments on the sad news from Corinth and answers seriatim the questions addressed to him, his genius grasps the situation, and the leaven
of

the Gospel

all

the while
is

assimilates

the discordant

mass.
prin-

The Pauline standpoint

ciple

firmly maintained.

The Christian

master of the Gentile no less than the Jewish field, and gives earnest of its power to meet the changeful and multiplying demands that will be created by its expansion through the wor/d. There is a unity of thought in this letter as real as that stamped upon the Epistle to the Romans, a unity the more impressive because of the baffling conditions under which it is realised. Paul's Gospel stands here on its defence against the pretensions of worldly wisdom and the corruptions of the fleshly mind from the height of the Cross it sends its piercing rays into the abyss of pagan sin disclosed at Corinth in its turpitude and demonic force. Amongst
itself
;

shows

the four Evangelical Epistles, this

social application.
It

is the epistle of the cross in its " The bears throughout a realistic stamp.

Church of God that exists in Corinth," the men and women that compose it, are constantly present to the writer's mind their diverse states and relationships, their debasing antecedents and surroundings, their crude ideas and conflicting tempers and keen ambitions, their high religious enthusiasm and their low moral sensibilities, their


740
demonstrative but

";

INTRODUCTION
fickle affections
full

things he strives to bring into

contact

and unsteady resolutions. Two Christ crucified and these

half-Christianised Corinthian natures.

What Romans
in

does for the

Gospel

in

the

field

of theological exposition, and Galatians in that

of doctrinal polemic,

and 2 Corinthians

that of personal experience

and ministerial vocation, this 1 Corinthians has done in respect of its bearing upon human intercourse and the life of the community. The foundation upon which Paul had built at Corinth is "Jesus i.e., "Jesus Christ crucified " (iii. 11, i. 17 f., ii. 2, xv. 1-3). Christ " He does not, any more than in 1 Thessalonians, enter into an exNot yet, in Corinth at least, had position of his \6yos toO orajpou. the legalists openly contested Paul's doctrine of salvation through
the death of Christ
;

the
ff.

first

sketch of

its

argumentative defence

appears

in

2 Cor.

v.

14

The

quarter, from the dissolving

comes from the opposite influences of Hellenic scepticism and

chief peril

demoralisation.

message

is

just

The form, rather than the contents, now in question he is reproached with
;
;

of

Paul's

the jxwpia

tou KTjpuyp.aTos

(i. 18-25). But the form of presentation is determined by the substance of the truth presented the cross of Christ cannot The mere fact appear draped in the robes of Greek philosophy. that it is " the word of the cross " convicts the Gospel of folly in the eyes of the Greek lover of wisdom, as of weakness before the Jewish A "wise" world that knows not God (i. 21, believer in "signs". Rom. i. 19-23) will not understand His message, until ii. 6, 14, cf.

it

learns
1.

its

ignorance.

of the Corinthian world

must therefore be traced that scorn which so much troubles the Church. It was " the testimony of God " that Paul had first announced (ii. 1) the Corinthian believers are " of Him in Christ Jesus," and have learnt to worship God as " Father of us and of our Lord Jesus Christ observe the emphasis thrown in vv. 18-31 upon 6 0e6s in (i. 3, 26-31 Impotent and even absurd " the preaching contrast with 6 koojaos). " to the saved " of the cross " may appear to the Corinthian public " and " the power of God ". it is " the wisdom (1) The \<5yos tou o-rao'pou is God''s power at work in its most characteristic and sovereign energy, destined to shatter all adverse Veiled under a guise of weakness, it potencies (i. 27 ff., xv. 24 ff.). thus ensnares the world and exposes its folly (i. 19-21, ii. 6-8, iii. 19) it chooses for its instruments feeble and ignoble things to overthrow the mightiest. The power of God acting in this \6yos is administered by "our Lord Jesus Christ" His mediator in the universe, and specifically in the Church (viii. 6) whom the world crucified (ii. 8) j
the source of the Gospel
;
:

To

INTRODUCTION

74 T

" so that it is in effect the power of Christ, and " in Christ Jesus " come to be of God ". God has made Him unto us " righteousmen

ness and sanctification and redemption"

the " price " of His blood

for God's property (i. 2, iii. and the reign of death Christians are consciously delivered through the death, crowned by the resurrection, of the Lord Jesus and through faith in His name (xv, 1-4, 11, 17 f., 56 f.). The Holy Spirit constitutes this mysterious power of God in His " demonstration and power " attended Paul's mission operation. to Corinth, giving it an efficacy otherwise unaccountable (ii. 1-6); Only " in ail Christian revelations come by this channel (ii. 11-16). " Jesus is Lord " (xii. 3) the Holy Spirit" does any man truly say, " in the name of the Lord Jesus Christ, and in the Spirit of our God," the foulest sinners of Corinth had been " washed " and " sanctified" (vi. 11). The gifts possessed by this favoured Church are of the Spirit's " distribution," while of God's omnipresent " work-

(i. 30, cf. vi. 11); with " bought " us, the body not excepted, He " 16, vi. 19 f.) ; from " the strength of sin

tions of the Spirit in the Gospel

and held under Christ's dominion (xii. 4-11). The manifestaand in the Church differ from all iorms of power the world has known they reveal a kingdom rich in blessings such as " eye hath not seen nor ear heard, nor man's
ing "
;

heart conceived "

(2)

(ii.

f.).

The word of the cross discloses, to those who can understand, God's wisdom hitherto shrouded " in mystery," whose manifestation was determined for this epoch from the world's beginning (ii. 6-9). By it the pretentious " wisdom of the age " will be overthrown. The
world scorns to be saved by a crucified Messiah, and " the natural man cannot receive the things of the Spirit of God " but wisdom Bringing such a message, the Apostle is justified of her children.
;

discards adornments and plausibilities of speech

speak by

its

inherent truth and force

advance, the revelation

it

his word must As Christian men of God increasingly approves itself to them
;

(ii.

ff.).

discloses

its <ro<|>ia tois tcXciois.

its

world sway them nor

of the Spirit,"
(ii.

longer does the opinion of the temper cleave to them, they become " men
"

No

6-iii. 3).

who "judge all things " and are "judged of none One day they shall "judge the world " (vi. 2).
the Gospel, the Apostle defines
:

From the standpoint thus God in whatever belongs to

chaps,
iii.

gained, in view of the operation of

in

and

iv.
;

the position of Christ's ministers

"

We

are God's

fellow-workers "

nothing;

God

"gives

Paul the planter, Apollos the waterer they are "Assistants of Christ, the increase".
fidelity

stewards of God's mysteries," their qualifications are

and

742

INTRODUCTION
mind
(ii.

the possession of the Master's

10,

16, vii. 25, 40).

Tc

By their Lord, not to their fellow-servants, they are answerable. His "call" and "compulsion " they serve the Gospel (i. 1, ix. 16 f.,

How presumptuous for the Corinthians to be " puffed up All alike are theirs, against the other " of God's servants for one Let while they are Christ's and Christ is God's (iii. 4 f., 21-iv. 6).
xii.

28).

to

men look above the stewards to the Master, above the instruments God who " worketh all things in all " (xii. 4 ff.). The Christian
;

teachers are God's temple-builders

heavy their
is

loss, if

they build

amiss

terrible their ruin,

(iii.

if

instead of strengthening they destroy

the fabric

10-17).

Their maintenance

not bestowed by the

Church as wages by an employer, but enjoined on the Church by the Lord's ordinance, upon the same principle of justice which
allows the threshing ox to feed from the corn
(ix.

7-12).

The readers must learn what it means to belong to " the Church God". Despite their presumed knowledge (viii.), " ignorance of of God" is at the root of their errors (xv. 34). Newly emancipated
of the

from heathenism, they are slow to realise the character and claims God revealed to them in Christ. The first four chapters seek
at every point to correct this ignorance
;

indeed, this underlying vein

1

runs through the Epistle n<irra els So^ay eou is the

(x. 31),
2.

(cf.

in

this respect

Thess. passim).

maxim

that Paul dictates to his readers

and that governs his mind throughout the letter. The nature of the Christian community is the subject of chaps. xii. and xiv., but it pervades the Epistle no less than that of the sovereign claims of God: "to the Church of God in Corinth" the
Apostle writes.

The Graeco- Roman

grades of
life,

cities at this

time were honey-combed,

in all

with private associations

trade-guilds,
;

burial clubs

and friendly

societies, religious confraternities

their existence sup-

plied a great social need, and formed a partial substitute for the These political activity suppressed by the levelling Roman empire. organisations prepared heathen society for Church life and Christianity upon Gentile soil largely adopted the forms of combination in popular use, borrowing from the Greek club almost as much as from the Jewish synagogue. But it transformed what it borrowed. In the Churches of God established in Thessalonica and Corinth the
;

first

New stones were laid of the Christian structure of society. and kinship are unfolded in this Epistle, which conceptions of duty
have yet to receive full development. Paul's sociology naturally met with resistance from men reared in Paganism human nature The Corinthians brought into the Church their is still against it.
;

INTRODUCTION

743

Greek contentiousness, their lack of loyalty and public spirit. The mental stimulus and large freedom of the new faith, where reverence and self-control were wanting, resulted for the time in greater turbulence rather than in a nobler and happier order. (1) As we have seen, the Apostle insists above all that the Christian community is the building of God. Injury to this " temple of God" is the worst sacrilege (iii. 16 f.). The Church consists of those whom God has "called into the communion of His Son Jesus Christ " (i. 9) who " were, in one Spirit, all baptised into one body and all were made to drink of one Spirit " "the Spirit
;
.

that

is from God (ii. 12, xii. 13). This creative, informing Presence determines the nature, constitution and destiny of the Church.

"

(2) In relation to each other, Christian men form a brotherhood. Paul addresses his readers as " brethren " not by way of courtesy or personal friendliness, but to enforce upon them mutual devotion.

Each Christian looks upon

Christ died";
Christ "
(viii.
1 1

his fellow as

"the brother
is

for

whom

to

"sin against the brethren"

"to

sin against

ff.).

By communion

of faith and worship in Christ

a union of hearts

is

created more intimate and tender than the

Christians are to each other as eye to ear and

world had ever seen.

hand to foot (xii. 14 fixed by God; each

ff.).

Each has
xiii. is

his honourable place in the body,

all, all

is

necessary to

to each

(xii.

21-31).

The

rapturous outburst of chap.

a song to the praise of Love as

the law of Christian brotherhood.

Knowledge, faith, miracles are useless or unreal unless yoked to love, which points out the " way " " The collection to the right employment of every faculty (xii 31).
for the saints" of

Jerusalem

(xvi.

1)

was dictated by the

affection

that binds the scattered parts of the Church of God.

(3)

The
is

relations of Christians to

God

the Father, and to their

:

believing brethren, alike centre in their relationship to Christ

"a Koroma of the Son of God" consciousness of the new personal or corporate
Church

the

His body

(i.

9).

The whole
is

life

grounded

there

iv XpiorcjJ, iv

Xpun-u
" he

'Itjo-ou,

iv Kupiu, is

the Apostle's standing

definition of Christian states

and
is

relations.
to the

To

expression

(vi. 17),

who

cemented

use Paul's strong Lord, is one spirit".

By
" a

the fact that they severally inhere in Him,

men
(xii.

are constituted

body of Christ, and members individually " Christ is self-complete the eye finds its mate
;

27).

No man

in

in

the hand, the head

in

the foot.
in

This reciprocal subordination dictates the law of the

all its

life

Christ Jesus and controls

eVfojjios

movements.

The Apostle

claims to be himself

Xprrou, because he "seeks not his own profit but that of the many " (x. 21 ff.). The question of i. 13,

";

744
jiefjieptoToi

INTRODUCTION
6 Xpioros
;

reveals the radical mischief at

work

in

Corinth.

The Church was

in the

eyes of some of
to others

its

members
alpeo-cis

a kind of de-

bating club or philosophical school, in which

and

crxLojAaTa

were matters of course

it

was a benefit

society, to be

used so far as suited inclination and convenience. Against all such debased notions of social life, and selfish abuse of Church privilege,
this Epistle is a sustained protest.

This fellowship of Christ is symbolised and sealed by the bread and cup of the Lord's Supper (x. 16 ff.) the " one loaf" and " one cup " in which all participate, since it is a " communion of the body of Christ " and " of the blood of Christ ". The " word of the cross" is made by this ordinance a binding "covenant in Christ's

blood ".

The

Christian Society
it

Crucified; evermore
(xi.

is thus known as the fraternity of the "proclaims the Lord's death, till He come"

26).

Such fellowship

in Christ,

appropriating the whole man,

all inter-

the body with the spirit (vi. 15, 19), excludes ipso facto course with " the demons " and feasting at their " table "
their

20 ff.) abhorrent and morally impossible to those who have truly partaken with Christ (cf. 2 Cor. vi. 14 ff.). The introductory thanksgiving signally connects the Koivtavia toG
(x.

communion

is

Xpiorou with His trapouo-ta.

Hope
Eph.

is

a uniting principle, along with

and love mere temporal

faith

(xiii.

13, cf.

iv. 4).

The Church
(iii.

of

God

is

no
its

fabric.

The "gold,

silver,

precious stones" of
12-15).

construction will brave the judgment fires

"Those who

are Christ's, at His coming," form the nucleus of the eternal kingdom of God (xv. 23-28). " The day " which reveals the completed

work of Christ

" will declare every man's work, of

will

what

sort

it

is";

each of Christ's helpers

then receive his meed of " praise from

will

God," and the approved " saints," as Christ's assessors,

the world" and "angels"
(4)
(iii.

"judge

13, iv. 5, vi. 2

f.).

The

regulation of the charismata, the wealth and the

is

barrassment of this Church,

emdeduced from the above principles.

These powers, however manifold, are manifestations of " the same Spirit," who inhabits the entire body of Christ and whose " will
determines the various endowments of
its

several

members

(xii.

7-11).

They are

distributed, as the bodily functions are assigned to their

proper organs, for the service of the whole frame. The possessor of one cannot dispense with, and must not despise, his differently gifted brother (xii. 14 ff.). Yet there is a gradation in the charisms
;

it is

right to covet
;

criterion
xiv.

19).

"the greater" among them. Love supplies the the most edifying gifts are the most desirable (xii. 31Self-restrain*- must be exercised by gifted persons, and

INTRODUCTION
order enforced by the community, so that individual talents

745

may

be

combined

for the

common good

(xiv.

26-33).

To

the direction of
;

these matters a manly practical sense must be applied standing " aids the service of " the spirit " (xiv. 14-20).

" the under-

is

the basis of

This charismatic ministry, diffused through the body of Christ, As yet there are only " funcall Christian agency.
not formal offices " (Hort)
;

tions,
office,

the function
in

is

anterior to the

and may

exist

without

it.

Each man
in

the

Church of Corinth
(xiv.

spontaneously speaks, sings, serves

in

whatever fashion

26),

virtue of his x6p La P a >

the

particular form which the

common

xdpts

assumes

in

him

for the benefit of others.

is

The

realisation of

the

life

of Christ in the Christian Society

the aim imposed on

each Christian by the Spirit whose indwelling makes him such. 3. The teaching of the Epistle takes a wide outlook in its consideration of the relations of the Christian to the world. This
relationship
in Christ,

The believer is exhibited mainly on its negative side. " elect " and " sanctified " (i. 2, 27), built on the founda;

is separated from the world. from God makes him a weufia-rucos he has new There are two faculties, and lives in a changed order of things. worlds a new world of the Spirit formed within the old koojaos but utterly distinct from it, unintelligible to it, and destined soon to

tion of Jesus Christ into God's temple,

The

Spirit he has

overthrow and displace

(1)

it (i.

25-29,

ii.

6-14,

iii.

18

f.,

vii.

31).

With the
in

world's sin the

Church

of

God

holds truceless war.

its

Living

the world, Christians cannot avoid contact with

" forni-

cators, extortioners," and the rest ; but it can and must keep them out of its ranks (v. 9-13) the old leaven is to be " cleansed out " of The the " new kneading," since Christ is our paschal lamb (v. 6-8).
;

sin of the

world culminates

in its idolatry

from this the Corinthians,

unconditionally,
(2)

must

" flee " (x. 1-14).

the natural order of life as

The Apostle recognises

it.

one who

sees through and beyond

He

cherishes, up to this date, the hope

f.).

of his Lord's speedy return (xv. 51

Hence the
vii.

provisional char-

acter of his advices respecting marriage in chap.

He
in

writes at a
free

juncture of suspense,
needless
ties.

when men should keep themselves

from

He

admits the necessity of marriage

the case of

Corinthians, and applies the law of Christ carefully to the mixed unions so troublesome at Corinth. He fears for his disciples the burdens imposed by domestic cares in dmes so uncertain, and in a society at war with the world. Christians may not " go out of the world," nor cease to " use " it but they must hold it lightly and
;

many

refrain from " using

it

to the

full

"

746

INTRODUCTION
more
positive side of the Christian's relations with external
recalls the

In discussing the question of the idolothyta Paul gives a glance

to the
nature.

He

attitude

of the Old

Testament towards
ful-

earthly blessings by quoting,

"The
idols

earth

is

the Lord's, and the

have no power to usurp Gods An enlightened creatures, nor to limit His children's use of them. conscience will not scruple at the enjoyment of food sacrificed to an
ness thereof"
(x.

28).

The

though circumstances will often make this inexpedient (viii., x. The Jewish distinctions of meat are obsolete (vi. 12 f.) it was in this sense that Paul had enunciated the much-abused maxim,
idol,

23

ff.).

" All things are lawful to

me
;

service of

its

Trfcup.a-n.Ka

". The crapKixd of life he enlists in the they serve to multiply and strengthen the

bonds of mutual necessity arising from our kinship

12, cf.

in

Christ

(ix.

7-

Rom.

xv. 27, Gal.

vi.).

In the relationship of

man and woman

;

natural and spiritual order blended

the Apostle sees the he passes from the one to the

other with perfect congruity, and appeals to the teaching of " nature," expressed in secular customs of dress, as an exponent of the Divine
will (xi. 1-15).

by the rich
;

(xi.

While censuring the greed and arrogance displayed 17 ff.), he leaves distinctions of wealth and rank un-

condemned from the analogy applied in chap. xii. 13 ff. we infer that he viewed these as a part of " the fashion of this world,"
necessary but transient.
(3)

Death,

like sin

which gives to

it

its

" sting," belongs to the

system of the present evil world. Since the resurrection of Christ, death is in principle " abolished" for those who are His (xv. 26, 55
ff.).

The

resurrection

is
;

no mere immortality of the

it

philosophers conceived
the entire

is

spirit, such as the reversal of death, the recovery of

be reclad
in

Christ's people, to be sure, will not its power. mortal habiliments, nor resume the corpse that was laid the grave. The new frame will differ from the old as the plant
in
its

man from

Heavenly bodies must surpass earthly in Christ are types of two modes of being: in our present 'natural body" we "wear the image" of the former our future body will be " spiritual " after the image
from
perished seed.

unimaginable ways.

Adam and

of God's"

Son

(xv.

35-57).

This

glorious and

inconceivable

change
f.)

will

supervene

Christians living or departed alike (xv. 51

at

for

" the revelation of

our Lord Jesus Christ," which the Corinthian Christians are awaiting (i. 7). This is " the end " of the course of revelation and of God's dealings with mankind when Christ's redemption is complete, when His enemies throughout creation are overcome, and He

INTRODUCTION
is

747

able to lay at the Father's feet an empire wholly subdued and everywhere accordant with the Creator's will. Then " the Son Himself" will give the crowning example of submission, " that God

may

be

all

in all " (xv. 28).

In this sublime issue the teaching of

relation of the Church of Corinth to God, though marred upon its part yet real and sanctifying, which gave the Apostle his starting-point, has been unfolded in ever-widen-

the Epistle culminates.

The

ing circles, until

it

is

seen to embrace the universe

there

is

formed

within

it

the beginning of a Divine realm that stretches on into

worlds, and will bring
all finite

unknown
its

powers and beings under

sway.

things.

this entire development of thought and life Christ is all His presence and lordship, the redeeming power of His cross, extend over every field within our view. They cover alike

Through

the relations of the individual

society,

him
all,

in

man to God, of man to man within and of man, individually and collectively, to the world around the present and before him in the future. Christ is all in

that through

Him

finally

God may

be

all in all.

CHAPTER
THE LANGUAGE,
1.

IV.

TEXT, HISTORY,

AND CRITICISM OF THE

(1

EPISTLE.
is

Language.

"The

dialect of these Epistles

and 2 Cor.)

It not Hebraistic, but moves upon the lines of Hellenistic Greek. finds its analogue, in a multitude of characteristics, in the language

of Polybius, the classic of Hellenism, in Epictetus, in Plutarch, in

for
in

Dionysius of Halicarnassus and others, in such a way as to imply Paul has become it and them a common life-sphere" (Heinrici).
this Epistle,

more than elsewhere,

tois "eXXtjctii' ws "EXXtji/.

Its

atmosphere and colouring and movement are distinctively Greek of when compared, e.g., with the style of Romans or 2 the period, While Old Testament references are numerous in Thessalonians. 1 Cor., they are employed by way of illustration rather than of proof, and in a Hellenistic not a Rabbinical manner. The Epistle has a rich vocabulary. Out of the 5,594 Greek words 103 peculiar to itself. In the of the New Testament it employs 963

hapax legomena one expects the idiosyncrasy of the Epistle

manifest
itself.

to

Sixty -eight of these

about two-thirds are

;

classical,

occurring

in Attic

writers earlier than Aristotle

twenty-two belong
is

to post-classical authors of the Koin^, or to the Greek of the contem-

porary inscriptions and papyri.

fically

In the residue there

(viii.

Septuagint

term,

ei&wXeioy

10,

see

note);

one speciand the

Aramaean sentence,

fiapav dGd. Eleven words are left, so far unknown from other documents, or used only by Christian writers after Paul Siepp.Yji'eia, -eurrjs, euirdpeSpos, oXoOpconrjs, m06s (ii. 4),-irpi\J/T{jxa, ctuc^ttjti]?, fr u ^ every one of these has Tumiccis, uTrcpaxfios, x otK s> xPt OT "lx<u it is likely enough close kindred or analogues in common Greek that all were current in the speech of Corinth euirdpeSpos however,
]

>

with

its

transparent sense, has the look of a Pauline coinage.

1

The

forty-two additional words of

be excluded) limited

in

Corinthians (24 if the Pastorals their N.T. range to the Pauline Epistles

Pauline, but not First-Corinthian,

Out

of the

h. Igg. yield a similar analysis. 150 words enumerated by Kennedy in his useful

Sources of N.T. Greek (pp. 88-91) as " strictly peculiar to the

LXX

INTRODUCTION
or N.T.," with the forty or
fifty

749
this
list

added to

by including

Philo Judaeus, twenty-five occur in this Epistle;

but apart from

Hebrew loan-words

(such as

irdo-x 01 ),

and excluding near relations

and correlates of recognised

classical or post-classical words, there

remains, after the researches of Deissmann (in his Bibelstudien and Neue Bibelstudien) and other students of the Greek inscriptions and papyri, only a handful, perhaps half a dozen of the twenty-five, that can be called properly and exclusively " Biblical " a scanty residue which further discovery may diminish. So far as 1 Corinthians is concerned, we may dismiss, with Deissmann, " the legend What is said of the Greek character of the of a Biblical Greek". vocabulary holds good in general of the grammar of this Epistle. The idioms of Paul's epistolary style form a distinct subject, on

which
2.

it

is

not necessary to enter here.

Text.

The Greek Text

of this Epistle stands on the

same

footing as that of the rest

all

usually contained in the collected

volume entitled O AnoiTOAOI.

plete

Eighteen of the twenty-three known

1

Pauline uncial Codices belong to

;

Cor.:

^B
;

CF G 3 K P 2
2
2

approximately complete

AD.2 E 3 L 2 are com1 S 2 contains half, and

2H

sI2

M.,Q 2 F a fragments of the Epistle.

;

^BAC were Codices of the

New Testament ^KLPS included the Acts and Catholic Epp., P the Apocalypse also. In point of date, Bfc$ belong to the fourth century; lACIQ to the fifth century; DH to the sixth century F a to the seventh century the rest to the ninth century.
whole
; ;

Amongst the numerous correctors

is

of
2,

c
fc}>
fr$
,

of the seventh century,

important here as elsewhere.

(a

palimpsest in the Vatican

and S 2 (Athous Laurae) are not yet critically edited see on these MSS., and for full details respecting the textual material, C. R. Gregory's Prolegomena to Tischendorf's N.T. Greece, ed. major. Out of the 480 catalogued minuscule
Library)

or collated:

(or cursive)

MSS.
found

of Paul few deserve attention.

in

"

The ancient

elements

"

them

" appear

with extreme irregularity in

and Western readings in a remarkably small proportion (Westcott and Hort, Introd. to the N.T. in Greek, 212). The most notable, and those oftenest cited below, are 17 (same as 33 of Gospels and 18 of Acts), 37 (Gospels 69, Acts 31, Rev. 14), 47 (Gospels 49) all extending to viii. 10; and 67 * * (Acts 66, Rev. 34) the marginal corrections of an ordinary cursive, which " include a relatively large number of very ancient readings," 109 (Acts 96). The 265 numbered akin to those of M 2 (W.H.) 71 Lectionaries containing Acts and Epistles are but partially explored
different places of the Epistles,"
; ;

none as yet appear of

sufficient value to

be regularly

cited.

750
N.T.

INTRODUCTION
fairly
all

The ancient Versions are of The most valuable are

uniform character through the

available here, except the Cure-

tonian Syriac confined to the Gospels.

onwards Patristic references to full, and afford the critic greater But the definite and certain help than in some other Epistles. aid forthcoming from this quarter is less than might have been
the
fourth

From

century

Corinthians become numerous and

expected.

Considering the length of the Epistle,

it

contains few conspicuous

Its text

textual difficulties, none of grave exegetical importance.

has

been from the

Receptus
is

first

carefully preserved.
all

In the following conspectus

in

of various readings

Greek words are spaced

note.

which the Textus

is

emended by the

Where

the reading
likely

doubtful, a

query follows the alternative reading supplied in the notes

after the spacing indicating a reading

a query than not, a query without the spacing indicating a possible but less probable reading. Orthographical corrections occurring passim, which belong to the

more

N.T. written dialect as this

is

represented by the

five

great uncials

and exhibited

in

the standard N.T. Grammars, must be taken for

granted throughout.
those concerning only points of
Epistle.
plication.
xi.

Excluding the numberless corrections of the kind just noticed and grammar or the ordo verborum,

there are more than 200 emendations which affect the sense of the

Chapters

vii.

29,

33

f.,

xv. 51 are instances of special

iii.

com3,

The

restoration of the true text in

1, 4,

iv. 2, vii.

29, xv. 47 brings out the finer edge of Paul's style.

vi.

The Received
;

Text of
ix.

20 and

vii.

5 contains ecclesiastical glosses

;

in iv.

6 and

15

it

has helped out Paul's anacolutha

its

habit of extending
in ix.
1

the shorter names of Christ blunts his meaning

xvi. 22.
xi.

notably

and

The group

of (liturgical

?)

additions to the genuine text in

lunrjGeia (viii. 7) and Upo^urov words restored by criticism. A few readings are noted in the digest which have little or no intrinsic worth, but are of interest in their bearing on the history of the text, especially where they illustrate the peculiarities of the " Western " tradition. One conjectural emendation is adopted, viz., that of Westcott and Hort in ch. xii. 2. This is the first N.T. writing to 3. History of the Epistle. be cited by name in Christian literature. " Take up," says Clement of Rome to the Corinthians (1 Ep., xlvii.), "the letter of the blessed Paul the Apostle. What was the first thing he wrote to you in the Of a truth he wrote to you in the Spirit beginning of the Gospel ?

24

ff.

deserves particular attention.

(x.

28) are interesting


INTRODUCTION
751
touching himself and Cephas and Apollos. because even then you had formed factions." Like other post-apostolic writers, Clement shows an imperfect grasp of Pauline teaching, but his Salutation, with xxiv., xxxiv. 8, xxxvii., xlix., and Ixv. 2, bears unmistakable
impressions of this Epistle.
vi. 5, xvi.

The

Epistle of Barnabas

(iv.
;

9-11, v. 6,

7-10

Hermas, Mand.

iv.

(cf. 1

Cor
;

vii.

39)

Ignatius,

Ad

Eph.,

xvi., xviii.,

Ad
xii.

Rom.,

iv. 3, v.

1, ix.
i.

Polycarp,
iii.

Ad
3,

Phil., x. 2,
x.

Ad

Diognetum,

5; the Didache,

5,

3,

iv.

6, etc.,

attest the use of this writing in primitive Christian times.

From

quoted as Holy Scripture. The Gnostics used it with predilection. The testimony of early Christianity to its Pauline authorship and Apostolic authority is unequivocal and full.
Irenaeus

onwards

it is

But our Epistle did not

writings.
Its influence

at first take a leading place

fitful ".

among N.T.

It had little upon the questions (except that of the Resurrection) which chiefly interested the ante-Nicene Church. Tertullian, however, expounded it in his Adv. Marcionem ; and Origen wrote annotations, partly preserved in Cramer's Catena. In the fourth century, when " controversies on Church discipline and morals began to sway the minds of thoughtful men, this Epistle came to the front "

has been " broken and

to say directly

of the Church leaders of that time wrote upon Only fragments of the Greek commentators earlier than John Chrysostom (t407 a.d.) are extant; later expositors the most notable, Theodoret (420 a.d.), Oecumenius (c. 950), Theophylact (1078) built upon him his versatile powers shine in the exposition of this Epistle. The Latin commentaries of Pelagius (for long ascribed to Jerome) and of Ambrosiaster (Hilary of Rome ?)

(Edwards).
1

Many

Corinthians.

testify to the

wide use of this Scripture

and

fifth centuries.

tation of value
ated, like
all

in the West in the fourth To Thomas Aquinas we owe the only interprebequeathed by the Middle Ages. Though subordin-

mediaeval exegesis, to scholastic theology, his exposition

contains fresh and vigorous thought.

Colet's Oxford Lectures on this Epistle (a.d. 1496), and the N.T. Paraphrase of Erasmus (1519), breathe the new spirit of the Reformation, which brought 1 Corinthians to the front again, along with Romans and Galatians. The adjustment of liberty and order, the

application of evangelical faith to secular

life,

the reconstitution of

the Church with

its

sacraments and ministry started a multitude of

Calvin excelled himself in his interpre-

problems calling

for its aid.

tation of this Epistle, offending

many

of his followers by his breadth

and candour.

Romanist contemporary, is no mean rival. Amongst the German Reformers, Melanchthon, W. Musculus, BuiEstius, his

752

INTRODUCTION
Beza's Annotation es, and

linger handled this Epistle with effect.

especially his Latin translation, are always

illustrious Grotius

worth consulting.

The

Arminian,
;

humanistic, practical
1

found

here a

congenial subject.
fered another eclipse

In the seventeenth century

Corinthians suf-

between the time of

Bengel's disciples.

no Commentary upon it of any mark appeared Grotius and Bengel. AH later interpreters are
Beside the

This Epistle at present suffers no lack of attention.

larger critical N.T.

Commentaries of Meyer (re-written, in 1 and 2 Cor., andcommentar (Schmiedel), and the and Alford's great work in this
:

Germany

those of De Wette,

by Heinrici), v. Hofmann, the Kurtzgefasster (Schnedermann)

country, the following are of

special value

Billroth's Vorlesuugen z. d.
1

Riickert's
d.

Der

Br. Pauli an

beiden Br. an d.

Briefen an d. Kor. (1833), Kor. (1836), Neander's Auslegung Kor. (1859), above all, Heinrici's Das erste
d.

Paulus an d. Kor. (1880), a work rich in illustration of Greek thought and manners, and throwing new light on the social development of primitive Christianity. Godet's CommenSendschreiben d.
taire sur la prern. ep.

A p.

aux Corinthiens (1887

transl. in Clarks'

F. T.

Libr.),

though not his most successful exposition, is marked by his fine spiritual and literary qualities, and is full of instructive
matter.

English scholars have addressed themselves zealously to

inthians,

Cor-

which interests them by

its

relations to the ethical

and

A. P. Stanley (The Epistles of Paul to the Corinthians, 1855) has illuminated the historical and picturesque
social questions of the time.

aspects of the Epistle, C.

side.

Hodge (American,

1857)

its

theological

Beet tracks the thought of the Apostle with exceeding closeness, and presents it with concise force (Epistles to the Corinthians, Freshness and vivacity, with strokes of keen grammatical 1882).
insight, distinguish the

work
;

of T. S.

Evans
is

in

the Speaker's

Com-

mentary.

Ellicott's interpretation (1887)

a model of exact and

no better book can be placed in the delicate verbal elucidation hands of a working Greek Testament student. The posthumous " Notes " of Lightfoot on chaps, i.-vii. (1895) are written with his Edwards' ripe knowledge, balanced judgment, and sure touch.

Commentary on the First Epistle to the Corinthians (1885) ranks with it is strong Heinrici's and Ellicott's as a classical piece of exegesis both on the linguistic and philosophical side, and shows a rare power of luminous statement. M. Dods supplies, in The Expositor's Bible, Hort's Christian a genial and masterly homiletic application. Ecclesia and Knowling's Witness of the Epistles to Christ exhibit,
;

INTRODUCTION
in

753
its

the use they

Criticism.

make

of this document,

decisive bearing on

questions of early Church

4.

History and Apologetics.

Until quite recently the authenticity and integrity

of

Corinthians were never doubted.

left
it

and the Tubingen School

disputed Epistles "
1851)
;

The criticism of F. C. Baur standing as one of the " four und.

Bruno Bauer's attack (Kritik

In

Paul. Briefe,
(Theologisch

was quite

isolated.

Holland, however, a more radical

are

criticism

has arisen

whose

exponents

Loman

Tijdschrift,

1882-86),
ii.,

Manen (Paulus, i., Meyboom (Theol.

1888) in

Pierson and Naber (Verisimilia, 1886), van 1890-91 and Prot. Kirchenzeitung, 1882-86),
;

Tijdschr., 1889-91)

aided by Steck (Gal. -Brief,

Germany, and " Edwin Johnson " (Antiqua Mater, 1887) which sweeps away these four with the rest, leaving in England nothing but morsels surviving of the genuine Paul. These scholars

premise a slow development, along a single

thought.

line, in

early Christian

They claim

to be the uniformitarians, as

against the

catastrophists, of Biblical science.

The universalism with which

Paul is credited, they set down as the final issue, reached in the second century, of the continued interaction of Judaic and Hellenic thought. In support of this view they point out numerous alleged
contradictions within the four Epistles and the traces of various

tendencies and times affording evidence of compilation, so reducing

them

to a many-coloured patchwork, the product of a century of

and hardly won progress. They attempt to prove the dependence of the four on post-Pauline writings, both within and without the New Testament. This theory presents no consistent shape in the hands of its advocates, and has been subjected to a destructive examination by Holtzmann and Julicher in their N.T. Einleitungen (recent editions), by Lipsius (Romans) and Schmiedel (1 and 2 Corinthians) in the Handcommentar ; also by Knowling in chap. iii. of his " Witness of the Epistles ". A sound exegesis is the best refutation of extravagances which are, in effect, the reductio ad absurdum of the Baurian method. Another group of critics, maintaining the genuineness of the
conflict literary

Corinthian Epistles in substance, desire

to redistribute their contents.

Hagge (jfahrbuch fur prot. Theologie, 1876) finds four older documents behind the two; Volter (Theol. Tijdschrift, 1889) discovers three, making considerable excisions besides Clemen, who discusses all the schemes of rearrangement in his Einheitlichkeit d. paul. Briefe (II., Die Corintlierbr : cf. Schmiedel in the Handcom., an d.
;
.

Kor., Einleitung,
nals.

ii.),

dissects the canonical Epistles into five origi-

These VOL. II.

re-combinations

are

highly

ingenious

Clemen's

48

754
scheme, which
topical order
epistle.
is

INTRODUCTION
really plausible, substitutes a carefully marshalled
for the

The hypotheses

spontaneity and discursiveness of the true of reconstruction have no historical basis,

favour
;

no external evidence
probability.

in their
1

their sole appeal

its

is

to internal

The

actual

Corinthians vindicates

unity to the

sympathetic reader

who

transports himself into the situation.

Other

critics, again,

who regard

the reconstruction of the Epistle

as needless or impracticable, see reason to eliminate certain passages

Holsten (Das Evang. d. Paulus, I., i., 1880), Brieven aan de Rom., Cor., en Gal., 1884), Bois {Adversaria critica de I. ad Cor. : Toulouse, 1887), are fertile
as interpolations.

Baljon (De Tekst

d.

in

suggestions of this kind.

of " improvements
in

Heinrici will not exclude the suppo-

detail, attempts [made by the first smooth over or supplement rough or defective passages of the Apostle, which criticism may be able to detect ". Such insertions he finds in the 'Eyu 8e Xpurrou of 12, and in xv. 56: so Schmiedel and Clemen in the latter place. We do not deny the abstract possibility of the Epistle having been " touched up " in this

sition

editors] to

i.

way

glosses such as those the Codices reveal in

ii.

4, iv. 6, vii. 3,

aught we know may have crept in before, as well as after None, however, of the the divergence of our extant witnesses.
etc., for

alleged " primitive corruptions " are

made out

convincingly,

except
in xii.

perhaps the transcriptional error which

2.

W.H.

have detected

Some

of these conjectures there will be occasion to notice in the

course of the exposition.

Analysis.
falls into six

After the Introduction

(i.

1-9),

the body of the Epistle

I.,

principal divisions, as follows: Div.

the

The Corinthian
II.,

Parties

and

Gospel Ministry,
;

i.

10-iv.

21

Div.

Questions
;

Div. III., Contact with Idolatry, viii.-xi. 1 of Social Morals, v.-vii. Div. V., Div. IV., Disorders in Worship and Church Life, xi. 2-xiv.
;

The Resurrection of the Body-, xv. Div. VI., Business, News, and Within these main Divisions, the matter is broken Greetings, xvi.
;

up for clearer elucidation into sixty short Sections, each furnished

with a heading and prefatory outline.

ABBREVIATIONS USED IN THE EXPOSITION.

= accusative case, = active voice, adj. = adjective. ad loc. = ad locum, on this passage, adv., advl. = adverb, adverbial.
ace.
act.

Al.

Alford's Greek Testament.

INTRODUCTION
aor.

755

aorist tense.

art. as

grammatical

article.

Aug.

= Augustine. Bg. = Bengel's Gnomon Novi Testamenti. Bm. = A. Buttmann's Grammar of the N.T. Greek (Eng. Trans., 1873). Bn. = E. Burton's Syntax of the Moods and Tenses in the N.T. (1894). Bt. = J. A. Beet's St. Paul's Epp. to the Corinthians (1882). Br. = Beza's Nov. Testamentum Interpretatio et Annotationes (Cantab.,
:

1642).
cl.

=
= = =

classical.

Cm. = John Chrysostom's Homilia comm. = commentary, commentator,

constr.

(t 407).

construction.

Cor.
Cr.

Corinth, Corinthian or Corinthians.

Ciemer's Biblico- Theological

Trans.).

Lexicon of N.T.

Greek

(Eng.

= Calvin's In Nov. Testamentum Commentarii. = dative case. Did. = AiSax'H r ** v 88e'ica airocT^Xwv. diff. = difference, different, differently. D.W. = De Wette's Handbuch z. N. T. eccl. = ecclesiastical. Ed. = T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2 El. = C. J. Ellicott's St. Paul's First Epistle to the Corinthians. Er. = Erasmus' In N.T. Annotationes. E.V. = English Version. Ev. = T. S. Evans in Speaker's Commentary. ex. = example. exc. = except. Ff. = Fathers. fut. = future tense. Gd, = F. Godet's Commentaire sur la prem. E\p. aux Corinthiens (Eng.
Cv.
dat.

Trans.),

= Gm. =
gen.

genitive case.

Grrmm-Thayer's Greek-English Lexicon of the N.T.

= Greek, or Grotius' Annotationes in N.T. Heb. = Hebrew. Hf. = J. C. K. von Hofmann's Die heilige Schrift N.T.
Gr.
ii.

untersucht,

2 (2te Auflage, 1874).

solitary expression.

h.l.

Hn.
impf.

= =

hapax legomenon, a
C. F. G.
1

Erkldrung der Korintherbriefe (1880), or Korinther in Meyer's krit.-exegetisches Kommentar (1896).

Heinrici's

= imperfect tense, = imperative mood. ind. = indicative mood. indir. = indirect. inf. = infinitive mood. interr. = interrogative. Jer. = Jerome, Hieronymus. Lidd. = Liddell and Scott's Greek-English
impv.

Lexicon.

756
lit.

INTRODUCTION
m
=

literal, literally.

Lt.

J.

B. Lightfoot's (posthumous) Notes on Epp. of St. Paul (1895).

mid.

Mr. nom.
obj.

= =
=

middle voice.

Meyer's Critical and Exegetical Commentary (Eng. Trans.), nominative case.

Oec.

= = cpp. = Or. = P. pari. =

= = =

grammatical object.

Oecumenius, the Greek Commentator.

opposite, opposition.

Origen.
Paul.
parallel,

part.

grammatical

particle,

pass.
pers.
pi.

passive voice,

grammatical person, or personal,

= plural. pr. = present tense, pron. = pronoun, prp., prpl. = preposition, prepositional, ptp., ptpl. = participle, participial. R.C. = Roman Catholic. ref. = reference. rel. = relative pronoun. sbj. = subjunctive mood, sing. = singular number. Sm. = P. Schmiedel, in Handcommentar sum N.T. (1893). s.v. = sub voce, under this word. syn. = synonym, synonymous. Tert. = Tertullian. Thd. = Theodoret, Greek Commentator. Thp. = Theophylact, Greek Commentator. vb., vbl. = verb, verbal. Vg. = Latin Vulgate Translation. W.H. = Westcott and Hort's The New Testament in Greek:
Text and Notes.

Critical

Wr.
The
notes are
text,

Winer-Moulton's Grammar of N.T. Greek (8th

ed., 1S77).

ordinary contractions are employed in the textual notes.

Other abbreviato the English

tions will explain themselves.

The

references in the marginal parallels and textual

;

made

to the

Greek Text of the O.T.

in the

Commentary,

unless otherwise stated.

HATAOT TOT AIIOSTOAOT

H
IIPOS

KOPINB10T2
eitistoah nrnTH.
I. I.
1

flAYAOI "k\t]t6s
c

diroonroXos 'Itjoou
tt) d

XpioroG, 3
too

Sid OcXTJfiaTOS

Rom.

i.

i.

9eou, xal IwaOeVrjs

i
;

o dSeXc^os, 2.

kkXt)ctio.

eou

tt] ou<rj)

double
usc),Judc.
c 2 Cor.,
1

24 below;
;

Col., Phm. 2 Th. L 4;

b 2 Cor., Eph., CoL.aTim.; Rom. xv. 32. 28; 2 Kings xv. 11. below; Rom. xvi. 23. d x. 32, xi. 16, 22, xv. 9; 2 Cor.; Gal. L 13; Tim. hi. 5, 15; Acts xx. 28; Neh. xiii. I.
viii.

Rom.

xvi. 12

Th.

ii.

The oldest form of Title, in ^ABCD, is nPOZ KOPIN0IOYI A. This was gradually extended as the epp. came to be treated as separate books. FG read npos K. apxTai a (G om. d) so latt. with variations, and the oldest MSS. of vg. P riavXov irio-ToXr| irpos K. a. L t. ayiov k. travev$r ^ov airocrr. n. emtTToX-rj
1

The minuscules furnish a great variety of titles. Trpos K. irpan-rj. Stephens wrote H irpos t. K. eirio-ToXr) irpcoTr). The title of the T.R. and A.V,
comes from Bz. and
2

Elzevir, without

MS.

authority.

AD,

Cyr. om. kXtjto?.

-

3 Xpio-7ov Itjo-ov (?) in BDG, vg. (older copies), Chr., Ambrst., Aug.: the Western reading. Iijo Xp., j^ALP, etc., cop. syrr., Cyr. Dam. Alexandrian and Syrian. W.H. mark the group BDG as untrustworthy; but Pauline usage speaks for X. I., the certain reading in other Addresses where this combination occurs, The Edd. are doubtful Tisch., Al., Tr., Nestle, prefer X. I. exc. Rom. and Tit.
.
:

W.H.,

!.

X. in text, X.

I.

in

margin.

The Introduction. 1. The Title and Salutation, i. 1-3. ripos Kopivfliovs d (see txtl. note) is a sub-title, marking
the ep. as part of the collection bearing the general name 'O diroo-ToXos. With this agrees the oldest system of chapters (Ked^dXaua), preserved by Cod. B, which divided the fourteen Letters numbered consecutively into sections throughout. In all ancient copies this stands second in " The Apostle " ep. the

"the saints" a transition from "the ch." of 1 and 2 Thess. ("the churches," Gal.) to " the saints " of Rom. and later epp. Here stress is thrown with a purpose, (1) on the sanctity of the Cor. Church, (2) on its fellowship with the general body of Christians. Ver. 1. llavXos kXtjtos airoo-ToXos not ap. by merit or human (so in Rom.) choice, but called thereto Bid 6Xi)p,axos

Muratorian Canon sets

I.

it

primum

omnium.

Chapter
is

Vv. 1-3.

The

salutation

and varied in the epp. of this group. As in Galatians and Romans,

full

P.

emphasises his apostleship (see

at present in dispute.
1

ix.

1 f.),

are (in

readers and 2 Cor.) " the Church " and

The

>eov (so in later epp.) through an express intervention of he Divine will, cf. ix. 16 f., Gal. i. 1, 15 f., Eph. iii. 2 ff., " A called apostle " also Acts ix. 15, etc. as the Cor. are "called saints": he summoned to be herald and dispenser (17, 23, iv. 1), they receivers of God's Gospel (26-31). The kXt|toi are in P. identified with the IkXktoi (26 f., Rom.

75
'

IIP02 KOPIN0IOYS A
4
'

Rom

v ib;Hcbx.

^
g 7r

KopiVfluj, 1

a (ri TO t S
Gen.

fc

* XfHorw 'itfaoC, cXt|tois ' dyiois, * ovv eiriKoXowfieVois to h 6Vojxa tou Kupiou Yjp.wf 'inoou Xpiorou *

'

TJY ltwr fi ,' <H S

&

xvii. 17.
f

2 Cor.,

Epb., Ph., Col., Acts

x.

ix, 13, etc.

16;

Rom.

13;

iv. 26, etc.;

Pi

2 Cor.; 3

Tim.

ii.

a*.
xiii. 9.

b Acts

ii.

ai, ix. 14, Zi, xxii.

cxvi. 4; Joel ii 32; Zech.

BD*G,
:

iTjo-.

followed by Al., Tr., Tisch. 7 , place t^ probably a Western deviation.

Kopivfy

after 7171*071.

viii.

not distinguished as in Matt, of the " call " of God as assigning to each Christian man his status is prominent in this ep. see w. 9, 24 ff., vii. 17-24. Zo>cr0evT|s 6 &8eX.<{>os is a party to the Letter, which notwithstanding runs in first pers. sing., as in Gal. after ol crvv Ipoi irdvTcs aSXotherwise in 2 Cor. and <f>oi of i. 2 Sosthenes (only named 1 and 2 Thess. here by P.) shares in this ep. not as joint-composer, but as witness and He would scarcely be in approver. troduced at this point as amanuensis, Rom. xvi. 22). S. is a person (cf.

29

f.),

dicative

definition

(hence

xx.

16.

The thought

j\yio.(rfi.ivoi%

ir

Church

of

God

Xpio-rai '!t]o-ov, (consisting of

anarthrous), " the

men)

sanctified in Christ Jesus": Church status is grounded on personal relationship to God in Christ. this relationship began with God's call, which summoned each to a holy life within

Now

Christian fellowship ; hence further apposition, kXyjtois 0,7(019

the

the
(see
xviii.

note on
lo,
pf.

1,

and Rom.
p.01

Xaos larlv
:

7; cf. iroXvs k.t.X.).

i.

Acts

The

known to and honoured by the Cor., but now with the Ap. at Ephesus and
in

bis

not,
xviii.

confidence. He may, or may have been the Sosthenes of Acts

17

the

name was

fairly

common.

One

apxto-vva-ywYos (Crispus) had been converted at Cor., why not another afterwards ? P. would delight to make of a His former position persecutor an ally. would give an ex - Synagogue - leader weight, especially with Jewish Christians and his subsequent conversion ma}' account for Luke's exceptionally preserving Sosthenes' name as Paul's
;

pass. ptp. expresses a determinate state once for all the Cor. readers have been devoted to God, by His call and their consent. This initial sanctification is synchronous with justification (vi. n), and is the positive as that is the negative side of salvation cXevScpxodcvre; diro t. dfiapTias, ISovXwOtjtc t. Sikcuo" Sanctified in o-iivp (Rom. vi. 16-19). Christ Jesus" ( " living to God in
:

Christ

Jesus,"
viii.
f.)

Rom.
(vi.

vi.

n)
19,

imports
xii.

union with Christ

17,

11,

assailant (see M. Dods on the point, in Exp. Bib.). Eusebius (Hist. Eccles., i. 12) makes S. one of the Seventy of

Luke
(Lt.).

x.
2.

17

"a

worthless tradition"

Ver.

tq

4kk\t|c-<x

tov eov

(in

salutation of 1 and 2 Cor. only) gives supreme dignity to the assembly of Cor. addressed by th e Ap. of Christ Jesus the assembled c itizens of God's

well as salvation 9 through Christ. His past work is the objective ground, His present heavenly being (implied by the name " Christ Jesus," as in this order) the active spring of this tjv t4> ^ cf. ver. 30 and note. The repeated ref. to the holiness of the readers recalls them to their vocation; low practice calls for the reassertion of high ideals admonet Corlnthios majestatis ipsorutn (Bg.). Cv. draws a diff. yet consistent infer" Locus diligenter observandus, ence
as
: ; :

Rom.

ne requiramus

omni ruga
adjunct
qualify
Ff.)

et

in hoc mundo Ecclesiam macula carentem". The

kingdom and commonwealth (Eph.

;

ii.

12,

19 cf. Tit. ii. 14, 1 Peter ii. 9 f.). t-q ouo-n If Kop., "that exists in Corinth" latum et ingens paradoxon (Bg.) so far the Gospel has reached (2 Cor. jo 13 f.) in so foul a place it flourishes! (vi. 9 ff.). Not as earlier, "the assembly of Thesthe conception of the salonians," etc. ecclesia widens ; the local Christian gathering is part of one extended " congregation of God," existing in this place To t-q IkkXijor that (see last clause). 0-19, t. Qfv is apposed, by way of pre: :

orwv irao-iv . . tottw ^-yiacrpivois k.t.X. (so moderns), or the main predicate
:

may
some
(Gr.
in
its

i.e.,

the

Church shares

(a)

Christian sanctity, or (b) in the Apostle's good wishes, "with all that call upon the name," etc. better (b) gives a balanced sentence, and a true Pauline sentiment: cf. Eph. vi. 24, also the Benediction of Clem. Rom. ad Cor., lxv. ev TTavn Toirt*, an expression indefi-

all

nitely large (see parls.), approaching " in the world " of Rom. i. 8, Col. i. 6

35'eV 'ira^Ti
'

FIPOS K0PIN9I0Y2 A
tottu),

759
'

auiw

re

Kal

k
r\}i>\>

3.

'

x^P

? up-Iy Kt*l

ctpV 1

'

Cor
8;
.

"

th.
.
i

diro
4.

eou m

Trarpos, ^fAWf Kal

Kupiou
p.00
2

'Itjo-ou

Xpiorou.
opioid,

'

Eux.apL<TT(ij
ttj
'

tw m e<o

irdiroTe irepl

em

*
-rfj

xapiTt
Tram-i
I
1

Ha

l,

"

tou

eou

oo0eio~n 11

uuic r

eV

Xpiorw r
k

Itiotou
1

K. j

on

eV

xviph.

x 3.:

vi. 9.
7,

and other Pauline Salutations: cf., however, 1 and 2 Tirn., 1 and n Twelve times in P. Ph. i. 3; CoL L 3; 1 Th. i. a; Phm. 4.
;

2 Pet xiv. 18; in Jas. iv. 6 besides.

Kom. L Rom.

i.

8;

aiiTuv
jyrsch.
a

K<xi
Or.,

T)(iuv,

cop.,

Dam.

without T so fc$*A* (seemingly) BD*G, latt. vg. rt a Syrian editorial insertion for smoother reading.
;

JJ^*B, asth.

omit fiov: harmonistic insertion from parls.

is nothing here to indicate the limit given in 2 Cor. i. 1. The readers belong to a widespread as well as a holy community Paul insists on this in the sequel, pointing in reproof to " other churches ". To " call on the name of the Lord Jesus Christ" to invoke Him in prayer as "Lord" is the mark of the

there

sciously felt and recognised co-ordination " of the Father and Christ (El.).

2.

The Thanksgiving,

i.

4-9.

The

Christian,

by which

Saul,

e.g.,

once

recognised his victims (see parls.), the index of saving faith (xii. 3, Rom. x. The afterthought oaitwv Kal 12 ff.). correcting the previous t|(xwv r u.u>v, (Cm., Cv., Gd., Sm.), heightens the sense of wide fellowship given by the previous clause; "one Lord" (viii. 6;
(

Rom. x. 12, xiv. 9, Eph. iv. 5) unites all To hearts in the obedience of laith. attach these pronouns to r6irip (in omni loco ipsonim et nostro, Vg.) gives a sense strained in various ways: "their place and ours," belonging to us equally with them (Mr., EL, Ed.); "illorum (prope Cor.), nostro (ubi P. et Sosth. versain non - Pauline and bantur," Bg.) and so on. Pauline Churches (Hn.) Ver. 3. X'P L<= 'WfJu v Kal elpr|VT| diro QeoO k.t.X. Paul's customary greeting see note on Rom. i. 7. " The occurrence

Pauline thanksgiving holds the place of the captatio benevolentia in ancient speeches, with the diff. that it is in solemn sincerity addressed to God. The Ap. thanks God (1) for the past grace given the Cor. in Christ, ver. 4 (2) for the rich intellectual development of that grace, according with the sure evidence upon which they had received the Gospel, and attended by an eager anticipation of Christ's advent, w. 5-7 (3) for the certainty that they will be perfected in grace and found unimpeached at Christ's return a hope founded on
;

w.

His own signal call, 8 f. Paul reflects gratefully on the past, hopefully on the future of this Church he is significantly silent respecting its present condition contrast with
God's
fidelity

to

this the

Thess. and Phil. Thanksgivings.

extracts from a disquieting situation all the comfort possible. Ver. 4. On tv\apicrrS> k.t.X., and the form of Paul's introductory thanksgivings, see Rom. i. 8. eirl tj) xdpiTi k.t.X.

He

itri

(at),

of the occasioning cause;

16,
etc. t. 8o6io~r|

cf.

of the peculiar phrase grace and peace in Paul, John, and Peter intimates that we have here the earliest Christian password or symbolum " (Ed.), icvptov might
'

'

xiii.

6,

grammatically be pari, to -r|p.a>v, both depending upon iraTp<5s, as in 2 Cor. i. but 1 and 2 Thess. i. 1 ((!) 3, etc. iraTpl k. Kvpiu 'I. X.) prove Father and Lord in this formula to be pari. cf. nowhere does P. viii. 6, 2 Cor. xiii. 13 speak (as in John xx. 17) of God as Christ and of men co-ordiFather of nately, and for ^p.wv to come first in such connexion would be incongruous. " The union of" cov and Kvpiov " under the vinculum of a common prp. is one of the numberless hints scattered through St. Paul's epp. of the con;
:

grace that was given you," sc. at conversion (see 6) contrast the pr. ptp. of continuous bestowment in xv. 57, and the pf. of abiding result in 2 Cor. viii. 1. For ev Xpi<rr$ 'Itjo-ov, see note on ver. 2. P. refers not to the general objective gift of grace in Christ (as in Rom. viii. 32), nor to its eternal bestowment in the thought of God (as in 2 Tim. i. 9), but to its actual conferment at the time when the Cor. became God's kXy)toI ayioi (2). Ver. 5. Sri k.t.X. stands in explicative apposition to the foregoing t. xdpiTi t. 8o0Etcrp, bringing out the matter of thanksgiving eminent in the conversion of the Cor. " (I mean), that in every(aor.
;

ptp.) " the

xiv.

vp.iv


760
o
2 Cor.

; ;

I1P02 K0PIN9I0Y2 A
vl
* cirXouTi.crf)if]T

eV aura),
m
*

ci'

iravri p
. x

Xovw Kal
6k

>

Trdcrn * vcoSaci, 6. tca0a>s

up.it'

10, iz. ix

only; 12 times
in

TO
, .

papTupioy TOU Xpiorou

ivr)

LXX,
xiv.

~tk c uorcpeio-oat eV
~

^t^o'
*

<Ef3e{3aioi0T)

7. <5oT UliaS

U.T]

Seci
t

Gen.

x a P to riaTl
w
N
=

a dTreKOY op.eVous Try " dTroxdv

r.

23, etc.

KvyiV TOO

'

KUpiOU

TJfWJJ'

ItJCTOU
j

XpUJTOU
ttj

p (In this sense) 17, ufias

ii.

c~x" x/\ eS TeAous

T
'

afCYKATjTOus eV

~ic/0 Tjpepa
z
;

8.

OS

Kttl

' |3

(3 a (jXTE L
I.

tou

Kupiou

tjlujc
;

1, 4, iv.
f., xii.

and nine times besides in P. q viii. 1 ff., xii. 3, xiiL 2, 8, xiv. 6; thrice (so) in 2 Cor. iii. 19; CoL ii 3; 1 Tim. vi. 20; 2 Pet. i. 5 Lk. xL 52. 2 Th. i. r ii. 1 ii. 6; 3 Tim. i. 8; fj.aprupia in John, exc Rev. xv. 5. 10; 1 s 2 Cor. i. 21; Rom. xv. 8; Ph. Col. ii. 7; twice in Heb. Mk. xvi 20. i. 7; t viii. 8, xii. 24, xvi. 17; thrice besides in P. Heb. u vii. 7, xii. 4 ft 2 Cor. L 11 four times in Rom. xL 37; Lk. xv. 14. 1 Tim. iv. 14; 1 Pet. iv. v Rom. viii 19 ff. GaL v. 5 Ph. iii. 20 Heb. ix. 28 1 Pet. iii. 20 only. 10. w 2 Th. i. 7 thrice in 1 Pet; cf. Gal. i. 12, 16; Rom. viii. 19. x 2 Cor. i. 13 only, a^pi t., Heb. vi n Rev. ii. 26. ly Col. i. 22; 1 Tim. iii. 10; Tit L 6 f. only, m^XP' T-' Heb. iii. 6, 14. ew tcAos, i Th. ii. 16. z iii. 13, iv. 3, v. 5;- 2 Cor. L 14 10 times besides in P. Acts ii. 20; Joel iii. 31. etc.
19
8,

twice in

Rom.; Eph.

Tim.

in B*G, a few minuscc, arm. The Western reading is irapovo-iii

Seov

DG,

etc.

Arabrst., Pelagius, with vg., read

in die adventus (conflate).

thing you were enriched," etc. For this defining oti after a vbl. noun, cf. ver. 26 and 2 Cor. i. 8. The affluence of endowment conferred on the Cor. stirred the Apostle's deep gratitude [cf. 7, 2 Cor.
viii.

9)

this

wealth appears
viii.

in
;

another

see also Introd., p. 730 f. The Church doubtless dwelt upon this distinction in its recent letter, to which P. is replying, ev iravri is defined, and virtually limited, by ev iravTv Xo-ya) koi irdo~rj yvwo-et (kindred gifts, linked by the single prp.) the exuberance of grace in the Cor. shone " in all (manner of) utterance and all
1-3
:

light in iv. 6-10, v. 2,

(manner of) knowledge ". X6yo% in this connexion signifies not the thing said (as in 18), but the saying of it, loquendi
facultas
(Bz.).

"Relatively to vvuo-is,
;

the ability and readiness to say what one understands 7V. the power and ability to understand" (Hn.). "Knowledge" would naturally precede; but the " Cor. excelled and delighted in "speech above all see ii. 1-4, 13, iv. 19 f., xiii. 1. Ver. 6. tov Xpto-Tov is objective gen. to to papTvpiov "the witness to Christ,"

X070S

is

Oavparotv, d<j>aTov ^dpi/ros first discouraged, Paul had preached at Cor. with signal power, and his message awakened a decided and energetic faith; see ii. 1-5, xv. 1, 11; Acts xviii. 5-11. Ver. 7 describes the result of the firm establishment of the Gospel Zmtti ipas pt) io-TepeIo-0oi k.t.X. (i5o-Te with inf. of contemplated result : see Bn. 369 ff.), " causing you not to feel behindhand in any gift of grace " the mid. vorepeio-Oai implies subjective reflexion, the consciousness of inferiority (Ev.) similarly in Rom. iii. 23, "find themselves short of the glory of God " (Sanday and Headl.) and in Luke xv. 14, " he began to feel his
(Cm.).

7roXAdiv

and notes f., xii. io, vep-yrjfj.a,Ta Swapetov also 1 Thess. i. 5 f., ii. 13, Gal. iii. 5; the two went together
4
; ;

At

destitution ". The pr. inf. and ptp. of the vbs. bear no ref. to the time of writing their time is given by the governing

coming
cf.

from both
i.

God and man

;

(xv.
;

3-11, 2 Thess.

Rom.

i.

2,

otherwise in ii. 1 " the good news of God

10)

about His Son

". papTopiov indicates the well-established truth of the message (see, e.g., xv. 15), euavYeXiov its beneficial and welcome nature (see Rom. i. 16 f.). J3e|3ai<ii9T| ev vp.iv, "(the witness about Christ) was made sure among you " ; its

the strong assurance with ipePaiuO-n which the Cor. embraced the Gospel was followed by a shower of spiritual energies, of which they had a lively sense. A xdpio~p.a (see pads.) is x^pis in some concrete result (see Cr. s. v.), a specific endowment of (God's) grace, whether the fundamental charism, embracing all others, of salvation in Christ (Rom. v. 16), or, e.g., the special and individual charism of continence (vii. 7). No church excelled the Cor. in the variety of its endowments and the satis:

reality

was

monstration miracles, etc.; or by the inner persuasion of a firm faith, " interna
Spiritus virtus" (Cv.)
tainly, in
?

verified.

By outward
The

de-

felt in them. Chaps, xii. -xiv. enumerate and discuss the chief Cor.

faction

latter cer:

setting Xapto~p.a.Ta, 0701] midst ; ethical qualities are

in

their

Pauline usage (see pads. not to the exclusion of the former)

;

but
ii.

cf.

under this term, w. 8 f. direKSexop.c'vovs t. d-iroKdXin|/iv k.t.X.. " while you

included

" "
; :

6-9.
'|t]ctou

UPOS KOPIN9IOY2 A
Xptorrou
J

761
'

9. "iriaTog 6 *0os,
'Itjctou

81'

ou

ckXv|Gt]T els

KOl>,<a - ^

colViS;
^Th^iifr 2 Tim. ii.

vlav tou ulou aoTOo

13
1
iii.
;

Xpioroo tou Kupiou

9; Isa. xlix.
7.

T)u.wi'.

Heb.
14.

x. 23, xi. 11;

ii.

Pet

L 15,

9,

DeuL

vii.
i.

10; 2 Pet.

3.

c x. 16; 2 Cor.

b Ver. 26, vii. 15 ff. 10 times besides vi 14 Ph. iii. to; 1 Jo. L 3; cf. Heb.
; ;

in P.
ii.

14,

B om.

Xpio-Tov, bracketed by

W.H.

as doubtful

c/".

2 Cor.

i.

14.

eagerly awaited (or eagerly awaiting, as you did) the coming of our Lord Jesus Christ". The vb. is one of P.'s characteristic intensive

compounds

(see parls.).

anarthrous pr. ptp. implies tinuous state conditioning that foregoing clause the unstinted of Divine gifts continued while
:

The

a conof the plenty the recipients fixed their thought upon the day xv. 12, 33 f. show that this of Christ expectation had been in many instances
;

" The day that they will prove so then. of our Lord Jesus Christ " (cf. note on iii. 13) is the O.T. "day of Jehovah" (LXX, t. Kvpiov), translated into the " day of Christ," since God has revealed

His purpose to "judge through Jesus Christ" (Rom. ii. 16, Acts xvii. 31). Iv t. T)p.pa = v t. irapov<rio, t. Kvp. 'I. X. (1 Thess. v. 23, etc.), with the added connotation of judgment, to which the up for this connexion of thought, see Rom. ii. 5, P. does not say "His 2 Thess. i. 7 ff. day," though 5s recalls 6 icvp. *l. X.
diroKaXvij/is of ver. 7 leads
:

relaxed.
1

Rom.
ii.

viii.

and Col.

iii.

(also

John

28-iii. 3)

illustrate the

bearing

the -rrapovcria on Christian Matt, xxv., Luke xii. 32 ff., etc. It is an airoKdXvi|/i.s, an " unveiling" of Christ that the Cor. looked for since although they are " in Christ," of faith in character
;

cf.

still

he

is
is

hidden (Col.

iii.

f.)

His

a mystery (Col. i. 27, Eph. v. " riapovo-ia denotes the fact of 32). Christ's (future) presence, iri4>dveia its visibility " and splendour, " d-rroKaXvxJ/i? its inner meaning" (Ed.) ^avepuo-is (it might be added: Col- iii. 4) its open display. The Cor. were richly blessed with present good, while expecting a

presence

repeated ten times in times, as here, in full style with sustained solemnity of emphasis (cf. the repetition of " God in 20-29) ; " P. thus prepares for his exhortations these Cor., who were disposed to treat Christianity as a matter of human choice and personal liking, under the sense that in a Christian Church " Christ is the one thing and everything
Christ's

name

the

first

ten

w. six

is

(Hf.).
for

Ver. 9. The ground of Paul's hope the ultimate welfare of the Cor. is

good

far

exceeding
:

it:

"a

tacit

warning

against fancied satisfaction in the present " (Gd. cf. iv. 8). Ver. 8. 8s koi p*f3aib>o-ti vfids echoes I^c^ai,u0t) (6) cf. the thanksgiving of Phil. i. 6. fa>s t^Xovs (see parls.) points to a consummation not a mere termination of the present order cf. Rom. vi. 21 f.
;
,

dv-yi<\i]Tovs,

"unimpeached," synony-

mous with
?)

judicial in significance, in " free ik' pa tov Kvpiov

:

when cf. Rom.

(unblamed), but view of the from charge the day of the Lord shall come " ;
afic'fnrTovs

os refers 33, tis eYicaXeVci. ; to the foregoing icvpios 'I. X., not to the distant Oeds of ver. 4 ; the Saviour " who
viii.

the innocence of the Cor. on that day is the Judge who will pronounce upon it (cf. Col. i. 22, Eph. v. 27, where Christ is to " present " the " "
will

make

sure "

Church

unblemished and unimpeached

:

He will then confirm before Himself) them and vindicate their character, as they have confirmed the testimony about Him (cf. Luke ix. 26). P. does not say the Cor. are a.v4yK\irroi now; he hopes

God's fidelity. His gifts are bestowed on a wise and settled plan (21, Rom. viii. 28 ff., xi. 29) His word, with it His character, is pledged to the salvation of those who believe in His Son tuo-tos d 0OS 8l' OV !k\t]9i]T = TTIOTOS 6 KaXtoV the formula irvo-rds of i Thess. v. 23 f. 6 Xd-yos of the Past. Epp. is not very ov is " through (older different. Si' Eng., by) whom you were called"; cf. 8ta OtXTJp-aTos ov (i, see note), and to. iravTa (of God, Rom. xi. Si* ov . . similarly in Gal. iv. 7 God had 36) manifestly interposed to bring the Cor. into the communion of Christ (see, further, His voice sounded in the ears 26-28) of the Cor. when the Gospel summons reached them (cf. 1 Thess. ii. 13). Christ (8) and God are both therefore security for the perfecting of their Christian life. God's accepted call has brought the readers is Koivoivtav tov vlov aiirov "li)o"ov Xpiorov tov Kvpiov r\\JM)V i.e., not " into a communion (or partnership) with His Son Jesus Christ our Lord (nowhere else has this noun an objective
; :

762
iv.16, xvi.

FIPOS K0PIN0I0Y2 A
IO
"

riapaKaXw 8e upas, dSeXcjMH,

'

8id too

ovofiaros tou
u.T| t]

KupiW
g

D
?his sense mP. also
;

I*]

"
;

Xpioroo, ifa
Pet.
;

to

'

auTO XeyTjTC Trdrres Kal

;

ey
;

6u.ii/

o"X t0

"-

Heb.
5;

xiii. 19,
ii.

22

Jude

5.

Ph.

2, iv. 2.

xi. 18, xi.

f xiL 25 e Acts iv. 30, x. 43. 25; Jo. vii. 43, ix. 16, x. 19.

2 Cor.

xiii. 11

Rom.

xii. 16,

xv

gen. of the person : see parls.), but "into a communion belonging to (and named after) God's Son," of which He is founder, In this fellowship the centre and sum. Cor. partake " with all those that call on the name of our Lord Jesus Christ " (2) Kotvwvta denotes collective participation. The Koivuvia t. viov is the same, both in content and constituency, as the Koivuvia t. irvevfiaTos (see xii. 13, 2 Cor. xiii. 13,
Phil.

ment of

oravpov.

Paul's unadorned Kijpv-ypa tow Mistaking the nature of the Gospel, the Cor. mistook the office of its ministers on the former subject they are corrected in i. 18-ii. 5 showing in what sense and why the Gospel is not, and in
:

ii.

6-iii.

showing

in

what sense and

o*o()>ia
;

to

whom

the Gospel

is

the latter

that
to

Its content ii. 1, Eph. iv. 4-6). which the Cor. share in is sonship God, since it is "a communion of His

Son," with Christ

for " first-born

among
;

many
Heb.

brethren "
ii.

10-16),

(Rom. viii. 29 f. cf. and consequent heirship

26-iv. 7). to "His

to God (Rom. viii. 17, Gal. iii. The title "our Lord," added

invests the Christian present grandeur and certifies its hope of glory ; Christ's glory lies in His full manifestation as Lord

Son Jesus Christ,"

communion with

n), and its glorification His (2 Thess. i. 12, ii. 14 also 1 Thess. ii. 12). Ver. 9 sustains and crowns the hope expressed in ver. 8. For Koivuvta, see further the notes on x.
(xv. 25, Phil.
ii.

is

wrapped up
;

in

misconception is rectified in iii. 3-iv. 21, where, with express reference to Ap. and P., Christian teachers are shown to be no competing leaders of human schools but " fellow-workmen of God " and " servants of Christ," co-operative and complementary instruments of His sovereign work in the building of the Church. The four chapters constitute an apologia for the Apostle's teaching and office, pari, to those of 2 Cor. x.-xiii. and Gal. i.-iii. but the line of defence adopted here is quite distinct. Here Paul pleads against Hellenising lovers of wisdom, there against Judaising lovers of tradition. Both parties stumbled at the cross both judged of the Ap. Kara o-dpica, and fast;

16

f.

I. The Corinthian Parties and the Gospel Ministry, i. 10-iv.

Division

21. for

Paul could not honestly give thanks

the
actual

condition

of the

Cor.

The reason for this omission Church. The Church is at once appears. rent with factions, which ranged themthe names of the leading selves under

On the causes of Christian teachers. these divisions see Introduction, Chap. i. Out of their crude and childish experience (iii. 1-4) the Cor. are constructing prematurely a yvuxris of their own (viii. 1, see note), a o-odua resembling that " wisdom of the world " which is " foolishness with God " (18 ff., 30, iii. 18 f., iv. 9 f.) they think themselves already above the mere Xoyos tov oravpov brought by the Ap., wherein, simple as it appeared, there lay the wisdom and the power of God. This conceit had been stimulated, unwittingly on his part, by the preaching of Apollos. Ch. iii. 3-7 shows that it is the Apollonian faction which most exercises Paul's thoughts at present the irony of i. 18-31 and iv. 6-13 is aimed at the partisans of Ap., who exalted his v-irtpoxri Xoyov k. cro<j>as in disparage; ;

ened upon his defects in visible prestige and presence. The existence of the legalist party at Cor. is intimated by the cry, " I am of Cephas," and by Paul's words of self-vindication in ix. 1 f. but this faction had as yet reached no conit developed rapidly in siderable head the interval between 1 and 2 Cor. The Report about the Par 3. ties, and Paul's Expostulation, 10-17*. Without further preface, i. the Apostle warns the Cor. solemnly against their schisms (10), stating the testimony on which his admonition is based (11). The four parties are defined out of the mouths of the Cor. (12) and the Ap. protests esp. against the use of Christ's name and of his own in In founding the this connexion (13). Church he had avoided all self-exaltation, bent only on fulfilling his mission of preaching the good news (14-17*).
; ;
;

Ver. 10. " But I exhort (appeal to) you, brothers " the reproof to be given stands in painful contrast (8e) with It is administered the Thanksgiving. " through the name of our Lord Jesus Christ," which the Ap. has invoked so all the authority often (see note on 8) and grace of the Name reinforce his appeal, " that you say the same thing,
: ;

"

763
* rfi
*

TIPOS K0PIN9I0Y2 A
para,
tJtc

Se
II.
n
'

KaTTjpTta/itVoi iv

'

tu 'aurw
12.
*

'

fot ical

iy

&uttj b

''yk'oip.T)

6'8t]Xoj01(]

yap poi

ircpl

upwv, &SeX<poi

pou, uiro

m TUf

s"," Cor ?
"

", * 1
1 i

XX6ns on

epi&cs e^

upip curt
elpi p

opw^ \iyci, " 'Eyw p^y

i
;

Xeya> 8e touto, oti ckciotos M p, A7roXXw, "'Eyw Se riauXoo," "'Eyw 8e

;

vij;Heb.
Pet. v. 10;

Ps. xvi. 5. thrice besides in N.T. k vii. 25, 40; 2 Cor. viii. 10 Phm. ii. 16, xiv. 14 ff. 14 times besides in P. Acts xx. 3; Rev. xvii 13, 17 only; Wisd. vii. 16; 2 Mace iv. 39, etc 1 iii. 13; Col. L 8; Heb. 14; Ex. vi. 3, etc ii. 8, xii. 27; 1 Pet. i. 2 Pet. i. 14 ra Art. thus used, Rom. xvi. 10 f. n PI., o In this seme, Sing., iii. 3; Rom. i. 29, xiii. 13; Gal. v. 20; Ph. i. 15. 2 Cor. xii. 30; Tit. iii. 9. x. 29; Gal. iil 17. p Same gen., iii. 33, xv. 23; Rom. xiv. 8; Acts ix. 2, etc.
;

all

(of you)," instead of "saying, each of

I

you,

am

of Paul," etc. (12).

To

tical

judgment

(see parls.).

P. desider-

avro

expression used of political communities which are free from factions, or of diff. states which
Xeytiv,

" a strictly classical

and opoYvwpctv (see Thucyd., ii. 97, viii. 75 Aristot., Polit., v. Demosth., 281. 21) in Christian 6, 10
ates that ojxovociv
;
;

entertain friendly relations with each other " (Lt.). Tb avTo <f>povciv, in 2 Cor. xiii. 11, etc., is matter of temper and disposition to avTo Xeyeiv, of attitude and declaration the former is opposed to On self-interest, the latter to party zeal. the weakened use of tva after irapaicaXdi (purpose passing into purport) see Wr., pp. 420 ff. more frequently in P., as in cl. usage, this vb. is construed with the inf. so always in Acts ; with tva regularly in Synoptics. For the meanings of irapaKaX<> see iv. 13. " And (that) there be not amongst you o-xio-p-aTa (clefts, splits)," defines negatively the tva to av-ro X^-yrjTe iravTes. The schism (see parls.) is a party division within the Church, not yet, as in eccl. usage, a culpable separation from it epi&es (11) signifies the personal contentions, due to whatever cause, which lead to oxiapaTa alp^oeis (xi. 18 f. see note) are divisions of opinion, or sects founded thereupon (Acts v. 17, etc.), implying a disagreement of principle. The schism is a rent in the Church, an injury to the fabric (cf. iii. 17, xii. 25) hence the further appeal, revertmg to the positive form of expression, " but that you be well and surely (pf. ptp.) adjusted (coagmentati, Bg.) " the exact word for th healing or repairing of the breaches caused by the 0-xCop.aTa KaTapTitu has a like political (Al.).
; : : ; : ;

matters, which will enable the Church to act as one body and to pursue Christ's work with undivided strength. Ver. 11. The appeal above made implies a serious charge ; now the authority " For it has been signified to me for it
:

about you, of Chloe ".

definite
facts.

my

brothers,

by the

8tjXoj8t| (see parls.)

information, the XXcWjs, " persons of Chloe's household " children, companions, or

01

(people) implies disclosure of

possibly slaves
is

there (cf. Rom. xvi. 10) nothing further to identify them. " Chloe is usually considered a Cor. Christian, whose people had come to
:

Eph.

but

it

is

more

in

St. Paul's discretion to

harmony with suppose that she

was an Ephesian known to the Cor., whose people had been at Cor. and re" Chloe's turned to Eph." (Ev., Hf.). people " are distinct from the Cor. deputies of xvi. 17, or Paul would have named the latter here ; besides, Stephanas was himself the head of a household. XXotj (Verdure) was an epithet of the goddess Demeter, as Golflx) of Artemis (Rom. xvi. 1) such names were often given to slaves, and C. may have been a freedwoman of property
:

(Lt.).

"That
;

strifes exist

among you"

(cf. iii. 3, 2 Cor. xii. 20) was the information given these cptoes, the next ver. explains, were generating the 0-xio-p.aTo,

(see note
\4yoi),

on

10).

sense in cl. Gr. (Herod., iv. 161 v. 28, in " the marked classical opp. to crTdxris) colouring of such passages as this leaves a much stronger impression of St. Paul's acquaintance with cl. writers than the rare occasional quotations which occur in his writings " (Lt.). " In the same discernment (vof), and in the same judg" vovs geht auf die ment (yvwufl) " Einsicht, yvwpT) auf das Urtheil " (Hn.) gnome is the application of nous in prac;
;

PARTIES

I mean this (tovto Si that each one of you is saying (instead of your all saying the same thing, 10), I am of Paul (am Paul's But I of Apollos,' But I, of man),' But I of Christ' " Ikco-tos, Cephas,' distributive, as in xiv. 26 each is saying one or other of these things ; the party cries are quoted as from successive speakers challenging each other. The que*rion of the COR. is one of the standing pro-

Ver. 12.

" But

'

'

'

FOUR

"

a
:

764
q In this
sense, vn.
S*.<

nPOS K0PIN9I0Y2 A
PKriAa," "'Evw 0
riauXos
r x.

Xpurrou
2

13.
r
rj

p-ejiepiorai 6 Xpior<Js
r

1
;

M-ti

Mt;

eorTaupo58if] uirep

ujuluk,

ci$ to 6Vop.a llauXou

f.

ePairTia-

Kings
2;

xvi. 21

Gal.

iii.

27; Mt. xxviii. 19; Acts

viii. 16, xix. 3

Thd.

16S,

ad

loc.

rn<ri.v

Ksio-Oai.

vofii<o.

tovto rives aTrocfxivTiKcos ave-yvwcrav, e-yo) 8 a-uxo kot' pu>Ambrst. interprets affirmatively ; so Lachm. and W.H.

text,
2

R.V. marg.

See note below.

(hence

irepi in

BD*

W.H.

marg.)

all

other Codd. virtp.

blems of N.T. criticism. It is fully examined, and the judgments of different critics are digested, by Gd. ad loc. ; see Weiss' also Mr.-Hn., Einleitung, 3 Manual of Introd. to the N.T., 19. After all, this was only a brief phase of Church life at Cor. P. had just heard of it when he wrote, by the time of The 2 Cor. a new situation has arisen. three first parties are easy to account for (1) The body of the Ch., converted under P.'s ministry, adhered to its own apostle P. valued this loyalty and appeals to it, while he condemns its combative expression, the disposition of men " more Pauline than Paul him;
; : ;

Dionysius of Cor. supposed (Euseb., Hist.

Eccles.,
ii. Weiss and Harnack 125 favour the tradition), the event would surely have left some trace in these Epp. Judging from the tenor of the two Letters, this faction was of small account in Cor. until the arrival of the Judaean emissaries denounced in 2 Cor., who found a ground of vantage ready in those that shouted " I am of Kephas ". In both Epp. P. avoids every appearance of conflict with Peter (cf. ix. 5, xv. 5). (4) The Christ party forms the crux of the (a) After F. C. Baur, 01 Xpio-roO passage has been commonly interpreted by 2 Cor. " If any one is confident on his own x. 7 part that he is Christ's (Xpio-Tov elvat), let him take this into account with himself, that just as he is Christ's, so also are we ". Now P.'s opponents of 2 Cor.
:
:

self" (Dods)
to

to

exalt

him

to

the dis-

paragement of other leaders, and even

Apollos
the detriment of Christ's glory. (2) (cf. Acts xviii. 24 ff.) had preached

at Cor., in the interval since Paul's first departure, with brilliant effect. pos-

He

sessed Alexandrian culture and a graceful style, whereas P. was deemed at Cor. Some LSuoT-qs T<j> \6yw (2 Cor. xi. 6). personal converts Ap. had made others were taken with his genial method, and welcomed his teaching as more advanced than P.'s plain gospel-message. Beside the more cultured Greeks, there would be a sprinkling of liberally-minded Jews, men of speculative bias imbued with Greek
;

were ultra-Judaists so, it is inferred, these oi Xpto-ToO must have been. But the Judaisers of 2 Cor. presumed to be " ot Christ " as His ministers, apostles (xi. 13, 23), deriving their commission (as they maintained P. did not) from the fountainhead whereas the Christ-party of this place plumed themselves, at most, on being His disciples (rather than P.'s, etc.)
;
;

letters, who might prefer to say 'Eyw 'AwoXXtS. Judging from this Ep., the Pauline and Apollonian sections included at present the bulk of the Church, divided

between

its

'AiroXXtos, of Attic

"planter" and "waterer". 2nd deck, is probably

short for 'AiroXXwvios. (3) In a JudseoGentile Church the cry " I am of Paul," or " I am of Apollos," was certain to be met with the retort, " But I of Kephas !

Conservative Jewish believers, when conwas afoot, rallied to the name of the preacher of Pentecost and the hero of the Church's earliest victories. The use of Kr)<{>as, the Aramaic original of ("leVpos,
flict

indicates that this party affected Palestinian traditions. Some of them may, possibly, have been Peter's converts in

Judaea.

Had

Peter

visited

Cor.,

as

coincidence is verbal rather than Upon Baur's theory, there were two parties at Cor., as everywhere else in the Church, diametrically opposed Gentile-Christian party, divided here into Pauline and Apollonian sections, and a Jewish-Christian party naming itself from Kephas or Christ as occasion served. Later scholars following Baur's line of interpretation, distinguish variously the Petrine and Christine Judaists (o) Weizsacker associates the latter with James ; (p) Reuss and Beyschlag see in them strict followers of the example and maxims of Jesus as the Siclkovos irepiTOfiTJs, from which Peter in certain respects deviated; (7) Hilgenfeld, Holsten, Hausrath, Sm., think they had been in personal relations with Jesus (it is quite possible that amongst the " five hundred " of xv. 5 some had wandered to Cor.) (8) Gd. strangely conjectures that
the
real.

'

13

16.

IIP02 K0PIN0I0Y2 A
14.

765
p.T] *

GnTe

'euxapioTW tw 0cw
15. iVa

oti ouSeVa ufiiav epdirrura, el

ti$
cittt]

? ee
9; ?|-

'

1-

Kpunrov nal rdioy,

'

|xi]

oti

eis to

epoy oVopa
*

SI

ifiaimaa
1

1 6.

iBaTmca."

he.

ical

t6i>

iTe&ava. oIkov

Xouroe

ide
;

?.in

P.

Heb.

x. 13.

fc^*B, 67**, with Chr. and Dam. (in comment.), om. t q G Df witnesses parls. suggested to copyists the inserted words.
;

<j.

strong group
instead

2 fc^ABC*, 67**, and several of tPotrTwra, as in CcDGLP, etc., 3

Western and Syrian reading, conformed to context.

D*G, and second
also in D*.

good minuscc, read ePairTKrOtjTe;

PePinr-ruca replaces

first Pairriaa in

were Gnostics before Gnosticism, formulated their title ol Xpurrov, after the fashion of Cerinthus, in opp. not merely to the names of the apostles, but even to that of Jesus ! " He identifies them with the men who cried " Jesus

" they

who

is

anathema
is

notion
real

" (xii. 2 see note). This an anachronism, and has no basis in the Epp.
:

Is the Christ divided ? Was Paul crucified on your behalf? or into the name of Paul were you baptised ? " Lachmann, W.H., Mr., Bt., read pep.c'purrai 6 X. as an exclamation: "The Christ (then) has been divided " torn in pieces by your strife. But p.ei(i> (here in pf. of resultful fact)
: 1

with telling contrast, the only of the party names "

first

and

last

(b) 1 Cor. iii. 22 f. (see notes, ad loc.) supplies a nearer and safer clue to the interpretation this is the Apostle's decisive correction of the rivalries of i. 12. The human leaders pitted against each other all belong to the Church (not this teacher or that to this section or that), while it belongs without distinction to Christ, and Christ, with all that is His, to God. The c catholic Y|iis Xpio-Tov swallows up the self-assertive and sectarian 'Eyit it Xpurrov. Those who used this cry arrogated the common watchword as their peculium ; they erred by despising, as " 'E-y<u others by glorying in men.
;

denotes distribution, not dismemberment

am

(see parls.) the Christian who asserts " I Christ's " in distinction from others, claims an exclusive part in Him, whereas

the one and whole Christ belongs to every limb of His manifold body (see
xii.

12

also
3

xi. 3,
ff.,

Rom.

x.

12, xiv. 7-9,

Xpio-rov ad eos pertinet qui in contrariam i.e., qui sese unius partem peccabant Christi ita dicebant, ut interim iis per quos quos Deus loquitur nihil tribuerent " (Bz.)
;

Col. ii. 19). divided Church means a Christ parcelled out, appropriated Kara p.epos. 6 Xpicr-ros is the Christ, in the fulness of all that His title signifies (see xii. 12, etc.). While p.p.picrToa 6 X. is Paul's abrupt and indignant question to himself, pyrj IlavXos ecTTavpcuOi] (aor. of historical event) interrogates the readers " Is it Paul that was crucified for you ? " From the cross the Ap. draws his first reproof, the point f which vi. 20 makes clear, " You
iv.

Eph.

similarly Aug., Bg., Mr., Hf., El., Bt. Gr. Ff., followed by Cv., (c) The Bleek, Pfleiderer, Rabiger, and others, saw in the 'Eyw 8e Xpio-rov the true formula which P. approves, or even which he utters propria persona. But the context subjects all four classes to the

were

bought at a price " : the Cor. therefore were not Paul's or Kephas', nor some of them Christ's and some of them Paul's men, but only Christ's and all Christ's alike. The cross was the ground of Koivwvia Xpio-rov (9, x. 16) baptism, signalising
;

same reproach.

a sufficient condemnation for the fourth party that they said " I am of Christ," in rejoinder to the partisans of Paul and the rest, lowering His name to this competition. (d) Hn., finding the riddle of the " Christus-partei " insoluble, eliminates
It is
it

personal union with

Him by
;

faith,

its

attestation (Rom. vi. 3) peals asking, $\ els to

ePaTrT^o-fltjTe

from the text; "we are driven," he says, " to explain the 'E-yw 82 Xpurrov as a gloss, which some reader of the original codex inscribed in the margin, borrowing

; His how Christ's name was then sealed upon them, and Paul's ignored. What was true of his practice, he tacitly assumes for the other chiefs. The readers had been baptised as Christians, not Pauline,

to this P. apovopa ria-uXov converts will remember

Apollonian, or Petrine Christians. Paul's horror at the thought of baptising in his

it from iii. 23 as a counter-confession to the 'E-yw pev llavXov k.t.X.". Ver. 13. In his expostulation P. uses,

name shows how truly Christ's was to him " the name above every name
(Phil.
ii.

cf.

2 Cor.

iv.

5).

"

766
uvii. 16; Jo. ix. 25

npos kopingiots A
^K
n

?Sa
1

" ei Tit-a

aXXof eSaiTTtra r
w
x

17a. ou vap r '

*

dircoTeiXe

u.e
'

Actsx.
vix. if.
;

18,

Xpicrros

J3a.Tmeu', dXX'
eV
x

euayyzXlleaQcu..
u>a
p.r|

Rom.
15
;

176.

Ouk

aoita
21; with

X6you,
Lk. L 13; Lk.
ii.

kccwSt]
*"

oraupos tou
obj., ix. 16, xr Acts xtv. 7;

x.

Acts
xvii. iS, xx.
ii.

xxii. zi, xxvi 17; Jo. 2; Roni. L 15, xt. 20; 2 Cor. x. 16;

inf.,

GaL
8;
;

ir.

19, iv. 18, etc. iv. 18 (Isa. lxi.

16.

w Without
1),
;

Nahum
Ph.
iL

i.

15, etc.

x
z

i, 4,

13, xii.

CoL

23,

iii.

ix.

15

ix. 6, xx. 1; 2 Cor. ix. 3;

Rom.

iv. 14;

7 only.

GaL

v. 11,

vi

12, 14

Ph.

iii.

18.

PePairriica replaces

first

c{3airTura in

D*G, and second

also in D*.

o Xpio-ros (for XpwTTos), in

BGan

instance of the faulty readings that mark,

B, or
3

BD,

in

company of G.

B, evayytkio-turfcit..

Vv. 14-16.

In

fact,

P.

had himself

baptised very few of the Cor.

He

sees a

providence in this; otherwise he might have seemed wishful to stamp his own name upon his converts, and some colour

would have been

lent to the action of the Paulinists " lest any one should say that you were baptised into my name".

getical (of purpose) and pres., of continued action (function), ovk . . . a\\d no qualified, but an absolute denial that Baptism was the Apostle's proper work. For the terms of Paul's commission see Gal. i. 15 f., Eph. iii. 7-9, 1
;

For

{Jairri<>

els

to 6vop.a,
parls.
;

cf.

Matt.

xxviii. 19
;

and other

also j3aTTTi<o

it corresponds to TriaTevw els, 15, x. 2 and has the like pregnant force. " The name " connotes the nature and authority of the bearer, and His relationship to those who speak of Him by it. Crispus and Gains both Roman names (see Introd., the former a cognomen (Curly), p. 733) the latter an exceedingly common prse: ;

Tim. ii. 7 also Acts ix. 15, and parls. Baptism was the necessary sequel of preaching, and P. did not suppose his commission narrower than that of the Twelve (Matt, xxviii. 19 f.) but baptising might be performed vicariously, not
;

so

nomen.
Paul's

These
earliest

two

were

amongst

converts (Acts xviii. 8, Rom. xvi. 23), the former a Synagogueruler. On second thoughts (" he was

" To evangelise is to preaching. the true apostolic work; cast the net to baptise is to gather the fish already caught and to put them into vessels It never occurred to P. that a (Gd.). Christian minister's essential function was to administer sacraments. The Ap. dwells on this matter so much as to suggest (Cv.) that he tacitly contrasts

reminded by

by Steph. himself), P. remembers that he had house of Stephanas" (see "baptised the xvi. 15, and note), the first family here
his

amanuensis," Lt.

or

himself with some preachers who made a point of baptising their own converts, as though to vindicate a special interest in them cf. the action of Peter (Acts x. 48), and of Jesus (John iv. 1 f.).
;

won

to Christ.

2Te<j>avds (perhaps short

-3.

4.

for ZTe<j>avT|4>opos), like Krjtpas, takes the

pel,

i.

17^-25.

The True Power of the GosTo " preach the gospel "

Doric

gen.
in

in

usual

with

proper

meant, above

-as, whether of native or Xoiirov foreign origin (see Bm., p. 20). ovk olSa i nva k.t.X. : P. cannot recall any other instance of baptism by his own hands at Cor. ; this was a slight matter, which left no clear mark in his

names

all, to proclaim the cross of Christ (17b). In Cor. "the wisdom of the world" scouted this message as To use "wisdom of sheer folly (18).

word "

memory.
Aoittov),

"for

time (vii. In frequent idiom with Paul (cf. iv. 2). ovk 0180. el (hand scio an), the conjunction
is

Xoiirov (more regularly, rp in point of the rest" a somewhat 29), or number

in meeting such antagonism would have been for P. to fight the world with its own weapons and to betray his cause, the strength of which lay in the Divine power and wisdom embodied in Christ, a force destined, because it was God's, to bring to shame the world's vaunting

wisdom
Ver.

indir. interr., as in vii. 16.

(19-25). 17b. ovk

Iv

o~o<f>ia

Xdyov

is

Ver. 17a justifies Paul's thanking God " For that he had baptised so few Christ did not send me to baptise, but to evangelise ". The infs. (cf. ii. 1 f., ix. Rom. xv. 17-21) *e epexe16, xv. 11
: ;

grammatical adjunct
fis

to
;

aXXa

(aTreVr.

Xp.) evayyeXiJeo-Oai

but the phrase

opens a new vein of thought, and supplies the theme of the subsequent argument up to 6- In w. 14, 17a Paul


ija

6
;

19.
18. 6
b
*

nP02 KOPINOIOY2 A
X6yo yap tou
b
*

767
sense, six

Xpiorou.

oraupou
d
lqp.ii',

fc

tois pey
d

diroXXopve'vois a
itrri
f

'pwpi'a eori,

TOis &e

o-w^opeyois,

8ump.is

0ou

1 9.

times

mort
p,
i

in
| as.

yeypcnrrai yap, "''AttoXo)

xiii. 26, xiv. 3,

ttjk <ro<pia'

tw

o-cxpwe kcu

ttji'

vuvzo-iv

Heb. H

only.
viii. xo.

i. iS; Acts c Vv. ai, 23, ii. 14, iii. 19 xx. 32. b a Cor. ii. 15, iv. 3; Acts ii. 47; Lk. xiii. 23. d Ver. 24, ii 5 ; a Cor. vL 7, xiii. 4; Rom. i. 16; 2 Tim. i. 8; 1 Pet. L 5; Mt. xxii. 29; Acts e Isa. xxix. 14. f Eph. iii. 4; Col. i. 9, ii. 2; 2 Tim. ii. 7; Mk. xii. 33; Lk. ii. 47 only.

asserted that Christ sent him not to baptise, but to preach; further, what he has to preach is not a philosophy to be discussed, but a. message of God to be believed : " L'evangile n'est pas une In this sagesse, e'est un saiut" (Gd.). transition the Ap. silently directs his reproof from the Pauline to the ApolIn <ro<{>ia Xoyov (see ii. lonian party. 1-4, 13 cf. the opp. combination in xii. 8) the stress lies on wisdom (called in w. 19 f. " the wisdom of the world ") sc. " wisdom " in the common acceptation, as the world understood it and as the Cor. expected it from public teachers " in wisdom of word " = in philosophical " To tell good news in wisdom style.

of perishing and being saved respectively contrast the aor. of <ra>o> in (cf. xv. 2 Rom. viii. 24, and the pf. in Eph. ii. 5). " In the language of the N.T. salvation is a thing of the past, a thing of the present, and a thing of the future. The divorce of morality and religion is fostered by failing to note this, and so laying the whole stress either on the past or on the future on the first call or on the final change" (Lt.). Paul paints the situation before his eyes one set of
; . . .

of word " is an implicit contradiction " news " only needs and admits of plain,

straightforward telling. To dress out the story of Calvary in specious rhetoric, or wrap it up in fine-spun theorems,

would have been

the cross Gospel. The "power of God" lies in the facts and not in any man's presentment of them " to substitute a system of notions, however true and ennobling, for the fact of Christ's death, is like confounding the theory of gravitation with gravitation itself" (Ed.). For kcvogj, ractitive of kcv<$s {cf. xv. 14), see parls. the commoner syn., Karapyew (28, etc.), means to deprive of activity, make impotent (in effect), Kevou to deprive of content, make unreal (in fact). Ver. 18. What P. asserted in ver. 17 as intrinsically true, he supports by experience (18) and by Scripture (19), combining their testimony in ver. 20.; A<5vos 7<ip, 6 tov (TTavpov, " For the word, namely that of the cross". 6 Xdyos (distinguish from the anarthrous above) takes its sense from evay\<5yos ytXi^eo-Oai (17); it is "the tale" rather than " the doctrine of the cross," synony:

to " empty (Kev&frfi) of Christ," to eviscerate the

deride the story of the cross these are manifestly perishing to another set the same story is " God's power unto The appended pers. pron. salvation". (t. a-ioo|j.evot.s) 'Hp.tv, " to the saved, viz., ourselves," speaks from and to ex" You and I know that the perience cross is God's saving power ". Cf. with the whole expression Rom. t. 16, also John iii. 14-17. The antithesis to ptopia is not, in the first instance, o-odua, but a practical vindication S-uvapis ov against false theory saved men are the
;

men

apology. Yet because it is Swapis, the word of the cross is, after all, the truest o-o<J>ia (see 30, ii. 6 ff.). The double lo-riv emphasises the actuality of the contrasted results. As concerns " the perishVer. 19. ing," the above sentence agrees with God's ways of judgment as revealed in Scripture Y*YP airrai Y*P k.t.X. The quotation 'AiroXS k.t.X. (suggested by t. diroXXvp^vois) belongs to the cycle of Isaiah's prophecies against the worldlywise politicians of Jerus. in Assyrian times (xxviii.-xxxii.), who despised the word of Jehovah, relying on their their shallow and dishonest statecraft policy of alliance with Egypt will lead to a shameful overthrow, out of which God will find the means of vindicating His wisdom and saving His people and

Gospel's

mous with papTvptov

(21).

(6)

and

Kijpirypa

tois pev diroXXvft^vois . Tois %\ crwop.evois, the two classes into which P. sees his hearers divide themselves (see The ptps. are strictly pr. not parls.). expressing certain expectation (Mr.), nor the rejectors fixed predestination (Bz.) and receivers of" the word " are in court*

situations are Gentile and Jewish wisdom, united in rejection of the Gospel, are coming to a like breakdown ; and P. draws a powerful warning from the sacred history. dOc-njo-ca (a reminiscence, perhaps, of Ps. xxxiii. 10) displaces the less pointed icpvi|r<o otherwise the LXX text of Isa. is followed in the Heb. the
city.

The O.T. and N.T.

:

analogous


768
Mt. xi.25; Lk. x. 21 j
'

;: :

; ;

I1P02 K0PINGI0Y2 A
tq v
7rou
'

ffweruyy

aCei-ncro)
'

20. Trou
3

cto^os

;
\

irou
u
5
'

ActsxiiL
7 only;Isa.
v. 21
;

'o-u^tittjttjs

Jer.

y^y

aoijncn'
p

_, tou
cy'w
.

tou

auwfos
.

f m toutou

ouxi
ft4

efitapavev

YP a fi H,aTus v o 0eo9
t

icoo-p.ou

xviii. 18,

xlix. 6.

eou ouk
ll

,, o Koo-pos
,

toutou

;
-

21.

cTretOT]

yap

tt]
4

crodua tou;
<

ft* oia

tt]s

aodnas
,

.'

-P^'q'S' euooKncrei' to^ 0coc,

,,

3
*

Gal.
iii.

ii.

21,
1

15;

0eos

old ttjs

., , fxupias tou KHpuypaTOS

i

,, aucrai tou? mcrrcuoyTas

,
iii.
1

Tim.

v. 12;

ii. 6f., iii. 18; xxiv. 15; Acts vi. 9, ix. 29; six times in Mk.; -tjjo-i?, Acts xxviii. 29 n Rom. i. 22 Mt. v. 13 ; Isa. xix. 11 Lk. xvi. 8, xx. 34 Mt. xii. 32. eitrht times besides in P. Gal. iv. 9; p xv. 34; Rom. i. 21 o Ver. 24; Rom. xi. 33; Eph. iii. 10; Lk. xi. 49. Ter x 14. ft q GaL i. 15; Col. i. 19; Jo. xiv. 7; Heb. viii. 11 (from Jer.). 2 Th. i 8- Tit L 16; 1 Jo. iv. 6 Mt. xii. 41. s ii. 4, xv. 14; Rom. xvi. 25; 2 Tim. iv. 17; Tit i. 3 r See ver. 18. Lk. xii 32 v. 15; Mt. ix. 22; Mk. x. 52, xvL 16; 5 times in Lk. ; Acts xv. 2; Rom. x. 9; Eph. ii. 8; Jas. ii. 14,

xxxiii 18.
xxii. 23

Tude8-"Mk. viL 9; Lk. viL 30. k Epp., here only.

;

In this manner, xiL 17, 19, xv. 55; Rom. Syn. Gospp., passim ; Ezra vii. 6.
;
,

27; GaL Here only

iv.
;

15, Isa.
,

-ren

Lk.

xiv. 9, xv. 11, xvi. 31.

1 o-wEtittitt|s: compounds prevails

all

uncc. exc. LP.

oldest

The

unassimilated form of prp. in such

in

MSS.

^toutou
the addition
s 4

is late
:

3 wanting in ft* ABC*D*gr-P. Added in ^cC DcGL, syrr. cop. latt. vg. Western and Syrian. Cf. t. aunvos toutou above, and iii. 19.

TivSoKTio-ev

C, Athan.

a characteristic Alexandrian emendation.

latt.

For o

0., to 0eo> in

G,

vg. (placuit Deo),

a Latinism.
this

shall vbs. are pass., "the wisdom Isa. xxix. is rich in matter perish," etc. our Lord for N.T. use: w. 13, 18 gave texts, in Matt. xv. 8 f., xi. 5 respectively
. . .

where a disputer of

age

"

These
;

the Ap. quotes the chap, twice elsewhere,

ch. xxviii. thrice. ttou trodios ; wou VP a rt_ 20. . . fio/revs ; and (possibly) u.wpovv ttjv o-o^iav, are also Isaianic allusions

and

orders of men are swept from the field all such pretensions disappear (cf. 29) " Did not God make foolish the wisdom The world and God of the world ? " are at issue ; each counts the other's

Ver.

wisdom
:

folly (cf. 18, 25, 30).

But God

(mocking the vain wisdom of Pharaoh's counsellors), and xxxiii. iS (predicting the disappearance of Sennacherib's revenue clerks and army
to Isa. xix. 11
f.

scouts, as

a sign of his defeat). The becomes Ypau.paTus, in consistence with the sopher of the latter passage; o-uvj;titt)tijs (cf. t]tovPaul's o-iv, 22), in the third question, is unmistakably Ypau.u.a.Teus addition. points, in the application, to the Jewish Scribe (cf. our Lord's denunciation in of the pari, terms, <ro(j>os Matt, xxiii.) by most moderns to be is supposed general, comprehending Jewish and Gr.

LXX Ypanpo/riKos

actually turned to foolishness (infatuavit, Bz. c/. Rom. i. 21 f.,for p-wpaivoj; also Isa. xliv. 25) the world's imagined wisdom how, vv. 21-25 proceed to show. On also alwv see parls., and Ed.'s note Trench's Synon., lix., and Gm., for the distinction between alwv and tcoo-fios " alcov, like saculum, refers to the prevailing ideas and feelings of the present life, koctm-os to its gross, material char;

acter" (Lt,). ,Vv. 21-25. The cimST) of ver. 21 and that of vv. 22-25 are pari., the second restating and expanding the first (cf. the double Sto,v in xv. 24, and in xv. 27 f. see notes), rather than proving it; together they justify the assertion implied
in ver. ver. 18.

wise

specific

together, o-uvt]tt|ttis to be a disto the Gr. philosopher tinction better reversed, as by Lt. after

men

20b,

which

virtually

repeats

the Gr. Ff.

is

employed

o-uvEtjtIw, with its cognates, in the N.T. of Jewish dis-

cussions (Acts vi. 9, xxviii. 29, etc.), and the adjunct t. alwvos toutou gives to the term its widest scope, whereas o-oqSos, esp. at Cor., marks the Gr. intellectual pride ; KaAei o-o<|>6v tov tr 'EAATjviiqj cf. Rom. o-T<i>|AuA.ia koo-(aouu.Vov (Thd.
;

i.

23).

ttou cto<j>6s (not 6 o*o4>os)

is

>

k.t.A.

"

Where

a wise

man ? where

a scribe

Ver. 21. CTreiStj yap (quoniam enim, Cv.) introduces the when and how of God's stultifying the world's wisdom by the X670S tou o-raupou " For since, in the wisdom of God, the world through its wisdom did not know God, God was ouk eyvot . . . 81a t. pleased," etc. o-oqSias t. 0eov records Paul's experience, e.g., at Athens, in disclosing the a-yvwertov 0eov to philosophers. Of the emphatic adjunct, Iv ttj o"o<f>ia tou eov.
:


2023.
22. tt6i8tj ical
w

DPOi KOPINBIOYS A
louSaloi
tjfieis
"

769
1 3S J* ^*''

u-nu-eioy

TlTOun>'

23.
iv. 30.

8e

t airooai, tcai ^EWipcs ao^iof u WI x KX)p6(T<Toy.v eoraupwfieVoi' Xpioroi' 1

" iv

-3.;..

in lo.
1

Acts
iii.

v Prov.

ii.

4, xiv.

Tim.

16; Acts

viii. 5, ix. 20, xix. 13.

Eccl. vii. 26. x ii. 2 Gal.

;

w
iii.
1
;

8,7 limes
xv. 72 2 Cor. xxviii. 5.
;

i.

19,

ML

xL 4; Ph.

i.

15

<nijj.eia:
there are
line of

all

uncc. (with anc. vcrss.) exc. L.

T.R. conforms to Gosp. parls.

two explanations, following the

i.

19 f. or Rom. xi. 32 f. on the former view, the clause qualifies tvvu " the world did not come to know

Rom.

in

but the message proclaimed by herald (tcrjpv, see parls. the heralding suggests thoughts of the king(Kljpv{is),

God's

God

tion preters (" amid the wisdom of God," Bt. in media luce, Cv. in nature and Scripture, addressed to Gentile and Jew, Bg. Mr.) on the other hand, Ruckert, Reuss, Al., Lt., Ev. attach the clause to ovk eyvw, in God's wise plan of the world's government, the world's wisdom Tailed to win the knowledge of Him. The latter is the sounder explanation, being (a) in accord with Paul's reff. elsewhere to <ro<j>ia 0ov, (b) presenting a pointed antithesis to crofyia. tcoVpov, and harmonising with Paul's theory of (c) the education of mankind for Christ, expounded in Gal. iii. 10-iv. 5 and Rom. v.
;

His wisdom," evidenced in creaso most interand Providence

cf. Acts xx. 25, Luke viii. 1, etc.). designates Christians by the act " those that which makes them such believe" (see parls.). God saves by faith. Faith here stands opposed to Greek knowledge, as in Rom. to Jewish lawworks. Vv. 22-25 open out the thought of ver. 21: "the world" is parted into "Jews" and " Greeks " pcopia becomes o-icdv-

dom;
P.

the K-rjpv-yp.a. is defined as that of Xpicrros terra vptojxevos and the irio-TevovTes reappear as the kXijtoi. Both Mr. and Al. make this a new sentence, detached from vv. 20 f., and complete in itself, with JireiSr) icai k.t.X. for protasis, and -qfxeis 8e k.t.X. for apodosis, as though the mistaken aims
p.uipia
;

SaXov and

7-25, xi. "Through its (Greek) the world knew not God," as through its (Jewish) righteousness it pleased not God both results were brought about "in the wisdom of God" according to that "plan of the ages," leading up to " the fulness of the seasons," which embraced the Gentile "times of ignorance" (Acts xvii. 26-31) no less than the Jewish dispensations of covenant and law. " It is part of God's wise providence that He will not be apprehended by intellectual speculation, by dry light " (Ev.). The intellectual

20

f.,

vii.

wisdom

of the world supplied Paul's motive for preaching Christ ; the point is rather (in accordance with 20) that his "foolish" message, in contrast with (hi, 23) the desiderated " signs " and " wisdom," convicts the world of folly (20); thus the whole of vv. 22-24 falls under the regimen of the 2nd tireiSi], which with its Kxt, emphatically resumes the first eirtiSi} (21) "since indeed ". God turned the world's wise men into fools (20) by

'

'

as signal as the moral defeat; the followers of Plato were " shut up," along with those of Moses, els t. p.c'XXovcrav wianv (Gal. iii. 22 f.). Now that God's wisdom has reduced the self-wise world to ignorance, ev86ktjo-cv cricrai man's extremity, God's " opportunity. " It was God's
:

was

bestowing salvation through faith on a ground that they deem folly (21) -in other words, by revealing His power and wisdom in the person of a crucified Messiah, whom Jews and Greeks unite

to despise (22-24). Ver. 22. 'iovSaloi

"EXXrjves
etc.: in

anarthrous;
this

"Jews" qua Jews,

"asking" and "seeking" the char:

good

will

see parls. for the vb.) evSoKia P. associates with 6e'X-r|p.a, {JovXt) on the one hand, and with x a P l s> a-yaOwcrvvT) on the other God's sovereign grace rescues man's bankrupt wisdom. Sid t. pupias t. KT|pvyp.aTos states the means, tovs irurTevovTas defines the qualified objects of this deliverance. " Through the folly (as the wise world calls it, 18) of the K^pvyp.a " which last term signifies not the act of proclamation
(placuit
:
;

Deo

acteristics of each race are " hit off to perfection " (Ed. see his interesting note) alrciv expresses " the importunity of the Jews," tjtiv " the curious, speculative turn of the Greeks" (Lt.). For the Jewish requirement, cf. parls. in the case of Jesus the app., doubtless, were challenged in the same way P. perhaps " non reperias Corinthi publicly at Cor. signum editum esse per Paulum, Acta
; ;

xviii."

(Bg.).

Respecting

thw dec

see

Lt.,

Such

Biblical Essays, pp. 150 ri. dictation Christ never allowed;

VOL.

II.

49


77Q
y

nP02 K0PIN9I0Y2 A
auims
*

i.

r 'looSaiois fiev * <rKdv%a\ov, "EXXtjo-i * 8c fiuptaf, 24. ^"gji'v 11;,1 Pet *K\ijTots> 'louoaiois tc Ka; "E\Xt)<ti, XpioToy * 0eou

8e tois
ical

ouVapir

See

ver.

"

a See ver.

q 0

jj

18.

<ro Ata'. T
eo~ri,
2

2S. J
ical

oTt
d

to

u.wpok'
'

tou

0ou o-oiwrepoe TUP r

*

b Y.er,
10; 2
iii. 9.

c
*7.'

dvQpwTrwv'

TO

ao'Oei'es

too

6eou

iayjiporepov

tuk

Tim.
Tit.

d'6pwTrw>' eoTl'. r

For
c
iv.
; ;

ureridiom, Rom. ii. 4, viii. 3; 2 Cor. iv. 17, viii. 8. d Ver. 27, iv. 10, xii. 22; 2 Cor. x. 10; GaL ii. 2. constr., see b. e Ver. 27, iv. 10, x. 22; ML iii. 11
1

For

constr..
;

Mt.

v.

20; Jo.
ii.

v.

36;

9 Heb. vii. iS Lit xi. 22; Mic.

Wisd.

11, xiii. 18.

Jo. For

iv. 3.

6vtort

ail

uncc. exc.

C 3 Dc,

all verss. exc.

arm.
etc.

EMyjo-iv (as in context)

(Alex,

all

minuscc. exc. (about) twelve.

2

co-ti wanting

in

^B

17, 67**.

J^cACLP,

and

Syr.) insert at

end

DG

(Western), before t. av9pwircov.

13; Tertull., adv. Jud., 10; Aristo of Pella, in Routh's Rel. Sacr., i., 95 and the graffito of the gibbeted ass discovered on the wall of the Psdagogium in the Palatine. To Jews the \6yo% tov o-Tavpov announced the shameful reversal of their most cherished hopes to Greeks and Romans it offered for Saviour and Lord a man branded throughout the Empire as amongst the basest of criminals it was " outrageous," and " absurd ". Ver. 24. avTots Se tois kXtjtois, ipsis autem vocatis (Vg.) for the emphatic prefixed avrois, cf. 2 Cor. xi. 14, 1 Thess. it " marks off those alluded to 16, etc. from the classes to which they nationally belonged " (El.) " to the called however upon their part, both Jews and Greeks " cf. the oi . . . 8io,o-toXt) of Rom. iii. 9, 22 ff. " (We proclaim) a Christ (to these) God's power and God's
; ; :

His miracles were expressions of pity, not concessions to unbelief, a part of the Gospel and not external buttresses to it. Of the Hellenic o-oduav T|Teiv Philosophy is itself a monument cf., amongst many cl. pads., Herod., iv., ~j,"EW'r\vt<i iravTas ao^oXo-us etvai irpos -jrao-av o-odHTjv also jElian, Var. Hist., xii., 25 Juvenal, Sat., I., ii., 58 f. Ver. 23. Instead of working miracles to satisfy the Jews, or propounding a philosophy to entertain the Greeks, " we, on the other hand, proclaim a crucified Christ" Xpio-Tov co-ravpupcvov, i.e., Christ as crucified (predicative adjunct), not " Christ the crucified," nor, strictly, " Christ crucified" cf., for the construction, 2 Cor. iv. 5, KTjpvao-opey X. "I. Kvpiov, " preach (not ourselves but) Christ Jesus as Lord ". Not a warrior Messiah, flashing His signs from the sky, breaking the heathen yoke, but a
; ; ;

We

wisdom."

Of God

reiterated four times,

Messiah dying

in

impotence and shame

(see 2 Cor. iv. 10, xiii. 4 hattaluy, Deut. xxi. 23 the hanged He is styled in the Talmud) is what the app. preach for " To Jews indeed a their good news !

with triumphant emphasis, in the stately march of w. 24 f. eov 8vv., @eov cro4>. are predicative, in antithesis to taravpupcvov (23): the app. " preach as power

and wisdom

ontavSaXov "

this

word

(cl.

o-icavSdXrr

8pov) signified first the trap-stick, then any obstacle over which one stumbles to one's injury, an "offence" (syn. with irpoo-Koiri], irpoo-Kop.pa see viii. 9, 13), a moral hindrance presented to the perverse or the weak (see parls.). tois S for the " folly " of offer26vo-iv pupiav ing the infelix lignum to cultured Gen" Nomen tiles, see Cicero, fro Rabirio, v. ipsum crucis absit non modo a corpore civium Romanorum, sed etiam a cogita:
:

and Lucian, De morte Peregrini, 13, who mocks at those who worship tov avccKoXoiriapc'vov tov " 0-0 $ 1 o-ttjv, " that gibbeted sophist For reff. in the early Apologists see Justin M., Tryph., lxix., and Apol., i.,
tione, oculis, auribus";

" One who wears to the world the aspect of utter powerlessness and folly.' Avvapis and !o^>ia Qtov were synonyms of the A6yos in the Alexandrian-Jewish speculations, in which Apollos was probably versed these surpassing titles Paul appropriates for the Crucified. eov Svvapiv reaffirms, after explanation, the Svvapis eov of ver. iS now tov croduav is added to it, for " power " proves " wisdom " here (see note on 30) the universal efficacy of the Gospel demonstrates its inner truth, and faith is finally justified by reason. Svvajiiv matches the o-npeiov of ver. 22 believing Jews (see, e.g., 2 Thess. ii. 9)

found, after all, in the cross the mightiest miracle, while Greeks found the deepest wisdom. The " wisdom of God," secretly


24

"
7/1
b

26.
26.
f

nP02 K0PIN9I0Y2 A
BXe'irT6
j

ydp

Tr\v
h

kXtjoii'

uu,u>y,

dSeXc$>oi,
h
'

on

ou

iroXXol
'

x l8; v

Rev
-

r/oAol
etc.
i.

'

tccn-d

adpKa,
'

ou

iroXXol
iv. 1,

SuvaTOi,
iii.
;

ou

iroXXot

cuvci'eis

lm pv
in
iii.
;

. otherwise

10,

g
5.

vii.

20;

Rom.
;

xi.
i.

29; Eph.
5,

10.

h
1

iv. 15

Aces

xxvii. 14.
xvii.

xxv.

Lit

xix. 12;

Acts

14; 2 Th. i. 11; 2 Tim. i. 9; Heb. iii. 17 times besides in P. cf. Jo. viii. 15. (another sense) only; Job i. 3 a Mace. x. 13.

4; Ph.
i

x.

18

2 Pet k Acts

in the times of preparation (20), thus at length brought to human recognition in Christ. On katjtoIs see note this term is preferable to ol to ver. 2 o-a>d;i.voi, or 01 mcrrcvovTes, where the stress rests upon God's initiative in the work ot individual salvation ; cf. w. 9, 26, Rom. viii. 28 ff. What has been proved in Ver. 25. point of fact, viz., the stultification by the cross of man's wisdom, the Ap. (as in Rom. iii. 30, xi. 29, Gal. ii. 6) grounds upon an axiomatic religious principle, that of the absolute superiority of the Divine to the human. That God should thus confound the world one might ex" because the foolishness of God pect is wiser than men, and the weakness of God is stronger than men". Granted that the Xoyos t. o-To/upov is folly and
is
: :

working

in the order of Providence, but one's summons to enter the kingdom of Grace vjjlwv is objective gen. For t. kXtjctiv oti, see note on on, ver. 5. ov iroXXo (thrice repeated) suggests at least a few of each class amongst the readers: see Introd., p. 730. ov iroXXoi

tion

cro(f>oi

"

lucrifacti
is

hincAthrnis numero tarn exiguo sunt homines" (Bg.). croc|>oi

qualified by Ko/rd crdpica (see parls., and cf. crotjua crapKiKrj, 2 Cor. i. 12), in view of the distinction worked out in 4 between the world's and God's wisdom
:

the contrast implied resembles that be-

tween

t|

KaTo.

eov Xwtj and

in 2 Cor. vii. 9
ff.

4]

tov

Kocrjxov XvirT|

The

"wise after the flesh" include not only philosophers (20), "but educated men in general, the ireiraiSevu.evoi as opposed
to the ISiuTai. The Swo/roi. were men of rank and political influence, opp. to
8t)iaos-

God's folly, God's weakness will men dare to match themselves with that? {cf. Rom. ix. 20). to pwpoV (not [xwpia as before), to dcrflevt's are concrete terms the foolish, weak policy of God {cf. to xp Tl" T<> v Rom. ii. 4), the

weakness,
:

it

is

The

tvyevtts

meant,

in

the

aristocratic ages of Greece, men of high ; descent " but in later degenerate times

"

men whose ancestors were virtuous and wealthy, the honesti as opposed to
the humiliores of the Empire.
tellectual

follv cross.-

Icrxvpos

and

weakness

embodied

in

the

Few

in-

strength ; to the task in view.

(io*xvs) implies intrinsic 8vva(tis is ability, as relative

men, few

politicians,

The Objects of the Gospel 5. Call, i. 26-31. 4 has shown that the Gospel does not come Iv <ro$La X<5yov (17b) by the method of its operation ; this will further be evidenced by the status of
its recipients.

were, humanly speaking, a o-o4>ia, it would have addressed itself to cro4/>oi, and won their adherence but the case is far otherwise. Ver. 26. BXeireTt yap ttjv kXtjo-iv " For look at your callvfiuv, aScXtftoi, " God has called you into ing, brothers if His the fellowship of His Son (9) Gospel had been a grand philosophy, would He have addressed it to fools, weaklings, base-born, like most of you ? P.'s experience in this respect resembled his Master's (Matt. xi. 25, John vii. 47-49, Acts iv. 13).. This argument cuts two ways it lowers the conceit of the readers {cf. vi. 9-11, and the scathing irony of iv. 7-13), while it discloses the On icXtjo-iv true mission of the Gospel. see the note to kXtjtois (2), also on vii. 20: it signifies not one's temporal vocaIf
it

the better class of free Christianity" (Ed.). In a Roman colony and capital, the tvyevels would chiefly be men of hereditary citizenship, like P. himself; the 8waTo(, persons associated with Government and in a posithe former tion to influence affairs word is applied in an ethical sense to
;

few of citizens embraced

the Beroean Jews in Acts xvii. n. " That the majority of the first converts from heathenism were either slaves or freedmen, appears from their names (Lt.) the inscriptions of the CataThe low social combs confirm this. status of the early Christians was the of hostile critics, standing reproach and the boast of Apologists: see the famous passage in Tacitus' Annals, xv., 44; Justin M., Apol., ii., 9; Origen, contra Celsum, ii., 79; Minuc. Felix, vi.,
;

12

{indocti,

impoliti,

rudes,

agrestes).

As time went on and Christianity penetrated the higher ranks of society, these

words became less strictly true: see Pliny's Ep. ad Trajanum, x., 97, and the cases of Flavius Clemens and Domitilla, cousins of the emperor Domitian (Ed.).

IIP02 K0PINGI0Y2 A

772
m
See
ver.
1.

2y
,

a \Xd to
8

"'

p.wpa too KO07100

2
*

"^{X^aTO 1
p

6 eo's, 1 Iva

KaTaiaeos,

n Eph.

4
2,

^orrj
J,,

tows o-o^xxis

koi to

aodevi) too

koctjjloo * ee\e'a.TO 6

Acts
;

1.

KaTaurxdni Ta
n

Urxopd
l

28. Kai to

dycyfj too Koap-ou ical

r

to

xy. 7 Mk. 1 xiu. 20;

e^ooflcirmeVa.

ie\4aro
o
xi.

6 cos, 1 koi 3

to

r1

uti

ocra, Iva
;

to. oVto.

Lk.

ix.

35
xv. 16. 17; frequent in
;

Jo

vi. 70, xiii. 18,

Lk. xiii. 2 Cor. x. 10

Rom.

a Cor. vii. 4, ix. 4 thrice in Rom. O.T. p N.T. h.l. ; in cL Gr. commonly aytwr)<;. xiv. 3, 10 Gal. iv. 14 1 Th. v. 20 four times besides. r 4
f.,

22
;

Pet. ii. 6, iii. 16; q vi. 4, xvi. xi

iv. 17.

Rom.

AG, with above 15 minuscc, following some common jump from tfcXegoTo o eos in ver. 27 to the same words
1

( ?

Western) exemplar,
omitting
all

in ver. 28,

between.
there
2
s

Similar omissions occur in other individual

MSS.

in this context,

where

is

much

repetition.

tovs

cro<j)ovs
17,

KOToiirxvrii:
;

all

uncc.

The T.R.

rests

on minuscc. only.
bracket the conj.
that

fc$AC*D*G,
ellipsis

om. tai

ins.

by

and Syrian Codd.

things
ot

W.H.

The

of predicate to ov iroXXoi

the world,

He might
.

filled up by understanding ckXtjOtjo-ov, as implied in kXyjo-iv " not many wise, etc. (were called) ". Mr., Bt., and others, supply claiv, or preferably eo-T: "(there are) not many wise, etc. (among you)," or " not many (of you are) wise, etc."; the omission ot courteously veils the disparagevp.is

k.t.X. is

commonly

shame its wise men (tovs o-o^ovs) the weak things of the world, that He might shame its strong things (to
.

ment. Vv. 27-28.

. .

" Nay, but (dXXd, the but of exclusion) the foolish . the weak the base-born things of the world God did choose out (when He chose you)." llcXe^aro (selected, picked out for Himself) is equivalent to cicdXeo-cv
.
.

Icrxvpa), and the base-born things ot the world and the things made absolutely nothing of the things nonexistent, that He might bring the things existent to naught ". In the first instance a class of persons, immediately present to Paul's mind (cf. 20), is to be " put to shame " ; in the two latter P. thinks, more at large, ot worldly forces
.
.

and

(2, 9, 26),

tvSoKTjo-cv

xapiv ISwkev ev X.

"I.

(4)

crwcrai (21), ttjv ; this word in-

(cf. vii. 31, 2 Cor. x. pride of the cultured and ruling classes of paganism was to be confounded by the powers which Christianity conferred upon its social outcasts

institutions

4-6).

The

dicates the relation in which the saved are put both to God and to the world,

out of
parls.)
;

;|)

which they were taken

(see

here suggests, as in Eph. i. 4, the idea of eternal election. eeX.'a-ro the astonishing 6 cos fact thrice repeated, with solemn emphasis of assurance. The objects of God's saving choice and the means of their salvation match each other by

nothing

Hindoo Brahminism is shamed by the moral and intellectual superiority acquired by Christian Pariahs. to. dyey-i] tov koctuov, third of the categories of disparagement, is reinforced by to. cov0evi)u.ya (from e| and ovScv, pf.
as, e.g.,

pass.: things set

down as of no account whatever), then capped by the abruptly apposed to p,rj ovto, to which is attached the crowning final clause, iva to ovto

His to p.wpov and to acrdcvt's (25) He " the saves to. fxcopa and to dcrflevi} world laughs at our beggarly selves, as it laughs at our beggarly Gospel " The
: !

For KaTopYcu (ut enerKaTapYi)o-T|. varet, Bz.), see note on xevdu (17), and parls. the scornful world-powers are not
;

neut. adj. of vv. 27 f. mark the category to which the selected belong their very foolishness, weakness, ignobility deter;

mine God's choice

x.

21,
:

etc.).

tov
all
its

gen.

out of

Matt. ix. 13, Luke KoVp.ov is partitive the world contained,

(cf.

God chose
base
!

things making " faex urbis lux orbis " In this God acted deliberately, pursuing the course maintained through previous ages, iv t-q o-otpia tov eai) (see note, 21) He " selected the foolish
:

(actually) foolish, weak,

to be robbed of their glory (as in the two former predictions), but of their power and being, as indeed befell in the end the existing social and political fabric. In to otj ovto, " utj implies that the non-existence is not absolute but estimative" (Al.); the classes to which Christianity appealed were non-entities for philosophers and statesmen, cyphers in their reckoning: contrast ovk uv, of objective matter of fact, in John x. 12, Acts vii. 5 also Eurip., Troad., 600. to ovto connotes more than bare ex;

merely

IIP02 KOPINOIOY2 A
6

773
v

KarapY^o-T]

29.
w

ottws

" p-rj

'

Kauxrjo-TjTOi

irdaa crap

ivtiiriov

ii.

6. vi. 15,

xiii. 8,

10

auTOu. 1
f\lilv -

30.
-

e auTou Se up.ei5 core * eV

Xpiorw
*

'iTjaou, os iyevr\9r\
b

coojua

aTTO 0eou,
c

XuTpaffts
1

31. lva>
".

Ka6ws

Sucaioown tc kol " *

Yeypa-n-Tai,

dyiaojjios Kai

diro-

xv. 24, frequently in

f.
,

26
P.

'O

Kauxw/ieyos, cv Kupiw

Only Heb. ii.

xiii. 7

KauxdCT0w

14; Lk. be;

sides
iv. 2i, 23, v. 5, vi. 8.
i

with Ezra nine times elsewhere in P. only J as. i. Rare and poetical in cL Gr. .. 16 besides. 9, u Hebraistic (or ov . . . to?), lo' khol : Rom. iii. 20 Eph. iv. 29, v. i 2 Pet. 20; frequent in Epp. of Jo. and Rev. Mt. xxiv. 22. v Frequent in P., Lk., and Rev. never in Mt. or Mk. w viii. 6; 2 Cor. v. 18; Rom. xi. 36 Jo. viii. 23, x 2 Cor. v. 17, xii. 2; Rom. viii. 1, xvi. 7, 11 42, etc. Gal. 22, iii. 28, etc. Ver. 3, iv. 5, y vi. 19, etc. z Rom. i. 17, iii. 21, 25; 2 Cor. v. 21. a Rom. vi. 19, 22; 1 Th. iv. 4,7; 2 Th. ii. 13; Only Heb xii. 14; 1 Pet. i. 2 besides 1 Tim. ii. 15. b Rom. iii. 24, viii. 23; Eph. i. 7, 14, iv. 30; Col. i. 14. Only Heb. ix. 15, xi. 35 Lk. xxi. 28 besides. c ii. 9; Rom. passim; 2 Cor. viii. 15, Acts vii. I, 2, xv. 15 Mt. -' A. 24 Mk. i. 2, ix. 13, xiv. 21 Lie ii. 23. ix. 9
t iii.

21, iv. 7, xiii. 3; 2 Cor.,

i.

passim

1.

1 cv<i>iriev tov Ocov: both syrr., in reading avrov

all

(to
:

uncc. exc. C*, which avoid repetition).

is

followed by minuscc, vg.,

croqSia

tjji.iv

(in this order)

pre-Syrian uncials.

istence

" ipsum

verbum

elvai earn

vim

nothing (26
are of

habet ut signified in aliquo numero esse, rebus secundis florere " (Pflugk, on Eurip., Hecuba, 284, quoted by Mr.) it is to. ovto KaT 5X 1i v cf. the adv. ovtws
;
:

Him

in 1

Tim.

vi. 19.

Ver. 29. God's purposes in choosing the refuse of society are gathered up into the general and salutary design, revealed in Scripture (see parls.), " that so no flesh may glory in God's presence " (a condense quotation) =

irdvra els
oirtosj

86av

which
Cor.
viii.

eod (x. 31). For carries to larger issue the

14, 2

vanishes standing is yours". Thus Paul exalts those whom he had abased. The conception of the Christian estate as " of God," if Johannine, is Pauline too (cf. viii. 6, x. 12, xii. 6, 2 Cor. iv. 6, v. 18, etc.), and lies in Paul's fundamental appropriation, after Jesus, of God as iraTTjp ir|p.wv (i. 4, and passim), and in the correlative doctrine of the vio9e<rla the whole passage (18-29) is dominated by the thought of the Divine initiative in
;

ff. note the contrastive 8e), before whom all human glory (29); in Christ this Divine
:

intentions stated in the previous clauses,

cf. 2

Thess. i. 12. Two Hebraisms, characteristic of the LXX, here (it) . iratra (khol lo'), for
:

salvation. This derivation not further defined, as in enough to state the grand ground it " in Christ Jesus "

from
Gal.

God
iii.

is

26

fact, and to (see note, 4;.

and <rdp (basur), for humanity mortality or sinfulness. Cf., for this rule of Divine action, 2 Cor. xii. also Plato, Ion, 534 E, tva (itj g f. 8icrTa<d|Aev. oti ovk avOpuiriva etrri ra koAu. TavTa TroLTJp.aTa ovSe dvdpuirhjy, dXXd 0eia tea! 6euv ... 6 0cos e|ciriTTjSes Sia tov (^avXoTa'Toxi irotrjTov to cdX\i<rTov (xe'Xos ll orV ' Ver. 30. e| aviTov St vp.cis ctt iv
p.T)Sefj.ia
its
;

in

The relative clause, " who was made wisdom," etc., unfolds the content of the life communicated "to us from God" in
the four defining complet)(xiv, coqSia stands by itself, with the other three attached by way of definition " wisdom from God, viz., both righteousness, etc." Mr., Al., Gd., however, read the four as coordinate. On o-oqSia the whole debate, from ver. 17 onwards, hinges: we have seen how God turned the world's wisdom to folly (20-25) now He did this not for the pleasure of it, but for our salvation to establish His own wisdom (24), and to bestow it upon us in Christ (",us " means Christians collectively cf. 17 while " you " meant the despised Cor. Christians, 26). This wisdom (how diff. from the other! see 17, ig Jas. iii. 15 ff.) comes as sent "from God" (airo of ultimate source e of direct derivaChrist.

Of

ments

to e-yVTj0T|

is iv X. 'Iritrov or c$ 0oii) the predicate to P. mean, " It comes of <tt6 Him (God) that you are in Christ Jesus " i.e., " Your Christian status is due to God" (so Mr., Hn., Bt., Ed., Gd., El.)? or, " It is in Christ Jesus that you are of

Xpierro) 'Itjctov

avTov
?

(sc.

tov

Does

>

Him" "Your new

is

life

derived from
Ff.,

God
Cv.,
latter

grounded

in

Christ" (Gr.

The Bz., Riickert, Hf., Lt.) ? interpretation suits the order of words and the trend of thought (see " You, whom the world counts as Lt.)
:

tion).

It

is

a vitalising moral force


7~4
a
i

s :
:

nPOS KOPINOIOY2 A
ii.

ii

Tim.

2 on"
3

II.

I.

Kdyuj eXOwy irpos u/ids, d8e\<poi, -qXOoy ou Ka0'

b

UTrepoxr)K
2.

httH.
2

*-

^Y
b

<"><J>ias,

KaTaYyAXwi'
Rom.
i.

ojiiK

to

fiapTo'pioc

tou eeou.
c

od
6;

Mace.
ii, etc.
t.

iii.

ix. 14, xi.

26;

8; Ph. L 17

f.

CoL L

t8; often in Acts.

See

i.

with

=o0 only here.

(loprvpiov: fc$cBDGLP, v g- san s Y rP Gr F f W.H. mg., R.V. m\, Tisch., Tr. ^*AC, cop. syrsch., Lat. Ff. W.H. txt., R.V. txt. The former is the Western and Syrian reading, the latter Alexandrian the Neutral txt. is doubtful. fivo-T. has rather the look of an Alex, harmonistic correction, due to ver. 7 (cf. iv. 1, p.apr. suits better KaTayycXXuv Col. ii. 2, Rev. x. 7). see note below.
1
-

fjivo-TTjpiov

Svvap.19

Kol

cro<^ia

(24)

taking
icai

the

written, he

who

glories, in the

Lord

let

shape of Sucaiocrvvt) re

d-yiacrf.i6s,

and signally contrasted in its spiritual reality and regenerating energy with the cro<f>La XoVyo-u and o-ofyla. r. K6oy.ov, after which the Cor. hankered. Righteousness and Sanctification are allied " by
their theological affinity" (El.): cf. note

Lord " the readers could only understand Christ, already five times thus titled so, manifestly, in 2 Cor. x. 17 f., where the citation reappears. Paul quotes the passage as a general Scriptural principle, which em-

him glory

" by " the

on

vi.

n, and Rom.

vi.
. .

passim
icai
;

hence
cl.

the double copula T . XvTp&><ris follows at a

Lt.,

ical diro-

little

distance (so

Hn., Ed.
to
this
:

who adduce numerous

inently applies to the relations of Christians to Christ ; ^v Kvpiu belongs to his adaptation of the original God will have no flesh (see note, 29} exult in his wisdom, strength, high birth {cf. the
:

use of the Gr. conjunctions) who was made wisdom to us from God viz., both righteousness and Sucaiosanctification, and redemption ". it, implicitly, the carries with trvvi) Pauline doctrine of Justification by faith in the dying, risen Christ (see vi. 11, and other parls. esp., for Paul's teaching at With the righltuusCor., 2 Cor. v. 21). ness of the believer justified in Christ sanctification (or consecration) is concomitant (see note on the kindred terms in 2) the connexion of chh. v. and vi. in Rom. expounds this T . . . ku
parls.

"

objects of false glorying in Jer.) before Him He will have men exult in " the Lord of glory " (ii. 8 ; cf. Phil. ii. 9 ff.), whom He sent as His own "wisdom"
;

and "power unto salvation" (24, 30). What grieves the Ap. most and appears most fatal in the party strifes of Cor., is the extolling of human names by the side of Christ's and at his expense (see notes on 12-15 also iii. 5, 21-23, and 2
;

Cor.

iv.

5,

Gal.

vi.

14).

Christians are

specifically 01 *a-ux<ijxVot ev X. 'I., Phil, iii. The irregularity of mood after 3. Kavyao-fitu for subj. KavxaTai tvo,

all 8iicaio<rvvT)

kv Xpiorxijj

is

ls d"yta<rp.ov.

accounted

for in

two ways

(Vbi. nouns in -p.<5s denote primarily a 'Attoprocess, then the resulting state. XvTpci)o-is (based on the Xwpov of Matt. xx. 2S, 1 Tim. ii. 6, with diro of separation, release), deliverance by ransom, is the widest term of the three " primum Christi donum quod inchoatur in nobis, et ultimum quod perficitur " (Cv.); it looks backward to the cross (18), by whose blood we " were bought " for God (vi. 19), so furnishing the ground
1

anacoluthon, the impv. being transplanted in lively quotation {cf Rom. xv. 3, 21); or as an ellipsis, with Y^vnrai or TrX^pwOfj mentally supplied
(cf.

either as in of the origina.

:

13)

explanations not materially

same

Rom.

iv.

16, Gal.

ii.

9, 2

Cor.

viii.

different.

Clem. Rom.
the
1-5.

( 13) quotes the text with peculiarity.

both of justification (Rom. iii. 24) and sanctification (Heb. x. 10), and forward to the resurrection and glorification of
the saints,
full
;

whereby Christ secures His

;

23 covers the entire work of salvation, indicating the essential and just means of
its accomplishment (see Cr. on XvTpov and derivatives). Ver. 31. "In order that, as it stands

purchased rights in them (Rom. viii. Eph. i. 14, iv. 30) thus Redemption

Paul's Corinthian Mission, ii. Paul has justified his refusing to preach ev crocpia \6yov on two grounds (1) the nature of the Gospel, (2) the constituency of the Church of Cor. it was no philosophy, and they were no philosophers. This refusal he continues to make, in pursuance of the course adopted So he returns to his from the outset. starting-point, viz., that "Christ sent" " to bring good tidings," such as him neither required nor admitted of " wis 6.
;

dom

of word " (i. 17). Ver. 1. Kdyw iXflwv

^XOov


13-

775

nP02 K0PIN9I0YS A
?Kpiea tou
f

yap

elSeVai
*

ti

iv upur, el
l

(A$|

'\r]<roGv

'

Xpioroi/
'

K al dI

th s

..

TOUTOf
Lk.

eorTaupwfitVo)/
57; Acts.
iii.

3.
13, etc.

Kal eyw

iv
6,

dcr9ei'eic

teal

$6|3w

3.7;

2 Cor.

vii. 43, xii.

i.

e vi.
;

8;

Rom.
ix.

xiii.

11

{See

23.

viii. 11.

g xv. 43; five times in 2 Cor. Rom. h 2 Cor. vii. 15 Eph. vi. 5 Ph. ii. 12
;

viii.
;

26; Gal.
2
;

iv.

13

Gen.

Exod.

Tit! Hi. 12; 8; Ph. i. 28 3 Jo. 5. v. 23; see also i. 25, xv. 16; Ps. liv. 6, etc.
;

Eph. it. 1 Tim.

ti eiSevai (om. tov), BD*CP 17, 37; ciScvai ti, fc^AG tov tiSevai n, and most others. The two other readings are successive grammatical emendations of the first cf. Acts xxvii. 1, and the T.R. of vii. 37 below.
!
;

D^L

"

And

at

my coming

came "

the

(see pads.).

Karayyikkiov,
;

pr. ptp.,

" in

vb. draws attention to Paul's nvriva.1, to the circumstances and character of his original work at Cor. The emphasis of Kd-yw " And / " may lie

npeated

correspondence between the mes" sage and the messenger both " foolish and " weak " (i. 25 so Ed.) but the form of the sentence rather suggests allusion to the nearer i. 26 "As it was with you, brothers, to whom I conveyed God's call, so with myself who conveyed it you were not wise nor mighty according to flesh, and I came to you as one without wisdom or strength ". Message, hearers, preacher matched each " I came other for folly and feebleness not in the way of excellence koO' virtpin the
:

the course of preaching " cf. 2 Cor. x. 14. Ver. 2. ov yap etcpivd ti (or Ificpiva " For I did not deti) elS^vai k.t.X. termine (judge it fit) to know anything (or, know something) among you, except (or, only) Jesus Christ, and Him crucified ". This explains Paul's unadorned and matter-of-fact delivery. ov negatives fitpiva, not elSc'vai (the rendering
:

"

I determined not to know " contravenes the order of words) nor is there any instance of ov coalescing with Kpivw as
;

X 1i v cum erninentia (Bz.) of word or wisdom," not with the bearing of a man
>

distinguished for these accomplishments, and relying upon them for his success this clause is best attached to the emphatic tjXOov, which requires a descriptive adjunct (so Or., Cv., Bz., Hf. cf. 3) others make it a qualification of KG/rayPaul's humble mien and plain yik\<tiv. address presented a striking contrast to the pretensions usual in itinerant professors of wisdom, such as he was taken for at Athens. iirepox^, from vrrepex** (Phil. ii. 3, iii. 8, iv. 7), to overtop, outdo. For Xoyov tj <ro<f>ias, see note on <ro<f>ia.
:
;

Xdyov

(i.

17).

The manner

of Paul's preaching

was

determined by its matter ; with such a commission he could not adopt the arts of a rhetorican nor the airs of a philosopher " I came not like a man eminent in speech or wisdom, in proclaiming to you the testimony of God". t. papTvpiov t. 0eov (subjective gen. cf. note on i. 6) = t. evayyeXiov t. tov (Rom. i. 2, 1 Thess. ii. 2, 13, etc. cf. 1 John v. 9 f.), with the connotation of solemnly attested truth (cf. 2 Cor. i. 18 f.) P. spoke as one through whom God was witnc sing. KTjpvcro-oj (i. 23), denoting official de:
:

in ov 4,T il ne8) an ^ tne ''ke these lf ( interpretations miss the point had P. chosen another subject, he might have aimed at a higher style he avoided the latter, " for " he did not entertain the former notion. His failure at Athens may have emphasised, but did not originate the Apostle's resolution to know nothing but the cross cf. Gal. iii. 1, 1 Thess. iv. 14, v. g f., Acts xiii. 38 f., relating to earlier preaching. For the use of ocpiva (statui, Bz.) as denoting a practical moral judgment or resolution, cf. vii. 37, 2 Cor. ii. 1. Ev. renders tI elSevai (thus accented), " to be a know-something " (aliquid scire) to play the philosopher according to the well-known Attic idiom of Plato's Apol., 6, and passim, where oitroi tI tLSe'vai =,8okci o-odj>os elvai cf. viii. 2, and the emphatic elyai tis (ti) also iii. 7, Gal. ii. 6, vi. '3, Acts v. 36. This rendering accounts well for eiScvai, and gives additional point to the virepoxri of ver. 1 P. brought with him to Cor. none of the prestige of the professional teachers, who claimed to " know something " Christ
:

and

the cross

this

was

all

he knew. For

claration,

gives
full

place

to

Ko/rayyt'XXto,

signifying

and

clear

proclamation

l p.T) in the corrective sense " only," demanded by this interpretation, see vii. 17. elSe'vai is to possess knowledge, to be' a master; yivwo*Ktiv (i. 21), to acqu.re knowledge, to be a learner. On eo-Tavptopevov (pf. ptp., of pregnant fact), cf. notes to i. 17, 23. Vv. 1, 2 say how P. did not come, w, 3-5 how he actually did come, to Cor.


776
ixv. 10; 2

TIP02 KOPINOIOYS
Ka \
|{a

'

A
'

ii.

Rom. wi
7;
ii!

Ph.
5
;

ii.

b ycfop.T}v Trpos upas 4. kcu 6 Xoyos jjlou Tpop.w iroXXw y 1 2 k K ^p UY u,(i uou ouk Av ttciOois x dvGpwTrieins cro^ias Xovois, T ir 11
' 1

Tim.

ii.

14

Lk.

xxii. 44

Acts

xii. 11

Rev.

i.

10, iv. 2.

k See L

21.

//./.

cL Gr.

m.0avo<;

irciOoi

Xo-yv, or
:

\oyov,

in several

minuscc,

latt.

am. (persuasione

a translator's error due to the adj. being sapientia verbi), sah. AD*P, and analogy, in spelling iriOots (see Gm.).
2

h.l.

W.H.
13.

follow

Om. avOpojirivTis fc^BDG

3.
:

17, latt.

am.

syrsch.

Borrowed from ver

" In weakness " cf. i. 25, 27 This Cor. x. 10, and xiii. 3 f. the Cor. had recondition was bodily ceived an impression of Paul's physical but the phrase expresses, feebleness more broadly, his conscious want of resources for the task before him (cf. 2 Hence he continues, Cor. ii. 16, Hi. 5). " and in fear and in much trembling "

Ver.
2

also

the inward emotion and P. stood before pression (see parls.). on the Cor. at first a timid, shaken man the causes see Introd., ch. i. For yivo(xai Iv (versari in), to be in a statc'fjof, cf. parls. irpos -upas quali" I fies the whole foregoing sentence
its visible

ex-

held nevertheless in high repute in Cor. But when the Ap. speaks of the demonstration of the Spirit, he soars into a region of which Socrates knew nothing. Socr. sets tro<j>a against the Ap. regards both as being iri0c on well-nigh a common level, from the altitude of the Spirit " (Ed.) higher since the time of Socrates, however, Philosophy had sunk into a itiOovoXoyio. airo8ci|is, " the technical term for a proof drawn from facts or documents, as opposed to theoretical reasoning in common use with the Stoics in this sense " see Plato, Thecet., 162 E, and (Hn.) ii., 4, Arist., Eth. Nic, i., 1 for the
structing,
; ;

was weak,
irpos

. (when I ipas might be construed together, " I syev6\i.v)v becoming a vb. of motion came to (and was amongst) you in weak:

timid, trembling before addressed you) " y(vo\t.r\v

you
. .

like antithesis

(Ed.).

ness," etc. (Ed., as in xvi. 10) this would, however, needlessly repeat ver. 1. " And my word and my mesVer. 4. sage " X070S recalls i. 18 Ktjpvypa, i. The former includes 21, 23 (see notes). that Paul says in proclaiming the all Gospel, the latter the specific announcement of God's will and call therein. ovk ck m0ois <roj>ias X<5yois, " not in
;
:

d-rroS. Trvvp.aTos Kal cro<f>a5 gathers up the force of the Svvapiv deov of i. 24, and tyevtro crocfiia k.t.X. of i. 30 (see notes) the proof of the Gospel at Cor. was experimental and ethical, found in the new consciousness and changed lives that
;

attended its proclamation: cf. vi. n, ix. 1, 2 Cor. iii. 1 ff., 1 Thess. ii. 13 (Xdyo? 0ov, os k. cvepYevrai Iv vpiv t. irio-Tvirve-upaTos tea! Svvdpews are not owriv). objective gen. (in ostendendo Spiritunl, the Spirit, with etc.), but subjective His power, gives the demonstration

the adj. persuasive words of wisdom " iri0os ( = mflavcSs, see txtl. note), from
:

(similarly in
12, 2 Cor.
for
iii.

xii. 7,

see note)

cf.

vv. 10,
19,

3-18,

Rom.

viii.

16, xv.

n-eiCopai, analogous to <ju8<$s from <j>eiSo(iai. " Words of wisdom," substantially = "wisdom of word" (i. 17); that ex-

pression accentuating the matter, this " exquisita elothe manner of teaching quutio, quae artificio magis quam veritate For the unnitatur et pugnet" (Cv.). favourable nuance .of -n-iG6s> see Col. ii. 4 (mOavoXoYia), also Gal. i. 10, Matt, xxviii. 14. Eusebius excellently paraphrases [Praep. Ev., i., 3), ras piv airartj Xas k. cro<j)i(rTiKas iriOavoXoYias irapai" " With a contemptuous TovfAevos).

Paul's thoughts on the testimonium Spiritus sancti ; also John xv. 26, 1 John f. AvvapiSi specially associated v. 6 with llvcvpa after Luke xxiv. 49 (see reff. for P.), is certainly the spiritual power that operates as implied in i. 30, vi. 11, but not to the exclusion of the supernatural physical " powers " which accompanied Apostolic preaching (see note on e^PaiuOt), i. 6 also xii. 1, 7-11, and the combination of Rom. xv. 17 ff.) " latius accipio, nempe pro manu Dei

touch of irony that reminds one of Socrates in the Gorgias and Apology [cf. Ev., as previously cited, on t! tiSe'vaij, he disclaims all skill in rhetoric, the spurious art of persuading without in-

potente omnibus modis per apostolum The art. is wanting se exserente " (Cv.). with irvv|xo.Tos, though personal, after the anarthrous diroSeiijei., according to " the law of correlation " (Wr., p. 175 contrast this with xii. 7, also the double
:


4-6!
dXX' eV
up-aie
jiT]

nP02 K0PIN0I0Y2 A
m diroSei^ei
Y]

77'
"'a
r\

rbeujULOTOS
dvOpajTTwe,
iv
'

ical

8ocdfiea>?
p

5.
p

-rricrr.s

m H

.1.

in

N.T. See
vb. in iv.g. n In ver. 13, vii. 40; 2

iv

cro(J>ia

dXX' eV
q

8ufdu.ei

8eou.
8e

6.

loduaf 8e XaXoujxey
r

toi$

tcXciois
r

o-oduay

ou

tou

Cor.

alukos

toutou,

ouSe

tw
in like

dpxorrwv tou

aiwyos

toutoo

tw
;

iii. 3,

6;
15,

Rom.
13-

viii. 9,

and

connexion. o In combination with ttv., xi Rom. 1. 4, 2 Tim. i. 7; Heb. ii. 4; Lk. i. 17, iv. 14, xxiv. 49; Acts i. 8, x. 38. xv. 13, ig; 1 Th. i. 5 p bee i. 18. q xiii. 10, xiv. 20; Eph. iv. 13 Ph. iii. 15; Col. i. 2S, iv. 12; Heb. v. 14 Jas. i. 4 Mt. s Jo. xii. 31, xiv. 30, xvi. n, with <o<r^ov r See i. 2a in pi. h.l. ; cf. Eph. ii. 2, 48, xix. 21. <n apvoi>Tts, Rom. xiii. 3 Mt. xx. 25; Lit. xxiiL 13, 35, xxiv. ao; Acts iii. 17, and six othe vi. 12.
often in P.,
is

w.

anarthrous
;

places

vii. 26, 48, xii. 42.

with the anarthrous phrase of prpl. clause affirms not the agency by which, but the sphere of action in which, Paul's word operated. Supply to this verse eyivero from the eyvd|AT|v of ver. 3. Ver. 5. The Apostle's purpose in discarding the orator's and the sophist's arts was this: "that your faith might not rest in wisdom of men, but in (the) power of God". The icd-yw riXOov of P. lives ver. 1 dominates the paragraph over again the experience of his early this purpose then filled days in Cor. his breast: so Hf., Gd., with the older interpreters most moderns read into the Xva the Divine purpose suggested by Paul was God's mouthpiece in i. 27-31. declaring the Gospel he therefore sought the very end of God Himself, viz., that God alone should be glorified in the faith of his hearers (i. 31 cf. i. 15). Had he persuaded the Cor. by clever reasonings and grounded Christianity upon their Greek philosophy, his work would have perished with the wisdom of the age (see 6, also i. 19, iii. rg f.). The disowned o-o(f>ia dvOpuiruv is the iroqj. t. Koo-(i.ov of i. 10 (see note) in its moral character, a cro<{>. aapKiKij (2 Cor. i. " wisdom of men " as opposed to 12) dvOpwirivrj, ver. 13. Yet not that of God, God's wisdom, but primarily His power (see notes on i. 18, 24, 30) supplied the
art.
i.

si

18).

The

(4), governing aim (5), illustrated and accorded with the Gospel, as that is a message from God through which His power works to the confounding of human wisdom by the seeming impotence of a crucified Messiah (i. 17 6-31). The Gospel considered as 7. wisdom, ii. 6-9. So far Paul has been maintaining that his message is a " folly," with which " wisdom of word " is out of keeping yet all the while he makes it felt that it is wisdom in the truest sense "God's wisdom," convicting in its turn the world of folly. If relatively the Gospel is not wisdom, absolutely it is to persons qualified to understand it. so, This P. now proceeds to show (ii. 6-iii.
;

2 The message cf. Introd. to Div. II.). of the cross is wisdom to the right people
:

( 7),

qualified to
6.
is)

comprehend

it (

8).
:

Ver.
" (there

2o<f>iav 8e

XaXovjiev k.t.X.

ground on which P. planted his hearers' All through, he opposes the practical to the speculative, the reality of God's work to the speciousness of men's talk.
faith.

The last Xva clause of this long passage corresponds to the first, Iva p.rj Kev<o6fj y should 6 a-ravpos T. Xpio"roS (i. 17). be construed with jf (consistat in, Bz.) rather than iiwtis, pointing not to the object of faith but to its substratum for "should be (a faith) this predicative ev in," etc. cf. iv. 20, Eph. v. 18, Acts iv. 12.

a wisdom, however, (that) we speak amongst the full-grown ". The anarthrous, predicative o-oquav asserts " wisdom " which in ironical that to be deference to the world has been styled "folly" (i. 21 ff.). iv tois TeXiois> the mature, the initiates (opp. to vrj-rrioi, iraiSia, iii. 1, xiv. 20 see parls.) = irvev(j-aTtKol in contrast with the relatively o-dpicivoi (iii. 1 note on p.vo-1-rjpiov, cf. "The curtain must be lifted ver. 7). with a caution measured by the spiritual intelligence of the spectators, eiroTrrai " (Ev.). This TeXtt^TTjs the Cor. had by no means reached hence they failed to see where the real wisdom of the Gospel lay, and estimated its ministers by worldly standards. Iv signifies not to, nor in relation to, but amongst the qualified hearers in such a circle P. freely expounded deeper truths. Xa\c*<i> (cf. 7; 13), to utter, speak out :*P. uses the pi. not thinking of Sosthenes in particular (i. 1), but of his fellow-preachers generally, including Apollos (i. 23, and xv. 11, etc.
; ; ;

Summary. Thus the Apostle's first ministry at Cor., in respect of his bearing (ver. 1), theme (2), temper (3), method

iii.

6, iv. 6).

The "wisdom"
pany
is

defined

first

uttered in such comnegatively : "but a


778
See v
i.

: ;

"

nPOS K0PIN9I0Y2 A
28.
t

ii.

KaTa py
w

up.eVwv

7.

dXXd XaXoupev
x

ao^iac
6
x.
i.

0ou
y

iv

p.u<rrnptw,
7

iv. 1;

Eph.
ii.

y^y
x.

diroKKpop.fi,^fT]',

r\v

irpowpurev
i.

0eos
21
;

7rp6

twv
Eph.

aiwvotv
x

CoL
viii.
i.

2,

iv. 3;

Rev.
;

7; Mt.
5,
;

xiii. 11.

w
iv. 28.

Eph.

iii.

9; Col.

26; Lk.
2

cf.

Rom.
i.

xvi. 25.
i.

Rom.
1

Eph. L 29 f. 20; Jo. xvii. 24

11

Acts

if./.

cf.

Tim.

Tit.

; also

Pet.

see

x. 11

below.

]0ov
dation
;

o-o<f>iav:

^ABCDGP,

15 minuscc.

trofyiav 0., L, etc.

a Syrian emen-

cf. ver. 6.

wisdom not of

this age, nor of the rulers of this age, that are being brought to nought". For aluv, see note to i. 20; it connotes the transitory nature of the world-powers (i. 19, 28; cf. vii. 31, 2 Cor. iv. 18 also 1 John ii. 17, 1 Peter
;

The apxovres r. aiuvos tovtov i. 24 fF.). were taken by Marcion, Or., and other ancients, to be the angelic, or demonic
(Satanic), rulers of the nations
sc.

the

"princes" of Dan. x.-xii., and Jewish angelology, the Koo-fioKpa-ropcs t. o"k<Jtovs tovtov of Eph. vi. 12 (cf. 2 Cor. iv.
4,

11

where

Eph.

ii.

2,

John xii. 31, xiv. 30, xvi. apxuv is applied to Satan

also Gal. iii. 19, Acts vii. 53, touching the office of angels in the Lawgiving) so Sm., after F. C. Baur "the angels who preside over the various departments of the world, the Law in particular, but possess no perfect insight into the counsels of God, and lose their dominion

from which they take their name of dpxc (= dpxovTes) with the end of the world
1

(xv. 24) "

see also, at length, Everling,

u.

Die Paulin. Angclologie But these pp. 11 fF.

Ddmonologif,

super-terrestrial

potentates could not, without explanation, be charged with the crucifixion of Christ on the other hand, i. 27 fF. shows P. (8) to be thinking in this connexion of human powers. Unless otherwise defined, oi dpxovTes denotes "the rulers" of common speech, those, e.g., of Rom.
;

conception of wisdom (sagacity) as shown in power ; the secular rulers, wise in their own way but not in God's, must come Statecraft, equally with philto nought. osophy, failed when tested by the cross. " (We speak ... a wisdom Ver. 7. of not of this world .) but (dXXd, diametrical opposition) a wisdom of God, Iv \t.va-rr\pi<a in (shape of) a mystery." qualifies XaXovpcv, rather than <ro<j>iav "couched in (as Hn., Ev., Lt. read it mystery"), indicating how it is that the App. do not speak in terms of worldly wisdom, and express themselves fully to their message is a the TcXeioi alone Divine secret, that the Spirit of God reveals (10 f.), while "the age" possesses only " the spirit of the world" Hence to the age God's wisdom (12). is uttered " in a mystery " and remains " the hidden (wisdom) " cf. 2 Cor. iv. 4 also Matt. xiii. 13 ff. (Iv TrapapoXaig . . XaXu Iv . XaXw), Luke x. 21 f. pvarijpiov (cf. |xv<m)p(fa> = diroKpvTTTw. xv. 51) has "its usual meaning in St. something not comprePaul's Epp., hensible by unassisted human reason (El. for a full account see Ed., or Bt., on the term). The Hellenic " mysteries,"
. .

xiii. 3,

Luke xxiii.

35.
i.

On twv Karapvov17 (kcvocd), 28, xv.

pevuv, see note to 24, and other parls.

The Jewish
is

rulers,

whose overthrow
(1

certain
ix.

and

near

Thess.
at,

ii.

16,

Rom.

22, xi.), are

as being primarily answerable death of Jesus (cf. Acts xiii. 27 f.) but P. foresaw the supersession of all existing world-powers by the Messianic kingdom (xv. 24 cf. Rom. xi. 15, Acts xvii. 7); the pr.. ptp., perhaps, implies a " gradual nullification of their potency brought about by the Gospel " (El.). P. cannot have meant by 01 Spxovrcg the leaders of thought (as Thd., Thp., Neander suppose, because of the association with cro^ta) he held a broad, practical

aimed

for the

were pracan imposing dramatic form and peculiar doctrines were taught in them, which the initiated were sworn This popular notion of to keep secret. " mystery," as a sacred knowledge disclosed to fit persons, on their subjecting themselves to prescribed conditions, is appropriated and adapted in Bibl. Gr. to The world at large Divine revelation. does not perceive God's wisdom in the the Cor. cross, being wholly disqualified believers apprehend it but partially, since they have imperfectly received the revealing Spirit and are "babes in Christ" (iii. iff.); to the App., and those like them When (10 ff), a full disclosure is made. he "speaks wisdom among the ripe," P.

which flourished
tised
;

at this time,

at night in

is

esoteric doctrines to beginners, but the same "word of the cross" for he knows nothing greater or higher (Gal.

not

setting

forth

diff.

from those preached


7-8.
1

IIP02 KOPINGIOY2 A

779
r

els

'

Ou^ay

'

tjp.UK.

8. r\v ouSels

twk

dpxovTwe tou
*

r "

alamos
b

tootoo

^^j
J^s
j

,y.

ey^WKCt',
c/.

el y<*p eyi'woTU',
ii.

ouk &p TOf

Ja
xvii. 22.

Kupioe

Trjs * S6|t]S

ecrraupw-

10

P. besides;

Heb.
ii.

io;
i.

Pet

v. i, 4,

10;

7, 9);

Eph.

17; cf.

Heb.

ix. 5.

b See

i.

a Jas. ii. 1 similarly, Acts vii. 2 (Ps. xxviii. 3, xxiii. 23; c/. Mt. xx. ig, xxvi. 2; Lk. xxiii. 33; Jo. xix. iS;
;

Acts

36, iv. io.

vi.

in its recondite meaning and 14) as, e.g., in xv. 20-27 larger implications, of this Ep. (where he relents from the implied threat of iii. 1 ff.), in Rom. v. 12-21, and xi. 25 ff., or Col. i. 15 ff., Eph. v. 22-32. rJ|v aTroKKpv(A(AVT|v expands the idea of ev p.v<rTT]pi<i> (see parls.): P. utters, beneath his plain Gospel tale, the " deepest truths " in a guise of mystery

The leaders 10, iii. 5, Rom. xvi. 25 f.). of the time showed themselves miserably ignorant of God's plans and ways in dealing with the world they ruled; "for
they had known, they would not have the Lord of glory ". The Lord of glory is He in whom " our glory " (7) has its manifestation and guarantee first in His earthly, then in His heavenly estate (cf. xv. 43, 49).rfjs 8<|t)9, gen. of characterising quality (cf. Eph. i. 17, Acts vii. 2). This glory of the Son of God the disciples saw (John i. 14) of it believers now partake (Rom. viii. 29 f.), and will partake in full hereafter (2 Cor. iii. 18, Phil. iii. 21, etc.), when it culminates in a universal dominion (xv. Paul's 23-29, Phil. ii. 9 ff., Heb. i.). view of Christ always shone with " the
if

crucified

"that

(wisdom) hidden away

(diro t.

i. 26), which God predetermined before the ages unto (els, aiming That the Gospel is a at) our glory".

aluvuv, Col.

veiled mystery to many accords with past history and with God's established purpose respecting it " est occulta ante;

quam

expromitur:

et

quum
of

expromitur,
"
re-

tamen occulta manet

(Bg.). vealed,

multis, imperfectis

The "wisdom

God" now

destined eternally "for us" (i. 21), "the called" (i. 24), "the elect" (i. 27 ff.), "those that received the Spirit of God" (10 ff.), as men who fulfil the ethical conditions of the case and whom " it has been God's good pleasure to save " (i. 21) see the same thought in Eph. i. 4 ff. This 86a is not the heavenly glory of the the entire " ministry of the saints Spirit" is ev 8o|f) and carries its subjects on airo Soij-qs eis 86av (2 Cor. iii. His dirapxvi effects a glorious 8-18) transformation, by which the base things of the world put to shame its mighty (i. 27 ff.), and "our glory" overthrows " the rulers of this world" (6), " increas-

"the was believers"

glory of that light " in which he first saw Him on the road to Damascus (Acts xxii. Caiaphas and the Sanhedrin, Pilate 11). and the Roman court (cf. Acts xiii. 27 f., 1 Tim. vi. 13) saw nothing of the splendour clothing the Lord Jesus as He stood before them ; so knowing, they The could not have crucified Him. expression K-upios T-r}s 8<$tjs is no syn. for Christ's Godhead it signifies the entire grandeur of the incarnate Lord, whom the world's wise and great sentenced Their ignorance was a to the cross.
;

30.

ing as theirs wanes" (Lt.), cf. Rom. viii. This present (moral) glory is an

"earnest" of "that which shall be revealed" (Rom. viii. 18 f.). For irpowpicrev, marked out beforehand, see and notes to Rom. viii. 29 f.

parls.,

Ver.

8.

fjv

ovSels

k.t.X.

" which

(wisdom) none of the rulers of this age has perceived" all blind to the sig-

Luke xxiii. 34, Acts but it was guilty, like that of Rom. i. 18 f. The crucifiers fairly reMark presented worldly governments. the paradox, resembling Peter's in Acts " Crux servorum supplicium eo iii. 15 Dominum glorias affecerunt" (Bg.). The levity of philosophers in rejecting the cross of Christ was only surpassed by the stupidity of politicians in inflicting it; in both acts the wise of the age proved themselves fools, and God thereby
partial excuse (see
xiii.

27)

brought them to ruin

.

(i.

28).

For

et

of the rise of Christianity. eyvuicev, a pf., approaching the pr. sense (novi) winch 018a had reached, but implying, as that does not, a process has come to know, won the knowledge of.
nificance

av, stating a hypothesis contrary to past fact (the modus Miens of logic),
.
.

ol apxovxts

k.t.A.., repeated with emphasis from ver. 6 sc. " the rulers of this (great) age," of the world in its length of history and fulness of experience (see x. 11, and note cf. Eph. i.
;

see Bn. 248 and cf. xi. 31. Ver. 9 confirms by the language of Scripture (icadws yiypatrrai) what has The verse is open to just been said. It constructions three different (1) seems best to treat the relatives, a, 00-a, as in apposition to the foregoing r\v clauses of vv. 7, 8 (the form of the pro;
:

<

IIP02 K0PIN9I0Y2 A
n.

73o
ee 3I <rav ! , ? dlsa.lxiv.4 and lxv.i6 3 s " (see note
c
"

Q.

dXXd
'

a0ws
Kal

YYpaTrrai, ir
i

"*A

6i>Qa\u.bs ouk eloc k<u r

i

uk

ou<re

'cm
g 3

'

KapSia*' r
g

dvQpuntou r

ouk

'

&veBi), r
'

below).
e

YiToiLLaaec 6

Rom.
8

0e6s tois
2

ayaTra><7H'

auToV".
too
Y]yuu.aro<s

xi.

(Deut.
xiii.

10. 'Half 8e

6 cos

6VjreKdXui|/ 3 'Sid

auTou 4

xxix. 4)

Mt.
13,

f Hebraism Acts vli. 23 Is. lxv. 17; Jer. iii. 16. With ey, Lk. Acts xxviii. 27 (Is. vi. 10). xxiv. 38. g viii. 3 Rom. viii. 28 Mt. xxii. 37 and Lk. x. 27 (Deut. "vi. 5) 1 Jo. iv. 20 f. v. 2; h iii. 13, xiv. 30; Rom. i. 17; Gal. i. 16, iii. 23; Eph. iii. 5; Mt. xi. 25, xiii. Lk. xi. 42; Jo. v. 42. Eph. iii. 16; Ph. i. 19; a Timi. 14; Tit. iii. 5 , Acts i. 2, xxi. 4. i R^^i. v. 5, viii. 11; 11.
: ; ;
; ;

and Syrian
2

Cyr., Hier. a, etc., with many Ft". ; Western easily corrupted into a, not vice versd ; and the simple relative in pari, clauses would make against o<ra in copying.
1

ABC, Clem. Rom,,

.

^DGLP,

oca

is

-yap, B, 37 and seven minuscc, sah. cop., Clem., Bas., Euthal.

Sc,
3
*

^ACDGLP,

etc., latt.

superficially

easier; yap aireKoXv\J/ev o .

vg; syrr., Or., Ath., Did., etc. intrinsically belter.

:

W.H., Tr. mg. Tisch., Tr. txt. Sc is

;

all

uncc. exc.

all

oldest verss. exc. sah.

;

Om. avrov fc$*ABC.

Add

av-rov fr^cDGL, etc.

Western and Syrian.

noun being dictated by the LXX original), and thus supplying a further obj. to the
emphatically repeated Xo.Xov}xcv of w. 6, " but (we speak), as it is written, 7 things which eye," etc. (so Er., Mr., Hn., AL, Ed., El., Bt). (2) Hf., Ev., after Lachmann, prefix the whole sentence to but this suboireicdXvjJ' 4 *' of ver. 10 ordination requires the doubtful reading 8e (for yap) in ver. 10, to which it improperly extends the ref. of the formula ica9u>s yiypairrai, while it breaks the continuity between the quotation and the foregoing assertions (cf. i. 19, 31). (3) Bg., D.W., Gd., Lt., and others, see an anacoluthon here, and supply ccttiv, factum est, or the like, as a peg for the ver. to hang upon, as in Rom. xv. 3 " But, as it is written, (there have come This, to pass) things which eye," etc. however, seems needless after the prominent Xa.Xovp.cv, and weakens the concatenation of w. 6-9. The aXXd follows on the ovScis of ver. 8, as aXXd in ver. 7 The (see note) on the ov of ver. 6. entire sentence may be thus arranged
:

thought, as Hf. and Bt. point out, this

passage corresponds to

Isai. lxiv. in P. does, as in Isaiah He is besought to do, things unlooked for by the world, to the confusion of its unbelief; in each case these things are done for fit persons Isaiah's " him that waiteth for Him," etc., being translated into Paul's " those that love Him " cttoit|o-cv is
:

God

to T)Tofiao-ev, in conformity with irpoupio-cv (7). A further analogy appears between the " terrible things in righteousness " which the prophet foresees in the coming theophany, and the KOTapyciv that P. announces for " the rulers of this world ". Clement of Rome

changed

(ad Cor., xxxiv. 8) cites the text briefly as a Christian saying, but reverts from Paul's
t. dyairuio-iv to the Isaianic t. virojievov<riv

avr6v, manifestly identifying the O.

and N.T. sayings.

Or. wrote (on Matt, xxvii. 9), "In nulio regulari libro hoc positum invenitur, nisi " a lost Apoin Sccretis Elia prophette cryphum Jerome found the words both in the Ascension of Isaiah and the Apocalypse of Elias, but denies Paul's indebtedness to these sources and Lt. makes out (see note, ad loc.) that these books were later than Paul. Origen's suggestion has been adopted by many expositors,

XaXovftev cov
f)v

<ro<j>iav

t.

airoicc-

KpVU|LCVT|V, irpooipurcv 6
o-iiScis

f|v

t.

cos k.t.X., dp\6vTa)v . .

. .

eyv<i>KV k.t.X.

aXXa ...

a.

oifsdaXfios ovik clScv

o<ra ^Toifiao-cv 6 cos t. -iruo-iv aviTdv.

aya-

The words cited do not appear, connectedly, in the O.T. Of the four clauses,
the 1st, and, and 4th recall Isai. lxiv. 4 f. (Heb., 3 f.) after the Hebrew text; the 3rd occurs in a similar strain in Isai. lxv. see other pads. In 17 (LXX, 16)

this is only an but is really needless extreme example of the Apostle's freedom in adopting and combining O.T. sayings whose substance he desires to use. The Gnostics quoted the passage in favour of their method of esoteric teaching. 00-a, of the last clause, is a climax to a of the first " so many things as God prepared for those that love Him " cf. 3 Cor. i. 20, Phil. iv. 8, for the pronomi;

xi.

nP02 KOPINGIOYS A
k

781
II. tis
"'

to yap nyeupa Trdira

oioey dcSpwTTwi' Ta
irou to iv auT(i;

epeued, 1 Kal Ta

'

pddtj tou eou.

yap

^
'
?.

om

111 y,

"tou m dyOpwivou,

el prj

to

Trveu\j.a 'tou

avOpuifli'euu.a

"
2
;

J-

ootcj Kal

Ta tou eou ouSels otSey 2

Rev.
ff.,

jat)

to

Rev.

lR0m.xi.33;

Eph.

iii.

generic

18, in this connexion art. in sing., Mt. xv. 11

;

ii.

and

Rom.
Lk.
i.

i.

g, viii. 16, xii. 11

somewhat

24, only other inst. of plural. Cf. Judith viii. 14. With in the expression o utot tou ai/Bpurruv. n v. 3 (., xiv. 14; frequently in P. of human spirit; al60 Acts xvii. 16, xix. 21;

47; Jo..xiii. 21.

pa v va, ^AB*C.
clause of the verse.

So elsewhere

in

N.T.

-yv&>Kv,

^ABCDP,

Euthal., Bas.

(G ryvw).

oiScv, L, etc.,

conforming

to

first

In T|Toiu.ao-v k.t.X. Paul is not thinking so much of the heavenly glory (see note on 8oa, 7), as of the magnificence of blessing, undreamed of in former ages, which comes already to
nal idiom.
believers in Christ (cf. i. 5-7). t. dyair. atirov affirms the moral precondition for
this full blessedness (cf. John xiv. 23) further designation of the 7101, trio-revovtcs, kXyjtoi, ckXektoi of chap. i. The Revealing Spirit, ii. 10 8.
iii.

the complementary truth concerning the relation of Father and Spirit, see Rom. viii. 27. The Spirit is the organ of

mutual understanding between man and God. P. conceives of Him as internal to the inspired man, working with and through, though immeasurably above his
faculties (see
etc.).
iii.

16,

Rom.

viii.

16, 26,

2.

The

world's rulers committed the

pdOr) (pi. of noun pdflos) are those inscrutable regions, below all that "the eye sees" and that "comes up into the heart of a man" (9), where

to

crime of " crucifying the Lord of glory," because in fact they have only "the spirit of the world," whereas "the Spirit of God " informs His messengers
frightful

God's plans
cf.

for

mankind are developed

ff.,

Rom.

xi.

33

Eph.
ii.

1.

ff., iii.

18,

and by contrast Rev.

shared by
xvii.

24.

laid counsels centre in Christ,

(10-12), who communicate the things of His grace in language taught them by His Spirit and intelligible to the spiritual For the like reason the Cor. (13-16). are at fault in their Christian views, being as yet but half-spiritual men (iii. 1-3). Ver. 10. The true reading, T|p.iv -ydp (cf. i. 26). links this ver. to the foregoing by way of illustration " For to us (being of those that love Him) God revealed (them), through the Spirit " cf. i. 18,
: :

Him
;

10, .25)

have the Spirit

/~\

iv. 7; also dirticadirocrToXois k.t.X., Eph. iii. 5, indicating the like ethical receptidirtKaXutj/ev echoes iv uvo-TT|p(ci> vity. and t. a.TroKKpvu.u.VT|v (7), signifying a supernatural disclosure (see notes on i. 7, xiv. 6) cf. esp. Rom. xvi. 25, Kara diroKaXv\J/iv p.vorT-qpio'u, and Eph. i. 17 in connexion with w. 6 f. above. The 'tense (aor.) points to the advent of Christianity, " the revelation given to Christians as an event that began a new epoch in the world's history " (Ed.). The Spirit reveals, " for the Spirit investigates everything (irdvTa epauvd), even the depths of God " He discloses,
viii. 3, xiii. 2, 1

John

Xuj>6t) t. d-yiois

of God " Christ" (16). The like profound insight is claimed, in virtue of his possessing the Holy Spirit, by the writer of the Wisdom of Solomon (vii.), but in a vnrepoxT) \6yov Kal o"o<|>ia5 that goes to discredit the assumption cf. also Sirach xlii. 18. The attributes there assigned to the half- personified " Wisdom," N.T. theology divides between Christ and the
;

(Matt. xi. so that it is one thing to who " sounds the deeps and to " have the mind of

These deepand are 27, John v. 20,

Spirit

in

their

several

offices

towards
in

man. by

The "Spirit" is apprehended Wisdom under physical rather than,

as Paul, under psychological analogies.

for

He

first

discovers

ovk d-yvoias, dXX'

aKpLpovs
(Cm.).

to cpevvdv Sciktikov describes an Intelligence everywhere active, everywhere penetrating (cf. Ps. cxxxix. 1-7). For
yvujcretos

The phrase

Ver. 11. "For amongst men, who (oXSev) the things of the man, except the spirit of the man that is within him ? So also the things of God none has perceived (ryvuKcv), except the Spirit of God." Far from being otiose, dvOpcS-rrctfv is emphatic: P. argues from human to Divine personality each heart of man has its secrets (toi tov dvOpu-n-ov) " nor even the dearest soul, and next our own, knows half the reasons why we smile or sigh " there is a corresponding region of inner personal consciousness with God (to. tov Oeov). As the man's own spirit lifts the veil and lights the

knows

782
o

riPOS K0PIN6I0Y2 A
viii
ff.,

ii.

Rom.
viii.

r0 Q

O u.
p

12.
'

1^/xeis
p

8e

oo to in'uu.a tou koctu.ou

p

eXd(3ou.ei',

15

d\Xd to
'

Hvevaa to

Ik tou

cov, (Va ciSwuey

r

to.

utto tou
8

eou

x. 47, xix.

Jo. xx. i 22 cf. 1

2
;

vapicrflecTa t)u.IV n "

M- *
t

Kai XaXouuey, ouk eV

r

8i8o,KTOis
' '

d^Opwu

Tim.
TO
TTf .

7-

Ttlv<r\<i

cnxpias Xoyoi?, dXX eV

SiSchctois
.

rifuu.aTOS

Ayiou, 1

irveu-

TOU

Kocrjiou,
c/.

Eph.

ii.

Ph.
\ t
i

i.

29;

Phm.

2. p Rev. xi. 22; Acts iii. 14;

airo in

same connexion,
viii.

VI. 19, rrapa, Jo. xv. 26.

q Passive,
24.
;

cf.

Rom.

32; Gal.

iii.

iS; Ph.

ii.

Acts xx
1

.ii.

Jo.

See
1

s iv. 3, x. 13; (Isa. liv. 13); cf. 1 Th. iv. 9. u iii. 1, xiv. y/; Gal. vi. 1. ver. 4.

Rom.

vi. 19: Jas.

iii.

7;

Pet.

ii.

13

Num.

v.

Om. b^iov

all

uncc. but

DcLP.

The

insertion is a Syrian emendation.

recesses penetrable by no reasoning from without, so God's Spirit must communior we shall never cate His thoughts, know them. This reserve belongs to the rights of self-hood. Paul's axiomatic saying assumes the personality of God, and

ce que les Paiens appellent la muse et qui se concentre "(Not the dans les genies" (Gd.). spirit of the world we received), but the

de l'humanite

Spirit

which

is

from (issues from

;

eic,

man's
P.

affinity to

God grounded

"A-yiov rivevu.a

this analogy by human conditions, nor reduce Him to a mere Divine selfconsciousness (to k tov eov, 12, the argument guards us against this) is a minori ad majus (as in Gal. iii. 15, Rom. v. 7, Luke xi. 13), and valid for the point in question. The Ap. ascribes to

does not

in

therein. limit the

antitheton ev, Bg.) God" (compare wq K tov, 2 Cor. ii. 17) the phrase recalls the teaching of Jesus in John xiv. 26, xv. 26; see also Rom. v. 5, Gal. iv. 6. " The spirit of the world " breathes in men who are a part of the world " the Spirit that is from God " visits us from another sphere, bringing knowledge of things removed from natural appre;

man

a natural

irvvu.a

(cf.

v.

5,

hension (see Isa. Iv. 9). eX.dpop.ev implies actual, objective receiving (taking),
as in
iii.

Thess. v. 23), which manifests vovs and o-vveiSrjais (Rom. ii.

itself in

8, xi. 23, etc.

15, vii.

(see note

25, etc.; see Cr. on these terms), akin to and receptive of the Flvevp-a eov but not till quickened by the latter is the irvevu.a'dvSpii'iroii regnant in him, so that

and cf. the emphatic 0I80 of 2 Cor. v. i, 2 Tim. i. 12) word here " that we may a bold know (certo ^cire, Cv.) the things that
on oXSa,
,

iva eiSupev k.t.X.

by God were

bestowed

in

His grace
-

X V

the mats can be called irvevfiaTiKcSs (see note on 15). On olSev, as diff. from " while oI8a vvu)Kv, see note to ver. 8 is simple- and absol ute, yivojo-Kiu is relative, involving moFS"x>r less the idea of a process of examination" (Lt ) " no one

upon us".
in

Ta x a P l0"^ VTa aor

P l P->

points to the historic gifts of

Christ,

God

to

men
idle

which would have been

boons without the Spirit enabling us to "know" them: cf. Eph. i. 17 ft., iva
Su'Q
. .
.

TT-vevixa
(to

" has by got to know Ta tov 9ov searching (10) found Him out (Job xi. 7, John xvii. 25) only His own xxiii. 9, etc. Spirit knows, and therefore reveals Him.
hits
;

els
:

T.

clSe'vai.

Xapio|iai

Xapio-p.a, t. in unmerited
32, Gal.
iii.

deal in x^pi? see note on 7), to grant by way of grace,

favour

(cf.

esp.

Rom.

viii.

18).

Ver. 12.

qu-tis 8s, "

t||iiv

But we

"

cf.

the

Ver. 13. a Kal XaXovp.v

:

of ver. 10 (see note) and the T)|xeis 8 of 1. 23, standing in contrast with the o-oi|oi and Suvarol of the world. The koo-|*os whose "spirit" the App. " did not receive," is that whose "wisdom God has reduced to folly" 20 f.), whose "rulers crucified the (i. Lord" (8'' its spirit is broadly conceived

emphatic

7 (see note) there opposed to p.vo-Tfjpiov, " which here to ei8wp,cv (cf. John iii. n)

the vb. of

6,

as the
its

power animating the world

in
4,

antipathy to
ii.

God
xii.

[cf.

Cor.

iv.

31, etc., 1 John Others (Est., Cv., Bz., Hn., iv. 1-6). Sm.) read the phrase in a more abstract sense, " sapiperhaps too modern entia mundana et saecularis," or " the world-consciousness" (Hf.), or "l'esprit

Eph.

2,

John

things indeed we speak out"; knowing these great things of God, we tell them also. 2 Cor. iv. 2 ff., (cf. John xviii. 20 Luke xii. 2 f., Acts xxvi. 16): P. has no esoteric doctrines, to be whispered to a if the Tt'Xtioi and trvevselect circle p.o.TiKoi alone comprehend his Gospel, that is not due to reserve on his part. " The Kal XoXovp,ev makes it clear that
; ;

6 and iii. 1 f.) to his of Gospel preaching has always the entire truth suitably to for its content, but expressed the growth of his hearers" (Hn.).
P. does not distinguish

mean

(in

two

sorts

: :

783

IIPOS KOPIN9IOY2 A
^citikois
*

irt'cufiaTiKa
t<\

auyKpLvovres.

14.
'

\|iu)(iko$

Se

aVOpbmos

v x V< x ~3
-

00
i.

Se'xeTai
19, vi.

tou nfuu.aTos too 0eou

i.

pwpia yap auTw can,

x.

R oT.i.
27;

u,

3. v.
iii.

12; Col.

9, 111.

Jas

15;

and

Hi.

Jude 19; four times z See i. iti.

1

16; 1 Pet. ii. in Lk. and

5.

Eph.

Cor.

Acts

in this sense.

19; see note below. x xv. 44, 46; y Thrice in a Cor., and in i

irveupaTiKus

B, 17

so

W.H. mg.

good binary group.

utterance agrees with character of the revealing Spirit ovk ev SiSaKTols dvGpwTrivTis cccf>ia9 Xd-yois, a\X' eV SiSaKTois k.t.X. " (which things we speak out), not in humanwisdom-taught words, but in (words) verba rem sequuntur Spirit-taught" (Wetstein). The opposed gens, depend on SiSaKTois, denoting agent with vbi. adj. a construction somewhat rare, but dirt, in cl. (so in John vi. 45, Isa. liv. 13 1 Mace. iv. 7, SiSaKTol iro\e'u.ov) ; they are anarthrous, signifying opposite kinds SiSaic-ros in earlier Gr. of wisdom. meant what can or ought to be taught
the

The mode of

misses the real point of ver. 13, and is not clearly supported by the usage of crvvKpivw, which " means properly to combine, as Siaicptvu to separate" (Lt.).

^-Ver.

With the App. all is spiritual and thoughts; for this very reason men of the world reject their teaching " But a natural man does not

words
{cf.

14.

accept the things of the Spirit of

;

God

"

iv.

Rom. viii. 5 John xv. i8-2r, 1 John 5). Of the vbs. for receiving, Xaupdvw
regards
the
spirit

iater,

what

is

taught

(cf. -vvtiicrTos,

Rom.

i. Paul affirms that his words in 19). matters of revelation, as well as thoughts, were taught him by the Spirit he
;

object, Se'xouat the of the act to welcome (see parls.) ; there is no receptivity " non vult admittere " (Bg.). 4vxikos, in all N.T. instances, has a disparaging sense, being opposed to Trvc-vu.aTi.K6s (as
(12)

manner and

in some sense, verbal inspiraIn an honest mind thought and language are one, and whatever determines the former must mould the latter. Cor. critics complained both of the imperfection of Paul's dialect (2 Cor. x. 10 see 1 above) and of the poverty of his ideas here is his rejoinder. arrive thus at the explanation of the obscure

claims,
tion.

not to irvevp-a), and almost syn. with o-dpKivos or crapKiKos (iii. 1 f.). The term is in effect privative 6 jj.6vt]v
xJ/vxt) is

t. |a4>vtov Kai dv6p(i>irivr)v avvriv

t\ur

We

ciause,

7rvev(jiaTiKois

Trvevjia.Tt.Ko.

eruv-

KpivovTcs^combining spiritual things with spiritual, wedding kindred speech to thought (for the ptp. qualifies XaXovpv): so Er., Cv., Bz.,
Lt.,
El.,

D.W., Mr., Hn

spiritual phrase truth" (Ev.). Ver. asserts the correspondence of Apos13 tolic utterance and thought ; in ver. 14 P. passes to the correspondence of men and things. Other meanings are found for cruvKptvb), and irvcvu.aTi.KO is may be masc. as well as neut. thus the following variant renderings are deduced (1) comparing sp. things with sp. (Vg., E.V., Ed.) forming them into a correlated system (2) interpreting, or proving, sp. things by sp. sc. O.T. types by N.T. fulfilments (Cm. and Ff.) (3) adapting,

Bt.

"with

matching

spiritual

(Cm.), "quemlibet hominem solis naturae praaditum " (Cv.), positive evil being implied by consequence. Adam's body was \|/vxiicdv, as not yet charged, like that of Christ, with the Divine irvevpia (xv. 44-49. syn. with Xoikos, and contrasted with eirovpdvios). " The word was coined by Aristotle (Eth. Nic, III., x., 2) to distinguish the pleasures of the soul, such as ambition and desire for knowledge, from those of " Simithe body (t)8ovclI <rtop.aTi.Kai)." larly Polybius, and Plutarch (de Plac. Phil., i., 9 u/vxiicai x a P al <rti>p,aTuca! T)Sovai). " Contrasted with the dicpaTrj?, the u/vxikos is the noblest of men. But) to the TTvevu.aTi.Kbs he is related as the/ natural to the supernatural " (Ed. see
facultatibus

>

This epithet, therefore, deto the Cor. the unregenerate nature at its best, the man commended
Cr., s.
i;.).

scribes
in

>

or appropriating, sp. things to sp. men (Est., Olshausen, Gd.), with some strain upon the vb. (4) interpreting sp. things to sp. men (Bg., Riickert, Hf., Stanley,
;

philosophy, actuated by the higher thoughts and aims of the natural life not the sensual man (the animalis of the Vg.), who is ruled by bodily impulse, Yet the ij/vxikos, p.Tj ex<ov Trvevp.a (Jude 19), may be lower than the crapKiicos,
latter, as in iii. 3 and Gal. v. already touched but not fully assimilated by the life-giving rivcvu.a. pttipia yap aviTto k.t.X., rendered by Krenkel (Beitrdge, pp. 379 ff.), " For

where the
17, 25, is

Ah,

Sm.).

The

last

plausible, in

view of the sequel

explanation but ;

is
it


7 84
a Rev. xi. 8.

; ;

II.

" ;

I1P02 K0PIN9I0Y2 A
Ka\
j 8i5^ OT oi

is 16.
1

yv&vai,

on
J

nvcupaTUCws
irarra,
v v y
'

dvaxpiKCTai
uir

15.

6 Sc
ava.-

,.x .25,27, <

Trt/euu-aTiKos

d^oKpiKci
,

u.e*' *

auTos be
d

xiv. 24

Lk.
14,

xxiii.

and five times

KplveTCLi. '

16. 'tis
xi.

V*P

Y" w

Kupiou, os
d Eph.
iy. 16;

<7up.p1po.cret

ouoeeos o a /

auTOk

>

c Is. in Acts. xvi. io, xix. 33.

zL 13; Rora.

34; c/.

Wigd.

ix. 13.

Col. h. 2, 19; Acts ix. 22,

w.
2
it

Ver. 15 omd in fr$* and harl.*, by hotnaoteleuton, ovoKpivcTai being repeated in 14 and 15 (cf. txtl. note on i. 27).

Om.

pv

ACDG ^ a BLP,
;
:

etc., insert

it.

The foregoing

Sc

would condemn
etc.

with

stylists.
;

3 ACD*P, 17 W.H. mg. (bracketed), iravra, Tet itovto copies that omit per, substitute for it to before itovto.

NBGL,

The

chief

folly

belongs (cleaves) to him, and he cannot perceive that he is spiritually searched" (cf. xiv. 24 ff., dvoKpiveToi) an ingenious and grammatically possible translation, but not consistent with the emphatic ref. of uctpia in ch. i. to the world's judgment on the Gospel, nor " with the fact that " the things of God (crexjua Oeov, irvevpoTiKo) are the allcommanding topic of this paragraph. We adhere therefore to the common rendering " For to him they are folly and he cannot perceive (them), for (it is) " and he spiritually (that) they are tried For -yvuvai, see note on is unspiritual. eyvuKev (8). 'AvoKpivw must be distinguished from icptvu, to judge, deliver a verdict ; and from SiaKpivw, to discern,
:

cerned
to

'

to

know
is

which man

Epictetus,
criterion in

II., xiii., 16)

the standard according judged by man (Arrianit found this the mural use of Reason.
'

to it signifies distinguish diff. things examine, inquire into, being syn. on the one side with epavvdeo of ver. 10, and on the other with 8oKip,dco of 1 Thess. v. 21 (see pads. also Lt. ad loc, and in " dvdhis Fresh Revision 3 pp. 69 ff.) Kpiais was an Athenian law-term for a preliminary investigation corresponding mutatis mutandis to the part taken in English law-proceedings by the Grand Jury" (cf. Acts xxv. 26). The Gospel appears on its trial before the i{njx iKO ' like the Athenian philosophers, they give it a first hearing, but they have no The inquiry is organon to test it by. stultified, ab initio, by the incompetence unspiritual are out of The of the jury. court as religious critics; they are deaf
; ;
,

believer and the Stoic philosopher both practise an dvatcpiveiv both are conscious of standing superior to all judgment from without but the ground of this superiority, and the inferences drawn from it, are equally opposed in the two cases. The Stoic's judgment on the world leads him, under given conditions, to suicide (' The door stands the Christian's judgment open,' Epict.) on the world leads to the realisation of victory of the children of God the (Hn.). rrdvTa (not every one, but neut. pi.) is quite general everything ; cf., for the scope of this faculty, vi. 2 f., x. 15,

The

Christian

1
ii.

Thess.
2.

v. 21, 1

John

ii.

20

f.,

iy. 1,

Rev.

Aristotle \Eth. Nic, III., iv.) says of 6 cnrovSouog (the man of character), tKaffTo Kpivci 6p0u>s, Koi li^ kaaTo.? <aivTai . . . eScnrcp TaXTf]0s a\)To>

Kavuv koi pe'rpov avTuv wv Plato, De Rrp., iii., 409 D (quoted by Ed.), ascribes the same universally critical power to
;

dptTT}. Paul's 1rvevp.aTi.K0s judges in virtue of a Divine, all-searching Presence Aristotle's o-irovSoios, in within him virtue of his personal qualities and attainments. Paul admirably displays in
T|
;

men judging music. s^ Ver. 15. " But the spiritual man tries " a maxim resembling, (tests) everything perhaps designedly, the Stoic dicta concerning " the wise man ". Paul sees " in the nvcvpa, the Divine power creatively working in the man and imparted to him, the KptTifpiov for the right estimate of persons and things, Divine and human. The Stoa on its part was intently con-

Ep. the powers of the irvevp-oTiKos as 6 dvoKpivuv irdvro. There are, of course, limits to the exercise of the dvaKpiveiv, in the position" and opportunities of the individual. OIjSeVOS OVOKpiVCTOl,. OlITOS 8 Vir'
this

" while he himself is put on trial by none," since none other possesses the probe of truth furnished by the rivvp.o to 4k tov 0eov the irvevixariKos stands on a height from which he overlooks the world, and is overlooked only by God. The statement is ideal, holding good of

" the spiritual

man

" as,

and so

far as, he:

"

III. I.

ITPOS KOPINGIOY2 A
8e voue Xpicn-ou
*

785

Tjjmeis

exopcv.

III.

I.

Kai

iyu, 2 doeXipoi, ouk * ^J^'"

*

TjSumiSirji'

XaX-qaai

up.iv

ws

TrveupaTiicoTs,
vii.

dXX' ws

crapiciKOis, 3

ws
xi. 19,

Rm"vii'
14; Heb.' xxxvi. 26.

16; in

LXX,

2 Chr. xxxii. 8; Ezek.

icvpiov,

BD*G
all

(an untrustworthy group)

conformed to

pari, sentence.

2
"

a y u>

uncc. but the Syrian L.

crapKiKois,

Syrian.

crap ki vois, fr$BC*D*, 17, 67**. Cf. Rom. vii. 14, Heb. vii. 16.

DcQLP

late

Western and

is

such.
1),

Where

a Christian

is

crdpicivos

(iii.

his spiritual

judgment

is

vitiated
iii.

to that extent he puts himself within the

measure of the
iv. 5).

i|/vxucct$ (cf. 1

John

i,

If \l4v, after dvaicpivci.,

be genu-

ine, it throws into stronger relief the superiority of the man of the Spirit to unspiritual judgment he holds the
:

touchstone and is the world's trier, not This exemption P. will the world his. claim for himself, on further grounds, in 'Avatcpivco, used by P. nine times iv. 3 ff. in this Ep., and in no other, was probably a favourite expression with the over-

weening Cor. like " criticism " to-day. Ver. 16. Of the three clauses of Isa. xl. 13, P. adopts in Rom. xi. 34 the 1st and 2nd, here the 1st and 3rd in both instances from the (which renders the Heb. freely), in both instances without the Ka0ws Y^-ypairrai of formal quotation. os cruvpifjdcrei aviTctv (qui instructurus sit eum, Bz. on the rel. pron. with fut. ind. of contemplated result, see Kriiger's Gr. Sprachl., I., 53, 7, Anm. 8 Bn., 318) indicates the Divine superiority to creaturely correction, which justifies the enormous claim of ver. 156.
;

LXX

(EL). vovs serves his turn better than the literal irvcvp-a of the originnl (ruach) the intellectual side of the irvcvpa is concerned, the Oeiov 6p(Aa (see note on vovs, i. For the emphatic ^pels, cf. w. 10). for the anarthrous 10, 12, and notes nouns, note on ver. 4 vovv X. is quasipredicative " it is Christ's mind no other that we have ". cxopcv is not to be softened into perspectam habemus, novimus (Gr.) Christ lives and thinks in the irvcvp.o.TiKOs (vi. 17, 2 Cor. xiii. 3 ff., etc. John xv. 1-8) the unto mystica is the heart of Paul's experience. Chapter III. Ver. 1. Ka/yu, dSeX$01 The Ap. returns to the strain of ii. 1-5, speaking now not in general terms of T^xeis, 01 Tc'Xcioi, etc. ; but definitely of the Cor. and himself. They demonstrate, unhappily, the incapacity of the un;

spiritual for spiritual things. carries us back to ii. 14 :

The

ko.1

"A

natural

man
.

.,

does not receive the things of God and I (accordingly) could not utter

Zvv{3if3do>

means
ii.

(1) to
;

combine (Col.

2, etc.)

bring together, (2) to compare,

gather, prove by putting things together (Acts xvi. 10) (3) widened in later Gr. to the sense to teach, instruct. The prophet pointed in evidence of God's incomparable wisdom and power to the vastness of creation, wherein lie unimaginable resources for Israel's redemption, that forbid despair. Here too the vovs in question is God's infinite wisdom, directing man's salvation through inscrutable ways (6-9) iv. 29) ; ver. 7, vii. 19, x. 24, are similarly but the Apostle's contention is that this expressed, without the zeugma. Zdp" mind " inspires the organs of revelation kivos (see parls.) differs from crapKiK<fe (10 ff.), and its superiority to the judg(3, ix. n, etc.) as carneus from camalis,' ment of the world is relatively also fleischeren from fleischlich (as leathern theirs (14 ff.). Paul translates the vow from leathery) ivos implying nature Kvpiov of Isaiah into his own vovv and constitution (kv crapKi ivai), -ikos Xpicrrov to him these minds are identitendency or character (Kara crdpKa elvai). cal (cf. Matt. xi. 27, John v. 20, etc.). So o-dpKivos is associated with vtjiti" innermost Such interchanges betray his ottjs, crapiciKos with tjXos koi tpis see conviction of the Godhead of Christ Trench, Syn., lxx. The distinction
; :

(them) to you as to spiritual (men), but as to men of flesh ". Yet the Cor. were not xj/vxiKoi (see note, ii. 14). For XaX-fjcrai, see ii. 6 and on the receptivity of the 7rvvp.aTiKos, ii. 13 ff. Cf. Rom. viii. 5-9 01 Kara Trvevjxa ovtcs tcl tov nvcup.aTos <ppovovcriv. (ovk . . . us " on irv6vp,aTiKOis), aXX* &>s crapKivois the contrary, (I was obliged to speak to " you) as to men of flesh grammatical zeugma, as well as breviloquence the " I was able," carried over affirmative from the negative clause ovk tjSvvi]8t]v, passes into the kindred " I was obliged," that is necessarily understood (cf. Eph.
; :

VOL.

II.

50

! :

786
b
xiii. ii,

ITPOS K0PIN9I0Y2 A
b

in.
Kal
l

xiv. 20

rnmois

iv

Xpiorw

2.

ydXa

ofiii?

eiroTio-a,

ou

f3piua

Rom.
iv.

outtcj
ii.

yap -qhuvaaQe.
'AXX
'

3.
1.3;
iv.

outc

-i

en 4

'oi'

SuVaaOe,

en yap

orapKiKoi

core*

Eph.
1

ottoo

1 Pet. ii. 2. Ps. xviii 8. c ix. 7; Heb. v. 12 xi. 25, xxi. 16; Lk. x. 21 d xii. 13, 20; Rev. xiv. 8; Mt. x. 42. e In sing., viii. 8, 13, x. 3; Rom. xiv. 15, 20; Jo. iv. 34 iv. 3; 2 Cor. vii. 12; Gal. ii. 3 Acts xix. 2 Lk. xxiii. 15. f (aW ovSe), g In this sense, 2 Cor. i. h In the like sense, Col. iii. 11 Heb ix. 16, x. 18; J a. iii. 16; 2 Pet. ii. 11 12, x. 4; 1 Pet. ii. 11. i)A.o? alone, in this use, Acts v. 17, xiii. 45 2 Cor. xii. 20; Gal. v. 20; Sir. xl. 5. i Rom. xiii. 13; Ja.
; ;

Th. 14; ii. 7; Heb. v. 13; Mt.

yap

ef up.iv

rjXo9 Kal 'epis Kal 6 Sixooraaiai, 6 od^l *<rapKi-

Rom,

xii.

iii. 14. 16.

tot?,

see

i.

11.

Om. koi fr^ABGP,

c8

17, vg. syr. cop.

v v a <r
:

all

uncc. but

DL.
4

3
5

ov 8e

all

uncc. but L.

DGL, etc. Western interpolation C have t|8vvt)0tjv in ver. 1. B om. en, bracketed by Lachm. and W.H.
Ins. Kai
all
:

Yet

but

read crapKivoi (twice), in conformity with ver. <rapKLKOis there instances of Western license.
:

D*G
v.

reads, perversely

Om. k*i Sixoo-Taffiai

20.

all

uncc. but

DGL.

Harmonistic importation from

Gal.

in is one of standpoint, not of degree the crdpKivos the original " flesh " remains (a sort of excuse, as in Rom. vii. the o-apKtKos manifests its disposi14) tion. Both words may, or may not (ix. 11, 2 Cor. iii. 3), connote the sinful, according to the <rapi in question.
: ;

The apposed

<as

vtjitCois

Iv

Xpi<rra>
:

softens, almost tenderly, the censure the they possess, in Cor. are " in Christ " but they are a measure, His Spirit " babes in Christ," not fairly grown out the Gal. v. 13-18) of " the flesh "
; ;

For this building's are engaged (5-17). sake, and because it is His, God beats down the pride of human craft, making things, persons, times, serve His all people, while they serve Christ, as Christ To God His serserves God (18-23). vants are responsible; it is His to judge and commend them (iv. 1-5). Thus the thought that the Gospel is " God's power,
God's wisdom," pursued since i. 18, is brought to bear upon the situation in Corinth. God who sends the message of the cross, admitting in its communication no mixture of human wisdom (ch. i.), chose and inspired His own instruments
for its impartation (ch.
ii.).

(cf.

nature in them is still confronted with the old. The vtjitioi are the opp. of the Te'Xeuu (ii. 6 see other pads.). " I could not " suggests that Paul had attempted to carry his Cor. converts further, but had failed. " (Since you were babes), I Ver. 2. gave you milk to drink, not meat " a common figure for the simpler and more solid forms of instruction contrasted (see ^arls.). The teaching of 1 Thess. (see ii. 7 f.) is ydXa as compared with the Ppupa of Rom. or Coloss. so the Synoptics, in comparison with the Fourth Gospel. The zeugma iiroriera . . {3pa>u.a is natural in Paul's conversational ovtria yap style see ix. 7, per contra. "for not yet (while I v as cSiJvao-fle with you) were you equal to it ". This absolute use of Svvauai ( = 8vvaT<Ss clpt) the tense is cl., but h.l. for the N.T. impf., of continued state.
; : ;
;

new

What

pre-

sumption

in

priate the inscribe their

the Cor. parties to approdiff. Christian leaders, and

names upon

rival

banners

Ver. 3. 'AXX* ovSI In vvv 8vvao-0e " Nay, but not even yet (after this further interval), at the present time, are you strong enough (immo ne nunc qui dim adhuc potestis, Bz.), for you are yet For en, cf. xv. 17, Gal. i. 10, carnal ". for crapKiKoi, see note on trdpKivoi v. 11 The Cor. are weak (otherwise than (1). in x. 28) just where they think themselves strong (viii. 1), viz., in spiritual apprehension their gifts of " wOrd and know; ;

in the Church, idea runs through this next, that of God's chapter and into the Church, God's temple at Corinth, in whose construction so many various builders
iii.

9. 3-9.

God's Rights

One

ledge " are a source of weakness, through the conceit and strife they engender. The a.XX' oiSe clause, with its strong disjunctives, is better joined to ver. 3 (Al., W.H., Sm.) than to ver. 2. The foregoing ov-iro) ydp ISvvaorde sufficiently explained the oiik tjSvvtjOtjv of Paul's previous ministry (1) ov8e In vvv 8vvar0 describes the It is present condition of the Cor. (3 f.). ieluctantly and with misgiving that the
;


; ;

2-5
Koi
x

I1P02 K0PIN9I0Y2 A
core Kai k ' Kara
"'Eya>
jxeV
3
rj
'

787
k *

ac9pairoi'

ircpiiraTCiTe

4.

oTaf yap ^ e Y!l

n

"

tis,
2

cljii

B
;

riau'Xou,"
5.
ti's

m
4

R0ra

?Tepos 8e,

" 'Eyw
riauXos, 5

'AttoXXw,"
ti$
4

viU.

viii.

ooxl

"aapKiKOt
dXX'
..

etrre
'

ouc
flf

eori

8c 6
'

Eph.ii.2l
ix

Air-oWdJS, 5

SirfKoeoi

81'

q eirioreueraTC,

koi Ik6.<ttu

Kom.

t,

... 111.

5, vii. 22.

etc.; frequent in P. in

9 (Isa. xxix. 13); Gen. 111. 7; Col. 1. 7, 23, 25

;

vi. 5 f."; Isa. ii. 22, etc. 1 Tim. iv. 6. q See

?, xvii. 13, 34, xviii. 8.

13, xiu. 12, 48, xiv. 1,

r-

m Lk. ix. 57, 59, 61 xi. 15 f. n See i. 12. o ai-Spun-cu, ver. 21, i. 25, such disparaging use, Heb. vii. 28; Acts xiv. 11; Jo. iii. 19; Mt. x. 17, xv. p In this sense, 2 Cor. iii. 6, vi. 4, xi. 15, 23; Eph. i. 21 also, in absolute use, 2 Cor. iv. 13 Acts viii.
; ; ;

8 *v 32; Gal. i. ii, Hi. 15;

> '

D*G

o-apKiKois there
2

read crapicivoi (twice), in conformity with ver. instances of Western license.

:

reads, perversely,

o v k (before avflp.),
all

^*ABC,
uncc.

17. ovxi,
fr$

DLP

Western and Syrian

with
tis,
syrtr-,

pari, to ver. 3.

'avdpuiroi:
*

but

LP

(Syrian)

which carry over

syrtr.

crapKiKot from ver. 3.

ti
;

(twice), fc$*AB,

17, latt. vg. seth., Lat. Ff.

CDGLP,

CO p.

Chr.,

etc.

seemingly a Western emendation, but not followed by Lat. cdd.

5 AiroWus n a v X o s, in this order, all uncc. but DbL, which are followed by the bulk of minuscc. and syritr., reversing the order to guard P.'s dignity.

6
7

ti Se eariv:
All

^ABCP,

17.

Western and Syrian

tj,

txts.

om.

etrriv.

uncc, but DbcLP, om. a XX*

a Syrian insertion
Mr.-Hn. quote the pari, (cf. 46) vlovs t. dvSpwTrwv eivai, Sir. xxxvi. 28 (Vg. 25 E.V. 23) also Soph., Ajax, 747, 764, kot' dvOpwirov qSpovelv. Ver. 4 is pari, to ver. 3. The protasis, otolv yap k.t.X., restates in concrcto the charge made in Sirov -yap k.t.X. while the interr. apodosis, owk avOpuiroi <tt gathers into a word the reproach of the foregoing ovxl capKiKot lore k.t.X. where and when the Cor. act in the manner stated, they justify P. in treating them as " carnal ". To say " Are you not men ? " is at once to accuse and to
thesis
ko.6'
;
; ; ;
;

doctrtne
o-ttov

Apostle later in the Ep. enters into deep (p'pwu.a, cf. note on ii. 6).

yap

ev

vu.iv

K.T.X.,

(not when, nor whereas

:

Vg.
;

" for

where

cum, Mr.

quandoquidem) amongst you there is jealousy and strife " this seems to limit
the censure
(cf.

xv. 12, 34)

the use of

party-names was universal (i. 12), but not due in all cases to t|Xos k<xi epts. Otherwise the oirov clause must be read
as a general principle applied to the Cor. = Sirov yap rjXos Kai tpis, ws Iv vu.iv a construction inconsistent with the position of ev vu.iv. So far as these evils exist, the readers are o-apKiKot, not irvvu.aTiKoC. For Ipis, see note to i. t^Xos is the emulation, then envy, which These are is a chief cause of Ipis. companion "works of the flesh" in Gal. v. 20: for the honourable sense of r\os, prevailing in cl. Gr., see 2 Cor. vii. 7, etc.; also Trench, Syn.,% xxvi. zealous and jealous reproduce the diff. Paul seems to hear the Cor. denying v the allegation made in 3a, ETi o-apKiKoi eo-Te, and so puts it to them again as a question prefaced by the reason (and limitation), oirov ev vu.tv l^Xos, k.t.X., and with the further challenge, ov\i Kai Ka-ra avOpioirov irepiiraTeiTe . . . To " walk according to man " (non secundum Deum, humano more, Bg.) is to behave as men are apt to do the This Pauline o-dpKivoi, the vj/vxiKof. phrase (confined to the epp. of this

excuse

man)
ii.

as

see parls. also 'addm (mere distinguished from 'Ish (Isa.

; ;

g,

etc.)

cf.

Xenoph., Anab.,
;

vi.,

1.

avSpes, T|8ou.ai jiev vnr6 vp.<Lv Tiu.eup.evos, ciirep dvOpuiros iu.i Cyrop., vii., 2. 4; and the familiar saying, Hnmanum est errare. oVav yap Xt-yrj tis:
<o

26, 'Eyw,

"For whenever any one says"

;

(pr.

sbj.

of recurring contingency) every such utterance shows you to be men. On 'Eyit [lavXov, see note to i. 12. The Ap. refers to the Pauline and ApolIonian parties only: (i) Because they suffice, by way of example, to make good his point; (2) the main cause of strife, viz., the craving for Xoyos o"0<j)(as, lay between these two parties (3) P. avoided bringing Cephas' name into controversy, while he deals freely with that of his friend and disciple, Apollos, now with
. .

him

(xvi.

12).

group) has xaio 0eov for

its

tacit anti-

Ver.

5.

The

Cor.

Christians

were

nr
d

788
r

IIP02 KOPIN9IOY2 A
13,

Mt. xv.

fo^

6 Kupios tSwRCK
'

6.

eyw
r

e<J>uTeucra.,
r

'AttoWws

eironcrci',
d
*

d\V

tively as

here. See
ix s
-

0e6s

nSiavev
'

7.

wore outc 6
8. 6
T
fjticrdoy

d>uTCUb>f ecrri ti outc 6

t

iroTituiv.

Transitively, 2

dW

a.ti%dv<av

Geosn

dw-rcuue 8e
\tq\|/tcu

ical 6

jroTi^we
u

f cUrir

eKatrros &e Toy

;

idioc

10 only
;
;

t Neut., in this see also 2 Cor. x. 15 Eph. ii. 21 Col. i. 10, ii. 19 Acts vi. 7, xii. 24, xix. 20. u vii. 7, xv. 23, 38; Gal. vi. 5, 9; collective sense, xii. 12; Eph. ii. 14; Jo. x. 30, xvii. 11, 21 ff. v ix. 17 f. Rom. iv. 41 1 Tim. Lk. vi. 44 Jo. i. 11, v. 18, viii. 44, xiii. 1. viii. 32, x. 3 Rom. xv. 58, and eight Mt. v. 12, 46, vi. 1 ff.; x. 41 f., xx. 8 Mk. ix. 41 ; Jo. iv. 36. v. 18 2 Jo. 8 times in P. Jo. iv. 38; Rev. ii. 2, xiv. 13.
;

...

kotci Toy

ioioc

kottoi'.

quarrelling over the claims of their teachers, as though the Church were " What therefore the creature of men compelled to ask) is Apollos ? (I am what, on the other side (Se), is Paul?" it tC is more emphatic than ts breathes disdain ; u as though Apollos or Paul were anything " (Lt.). Abollos pre;

sentence has been given by the foregoing context, viz., the Cor. Church of believers (cf. iv. 15). vtcvu Paul uses besides only in ix. 7 his regular metaphor in this connexion is that of ver. 10.
this
;

"Planting"

and

"watering"

happily

picture the relative services of P. and Ap. noTia>, to give drink, to irrigate,

For cedes, in continuation of ver. 4. both, the question is answered in one word Siaicovoi, " non autores fidei vestrae, sed ministri duntaxat" (Er.) ; cf. 2 Cor. i. 24, iv. 5.: 6 Kvpios in the next Paul calls himclause is its antithesis. self Sickovos in view of specific service rendered (2 Cor. iii. 6, vi. 4, etc.), but SovXos in his personal relation to Christ " Through whose (Gal. i. 10, etc.).

may have

for obj.

men

(2,

xii.

13, etc.),

animals (Luke

xiii.

15),

or

plants.

In

ver. 2, Paul was the itoti<i>v yaXa. vb. takes a double ace, of person

The
and

thing (Wr., p. 284). The dXXa of the last clause goes beyond a mere contrast (8e)

between God and men

in their

several parts, excluding the latter from the essential part: "but God He only,

ministration you believed:" per quos, non in quos (Bg. cf. i. 15). To " believe " is the decisive act which makes a
:

for the relation of 21) saving faith to the Apostolic testimony, Some 2 Cor. i. 18-22, etc. cf. xv. i-n Cor. had been converted through Apollos. The above-named are servants, each with his specific gift Kal EKao-T<{) is 6 Kvp. k.t.X., " and in each case, (servants in such sort) as the Lord bestowed (on eKa<rr<{ is emphatically prohim)". jected before the is cf. vii. 17, Rom. xii. 3. The various disposition of Divine gifts in and for the Church is the topic of ch. xii. " The Lord " is surely Christ, as regularly in Paul's dialect, " through

Christian (see
;

i.

and no other made it to grow". The planting and watering of Christ's servants were occasions for the exercise of God's vitalising energy. While the former vbs. are aor., gathering up the work of the two ministers into single successive acts,
of continued activity the while) making it to grow." Several of the Ff. Aug. e.g. saw in iroTieiv the baptism, in <j>vTveiv "illusthe instruction of catechumens, trating a general fault of patristic exegesis, the endeavour to attach a technical sense to words in the N.T. which had not yet acquired this meaning" (Lt.). wore, itaqu* (and so, so then), with ind. (cf. vii. 38, xi. 27, xiv. 22), points out a result immediately flowing from what has been said: "the planter" and "the " waterer," in comparison with " the Lord " "
r\v%*v*v is impf.
:

"

God was

(all

are all things " (viii. 6, xii. 5 the sovereign Dis7-12, etc.) penser in the House of God; from "Jesus our Lord" (ix. 1) P. received his own commission the Apostolic preachers are alike "ministers of Christ" (iv. 1): However, so Thp., Riickert, Bt., Gd. Cm., and most modern exegetes, see God but in 6 Kvpios on account of w. 6-9 the relation of this ver. to the sequel is just that of the 8a' avToii to the e| aviTOv

whom
Eph.

iv.

who dispensed their powers and God who makes their plants to grow, are " God who gives reduced to nothing
;

to iravTa of viii. 6 cf. note on | oaitov, and for the general principle, Matt. i. 30
; ;

xxv. 14

ff.

the growth " (qui dat vim. crescendi, Bz.) alone remains. To the subject, 6 avi|avcov 6s, the predicate to. iravTa eo-riv is tacitly supplied from the negative For i<rriv ti (anyclauses foregoing. thing of moment), cf. Gal. ii. 6, vi. 3, Acts v. 36, and note on ti clScvai, ii. 2. The pr. ptp. with 6 becomes, virtually, the planter, a (timeless) substantive

Vv.

6,

7.

The grammatical

obj.

of

waterer, Increaser (Wr., p. 444).

"

789
*

nP02 K0PINGI0Y2 A
9.
x

0ou

yrip

eo-fxef

auvepyoi

coo

T yccipyioi',

eou

oIkooou.t]

Th.

iii.

2 Cor.

CCTTc

avvepyos

10.
1

Kon-d Tr\v
d

"x^P 1

*'

TO "

cou

TT|i'

8o9ei<rdf
*

(101,

<*>9

(rotpds

more
generally;

dpxiTEKTwe
in crete),

OepeXtof

TcOeiKO,, 1

dXXos $e

eiroiKoSojieT

eKaoros

nine times in
!';

Jo;

8.

y H.l.

z In this sense (conN.T.; Prov. xxiv. 5, xxx. i. 16; yewpyos, Jo. xv. 1; -yen/, Heb. vi. 7. b In such connexion, here only in N.T. cf. Eph. ii. 21 also Mt. xxiv. 1. a See i. 4. d Lk. vi. 48, xiv. Exod. xxxv. 10. c //./. in N.T.; cf. Isa. iii. 3; Sir. xxxviii. 27; 2 Mace ii. 29. e Eph. Eph. ii. 20 1 Tim. vi. 19 2 Tim. ii. 19 Heb. vi. 1. 29. For tfeju. see also Rom. xv. 20 ii. 20; Col. ii. 7; Jude 20; cf. Rom. xv. 20.
; ,

c9i)icaa, fc$*ABC*, 17: Neutral and Alexandrian,

In comparison with God, Ap.
:

Ver.

8.

and

in relaP. are simply nothing (7) tion to each other they are not rivals, as their Cor. favourers would make them " But the planter and the waterer (4) with one inare one " (fv, one thing)
:

workers with God" : " the work (Arbeit) of the SiaKovos would be improperly conceived as a Mit-arbeit in relation to God moreover the metaphors which follow exclude the thought of such a fellowworking " (Hn.) also Bg., " operarii Dei,
; ;

terest

growth of the 12, 20; also John x. 30. Their functions are complementary, not competitive a further answer to the
viz., the
:

and aim, Church; cf. xii.

et co-operarii

invicem ". As in regard to the labourers, so with

question, ti ovv ecrriv 'AiroXXcis k.t.X. servants of God are nothing before Him, " one thing " before His Church vanity and variance are alike impossible. While one in aim, they are distinct in " But each responsibility and reward will get his own (proper) wage, according to his own toil ". 1810s, appropriate, " conspecific (cf. vii. 7, xv. 23, 28)
;

The

toil, God is all and in eov Yecop-yiov, eov oI:<o8ojj.tj Icttc, " God's tilth (arvum, land for tillage, Ed.), God's building you are". For God as -ycupYuv, cf. John xv. 1 as " Of the oiKoSop-uv, Heb. iii. 4, xi. 10. two images, -yt&py. implies the organic growth of the Church, oikoS. the mutual adaptation of its parts" (Lt.); the one looks backward to vv. 6 ff., the other

the objects of their

all:

forward to

gruens
(Bg.).

(13-15) denotes the work achieved, kottos the exertion put forth (see parls., and Koiridu, xv. 10, etc.): ti -yap cKOiriacrEV Se el cpyov ovik eTe'Xecrev ; (Thp.). The contrast fv elcriv . . . Kacrtos 8e, between collective and individual relationships, is characteristic of Paul cf. xii. 5-11, 27, xv. 10 f., Gal. vi. 2-5, Rom. xiv. 7-10. He forbids the man either to assert himself against the community or The fixed ratio to merge himself in it. between present labour in Christ's service and final reward is set forth, diff. but consistently, in the two parables of the Talents and Pounds, Matt. xxv. 14-30, Luke xix. 11-28.

Ip-yov

iteratio,

antitheton

ad

unum

w. 10 ff. OikoSojat) displaces in later Gr. eov, anarthrous by correlation (see note on diroS. the three gens, are alike gens. riv., ii. 4) " God's workmen, emof possession ployed on God's field-tillage and God's Realising God's allhouse-building".
oiKo8d(j.T||j.a

comprehending rights

in

His Church,

the too human Cor. (3 f.) will think justly of His ministers.
10.

come

to

The Responsibility of the Builders, iii. 10-17. After the long digression on Wisdom (i. 17-iii. 2), occasioned by the Hellenic misconcep-

Human

ov . o-vvepyol sums up 9. two words, and grounds upon a broad principle ("ydp), what w. 6 ff. have set
Ver.
. .

in

tion of the Gospel underlying the Cor. divisions, the Ap. returned in vv. 3 ff. to the divisions themselves, dealing particularly with the rent between Apollonians His first business was and Paulinists. to reduce the Church leaders to their place, as fellow -servants of subordinate

out in

employed upon His His building and " we are God's fellowworkmen " labouring jointly at the same
workmen"
field,
;

detail:

"we

are

God's fellow-

The <rvv- of o-vvep-yoi takes up the IV elcTLv of ver. 8; the context, (cf. xii. 6) forbids our referring it to the dependent gen. (cf. also 2 Cor. i. 24, vi. 1, Phil. iii. 17, 3 John 8), as though P. meant " fellowtask.

They are the one Divine cause ( 9). temple-workmen not himself and Apollos alone, but all who are labouring on the foundation which he has laid down and must therefore take heed to the quality of their individual work, which will undergo a searching and fiery test. KaTa ttjv x^P tv k.t.X. Ver. 10. while " the grace of God " has been

; ;

79
f

nPOS K0PIN0I0Y2 A
v:.?5;8e

in.
l"
l

EP h
18.

'pXeir^TW
d

irws
'

eiroi.Ko8ou.6i
h

II.

Oep.e'Xioy

yap

aXXoi' ouSels.

For

Succvrcu
1 2.

$6ivai

irapa Toy

Keiuevoy, os eorif 'Iticoos

6
2

Xpioros. 1
k

(impv.),
12, xvi.io,

CI

8c TIS

TTOlKo8o|il

Cm
i.

TcV

06U.eXl.Of

TOUTOV

'

\pva6v, 3
v. 14;
1

and frequently.
Rev.
i.

iv. 2,

7:

Rev.

xxi. 16. xxi. 18, 21.

Heb. >j, Lk. Hi. 13 g apa 1 Pet. i. i Acts iii. 6, xx. 33 k Rev. xvii. 4, xviii. 12, 16.
; ;

18.

See note below. h Mt. 4, xi. 4. For xpvtr., 1 Tim. ii. 9; Heb. ix. 4 For \i6. rt/i., Rev. xxi. 11, 19.
;

Ptt.

Itjc X
latt.

p.,

fc^ABLP, above

fifty

minn.,
2 3

vg. syrP- (Western).

minn., syrscn. sah. cop. Xp. \r\<r., C S D, Itjct. o. Xp. (T.R.), a few minn. Xp., C*.
addition, as in

some

Om. tovtov fc$*ABC* a Western and Syrian Xpv<riov, ap-yvpiov: fr$B (C in latter inst.,
B, asth. ins. kox
;

^cC 3 DLP.

defective in former), 73, Clem.,

Or., Bas.

so

W.H. mg.
8e,

given to all Christians, constituting them such (see i. 4), to the Ap. a special and singular " grace was given," " according to" which he "laid a foundation," whereon the Church at Cor. rests see the like contrast in Eph. iii. 2-9, iv. 7-16; and for Paul's specific gift as founder, xv. 10, 2 Cor. iii. 5 ff., Rom. i. 1-5, xv. 15 ff. The office of the founder is his own, and incommunicable " you have not many
: :

Luke

18.
eir-

ix. 19, John iv. For the compound

37, xiv. 16, xxi. vb., see parls.

fathers "

(iv. 15). o-o4>os is a correct attributive to

:

apxi-

tc'ktwv

see cod^ia (t. apxovrwv), ii. 6, and note so in the LXX, Exod. xxxv. iii. 3, it characterizes the crafts31, Isa.
;

man's
is

skill

in Arist.,

indeed this was its the dpeTTj tcxvtjs primitive sense (see Ed.). The Church architect (Christ, in the first instance, Matt. xvi. rS) is endowed with the crodna tov 9eov, the vovs Xpiorov (ii. 6-16 cf. The Gr. 2 Cor. iii. 4-6, Rom. xv. 16-20). dpXiT^KTwv was not a designer of plans on paper ; he was like the old cathedral builders, the master -mason, developing "As a his ideas in the material. wise master-builder, I laid a foundation (8ep.eXi.ov e^Ka), but another builds thereupon " (aXXos 8e eiroiKo8op,ei) P. knew that by God's grace his part was done wisely let his successors see to theirs. Not " the foundation " that will be defined immediately (116) P. contrasts himself as foundation-layer with later workmen hence the vbs. are respectively past
; :

Eth. Nic,

o-o<j>ia

points to the basis, which gives the standard and measure to all subsequent work. Hence the warning, Ikocttos 8e " But let each man pXeire'Tw irus k.t.X. " see (to it) how he is building thereupon Working upon the foundation, he must follow the lines laid down he must use Not " how he is to build " fit material. (as in vii. 32, aor. sbj.), but "how he is a-building " (pr. ind.) the work is going on. For the moods of the Indirect Question, see Wr., pp. 373 ff., Bn., 341-356. is a parenthetical comment on Ver. Oep.e'Xiov : As to the foundation, that is settled the workman has to build upon 6eu.e'Xiov it, not to shift it, nor add to it. yap aXXov ovSeis SvvaTai 6civai irapa " For another foundation none k.t.X. irapa, poscan lay, beside (other than sibly suggesting also in competition with or contrary to) that which is laid down, which is Jesus Christ " other builders there are beside the architect, but no other ground for them to build upon.

tccipak serves as pf. pass, to Ti6r|pi (Phil.

and pr. The 9eu.eX.iov, laid out once for all by the apxiTt'icruv, determines the site and ground-plan of the edifice (cf. Eph. ii. 20). With the distributive aXXos cf. eKacrros (ir): if Apollos, by himself, were intended, iiroiKo8ou.ei would have to be read as impf. (for Ittcok., was build-

connoting fixity of situation and so of destination, as in Luke ii. 34. The work of the Apostolic so is done, once and for ever founders long as the Church lasts, men will build on what they laid down. 9epe'Xiov, here masc. (read as adj., sc. XiOov), as in 2 Tim. ii. 19, Heb. xi. 10, Rev. xxi. 14, 19, and sometimes in LXX neut. in Acts
i.

16, etc.),

(positum

est),

xvi. 26, as in the icoivp,

in

LXX.

os

ecrriv

ing ; Cor. there xii. 8

cf. aor., 14),

Many
(iv. 15).
ff.,

since he is not now at Christian teachers are basy

indef.
ky<a
.

xv.

For this 39 and for

;

aXXos,
. .

cf.

aX/vog

There is but Jesus Christ " Mijo-oiis Xpio-ros (not X. 'I., nor 6 X.), the actual historical person, not any doctrine or argu" Jesus " revealed ment about Him and known as " Christ " see Acts ii. 22, 36, xvii. 3, etc., for the formation of the
than definitive (as in
5)
:

continuative, rather "

is
;

and commonly

one foundation, and it cf. ii. 2, xv. i-n, etc.


ii 131 k

791

TJP02 KOPIN0IOY2 A
k

m D apyupov, Xi'6ous Tip,tous 'uXa, 13. ckcxo-- N.J.,*.*.; xP T0,'> KaXdp.T]v tou to cpyoi/ tpavepoi' yen^o-CTai f\ yap rtiiepa q 8riXu>o-i, oti cV m Else'
'

where
Mt.
etc.

'

TTUpl

"

dlTOKaXuiTTCTai
v. 12, xv.

KCU

CKCIOTOU
o

TO

tfpyov '
25;

'

OTTOtoV

eOTl

TO

" grass,"
vi. 30,

n N.T., h.L; Exod.

Ph. i. 13; Mk. vi. 14; qSeei.n. vii. 13. r In like connexion, 2 Th. i. b; Heb. x. p See i. 8. i. 7; 2 Pet. Hi. 7; Jude7; frequent in Rev. and Mt. Mk. ix. 43, 48 f Jo. xv. 6. Gal. ii. 6; 1 Th. i. 9; Acts xxvi. 29; Ja. i. 24.
7; Isa. v. 24.
xi. 19, xiv.
;

Lie. viii. 17;

Acts
1

27, xii. 29; a See

Pet.
10.

ii.

'xpvinov, ap-yvpiov:
Or., Bas.

fc$B (C in latter inst., defective in forn

B,

seth. ins.

kcu

so

W.H.

73,

Clem.

mg.
present divergence
xiv. 15 ; 2 Cor. xi. 1 etc.) so Clem. Al.,

name

and
ii.

for this,
2,

with Paul the

rarer,

(cf.
ff.,

viii.

10

f.,

Rom.
i.

order, cf.

Rom.
8
;

v. 15, xvi. 25, etc.,

also Heb.

xiii.

in

each instance Jesus

13

ff.,

Gal.

7,

and most moderns.

Christ connotes the recognised facts as to His life, death, etc. (cf. note on i. 2). Ver. 12. After the interjected caution to let the foundation alone, P. turns to the superstructure, to which the work of his coadjutors belongs 81 indicates this transition. cl 8^ tis rjroiico8ou.ei, *! with ind. (as in 14 f. etc.), a supposition in matter of fact, while lav with sbj. (as in iv. 15) denotes a likely contingency. The doubled prp. Iiri (with ace.) an idiom characterising later Gr., which loves emphasis implies growth by way of accession : "if any one is building-on, onto the foundation " contrast liri with dat. in Eph. ii. 20. The material superimposed by the present Cor. builders is of two opposite kinds, rich and durable or paltry and perishing: "gold, silver, costly stones wood, hay, straw," thrown together " in lively ao-vvStTov " (Mr.). The latter might serve for poor frail huts, but not for the temple of God (17). Xifloi tiu.ioi, the marbles, etc., used in rearing noble houses but possibly Isa. liv. 11 f. (cf. Rev. xxi. 18-21) is in the writer's mind. The figure has been interpreted as relating (a) to the diff. sorts of persons brought into the Church (Pclagius, Bg., Hf.), since the Cor. believers constitute the Qtov oiko8ou.ii (9), the vaos Qtov (16) " my work are you in the Lord " (ix. i. cf. Eph. ii. 20 ff., 2 Tim. ii. 19 ff., 1 Peter ii. 4 f. also the

views are not really discrepant teaching shapes character, works express faith unsound preaching attracts the bad hearer and makes him worse, sound preaching wins and improves the good (see i. 18, 24 2 Tim. iv. 3 John iii. 18 ff., x. 26 f.). "The materials of this house may denote doctrines moulding persons," or "even persons moulded by doctrines " (Ev.), " the doctrine exnibited in a concrete form " (Lt.). Ver. 13. "The work of each (eicdo-Tov
three
:

The

striking pari, in Mai. iii. 1 ff., iv. 1) (b) to the moral fruits resulting from the labours of various teachers, the character
;

of
Cor.

Church
v. 10,

members,

this

being

the
(2

specific object of the final

judgment

Cor. xiii. 13) and that which measures the work of their ministers (1 Thess. ii. 19 ff., etc.) so Or., Cm., Aug., lately Osiander and Gd. ; (c) to the doctrines of the diff. teachers, since for this they are primarily answerable and here lay the point of.
ii.

Rom.

5-1

cf. 1

resuming the ckocttos of 10) will become manifest " while the Wheat and Tares are in early growth (Matt. xiii. 24 ff.), they are indistinguishable; one man'? work is mixed up with another's " for the Day will disclose (it)". 'H T|(Aepa can only mean Christ's Judgment Day : see parls., esp. i. 8, iv. 3 ff., and notes; also Rom. ii. 16, Acts xvii. 31, Matt. xxv. "The day" suggests (cf. 1 Thess. 19. v. 2 ff., Rom. xiii. 11 ff.) the hope of daylight upon dark problems of human responsibility. But this searching is figured as the scrutiny of fire, which at once detects and destroys useless matter 3ti Iv irvpl diroKaXvTTTtTai, " because it (the Day) is revealed in fire ". For airoKaXijirTT<u (pr., implying certainty, perhaps nearness), see notes on i. 7, ii. 10 a supernatural, unprecedented " da)'," dawning not like our mild familiar sunrise, but " in " splendour of judgment " fire " This image cf. 2 Thess. i. 8. comes from the O.T. pictures of a Theophany Dan. vii. 9 f., Mai. iv. 1, Isa. xxx. 27, Ixiv. 1 ff., etc. ko.1 Kao-rov to epvov oiroiov eo-Ti k.t.X. "and each man's work, of what kind it is, the fire will prove it ". The pleonastic avTo is due to a slight anacoluthon the sentence begins as though it were to end, " the fire will show " <|>avtpb>0-i is, however, replaced by the stronger
:

8oKiu.do-ei

suitable

to

irvp,

and

this


792
J
2S
r
l

; :

nP02 KOPINeiOYS A
^ 0Kl P'^ o ei v" """"P 5;W uor 0*' M+eTai
"
'

III.

c
8

'

x 4 6 ^

Tifos to epyov

fieVct

7ru>KOo6p.r)o-,
y

'Th"

15. ei th'os
z
'

to epyor'
8e
z

KaTaica^aeTai,
Sid
r

Y)fjucii0f)-

Lk.xiv.19; o-Tai, 1 Pet. 1. 7;

auTos 8e o-wSrWeTai,

outgj

as
'

irupos. r
c

16.

ouk
iv

Zech.
11.

xiii. a

oiSare
ix. 9
;

on

faos 0eou eore kcu to riccuiia tou 0eou

; ;

oiKi

4 c

xiii.

x Mt.

Cor. 24

Rom. ix. 11 Heb. x. 34, xii. 27, xiii. 1, 14 Jo. iii. 36, vi. 27, ix. 41. w Ver. 8. 40; 2 Pet. iii. 10; Jo. xv. 6. y Mt. xvi. 26 and parls., for this sense; cf. 2 Ph. iii. 8. z iv. 1, ix. 26; Eph. v. 28, 33; Ph. iii. 17 1 Th. ii. 4; Jas. ii. 12; Lk. xxiv a Ten times in this Ep. v. 6, etc.; Rom. vi. 16; Jas. iv. 4. b vi. 19; 2 Cor. vi. 16; cf. Eph. ii. 21 f. also 2 Th. ii. 4; Rev. iii. 12, xi. i Jo. ii. 19; Mt. xxvi. 61. c Rom. vii. 18, 20, viii.
Cor.
iii.

13

n,

iii.

12, xiii. 30,

vii. 9;

9, 11

Tim.

vi. 16.

'to imp avTO 80

fr$DL, etc.,
latt.

i.(x.;

ABCP,
:

17,

37,73, other minn., syrsch.

sah. cop.

Om. avro

vg. sah. cop.

Western.

2 pe vet: latt. (manserit), Aug., Ambrst., W.H., and nearly all modern edd.

So Lachm.,

Tisch., Al., El.,

3
4

tiroiKoSo|ii|(rcv: all uncc. but B 3 C. See Wr., p. 84. preferred by W.H. ev vfiiv oiicei (?) BP, 17 (a good group)
;

in txt.

altered vb. requires with it o,vto, to recall the object to epYov. Mr. and El. attach the pronoun to to irvp, " the fire but with pointless emphasis. itself," Others avoid the pleonasm by construing Kao*Tou to epYov at the beginning as a nominativtts pendens (" as to each man's work"), resembling that of John xv. 2; but the qualification that follows, ottoiov eotiv, makes this unlikely: cf. Gal. ii. 6, Soklfor the interpolated interr. clause. is parls.), to assay (see y.aX,<j> suggested by the "gold, silver" above: Hie locus "probabit, non purgabit.

sessed, or might have possessed. " axiTos 8e opposed to p.io-96s his reward shall be lost, but his person saved " (Lt.) atiTo; is nearly syn. with the tj/vxtj of

Matt. xvi. 25 f., etc. The man built on the foundation, though his work proves culpably defective o-ojO-rjo-eTai promises him the o-a>TT|pia of Christ's heavenly kingdom (see i. 18, and other parls.). Such a minister saves himself, but not the opp. result to that of ix. his hearers
:
:

LXX

ignem purgatorium non modo non

sed plane extinguit" (Bg.). "Eicao-Tos, thrice repeated in vv. 10-13, with solemn individualising emphasis. Vv. 14, 15. The opp. issues of the fiery assay are stated under pari, hypoei tivos to pyov . . . (level ... theses eX tivos to ep-yov KOTOKorjirtTai, " If any shall be one's work shall abide burned up". The double ind. with el balances the contrasted suppositions, without signifying likelihood either way p.evet for the opposed vbs., cf. xiii. 8, 13 recalls \>iTop.evet of Mai. iii. 2. S eiroi:

fovet,

aviTos Se o-wGijo-eTai, ovtus Se is 81a Trvpos (Se correcting 8e, as in ii. "yet so (saved) as through fire," 6) like Lot fleeing from Sodom ; his salva" He tion is reduced to a minimum rushes out through the flame, leaving behind the ruin of his work for which, proved to be worthless, he re27, etc.

...

getting through ceives no pay" " scorched and with the marks of the flame " upon him (Lt.) " s'il est sauve, ce ne peut etre qu'en echappant a travers les flammes, et grace a la solidite du fondement" (Gd.) to change the figure, "ut naufragus mercator, amissa merce et lucro, servatus per undas " (Bg.). For
(Bt.),
;
;

Ko8ofj.T)o-ev

varies in us that the work examined the one foundation (10

;

(wanting augment: usage Wr., p. 83) reminds this vb.

was
ff.).

built

on

the prp., in local sense, see Gm., and Wr., p. 473 Sid irvpos, proverbial for a hairbreadth escape (see Lt. ad loc; Eurip., Andr., 487 Elec, 1182, and
;

LXX
fire

p,io-0ov

Xi](A\|/eTai

and

r|p,i.b>0'rjo'eTai

are the cor-

The Sid has been read mentally, " by means of fire," sc.
parls.).
;

instru-

the

responding apodoses, p.io-6bv being carried over to the second of the pari,
" He will clauses (Mr., Gd., Lt., Ed.) get a reward will be mulcted (of .t) ". t||j.i6u> retains in pass, its ace. of thing, as a vb. taking double ace. derived from t"r||xia (opp. of Ke'pSos cf. Phil, iii. 7), it signifies to fine, inflict forfeit (in pass., suffer forfeit) of what one pos:

of purgatory (see Lt.) an idea foreign to this scene. Cm., by a dreadful inversion of the meaning, reads the Sid as ev irvpi "will be preserved in fire!" (o-o>5<i> nowhere has this sense of TT)pe'u>) eliriv <i>0'rjo~eTai, ovSev iVepov tj ttjv

eTTiTao-iv

tt)s

Tip.<i>pias

ijvi|a.TO.

For
work,

other interpretations, see Mr.

Vv.

16, 17.

However poor

his


Mbilly 1
1
;

IIPOS KOPIN0IOY2 A
17. i tis tov
b b

793
2

moy

tou eou

<J>9eipei, t r

'

AQcpei TOUTOf t r
uu.ei$.

6 d

* v -33;.. C or vn.2,
_

eos" 6 yap
1

v aos

tou eou ayios eariy, "oiTU'e's eo-re

'

xi.

3;Eph.

8. MriSels

eauTof

e^aTraTdra)

ei tis

ookci o-od>6s el^ai eV

;

vu.lv,

Pet."-"; Judc io.

e 2 Cor. viiL
2

io
3
;

Rom.
1

vi.
ii.

Tim.

14.

2; Gal. v. 4; J as. iv. 14; Acts vii. 53. f z Cor. xi. 3 g In this sense, viii. 2, xiv. 37 Gal. vi. 3 Ph.
;

Rom.
4

vii. 11, xvi. 18;

i.

Th.

ii.

iii.

'as.

26.

v vjiiv oucci

(?),

BP, 17

(a

good group)

preferred by

W.H.

in txt.

atiTov,

ADG

(Western).
" If any one destroys the temple of God, will destroy him" talione justissima (Bg.). On the form of hypothesis, see ver. 14. <j>9eipb> signifies to corrupt morally, deprave (injure in character), xv. 33, 2 Cor. xi. 3, as well as to waste, damage (injure in being: see parls.) mutually implied in a spiritual building. This Church was menaced with destruction from the immoralities exposed in chh. v., vi., and from its party schisms (i.-iii.), both evils fostered by corrupt teaching. The figure is not that of Levitical defilement (4>0eipw nowhere means to pollute a holy place) this <J>0opa is a structural injury, to be requited in kind. 6 06s closes the warning, with awful

the

workman of ver. 15 built upon Christ. There are cases worse than his, and to the til tivos to ep-yov alternatives of vv. 14 f. the Ap. has a third to add in the
Beside tis . . . <j>6ipei of ver. 17. the good and ill builders, who will gain or lose reward, there are destroyers of the house, whom God will destroy ; the climax of the j3A.irT* irws, ver. 10. Gd. well explains the absence of connecting

God

-si

particles between w. 15 and 16, " brusque transition " due to the emotion which seizes the Apostle's heart at the

"workmen who even destroy what has been already built " hence the lively apostrophe and the heightened tone of the passage. The challenge ovk
sight of
;

characteristic of this Ep. (see parls.), addressed to a Church of superior knowledge (i. 5, viii. 1). For the form oiSaTe, of the koivtj, see Wr., pp. 102 f. The expression vaos cov (see parls.)
oiSa/re
;

is

emphasis
19)
(cf.
;

(cf.
is

Thess.

iv.

6,

Rom.

xii.

God

bound

to protect

His temple

Ps. xlvi.,

the eov oIkoSou/tj, ex" Do you not pounded since ver. 9 know that you are (a building no less sacred than) God's temple?" Not "a temple of God," as one of several to P. the Church was the spiritual counterpart of the Jewish Temple, and every Church embodied this ideal. For the anarthrous (predicative) phrase, cf. cov f3a<ri\ciav, vi. 9, and see note on ii. 4. Nads (see parls.) denotes the shrine, where the Deity resides Updv (ix. 13, etc.), the

accentuates

10 ff.). The injury is a desecration : u for the temple of God is holy, which (is what) you are ". The added clause oiTives eoT vpeis reminds the Cor. at once of the obligations their sanctity imposes (see notes on r|-yiacrp.voi.s, kXtjtois, 0.71015, i. 2 cf. 1 Peter ii. 5), and of the protection it guarantees (2 Cor. vi. 14 ff., 2 Thess. ii. 13 John x. 29 Isa. xliii. 1-4, etc., Zech. ii. 8). oirives, the qualitative relative, refers to 7105 more than to vaos, and is predicate (see Wr., pp. 206 f.) with vpcis for subject.
lxiv.

xlviii.,

lxxiv., Isa. xxvii. 3,

11.
iii.

The Church and the World,

sanctuary, the temple at large, with its precincts. oti is not repeated with the second half of the question, ko.1 to rive-upa tov 0eov Iv vpiv oIkcl, the two propositions being virtually one God's temple in Christian men is constituted by the indwelling of His Spirit: "and " (that) the Spirit of God dwells in you ?
;

ii. The 21, also 1 Peter ii. 5. relationship is expressed by other figures in xii. 5, Eph. iv. 4, etc. So the O.T. congregation of the Lord had for its centre the Shekinah in the Holy Place Isa. vi., Ezek. xxxvii. 2/ ; cf. 2 Cor. vi. 16 ff. This truth is applied to the Christian person in vi. 19.

cf.

Eph.

ii.) at troubles. Those who follow human wisdom exalt human masters at the expense of God's glory, and there are teachers who lend themselves to this error and thus build unworthily on the (i.,

Affectation of philosophy, 18-23. "the wisdom of the world," which P. has repudiated on behalf of the Gospel was the bottom of the Cor.

same

Christian foundation some who are even destroying, under a show of building, the temple of God (iii. 3-17). That the warnings P. has given to his fellowlabourers bear on the popular Xd-yos o-o4>ta.s is apparent from the manner in which he reverts to the topic at this


794
h See
k v. 10
ii.
i.

nPOS KOPIN0IOY2 A
20.
vii.

IIL
19.

a l& vl toutw
k

p.wpos ye^e'crOw, iva yeVir)Tat ao^os*

tj

yap

^oijjta

T0 (J
n

Koo-jxou

rouTOu p.wpia
'

m irapd

tu>

m 0w eori
p

yeypairTai

2;

Jo.

yap,
2 0.

" 'o

Spaaaofxe^os

Toils

aocpous
TOU-

iv
*

tt)

Tra^oopyta auruv"

times in

Kal TrdXlK, " KupiOS

r

yiVixtCTKil

OiaXoyUTpVOUS TWf ao$u>iv

See

i.

18.

g Tl C io-i
;

In this sense,

u,o-Taioi".

21. wore iatioV.s

'

'

Kaux&aQia "

iv dedpuTroic
*
;

Gal. iii. 11 Eph. vi. g; 2 Th. i. 6; Jas. i. 27; 1 Pet. ii. 4; Mt. vi. 1 Lk. i. 30, ii. 52 11, 13 8. n Job v. 13 see note below. o N.T. h.l. ; Lev. ii. 2, v. 12 Num. v. 26 Ps. ii. p 2 Cor. iv. 2, xi. 3; Eph. iv. 14; Lk. xx. 23; Jos. ix. 10; n-ai'ovpyos, 2 Cor. xii. 16. q In this sense, Rom. i. 21 Ph. ii. 14 1 Tim. ii. 8 Jas. ii. 4 Mt. xv. 19, etc. Lk. ix. 46 f., xxiv. 3S Exod. xx. 7; Ezek. xi. 2. r xv. 17; Tit. iii. 9; Jas. i. 26; 1 Pet. i. 18; Acts xiv. 15 Ps. xciii. 11.

Rom.
12.

ii.

Acts xxvi.

See
1

i.

31.

Om.

Tp

CDG.
some XX.
,.ght

2
.

avOpuiruv,

minuscc, am., arm., Marcion as quoted by Epiph., Hier.

(in free quot.), I

11 resumes the strain of 4-8, impressing on teachers and taught alike

point.

philosophy of the

times must

be

re-

the

true relationship

of things

human

and Divine.
Ver. 18. Accordingly, the MtjSeis o,vtov ^airaraTci) looks forward, not backward one may "deceive himself" about the mixing of man's wisdom with God's, but scarcely about the truth of the " If any one threatening of ver. 17.
:

by the aspirant to Christian wisdom " For the wisdom of the world folly with God" (= i. 20); and since is
:

nounced

it is

folly,

with God, it must be counted not wisdom, amongst you God's judgment is decisive for His (18). Church. Trapd 0ea>, apud Deum,judice
folly

and

Deo

thinks to be wise amongst you, in this age (alwvi, world-period : see parls.) let him become foolish, that he may become wise." Sokei not videtur (Vg., A.V.), " seemeth to himself, the but putat usual (though perhaps not universal) see sense of Sokeiv in St. Paul " (Lt. parls., esp. xiv. 37) the danger is that of StfZ/-deception (cf. the irony in iv. 10, viii. 1 ff.), a danger natural in the case of teachers, esp. if intellectual and cultured there were a few such at Cor. (i. 26) cf. the exhortations of James iii. 1, 13-18. ev t<u aiwvi tovtu is antithetical to v vp.lv' (put the comma between them), " amongst you " God's temple, Christ's property (17, 23, etc.) in accordance with ii. 6, 13, and with the contrast between the two wisdoms ,that dominates Men must not this whole Division. think to be wise in both spheres; the Church's wise are the world's fools, and vice versd. The cross is ucopCa to the world, and he who espouses it a p.o>p6s in its opinion a. fool with a criminal for his Master and one can only be a Christian sage wise after the manner of ii. 8 ff. upon condition of bearing this reproach (so Or., Cm., Luther, Hf., Gd., Hn.). Paul was crazy in the eyes of the world (iv. 10, 2 Cor. v. 13 Acts xxvi. 24), but how wise amongst us I Cf. Christ's paradox of losing the soul to gain it. Ver. iga gives the reason why the

That the above is God's judgment appears from two sayings of Scripture, bearing on the two classes of
worldly wise the men of affairs (such as the dpxovTes of ii. 6) and the philosophers (i. 20), distinguished respectively by iravovpyia and SiaX.oYicrp,<H. In the first text (the only N.T. quotation from Job Phil. i. 19, perhaps an allusion), Paul improves on the LXX, possibly from another version, substituting the vivid 6 Spa.cro-6p.Evos (He that grips cf. Spadp.vos qSdpvyyos, Theocritus, xx>v. 28)
:

(see parls.). Vv. igi, 20.

6 KaTaXap.p6.vtov, and iravovpyto. avriiv for <f>povTJo-ci, both nearer to the Heb. (LXX reads TrovovpYiav in ver. The words (from Eliphaz) are " ap12). propriated because of their inherent they reassert the anticipatruth " (Lt.) For -rravovpyia, tion expressed in ii. 6. see parls. note its deterioration of meanWhen the world's ing, as in Eng. craft. schemers think themselves cleverest, Providence catches them in their own The second text P. adapts by toils. what is turning dvOpciirov into o*o)>ci>v true of the vanity of human thoughts generally (machsh'both 'adam) he applies par excellence to " the reasonings of the wise". SiaA.oyicru.oi, signifying in Plutarch's later Gr. debates, arguings (see parls.), recalls i. 19 f. above, echoing the quotation of that passage. On paTaioi, futile, see note to xv. 14 (kv6s). Ver. 21a. uo-te p.tj8eis Kavxdo-8 sV
lor

795
TW VcoruTa
oe
l

:;

1925.

nP02 K0PIN9I0Y2 A
u

22. TT&VTa y^P 'up-wi' eorif,

Kn<pas,
eiT6
T x

eiT

flauXos "citc
r x

'AiroXXws
citc

"citc* gen^ei

citc

koctjjios

iT6
*

wt]

citc
6<rri'

0dyaTOS,

^and

piXXon-a
*

TrdvTa

upwi/

23.

upcis

Xpurrou,

^ extended

ov<

XpioTos 8c

eou.
;

enumeraxii.
1

31, xii. 13, xiii. 8

Rom.

ff.

Col.

i.

16.

Rom.
Heb.

viii.

6, Ph. i.20;

Jo.

iii.

14; Jo. v. 24.

v Rom. viii. 38. Gal. i. 4 vii. 26

;

^u.-q,
;

tions, x. Bav. alone, 2 Cor. iv. 12; x Col. ii. 17 Heb. ix. 9.
;

ix. 11, x. 1.
1

Om. 2nd co-tiv

all

uncc. but DbcL.

And so let no one glory in dvdpuirois men ". wore often, with P., introduces the impv. at the point where argument or explanation passes into exhortation cf. note on ver. 7, and see iv. 5, v. 8, etc. Iv dvOpuirois states the forbidden ground of boasting (see parls.), supplying Paul the negative counterpart of i. 31. condemns alike the self-laudation of clever teachers, hinted at in ver. 18, and the admiration rendered to them, along with all partisan applause. Vv. 216-23 form an unbroken chain, linking the Cor. and their teachers to the throne of God. Not till the last words of ver. 23 do we find the full justification (sustaining the initial -yap) for the prohibition of ver. 21a " only when the other side to the irdvTa vptcv has been expressed, is the object presented in " which alone the Church ought to glory (Hf.) standing by itself, " All things are yours " would be a reason in favour of, rather than against, glorying in human power. The saying of ver. 216 is, very possibly, taken from the lips of the Cor. 8oko\)vts (18), who talked in the highflown Stoic style, affirming like Zeno (in Diog. "Laert., vii., 1. 25), tu>v o-o^xLv irdvTo elvai, or daring with Seneca (de Benef., vii., 2 f.) " emittere hanc vocem, Haec omnia mea esse I " similarly the Stoic in Horace (Sat. I., iii., 125-133; Ep. I., i., 106 ff.) " Sapiens uno minor est Jove, dives, liber, honoratus, pulcher, Some such prerex denique regum " tentious vein is hinted at in iv. 7-10, vi. 12 and x. 22 f., vii. 31. (ol xpupcvoi t. the affecters of see notes) koo-|xov philosophy at Cor. made a "liberal " use of the world. As in vi. 12 and x. 22 f., the Ap. adopts their motto, giving to it a grander scope than its authors dreamed of (22), but only to check and balance it, reproving the conceit of its vaunters by the contrasted principle (8e) of the Divine dominion in Christ, which absorbs all human proprietorship (23). First amongst the " all things " that the Cor. may legitimately boast, there stand "Paul, suggested by dvOpwirots, 21
:

"

Apollos, Cephas," the figureheads of enumerated the Church factions (i. 12), with eiT . . . eiT (whether P. or Ap. or Ceph.), since these chiefs belong to the Church alike, not P. to this section, Ap. to that, and so on. Christ (i. 12) is a not named in this series of " men " From " Cephas " diff. place is His (23).

the enumeration passes per saltum to " the world " (eire Ko<rp.os anarthrous, as thought of qualitatively; cf. Gal. vi. the 14), understood in its largest sense, existing order of material things ; cf. worldly note on i. 20. The right to use goods, asserted broadly by Greek Christians at Cor. (vi. 12, vii. 31, x. 23 f. the see notes), is frankly admitted Church (represented by its three leaders)

are
ii.

and

the

world both
to serve
vi.
iv.

exist

for
(cf.

" you,"
1

bound
8,

you
;

Tim.
etc.)
;

2-4,

17

Ps.

viii.,

the Messianic kingdom makes the saints even the world's judges (vi. 2, Rom. Rev. v. 10, etc.). eiTe <dt] eire iv. 13 Odvaxos, by another bold and sudden sweep, carries the Christian empire into Not Life alone, but Death the unseen. king of fears to a sinful world (Rom. is the saints' v. 17, 21, Heb. ii. 15) servant (xv. 26, etc.). They hold a con;

1
;

dominium (Rom.
with

viii.

17,

Thess.

v. 10)

Him who
(Rom.
;

is

"

Lord of

living
iv.

and

dead "

xiv. 9, etc.

Eph.

Rev. i. 18) cf. Ipol to fjv to dTTO0aviv KEpSos, Phil. i. 21. &jtj and 6dvo,TOs extend the Christian's estate over all states of being; eiTt eveo-TuTo.,
eiTe
it to all periods time. The former of these ptps. (pf. intransitive of evio-TT)p,t) denotes what has come to stand there is on the spot, in evidence (instans), the latter what exists in intention, to be

9 f., Xpicrros, <aX

(AcXXovTa, stretch

and possibilities of

evolved out of the present see the two pairs of antitheses in Rom. viii. 38 f. these things cannot hurt the beloved of God (Rom.), nay, must help and serve them (1 Cor.). See other parls. for " things present" (esp. Gal. i. 4) and " to come"
:

(esp.

Rom. viii. The Apostle

17-25).

repeats triumphantly hie

79 6
a See iii. 15b In similar
COnstT.,

nPOS K0PIN9I0Y2 A
IV.
XpiCTTOU, r
;

IV.
d
v
1

1.

*Ootus
"

ilM.as ,r
'
1 1

Xovit^aOw
' f

av dpuiros
^

'w?
c

uirripeTas
h \ XotTTOl',

Rom. viii.
36, ix. 8

K(H
;

OlKOfOUOUS
27
;

aUCTTTipCCJl' 11

06OU.

2.

1 g a i

2 Cor.
iv. 10
;

x. 2

Ph.

iii.

13

Acts

xix.
f

Mk.
ii.

vii. 24, ix.

20; Gal. vi. 1, 7. Lk. xii. 42 (iktto?).

d Acts

xiii. 5,

xv. 28 (Isa. liii. 12). xxvi. 16; Lk. i. 2

See

7.

<Se,

c xi. 28 2 Cor. xii. 4; Rom. 11. 1, e Tit. i. 7 1 Pet. Jo. xviii. 36. similarly in Heb. vii. 8 Rev. xiii. 10, 18, xiv.
; ;
;

12, xvii. 9.

h See

i.

16.

a)

all

uncc. but

DcEL

also oldest verss.

Comm.
iravTa

Lachm., following the bulk of minuscc, placed the

o 8e, however, in Chr. and Gr. full stop after uSe.

the Christian

into it (ip-wv, having gathered the totality of finite existence, to reverse it by the words vjxeis 81 XpwrTOt), "but (not and) you are Christ's!" (cf. vi. 20, Rom. xii. 1 f., 2 Cor. v. 15). The Cor. readers, exalted to a height outsoaring Stoic pride, are in a moment laid low at the feet of Christ: "Lords of the universe you are His bondmen, your vast heritage in the present and future you gather as factors for Him ". P. endorses the doctrine of the kingship of the

more

is

to be said about

whose names are sc much abused If the Church is to understand at Cor. its proper character, it must reverence They are its servants it is not theirs. They are its property, their master.
leaders,
;

because they are Christ's property and P. thus His instruments first of all. resumes the train of thought opened in 10, where the work of Church-builders
;

spiritual

man,

quence

surpassing

dilating on that

it

with an eloof Stoicism;

" but," he reminds him, his wealth is Our property is imthat of a steward. mense, but we are Another's we rule, to be ruled. A man cannot own too much, provided that he recognises his Owner. Finally, Christ who demands our subordination, supplies in Himself its grand example XpiaTos 8J 0eov, " but Christ are masters of everyis God's". He Master thing, but Christ's servants of us, but God's Servant (cf. Acts iii. 13, For His filial submission, see xi. etc.). 3, xv. 22 ff., Rom. vi. 10, and notes canalso John viii. 29, x. 29, etc. not accept Cv.'s dilution of the sense,
;
:

We

We

Hsec subjectio ad Christi humanitatem for the vp.is Xpurrov, just affirmed, raises Christ high over men. It is enough to say with Thd., Xpurrds 0ov o-ux <>>S KTio"|ia 0cov, a.W is Yios rotj Qtov cf. Heb. v. 8. The sovereignty
"
refertur "
;
:

of the Father is the corner-stone of authority in the universe (xi. 3, xv. 28). The Ap. has now vindicated God's rights in His Church (see Introd. to 10), and recalled the Cor. from their carnal strife and pursuit of worldly wisto the unity, sanctity, and grandeur of their Christian calling, which makes them servants of God through Christ, and in His right the heirs of all things.

discriminated in relation to the building ; now it is viewed in its relation Here lies to God the Householder. another and the final ground of accusaagainst the Cor. parties those who tion maintained them, in applauding this chief and censuring that, were putting themselves into Christ's judgment-seat, from which the Apostle thrusts them down. Ver. 1. " In this way let a man take account of us, viz., as servants of Christ, Ovtws draws attention to the etc." coming <Ls the vb. Xoyit8w implies a reasonable estimate, drawn from adxii. 1, mitted principles (cf. Rom. vi. Xo7iKi]v), the pr. impv. an habitual estiThe use of avOpuiros for tis mate. (xi. 28, etc.), occasional in cl. Gr., occurs " where a gravior dicendi formula is required" (El.). 'Yirr|prT)s (only here in Epp. see parls.) agrees with oIkttjs (Rom. xiv. 4, domestic) in associating servant and master, whereas Siaicovos rather contrasts them (iii. 5, see note Mark ix. 35) see Trench, Syn., 9. d>; UirT|p. XpMTTOV K. OlKOVOfiOVS K.T.X., " aS Christ's assistants, and stewards of God's mysteries " in these relations Jesus set the App. to Himself and God: see Matt. With P. the Church is the xiii. 11, 52. oXkos (i Tim. iii. 15), God the oiKo8ecr: :

was

dom

Christ's Servants answer 12. able to Himself, iv. 1-5. The Ap. has shown his readers their own true position Paul, so high and yet so lowly ( 11) Apollos, Cephas are but part of a universe But of ministry that waits upon them.

the oIkciov (Gal. vi. the its ministers the oitcovopoi (ix. 17, Col. The figure of iii. 9 ff. is kept i. 25, etc.). those who were apxiTticTuv and up ciroiKoSopovvrcs in the rearing of the house, become viri)peT<u and olicovop.01
it6Vt]S> its

members

Eph. ii. App. in chief

10,
:

19),

and

The oUovopos in its internal economy. was a confidential housekeeper or overseer, commonly a slave, charged with pro-

'

14.
1

nPOS K0PIN6I0YE A
1

797
3. ifiol Be

^nreiTtu
els
ra

iv tois

'

olicov6p,ois, tVa
ud)'

ttiotos tis
"

'

eupe'OT).
r|

^^
Cor. xiii. Lk. xii. 3
;

eXax'-o'TOf co-riv iVa

up-w^
n
"

dvo.Kpi0w

uiro

dy0p<i>mvT]s

npepas,
r

dXX'

ouSe ep.auToi'
*

dvaKpiyw

4.

ouBeV yap ep-auTw

8e
"

48, xiii.

6
y,
1

f.

Mk.

CTocoiSa,

dXX' ouk
;

iv

toutw
;

8e8iicauop.ai,

dvaKpivwy

p.e

"-

"

f-

vii. 25,

in

1 Of moral judgments, also in Mt. t Lk., Heb., 1 Pet., Rev. this sense nine times besides in P. Acts xxiv. 5. Gal. ii. 17 Ph. iii. 9 ; 1 Pet. i. 7 six times in Rev. xv. 15 ; 2 Cor. xi. 12, xii. 20 o See ii. 13. n See ii. 14. Ei/ai eis, h.l. in this sense. p See i. 8. Cf. Acts xix. 27. Lev. v. 1 Job xxvii. 6; 1 Mace. iv. 21 2 r Acts v. 2, xii. 12, xiv. 6 only q iii. 2 Acts xix. 2. Gal. ii. 17, iii. 11, 24, s vi. 11 ; Rom. iii. 4 (Ps. 1. 6), v. 9 Mace. iv. 41, etc. See note below. 1 Tit. iii. 16; Acts xiii. 39. v. 4
; ; ;
;

adopted in many minuscc. t^Teirai, BL and most '^TeiTt, ^ACDg r Ggr.p Doubtful whether the -re (imperative) is a gramso latt. vg. cop. syrr. minuscc. matical emendation, or a mere itacism neither a clear Western nor Alexandrian and AC, in each case, being deserted by their companion verss. reading,
;
;

DG

visioning the establishment.

Responsible rare, but not necessarily Hebraistic sense, not to his fellows, but to "the Lord," cf. vi. 16, Acts xix. 27 see Wr., p. 229. iva . . . dvaicpiOw (construction more his high trust demands a strict account (Luke xii. 41-48). On p,v<rr. 0ov, see unclassical than in 1) equals to dvaxpithe phrase implies Ofjvai unless the clause should be rennotes to ii. 7, 9 f. not secrets of the master kept from other dered, " that I should have myself tried as though P. might have servants, but secrets revealed to them by you," through God's dispensers, to whose judg- challenged the judgment of the Cor. (see ment and fidelity the disclosure is com- ix. 2, 2 Cor. iii. 1, xii. n) but dismissed the thought. 'Avaxpivw (see note, ii. 15) mitted (cf. ii. 6, iii. 1). Ver. 2. wSe Xoittov (proinde igitur) speaks not of the final judgment (icpivw, " In [T|TtTai, ev tois oiKovop-ois K.T.A. 5, v. 12, etc.), but of an examination, The such case, it is further sought in stewards investigation preliminary to it. " human (dv8p&nrivr|S> cf. ii. 13) day," of (to be sure) that one be found faithful". gathers up the position given to which P. thinks lightly, is man's judgJ)8e "us" in ver. 1; ev tois oli<ov<5p.ois is ment that of any man, or all men therefore pleonastic, but repeated for together he reserves his case for " the day (of the Lord": see i. 8). dXX' ovSe distinctness and by reference to the wellunderstood rule for stewards (Luke xii. e^a-uTov dvaKpivoj " nay, I do not even The dXX' ovSe (cf. iii. 3) Xoiirov brings in the supplement try myself!" 48). brings forward another suggestion, conit is not to an imperfect representation enough to be steward a faithful steward trary to that just rejected (iva ity v|xwv dvaicp.), to be rejected in its turn. In is looked for (an echo of Luke xii. 42 f.). iva resembles irapaicaXu another sense P. enjoins self-judgment, r)TiTai . . the telic force of in xi. 28-32 and in ii. 16 he credited the tva, i. 10 (see note) "spiritual man" with power " to try all the conj has not disappeared one " seeks " find " it. things ". 'O eavTov dvaxpivcov, the selfa thing in order to Ver. 3. (iol 8e els IXaxio-Tov l<mv iva trier, is one who knows no higher or " For myself however it amounts surer tribunal than his own conscience k.t.X. Christ's Ap. stands in a very diff. position to a very small thing that by you I should This transition from Cor. be put to trial, or by a human day (of from this. Fidelity is required of judgment to self-judgment shows that no judgment)." stewards yes, but (8e') who is the judge formal trial was in question, such as of that fidelity ? Not you Cor., nor even Weizsacker supposes had been mooted my own good conscience, but the Lord at Cor. arraigned before the bar of only (4 cf. Rom. xiv. 4) P. corrects the public opinion, P. wishes to say that he rates its estimate tis eXaxiorov in comfalse inference that might be drawn from parison with that of his heavenly Master. c|iol 8e takes up the general iii. 22. Ver. 4. The negative clauses, oviSev truth just stated, to apply it as a matter between me and you. P. is being put on ydp . . . dX\' ovk, together explain, his talents appraised, parenthetically, Paul's meaning in ver. 3 his trial at Cor. " For I am conscious of nothing against his motives scrutinised, his administramyself" (in my conduct as Christ's tion canvassed with unbecoming presumDtion. For eis in this somewhat minister to you cf. 10, 18 2 Cor. i. 12;

'

79
:

nPOS KOPINOIOY2 A
?9

rv.

Mt

Vli *

Kupios
'

eoTTic.
1

5.
"

wore
y

u.tj

'irpo
v
'

Kcupou ti Kpieeje, s &> eX6r] 6

w

xxx. 24,
xlvi. 28,

Kopios, os

Kai

cbwTtffci -rd '

kouttto. tou

oxotous

' 3 8

Tas
* c/.

u In this

SooXas r
r

iw

KapSiwi' r

Kal totc 6

hrairo$ veimcrcTCU

usc,2Tim.
i.

airo too

0eoo.

lit
ko.i
x
'
;

4>avepJJ<Tei T

eKaaru

10
i.

Jo.

9
i.

w Rom.

Heb. vi. 4, x. 32. v xiv. 25; 2 Cor. iv. 2; Rom. ii. 16, 20,; 1 Pet. iii. 4; Mt. x. 26. 12; eight times besides in P. in the ethical sense; 1 Pet. ii. 9; 1 Jo. i. 6; Mt. vi. 23; 18. x In this connexion, 2 Cor. v. 10 f. Eph. v. 13 ; 1 Jo. ii. 19, iii. 2 Rev Jo. iii. 18; Mk. iv. 22; Jo. iii. 21. y Of human /3ouA>), Lk. xxiii- 51 Acts xix. 1 (some texts), xxvii In pi., N.T. h.l. $ovKr)v xapSias, Sir. xxxvii. 13. z Rom. ii. 29; fircuvos (with man for 12, 42. obj.) generally, 2 Cor. viii. 18; Rom. xiii. 3; Ph. iv. 8; r Pet. i. 7, ii. 14.

Eph.

18

xiii.

iii.

19

Acts xxvi.

DG,

Aug., om. os

a Western variant.

nothing that calls for judicial in17) quiry on your part or misgiving on my own " but not on this ground (ovk 4v
tovt<j>)

Ruckert, Mr., Hn., Bt., and others. Cm., Cv., Est., Bg., Al., Ev., Ed., Gd., Sm.,
etc.,

insist

on taking the term "in a

have

been

justified ".

with reflexive pron. (h. I. in this connotation, of a guilty conscience, occasionally in cl. Gr. (see Lidd.) cf. the Horatian " Nil conscire sibi, nulla
;

ZvvouSa N.T.) has

pallescere culpa" (Al.). "By" signifies " against " in Bible Eng. (see New Eng. Diet. s. v., 26 d ; cf. Deut. xxvii. 16,

entirely diff. from its ordinary dogmatic sense " (Gd.), referring it iu spite of the tense, on account of ver. 5, to the future judgment ; but this brings confusion into Paul's settled language, and abandons the rock of his personal

meaning

"I know no harm by Ezek. 7) him " is current in the Midland counties For Sikcuoco ev, see parls. The (Al.).
xxii.
;

pass. SiSuccuupai defines an act of in the past and determining the writer's present state. P. has been and continues justified not on the sentence of his conscience as a man self-acquitted (" not of works of righteousness, which we had done," Tit. iii. 5 ff.), but as an ill-deserving sinner counted
pf.

God complete

standing before God and men (cf. Gal. ii. 15 ff.). Since P. accepted justification by faith in Christ, not his innocence, but his Saviour's merit has become his fixed ground of assurance. Ver. 5. The practical conclusion of the statement respecting Christ's servants " So then do (see note on wo~T, iii. 21) not before the time be passing any judgment", ti, the cognate ace. =Kpio-iv
:

Tivd, as in John vii. 24. irp6 icaipov (the fit time, not the set time) signifies prematurely (so iEsch., Eumen., 367), as
ev
in

righteous for Christ's sake (i. 30, vi. n, xv. 17; 2 Cor. v. 17-21, Rom. iii. 23 ff., iv. 25, vii. 24-viii. 1, etc.). This past "justification" is the ground of his

xaipu seasonably (Luke xii. 42). Our Lord gives another reason for not judging,
Matt.
vii.
1
ff.
;

this prohibition, like

that, points to

His

tribunal, bidding

men

whole
1
ff.)
;

standing
it

before

God (Rom.

v.

forbids presuming on the witness of his own conscience now. good conscience is worth much but, after P.'s experience, he cannot rely on its verdict

apart from Christ's.

Paul looks for his appraisement at the end (5), to the source from which he received his justification at the beginning. Accordingly for the present, he refers to Christ the testing of his daily course 6 Se dvatcpivuv p.e Kvpios o-Tiv, " but he that does try (examine) me is the Lord " not you, nor my own conscience I am searched by a purer and a loftier eye. " The Lord is alone
;

qualified for this office"

(cf. v.

ff.,

and

notes; Rev. ii., iii., John v. 22, etc.). The Lord's present dvaKpio-19 prepares
for his final Kpio-is (5).

pretation,

The above interwhich maintains the Pauline

is

use

of

Sucaiou,

that

of

Calovius,

hold back their verdicts on each other in deference to His (cf. Rom. xiv. 10). " Until the Lord come " fws dv indicates contingency in the time, not the event itself; for this uncertainty, cf. 1 Thess. v. 2, Matt. xxv. 13, Luke xii. His coming is the 39, Acts i. 7, etc. diroKaX-uijus toward which the hope of this Church was directed from the first (i. 7 see note) it will reveal with perfect evidence the matters on which the Cor. are officiously and ignorantly pronouncing. os koI <^utio~i k.t.X. " who shall also illuminate the hidden things of darkness". <f>(i>Tio> points to the cause, as <j>avp<5ci> to the result, and diroKaXvirro) (ii. 10) to the mode of Divine disclosures. Christ's presence of itself illuminates (cf. His 2 Cor. iv. 6, and other parls.) Parousia is light as well as fire (iii. 13) both instruments of judgment, rd Kpvirrd
: :

5--*-

nPOS KOPIN9IOY2 A
TaoTa
8e, doeX<f>oi, * fiT0"x Tlr, (* Tl<Ta els cjxauTOi' Kal
'

7Q9
'AiroXXw
1

6.

* 2

c r
Ph
2I >.4

fu

j/xds, iVa

eV

b
T)fiii>

u,d0r]T

to

/xtj

uirep

Ye/ypcnrnu ^povelv, 3
x.

jjj-

22.

Also
35

Joseph., Ant.,

vii., 10. 5

Philo, Leg. ad. Gai., 11

2 Cor. xii. 6.

Plato, Leges,

903 E.

Gen.

b Cf. Jo.

xiii.

xlii. 33.

c x. 13

ci

A tt o X X w v, ^*AB*. See rious blunder, airo iroXXuv.

1

W.H., Notes on

Selected Readings, p. 157.

B3

by a

2
J

(virep) a,

fc^ABCP 17, 31, 73. Referring to Scripture at large. Ow. <j>povav N*ABD*G, latt. vg., Or., Aug., Ambrst.
c

fc$

CDcLP

cop. syrr., Cyr. insert

(?

Alexandrian)

Ath., 4>vo-iow0ai.

tov o-kotovs, " the secrets hidden in the darkness" (res tenebris occultatas, Bz.)
necessarily evil things (see Rom. Cor. iv. 6), but things impenetrable to present light. Chief amongst " the Lord will make manifest these, (4>avcpaio'Ei) the counsels of the hearts".
ii.

not

16, 2

ceit in their new teachers have the Cor. been carried, that one would think they had dispensed with the App., and entered already on the Messianic reign (8). In comparison with them, P. and his com-

(and with Him Christ, 6 avcLKpivwv 4) already searches out (Rom. viii. 27; Ps. cxxxix., etc.); then He will make plain to men, about themselves and each other, what was dark before. The KapSta is the real self, the " hidden," "inward man" (Eph. iii. 16 f., 1 Pet. iii. 4, and other pads.), known absolutely to God alone (cor hominis crypta est, Bz.) its " counsels " are those self-communings and purposings which determine action and belong to the essence of character. ' And then (not before) the (due) praise will come (6 Eirewvos Yvi]<reT<u) to each

These

God
:

rades present a sorry figure, as victims marked for the world's sport famished, beaten, loaded with disgrace, while their

disciples flourish

(9-13.)

Ver.

6.

TaiiTa Se

k.t.X.
:

(8e

meta-

" Now these batikon, of transition) things I have adapted (in the way I have put them) to myself and Apollos".
parls.), to change of presentment (<rxf\\t.a.), of anything. P. has put in a specific personal way speaking in concretp, exempli gratia what he might have expressed more generally he has done this 81' xifxds, " for your better instruction," not because he and Ap. needed the admonition. The rendering " I have

p.xa-o-xT|p.o.Tiu> (see

the dress, or form

from God (not from human lips)." diro t. 0eov for it is on God's behalf that Christ will judge His commendation is alone of value (Rom. ii. 29 John v. 44). The Church is God's field and temple
; ;

in a figure transferred" (E.V.), suggests

9 ff.) all work wrought in it awaits His approval. Ikoio-to) recalls the lesson of iii. 8, n-13, respecting the discriminating and individual character of Divine rewards. " Praise " ambitious Gr. teachers coveted let them seek it from God. "Praise" the Cor. partisans lavished on their admired leaders this is God's prerogative, let them check their imperti(iii.
;
:
:

argument of iii. 3-iv. 5 had no connexion with P. and A., and was aimed at others than their partisans an erroneous implication see Introd. to
that the
real

nent eulogies. Enough was said in iii. 15, 17, of condemned work; P. is thinking here of his true crvvep-yoi (1 f.), who with himself labour and hope for approval at the Day of Christ little need they reck of the criticisms of the hour. 13. Disciples above their Master, iv. 6-13. What the Ap. has written, from iii. 3 onwards, turns on the relations between himself and Apollos; but it has a wide application to the state of feeling within the Church (6 f.). To such extravagance of self-satisfaction and con;

Div. I. P. writes in the <rxrjpa kct' e^ox^v, aiming through the Apollonian party at all the warring factions, and at the factious spirit in the Church his reproaches fall on the "puffed up" followers, not upon their unconsenting chiefs found certain other teachers, (4). active at Cor. in the absence of P. and A., rebuked in iii. 11-17; the Cor. will easily read between the lines. This
;

We

"id genus in quo quod non dicimus accipi volumus " (Quintilian, In
p.Tao-xiip.aTio-fAos
is

per

quandam

suspicionem

stit.,

ix., 2). AiroXXcSv, the preferabje reading here and in Tit. iii. 13, like the gen. of i. 12, iii. 4, is ace. of Attic 2nd dec!. 'AiroXXu (3rd) is attested in Acts
;

xix. 1.

ptd0i]T to Mtj vnrEp d "that in our case you may learn the (rule), Not beyond the things

Xva

iv

t)[aiv
:

yEYpaTTToi.

IV.

boo
d
i

TIPOS KOPINGIOYS A
im
yap
h
iv.

Th
22

fir)

.r. "els uirep tou

<J "

ivbs

<pu<nouo-0

KaTa 'tou
h
;

tTepou.

'/.

n's

17; Gal.
iv.

ere *

SiaKptvei
p.T)

ti Be
;

ex ei $
8.

OUK eXa|3es

ei

8e Kal c'Xaj3es,
lore,
l

ti

Eph.
e 18
f.,

Kauxacrai ws

XaPwt'
'

r\hi\

KCKopco-p.e'i'Oi

tjotj

eirXou-

v. 2,

TTjoraTe,

Xw P l 5

TH-wk

e(3aatXeoaaT

not

m o<peX6V ye

e|3ao-iXuo-aT,
.
,
.

g H.l. with
i

f vi. 1, x. 24, 29, xiv. 17; Ro. ii. 1, xiii. 8; Gal. vi. 4; Phil. 11. 4. -<o<rts, 2 Cor. xii. 20. h For interr. after n, xii. 17. See i. 29. pers. obj. cf. vi. 5 ; Acts xv. 9; Jude 22. k 2 Cor. viii. 9; Rom. x. 12; 1 Tim. vi. 9, 18; 5 times in Rev. ; Acts xxvii. 38; Deut. xxxi. 20. 2 Cor. Rom. v. 14, 17, 21, vi. 13 1 Tim. vi. 15 Rev. v. 10, etc. xii. 21. 1 xv. 25 Lk. i. 53, Gal. v. 12; Rev. iii. 15. xi. 1

xiii. 4

..

Col.

ii.

18

that are written " ; cf. the cl. Mt|8v a*yav. art. to seizes the Mtj virep clause for the obj. of pdOrjTe; for the construction, cf. Gal. v. 14, Luke xxii. 37, and the elliptical see Wr., pp. 135, 644 form ("Not" for "Do not go," or the like) marks the saying as proverbial, though only here extant. Ewald suggests as much that it was a Rabbinical adage as to say, Keep to the rule of Scripture, beyond the written word I Not a step "Ye'-ypairroi in his libris semper ad V. T. refertur " (Grotius) ; but in a general maxim it is superfluous to look for parIn iii. 19 f., ticular passages intended. and indirectly in w. 4 f. above, P. has shown the Cor. how to keep their thoughts about men within the lines marked out

discernit,

Vg.

")

what warrant
Who
:

for

thy

The

boasting, " I am of Paul," etc., for rang" The ing thyself in this coterie or that ? The SiaKpLO-ts was self-made " (EL). makes thee to other rendering, " " (to be superior eximie distinguit, differ ? suits the Bg.) sc. "who but God?" vb. Siaxpivu, but is hardly relevant. This question stigmatises the partisan conceit of the Cor. as presumptuous; those that follow, ti 8e . . . i Se tea! . . marks it as ungrateful ; both ways . " what et 5 k.t.X. ri Se it is egotistic.

x moreover hast thou that thou didst not

:

receive

"

i.e.,

from God

5, 10, xii. 6, etc.).

of XapPdvco,

cf.

(i. 4 f., 30, iii. For this pregnant sense Acts xx. 35. "But if

in

Scripture.

The

1st tva

is

definitely

applied

" that individual (teacher) against the other ". Scripture teaches the Cor. both not to " glory in men " and not to "judge " them
(iii.

by the second, apposed tva you be not puffed up, each for his

21,

iv.

f.).

4>v<riovo-0

(<vo-idco,

older Gr. <j>vo-au> or <f>vo~idu, to inflate) is best explained as irreg. pr. sbj. {cf. 5ti\o{/T, Gal. iv. 17) ; John xvii. 3 is the only clear ex. of tva with ind. in N.T. Mr. obsee however Wr., pp. 362 f.
viates

the difficulty by rendering tva where, against Bibl. and later Gr. use. Fritzsche read o (T. R.) for a in the then, by a double previous clause itacism, IVa for tva and 4>t><rioi)cr8ai for 4>\jo-iovo-0, thus getting ingeniously an inf. clause in 6c, standing in apposition " Not beyond what is to the o of 6b i.e., that one be not puffed up written, for the one," etc.). ets iirep t. kv6$, a reciprocal phrase (cf. 1 Thess. v. 11), " one for the one (teacher), another for zeal "for the the other" (see i. 12), one " admired master generating an animus "against the other" (xaTo tov Tpov, the second) correspondingly deThose who cried up Apollos spised. cried down Paul, and vice versa. " for Ver. 7. tis "yap ore Siaxpivei who marks thee off ? " (or "separates thee?
;

indeed thou didst receive (it), why glory as one that had not received ? " The receiver may boast of the Giver (i. 31), not of anything as his own. Kal lends " el icai, de re quam actuality to the vb. ita esse ut dicitur significamus " (Hermann); cf. 2 Cor. iv. 3. Kavxdo-ai, a Wr., rare form of 2nd sing. ind. mid. For d>s with ptp., of point of view p. go. (perinde ac), see Bm., p. 307; cf. ver. 3. Ver. 8 depicts the unjustifiable " glorying " of the readers with an abruptness due to excited feeling (cf. the asyndeton " How much you have reof iii. 16) So soon ceived, and how you boast of it you are satiated " etc. The three first
;

clauses

tjStj, tjStj,

\upls k.t.X. are

!
;

ex-

clamations rather than questions (W.H.). Distinguish tjSt),/<iik, by this time; vvv, nunc, at this time (iii. 2, etc.) apTi, in prcesenti, modo, just now or then, at the
KeKopeo-pevoi moment (xiii. 12, etc.). o-Te (Kope'vvwpi, to glut, feed full ; in cl. Gr. poetical, becoming prose in koivt] for " So tense-form, cf. i. 10, tjt KaTtjpT.
; :

soon you have had your

satisfied)
!

fill

(are

quite

Cor. reported them(?), so well fed by Paul's successors, so furnished in talent and grace, that they desired nothing more. tjStj lirXovrqaaTe (aor., not pf. " "So soon you grew rich as before) The Thanksgiving (i. 5) and the list of
selves, in the

"

The

Church Letter

; :

nPOE KOPINOIOYS A
i'l'a

801
1

Kai
n

ij(j.eis

ow

up,iy

o-uu.patnXeuo-wu.ev.
p

9.

Boku yap on
ws
r

6 n

Tim

Pi-

sces T)uas tous aTTOCTToXoos

a on
s ,

eo-YciTOUs
koctu.u>,

d-n-e'oeifev

emOarciTious,
dvOpwirois

Oe'aTpoi/
r)u.ei$

eyen^nu-ey tw
v

Kal dyye'Xois
u

icai

See "' l8 an<* note beIo ^Y-

IO.
'

p.u>poi

Sid XpiOToV, up-eis Se

8c

<pp6kip.oi eV

Xpiorw
8e
x

pixels

sense, xv.
xix. 30;

dtrfleeeis,
,

up-els

iv\vpoi-

u fie is

eV8o|oi, rju-eis

dnu-oi

... 35; Luke , vm. 9. q 2 Th. ii. 4; Actsii. 22, xxv. 7. -fi S ii. 4rH./. s N.T. /;./. in this see Acts xix. 29, 31. t See i. 25. u x. 15 2 Cor. xi. 19 Rom. xi. 25, xii. 16; Matt. vii. Lk. xvi. 8. v See i. 25. wEph.v.27; Luke vii. 25, xiii. 17; 24, x. 16, xxv. 2 ff. passim. x xii. 23; Mt. xiii. 57; Mk. vi. 4; Isa. liii. 3.

xiv. 91.; Jo.

sense

LXX

8oku Yap,

0coS) without

on:

all

pre-Syrian uncc.

charisms in xii. appear to justify this consciousness of wealth but ostentation spiritual satiety corrupted Cor. riches contrast growth is a sign of arrested Phil. iii. 10-14, and cf. Rev. iii. 17, " Thou sayest, on nXovo-i6s eipi icai ireirXovThe climax of this sad irony is TtjKa".
; ;

us, the apostles, last "

X<piS ^pwv ipaoriXevo-aTe (aor. again), " Without us (without our help) you have

come to your kingdom!" saturi, divites, reges " (Bg.).

"Gradatio:
:

Paul was given to understand, by some Cor., that they had outgrown his teaching " Then," he says, "you have surely entered the promised kingdom and secured its treasures, if God's stewards have nothing I only wish you more to impart to you had!" so he continues in the words Kal parison. 'Airo-SeiKvvpi (to show-off) " Ay, I would indeed takes its disparaging sense from the oc|>eX6v ye k,t.X., entered the kingdom, that connexion, like SeiypaTi^to in Col. ii. that you had we too might share it with you " It is 15. eiriGava-Hovs (later Gr.) = eirl t. Bao-iXevw fldvarov ovtos. on Oe'aTpov iy*vrfir\\Ltv Paul's sigh for the end. (see parls.) can only relate to the (3acrtXeia tw Koo-fxw does not give the reason for 6cov, the Messianic reign (20, vi. 9 f., the above d-rroScilig, but rc-affrms the xv. 50; N.T. passim; cf. Luke xxii. fact with a view to bring forward the the judicial as- spectators vi. 2 f. below 28 ff. this clause apposed to the sumptions of the Cor., in 3 ff., square with foregoing, in which on was implicit " Methinks God has set forth us the app. this); and the aor. in vbs. of "state" not " you reigned," last, as sentenced to death, -that we have is inceptive (Br. 41) but "became kings" (epao-iXevo-are). been made a spectacle to the world," etc. This, of course, can only come about Hf. would read o,n OeaTpov, " which when Christ returns (see i. 7, 9, and spectacle," etc. a tempting constr.^ then His saints will share His suiting the lively style of the passage notes) SqScXov (losing its but oo-Tis occurs as adj. nowhere in the glory (2 Tim. ii. 10). augm.) is in N.T. and later Gr. practically N.T. (unless, possibly, in Heb. ix. 9), and it marks, with following ind. an adv. rarely at all in Gr. 0tarpov " may mean past, an impracticable wish (Wr., p. 377) the place, spectators, actors, or spectacle : y (to be sure) accentuates the personal the last meaning is the one used here, IIXouTeo), PaouXevo) remind us feeling. and the rarest " (Lt.). " To the world "< of Stoic pretensions see note, so Peter, e.g., at Jerus., Paul in the great again " Both to angels and iii. 22. Gentile capitals. Ver. g gives reason in Paul's sorrow- men " extends the ring to include those ful state for the wish that has escaped invisible watchers -"icai singles them 6 8oK<i> -yap eos k.t.X. (on out for special attention " (Lt.) of whose him. vanting after Sotcu, as in vii. 40; SO presence the Ap. was aware (see xi. 10, " For, methinks, God has and other parls.) angels, as such, in conin Eng.) (spectandos proposuit, exhibited Bz.) trast with men, not the good or bad
; :

at the end of the in the meanest place (for the use of eo-xaTos, cf. Mark ix. 35 for the sentiment, xv. 19 below) " as (men) doomed to death". One imagines a grand procession, on some day of public festival in its rear march the criminals on their way to the arena, where the populace will be regaled with their sufferings. Paul's experience in Ephesus suggests the picture (cf. xv. 32) that of " The 2 Cor. ii. 14 is not dissimilar. app. " (cf. ix. 1, xv. 5 ff.), not P. alone, are set in this disgrace Acts i.-xii. illustrates what is said possibly recent (unrecorded) sufferings of prominent missionaries gave added point to the com-

show,

VOL.

II.

"

: ;:

S02
y xi. 26, xv. 25 11 times besides in P.; freq. in Acts
;

IIP02 K0PIN9I0Y2 A
1 1

rv.

axpi
g

ttjs
1

apn upas
nai
d

Kai

ueicwp.

KGU
e

OtuVwU-O

Kai
KCll

yup.^TjTeuop.ec,

Ko\a<pidp,0a,
g

Kai

doTaTouixey,
b

12
'

Komup.ef

epya6p,voi Tais ISiais

X P^

'

XoiSopoup.efoi

euXo

z Art.

apri, h.l. Cf. ems apri, 13; also o i<vk Kaipos, Rom. iii. 26, etc. a xi. 21, 34; Phil. iv. ipri, new. k. Su/<, Rom. xii. 20; Matt. v. 6, xxv. 35 ff. Rev. vii. 16; Jo. vi. 35. i. 53, vi. 21, 25. c H.l. Dio Chrys. xxv. 3. d 2 Cor. (alone), Jo. xix. 28. Atfios k. tiifrot, 2 Cor. xi. 27. e H.l. ocra-os in Arist. and later Gr. f In lit. use, xii. 7; 1 Pet. ii. 20; Matt. xxvi. 67. Eph. iv. 28 ; 2 Tim. ii. 6 Acts xx. 35 Matt. vi. 28 Luke v. 5. g Eph. iv. 28 1 Thess. iv. 1 1 h 1 Pet. ii. 23; Acts xxiii. 4; Jo. ix. 28. Wisd. xv. 17; epya.Cn/j.ni (absolute) is fairly common. Absolutely, xiv. 16; Rom. xii. 14; 1 Pet. iii. 9.
12;

and Rev. with

Lk.

(5ii//a)

*yv(AviTewo(xev:

all

uncc. but

L (B*D*

-veir-).

From

Yvp.vn~r|s>

Wt.,

p. 114.

angels specifically (cf. note on vi. 3). Eph. iii. 10 f. intimates that the heavenly Intelligences learn while they watch. Ver. 10 represents the contrasted case of the App. and the Cor. Christians, as they appear in the estimate of the two " are p.u>poi, acrOevcis, anparties. " (j.01 (cf. i. 18-27, iii. 18, and notes; with

We

Vv. 11, 12a. axpt ttjs apri upas . . Tais ISiais x P" lv describes the anp.01, reduced to this position by the world's contempt and with no means of winning its respect a life at the farthest remove from that of the Gr. gentleman. The despicableness of his condition touches
.

Urxuthe last adj. in heightened poi, ev8o|oi honoured contrast to anp.01 not merely P. (evripoi, Phjl. ii. 29), but glorious reflects on the relatively " splendid (Luke vii. 25) worldly condition of the p.upol Cor. as compared with his own. Sia Xpio-Tov, " fools because of Christ who makes us so, sends (cf. Matt. v. n) us with a "foolish" message (i. 23).
ii.

3,

for a.o-0.)

"you,"
;

<{>pdvip.oi,

New features are added to this the Ap. picture in 2 Cor. xi. 23-33. On ap T i> see note to rfii\, ver. 8 cf. ver. 13. Hunger, thirst, ill-clothing the common accompaniments of poverty blows, homelessness,
all

manual

toil

specific hardships of

etc.)

(ix. 23, 2 Cor. iv. n, Xpio-Tov, which means " on Christ's behalf," as representing Him The Ap. does not (2 Cor. v. 20, etc.).

Distinguish 81a

from

u-irJp

call

the Cor. crocpoi (see

iii.

18), but,

a fine discrimination,

<j>pdvip.oi Iv
;

he (prudentes in Christo) as such in x. 15, 2 Cor. affected epithet was one they Cor., he is perhaps thinking

them

with Xpio-T^ appeals to xi. 19 the writing at of them in

Rom. xi. 25, xii. the man of sense

:

no fanatic, rushing to extremes and affronting the world needthis Church is on dangerously lessly good terms with the world (viii. 10, x.
14-33, cf. 2 Cor. vi. 14-vii. 1)
; ;

16.

The

4>p6vip.og is

see Introd.,

pp.731 f " Christum etprudentiamcarnis They deem miscere vellent " (Cv.). themselves " strong " in contrast with the "feeble in faith" (Rom. xiv. i), with whom P. associates himself (ix. 22, etc.),
.

Paul's mission. The sentences are pi. Christian missionaries (9) shared in these sufferings, P. beyond others (xv. 10). yvfiviTsvu) (later Gr.) denotes light clothing or armour; cf. -yvfivtSsj Matt. KoXa<j>iio xxv. 36, Jas. ii. 15 (ill-clad). (see parls.), to fisticuff, extended to physisometimes lit. true cal violence generally afrraria, to be unsettled, in Paul's case. with no fixed home to Paul's affectionate nature the greatest of privations, and always suspicious in public repute On ep-ya. t. 18. \epcrLv to be a vagrant. at Eph. now (Acts xx. 34), at Cor. formerly (Acts xviii. 3) see note, ix. 6 manual labour was particularly despised amongst the ancients: " Non modo labore meo victum meum comparo, sed manuario labore et sordido" (Cv.). Vv. 126, 13. Beside their abject condition (n, I2fl), the world saw in the meekness of the App. the marks of an abject spirit, shown in the three particulars of Xoi8opovp.vot . . . irapaKaXovp,v: "id mundus spretum putat'' XoiSop. (reviled to our faces) im(Eg.).

"use the world" (vii. 31) and not hampered by weak-minded scruples (vi. 12, x. 23, viii.; see note on iii. 22).
able to

In the third clause P. reverses the order we), returning to of prons. (you . the description of his own mode of life. The a.Yvr)s (i. 28) is without the birth qualifying for public respect, the ai-ip.09 {see parls.) is one actually deprived of sespect in cl. Gr., disfranchised.
. .

8v<r<j>T|p.ovp.voi insulting abuse, (defamed) injurious abuse for the former, Si<i>Kop.evoi avcxop-e6a, cf. 1 Peter ii. 23. " persecuted, we bear with (lit. put-up with) it" implying patience, while ip.op.ev(i> (xiii. 7, etc.) implies courage in the sufferer. The series of ptps. is pr., denoting habitual treatment not "when" but "while we are reviled," etc. tviXo-

plies

\ov|xev

irapaKa.Xovp.tv

to revilings

II 1 4

flPOS KOPTN0TOYS A
k

803
l

yoOfiev,

SiwKOfjiefoi
as
q
T

'

dcexo/ieOa,
2

13.

p\ao-<J>r)fJiou'|Aei'oi

"irapairdcTwe

fe

\g;
Rm.

*
xii.

KaXoup.ee'jrepiij/'np.a,

irepiKaQapfiaTa
q

tou

tcoo-p-ou

yevf]Qv)fi.evl

Iws

apn.

13; Phil.

14.
Acts

Ook

ivTpiitfav

kas

vpdcpw TauTtx, "

d\X'

as

Wxra uou
'

Tim.
12
;

iii.

Rev.
13;

1 Absol., 2 Cor. xi. 4, 20. m Sv^., N.T. fc.J.; 1 Mace. n Absol., 2 Cor. v. 20; Rom. xii. 8; 2 Tim. iv. 2; Tit. i. 9; Luke p H.l. Tobit v. 19; Ignatius a<i E/t. viii. 1, xviii. 1. q viii. John. r Active, h.l. 7, cf. 2 Thess. iii. 14; Tit. ii. 8; Heb. xii. evrpoirr), see vi. 5. s 17, x. 14, xv. 58, and frequently in P.; Heb. vi. 19 9, etc. Jas. i. 16, etc.; 1 Jo., passim; 1 Pet. ii. 11, iv. 12; 2 Pet. iii. and Jude, ovott. For rrxva, in P., 2 Cor. vi. 13; Gal. iv. 19; Phil. ii. 22; 1 Thess. ii. 7, n; 1 Tim. i. 2, 18; 2 Tim. ii. 1; Tit. i. 4; Phm. 10.

xii.

vii. 41.
iii. 18.

Matt. v. io, etc. Suo-^tjuio, 2 Cor. vi. 8. o H.l. Prov. xxi. 18. xv. 6; Mt. xi. 12; four times in
vii. 52, etc.;
;

S v<r<j)T|

(J,

o vja

vo

1,

fc$*ACP
'

p\ao-<pTiu..,
3

fc^cBDG,

etc, >

17. att - v g-

Western and Syrian emendation.

raised against P. by the Ephesian populace (cf. xv. 32 also Acts xxii. 22). es
;

(ixrirepei Ka.6app.aTa,

and

six

minuscc.

they retort with blessings, to calumnies with benevolent exhortation ; " they beg men not to be wicked, to return to a better mind, to be converted to Christ" (Gd.) cf. the instructions of Luke vi. 27 ff. " It is on this its positive side that" Christian meekness "surpasses the abstention from retaliation urged by Plato" (Crit., p. 49: Ed.). il>s irepiKaSdpirdvTwv irepi\j/r]p.a p.ara tov KoVfiov . (from irepi-KaOaipca, -x|/du respectively, all round, with -p.a of to cleanse, wipe result) the tie plus ultra of degradation they became " as rinsings of the world, a scraping of all things" (purgamenta et
;

apn, repeated with emphasis from ver. 11, shows P. to be writing under the smart of recent outrage. With his temper, Paul keenly felt personal indignities.
iv.

Paul's Fatherly Discipline, 14. All has now been said that 14-21.

ramentum, Bz.), the filth that one gets rid of through the sink and the gutter. The above terms may have a further significance " the Ap. is carrying on the metaphor of eiriOavaTiovs above. Both trepiKaO. and irepit]/. were used esp. of
:

those
class

condemned

who were

sacrificed

criminals of the lowest as expiatory

offerings, as scapegoats in effect, because It was the cusof their degraded life. tom at Athens to reserve certain worthless

persons who in case of plague, famine,

or other visitations from heaven, might be thrown into the sea, in the belief that they would cleanse away,' or ' wipe off,', the guilt of the nation" (Lt.). ire pi
'

can be concerning the Divisions at Cor. causes underlying them, and the spirit they manifest and foster in the Church. In their self-complacent, ungrateful thoughts, the Cor. have raised themselves quite above the despised and painful condition of the App. of Christ " imitabantur filios qui illustrati parum curant humiles parentes ex saturitate fastidium habebant, ex opulentia insolentiam, ex regno superbiam " (Bg.). The delineation of Paul's state and theirs in the last Section is, in truth, a bitter sarcasm upon the behaviour of the readers yet P. wishes to admonish, not to rebuke them (14). He states, in a softened tone, the measures he is taking to rectify the evils complained of. His severity springs from the anxious heart father (14 f.). Yet in the father's of a hand, before the paragraph ends, we see again the rod (21).

the

Ka0app.a (for the earlier K<i6apu.a) occurs in this sense in Arr.-Epict., III., xxii., 78
also in Prov. xxi. 11
is
;

(LXX). This view supported by Hesychius, Luther, Bg., Hn., Ed. rejected, as inappropriate, by CerEr., Est., Cv., Bz., Mr., Gd., El. tainly P. does not look on his sufferings as a piaculum ; but he is expressing the estimate of "the world," which deemed its vilest fittest to devote to the anger of Possibly some cry of this the Gods. anticipating the " Christiani ad sort, " of the martyrdoms, had been leones

Ovk evTpe'iruv k.t.X. "Not Ver. 14. (by way of) shaming you do I write this, but admonishing (you) as my children beloved". It is in chiding that the Ap. addresses both the Cor. and Gal. as his "children" (2 Cor. vi. 13, xii. 14, Gal. iv. tckvov ayaiTTiTov he applies beside's 19) only to Timothy (ver. 17 and 2 Tim. i. 2).
:

intentionally here, but in vi. 5 and 34 he does speak irpos evTpoTrrjv. to vov0Tiv ( = Iv vu Ti6e vai) is the part of a father (Eph. vi. 4), or brother (2 Thess. " the vb. has a lighter meaning iii. 15) than ^vTpeiretv or !iuti|A(jv, and implies
xv.
;

Not

IV.

8o 4
t

nP02 K0PIN9I0Y2 A
xv.^
l(''

Rom.
2

dyaTTTjTa

'

coufleTw. 1

15. lav
w

yap

" p.upious
'

iraiSayajyous ex 1! 1
'irjo-ou
2

"

Th"
!?
J 4;

'"

^P 10^' *XX' iroXXous

yivearOe.
4
c

iraTe'pas

iv

yap Xpioru
x
z

Sid

2.

too cuayyeXiou eyw up-as

y

eyeVcrjaa

16.
3

irapaKaXw our

6p,ds,

15; Acts

p,ijiTjTai p.ou

17.
*

Sid touto

iru.{/a
*

*6jui> Tip.66eoy,
"

uxiv. 19;
xviii. 24.

OS OTl "TEKkOC
h

p.OU

dyaiTTJTOC KOU
*

* TTICTTOC

6k

KupitO, OS 6p.ds
d

draunWei
Gal.
iv. 19;

Tots

68ous
ii.

M.ou
'

v Gal.
24
f.

iii.

Tas iv XpiaTw,^ Ka0u>s r

x

TrafTdYou iv n
Eph.
v.
;

irdar]
"'

w Phm.
a

7 i. i. 6, 1 y xi. 1; For the vb., 2 Thess. iii. 7, 9. ii. 14; Heb. vi. 12. z Phil. ii. 19; Acts xi. 29; dat. commodi. Eph. i. 1; Col. i. 2; Acts xvi. 15. h-io-tos, see ver. 2. b 2 Cor. vii. 15- 2 Tim. i. 6; Heb. x. 32 Mk. xi. 2i, xiv. 72. -o-is, xi. 24. c PI., Rom. iii. 16, xi. 33; Heb. iii. 10; James i. 8; Rev. xv. 3 Acts ii. 28, xiii. 10 xiv. 16 freq. in O.T. d Acts xvii. 30, xxiv. 3.
1
f.,

10;

r/.

Thess.

11.

See

10.

Thess.

'vovflsruv
Tisch.,

so fr^ACP 17 (Alexandrian, and perhaps Neutral), followed by (?) Tr. marg., Nestle. voa/6eTu BDGL, etc., latt. vg. Western and Syrian.
:

W.H.,

B om.

Itjo-ov,

with several Ff.

ins.

(81a tovto)
is

avro(P)

fr$*AP
;

T 7. s yP-,
;

Euthal.
txt.,

so Tisch.,
Tr.,
lost

Om. avTo fr^cBCDGL,

pionoun
4 5

etc.,

syrsch.

W.H.

Al.,

characteristic of Paul

mto

might easily be

W.H. marg. Nestle. The double through homoeoteleuton.

p.ov

Xpio-TO) It)<tov,
Itjo-ov

tckvov, fr^ABCP 17, 37, Euthal. J^CDb 17, 37, cop. syrp(om. Xpiara>)
:

Kvpi(|>

D*G Western.

Euthal.

Alexandrian.
iyivvr^aa. vpcis (cf.
;

Xpio-Vo),

ABDcLP,

etc., syrsch

Neutral and Syrian.

a monitory appeal to the vov% rather than a direct rebuke or censure " (El.). Reason for this lighter reVer. 15. proof, where stern censure was due " For if you should have ten thousand tutors in Christ, yet (you have) not many fathers ! " The relation of the eiroiKoSop.ovTs to the 9ep.eXi.ov TtBtis (iii. 10) is exchanged for that of the iraiSaYu-yoi to the iraTrjp. The iraiSa/yw-yos (boy-leader) was not the schoolmaster, but the homewho tutor a kind of nursery-governor had charge of the child from tender years, looking after his food and dress,

ryci (I

and no other)

Philem. 10, Gal. iv. 19) in the Rabbinical treatise Sanhedrin, f., xix. 2, the like sentiment occurs, " Whoever teaches the son of his friend the law, it is as if he had begotten him"; similarly Philo, de Virtute, p. 1000. 810 t. eiicry-yeXtov cf. 1 Peter i. 23; also i. 18 above, 1 Thess. i. 5, ii. 19; John vi. 63, etc. Ver. 16. " I beseech you therefore (as your father), be imitators of me." yivo-0e (pr. impr.) signifies, in moral exhortations, be in effect, show yourselves (cf. Eph. iv.

:'

speech and manners, and when he was old enough taking him to and from school This epithet (see Lt. on Gal. iii. 24). has a touch of disparagement for the
readers (cf. Gal. iii. 25) as Or. says (Catena), referring to iii. 1 f., oviSels c.vr)p iraiSaYwyetToi, dXX' cl tis vqirios tea! a/reXi^s. pvptous (xiv. ig) indicates the very many probably too many teachers busy in this Church (cf. Jas. iii. 1, and iii. 18 above), in whose guidance the Cor. felt themselves " rich " and Apostolic direction superfluous (8). dXXd (at certe) introduces an apodosis in salient contrast with its protasis: "You may have ever so many nurses, but only one father!" From this relationship " non
;

v. 17). pipi)Tai -yiveo-Oe demands, p.ijjuio-06, a character formed on the given model. Imitation is the law of the child's life cf. Eph. v. 1 and for the highest illustration, John v. 17It is one thing to say " I am of 2,0.

32,

beyond

Paul"
steps.
effect,

(i.

12),

The much

another to tread in Paul's imitation would embrace, in of what was described in vv.

fT.

solum Apollos excluditur, successor sed etiam comites, Silas et Timotheus " (Bg.)
;

" For this reason" viz., to me as your father you Timothy, who is a beof mine, and faithful in the ". Lord Timothy had left P. before this letter was written, having been sent forward along with Erastus (possibly a Cor., Rom. xvi. 23) to Macedonia (Acts xix. 22), but with instructions, as it now appears, respecting his to go forward to Cor.

Ver. 17. help you to " I sent to loved child

imitate

"
;

"

1521.
eKicXno-ta
f

IIP02 K0PINBI0Y2
e

A
pou
Trpos
h

805
i|ia"2JSS
edv 6
trine,

SiSao-KU.
g

18.

as

|xtj

epxo/xeVou

8e

etpuo-uoOncrde
Kiiptos
h

nves
Kai

19. eXeuo-opat 8e

raxews
k

irpos upas,

Rom.

xfi.

OeX^o-j],

'yvwaopai ou rdy
20. ou yap eV 21. Tl Oe'XeTC 1
p
; 1
.

Xoyof toW
t]

TrefpuoawpeVuv
"'

dXXd
dXX'
'

ttji'

'SuVapiv'

Xoyw
ev
n

m PacriXeta tou

0eou

eV

ouVapet

pd(38u> eX8a irpos upas, ^

7; eight times besides in P.; Heb. 1 v. 12

;

Jo.

ii.

27;

iv ayarrn
f

-nreupa-ri re

irpaoTTjTOS

Gospp. and Acts,

passim.
;

See ver. 6 above.

1'astt.
;

g In this sense, 2 Cor. Hi. 1, x. 2 Gal. i. 7, ii. 12; 1 Tim. i. 6; 7 times in i 2 Cor. ii. h James iv. 15; Sir. xxxix. 6. Rom. 16; Jude 4. 9, xiii. 6 vii. 7 Gal. ii. 9 Phil. ii. 22, iii. 10; 1 Th. iii. 5; 1 Jo. iii. 16; Rev. ii. 23, etc. k 1 Thess. i. 5 1 See i. 18; jn similar contrasts, 2 Cor. x. 11; Rom. xv. 18; Col. iii. 17; 1 John iii. is. 10 times besides in like use in P. For ev Swa/uei, xv. 43; 2 Cor. vi. 7; Rom. i. 4, xv. 13, 19; Col. i. 11, 29 2 Th. i. n, ii. 9 ix. 1, etc. vi. 9 f., xv. 50 Rom. xiv. 17 ; Gal. v. 21 Eph. v. 5 Col. iv. 1 1 1 Th. ii. 12 2 Th. i. 5 Rev. xii. 10 Mark, Luke, Acts, passim, n Rev. ii. 27, xii. 5, xix. 15 o In like use, 2 Cor. iv. 13 Rom. viii. 15, xi. S (Isa. xxix. 10) Gal. vi. 1 Eph. i. 17, Isa. x. 24. etc. p 2 Cor. x. 1 ; six times besides in P.; James i. 21, iii. 13 1 Pet. iii. 15 Ps. xliv. 4.
2 Pet.
iii.
;

9,

Mk

TrpaTT|Tos

ABC

17.

So commonly,

in oldest copies

see Wr., p. 48,

visit,

see notes to xvi. 10

;

f.

The

Cor.

had heard already (through Erastus ?) of Timothy's coming P. does not announce the fact, he explains it: "This is why I to the Tticva have sent T. to you "
;

those inculcated uniformly in the Gentile mission see i. 2 (crxiv irdo-i . Iv iravrl
;

Tdirti),

notes), also xi. 16, xiv. 33. Vv. 18, 19. o>s p-T) !pxop.cvov 8e p.ov " Some irpos vp.ds l4>vo"L(60T|adv rives
:

and

ayaTrTiTa (14) P. sends a tckvov d-yairriTdv (see Phil. ii. 19-22), adding koX iuo-tov Iv Kup., since it was a trusty agent, one " faithful in the Lord " in the sphere of that the commission Christian duty required. For Iv Kvptti), see parls., esp. Eph. vi. 21, Col. iv. 7 iri<TTos to> Kvpiu (Acts xvi. 15) denotes a right relationship to Christ, mo-Tos Iv Kvpiw includes responsibility for others. " will remind you of my ways, that are in Christ" (ras 68ovs p.ow -ras Iv Xpurrw) the adjunct is made a definition by the repeated art. dvau.iu.vi]o-K with double

however have been puffed up, under the idea that I am not coming to (visit) you ". The contrastive 81 points to a group of
inflated persons (cf. 6, v. 2,
to Paul's
viii. 2)

"ways".

The wish was

hostile father

to the thought, which was suggested to " some " by the fact of Timothy's coming.

Who
;

bore themselves more insolently as not fearing correction or did they imagine that Paul is afraid of them Amongst these, presumably, were mischievous teachers (iii. 11-17) who had swelled into importance in Paul's absence, partisans who magnified others to his
;

They

ace,

like

wopifxv.

in

John

xiv. 26,

com-

damage and
could
8,

talked as though the

Church
6,
f.,

bines our remind (a person) and recall (a thing). Paul's " ways " had been familiar in Cor. (cf. Acts xx. 31-35 also 2 Cor. i. 12 ff.), but seemed forgotten the ircuSa-yioyol had crowded out of mind the iraTrjp. He means by 6801 pov habits of life to be copied (16) the dywY^l f 2 Tim. iii. 10 f. not doctrines to be learnt see further ix. 19-27, x. 33-xi. _i^ 2 Cor, vi. 4-10. x. i tor ev Apur-ra>, see note on Iv X. M., i. 2. In Paul's gentler qualities Tim. would strongly recall him to the Cor., by conduct even more than words. "According as" (not how) " I teach " in accordance with my teaching. Paul's ways and teaching are not the same thing; but the former are regulated by the latter they will find " (As I the same consistency in Tim. teach) everywhere, in every Church the "ways" P. and Tim. observe, and to which the Cor. must be recalled, are
;

now fairly dispense with him (3, On is with ptp., see Bn. 440 15).
i.

Goodwin's Syntax, or Grammar, ad rem ; cf, note on cl>s p.'r) XapYn', ver. 7,
or

also 2 Cor. v. 20, 2 Pet.

(as

they suppose)

am

The aor. !<j>vo-ib>0T|O'av moment when they heard,

" because 3 not coming ". points to the

:

to their relief,

of Timothy's coming. 8c is postponed in the order of the sentence to avoid separating the closely linked opening words (Wr., pp. 698 f.) " But (despite

their
if

presumption)
;

shall

come

speedily,

the Lord will". They say, "He is not coming he sends Tim. instead.! he replies, " Come I will, and that soon " (see xvi. 8, and note). lav 6 Kvpios OeXtjo-rj (see parls.), varied to TriTpe\|/'n in xvi. 7; the aor. sbj. refers the "willing" to the (indeterminate) time of the visit. "The Lord" is Christ ; that flt'Xw and 0!Xi]u,a (see note

"
v.
J

8o6
a vi. 7

nP02 K0PIN6I0Y2 A
xv.
d
1
;

29; Matt.
.

y_
TIT19
'

o\ W 5
*

&koutcu iv
e

viily f'

iropvela, Kal r
1

Toiaurn iroovcia
1
1

Mk.

V;,H\
li.

ouSc

iv TO15

eOi'eaif oVoudtcTcii.,

"

wcttc

YUf<uKd
'

nva

tou

"

see note

below.
e

Rom.

f vii. 2,

c In like connexion, Matt. v. 34; Gen. xxxviii. 24; see vi. 13, 18. d Cf. Heb. ii. 3. Tim. iii. 16; 1 Pet. ii. 12; Acts xv. 12, xxi. :g. 1 i. 13, ii- 24; Gal. i. 16, ii. 2; Col. i. 27 29; Mt. xiv. 4, xxii. 28; Deut. xxviii. 30.
;

Otn.

ovofiaTai

all

uncc. but

c
fr$

LP, and

all

oldest

verss.

but syrr.

Added by Syrian emendation.

11) are elsewhere referred by P. (Mr.) is no sufficient reason for diverting 6 Kvp. from its distinctive sense

on
to

xii.

God

Christ (cf. 17 above, and note on i. 31). determines the movements of His servants (1 cf. 1 Thess. iii. 11, Acts xvi. 7, xviii.
;

9, etc.).

"
(pf.

And I

shall

not the

word

(take cognisance of) of those that are puffed up

:

know

pass, ptp., of settled state), but their power." " -yvc^o-op-ai verbum judiciale
;

paternam ostendit potestatem " (Bg.). he High-flown pretensions P. ignores will test their "power," and estimate thinking mainly of the each man (he is eiroiKoSofiovvTes of chap, iii.) by what he can do, not say. The "power" in question is that belonging to " the kingof God" (i. 18, 24, ii. 4). " For not in wrd (lies) the Ver. 20. kingdom of God, but in power " another of Paul's religious maxims (see note on i. 29), repeated in many forms: cf. 2 Cor.

question, c\0u, see Wr., p. 356 Iv vp.lv to irpa-ypa kcitcli (Cm.). Iv d-ydiTT] k.t.X. (X0t) 2 Cor. ii. 1 the cf. constr. of ii. 3 above is somewhat diif. (see note). irvcup.aTi Te irpo/uTTjTos defines the particular expression of love in which P. desires to come cf. xiii. 6 f. The Ap. does not mean the Holy Spirit here specifically, though the thought of Him is latent in every ref. to the " spirit of a Christian man. flpoijTTjs (cf. 2 Cor. x. 1) is the disposition most opposed to, and exercised by, the spirit of the conceited and insubordinate nvls at Cor.

dom

Division II. Questions of Social Morals, v. -vii. The Ap. has done with the subject of the Parties, which had claimed attention first because they sprung from a radical misconception of Christianity. But in this typical Hellenic

community,

social corruptions

had arisen

x.

n,

xiii.

f.,

etc.

xiv. 17) bears to the final Messianic rule (see vi. 9 f., xv. 24, 50) ; the "power of God" called it into being and operates in every man

eov always (even

ref.

in

The Rom.

pacriXeio, roij

which, if not so universal, were still more malignant in their effect. The heathen converts of Cor., but lately washed from
the foulest vice (vi. 9 ff.), were some of them slipping back into the mire (2 Cor. xii. 21). An offence of incredible turpitude had just come to the Apostle's ears, to the shame of which the Church

who
is

That Divine realm truly serves it. not built up by windy words. To the same test P. offers himself in 2 Cor. For elvai (understood) Iv, see xiii. 1-10.
ii.

appeared indifferent

manding

and

note.

Ver. 21. ri OeXeTe ; "What is your will ? " what would you have ? ri a sharper iroTcpov the latter only once

" With a rod am 17) in N.T. 1 to come to you ? or in love and a spirit " evp(ip8a> ( lv KoXdo-ei, of meekness ?

(John

vii.

This case, de(v.). instant judicial action (1-5), leads the Ap. to define more clearly the relation of Christians to men of immoral life, as they may be found within or without the Church (6-13). From sins of uncleanmss he passes in ch. vi. to acts

Cm.) is sound Gr. for "armed with a rod" (cf. Sir. xlvii. 4, Iv Xi6<j>;
Iv Tifxupia,

Lucian, Dial. Mort.,

Iv t. pd(3Sa>

xxiii. 3,

Ka0iKop.evos

add Heb. ix. 25, 1 John v. 6) the implement of paternal discipline (14) called for by the behaviour of" some" (18). There is reason, however, in the stern
;

note of this question, for connecting it with ch. v. 1 (so Oec, Cv., Bz., Hf.). P. is approaching the subject of the following Section, which already stirs his wrath. For the sbj. of the dubitative

of injustice committed in this Church, which, in one instance at least, had been scandalously dragged before the heathen law-courts (1-8). In vi. 12-20 P. returns to the prevalent social evil of Cor., and launches his solemn interdict against fornication, which was, seemingly, sheltered under the pretext of Christian It is just here, and in the light liberty of the principles now developed, that P. takes up the question of marriage or celiThe bacy, discussed at large in ch. vii. fact that the Ap. turns at this juncture
1

to the topics raised in the Church Letter, and that ch. vii. is headed with the


13Trarpos
b
f

; ;

TIP02 KOPINGIOYS A
4'xci.f

807
oilxi
'

2.

Kai ufieis
l

Trecpucn.wp,e'voi

core; Kal
6

fxaXXof

See
^
2

iv. 6.
xii.

Cor.
;

Trev0T]craT6,
'

iva

eap9ifj
fikv

ck
as
GJS

k
3

jxe'aou
n

up.wv

to

epyov touto
"

21

James
Mt.

TTOtr^cjas

2
;

3.

eyw m
T]8tJ

m yap

iv.o;Rev.
xviii. 11
ff.;

dirwc

tu

crcajxan,

Trapwv 8t
q

TW

15; Mk. xvi. 19 Lk. vi. 25. i Col. ii. 14; Mk. xiii. 15; Jo. xvii. 15, xxi. f. k 2 Cor. vi. i7(Isa. lii. 11); Col. ii. 14; 2 Thess. ii. 7; Acts xvii. 33, xxiii. 10; Mt. xiii. 49. 1 In this sense. Mt. xxiii. 3; Lk, xi. 48; Jo. viii. 41. o vii 34; Rom. See xi. 18. n 2 Cor. x. 1 f., n. xiii. 2, 10; Phil. i. 27; Col. ii. 5. viii. 10 Eph. iv. 4; 1 Thess. v. 23. q In like sense, p Pf., vii. 37. See ii. 2. 27, ii. 9, vii. B ff.

TTVup.aTl,

KKpiKa

" Trapu>'

TOC OUTU

TOUTO

KdT6p-

v. 4, ix.

Rom

.i

ap8fi

all

uncc. but L.
fc^AC, several

irpaas

(?),

good minn.

irorncras,

BDGLP,
(airtDv)

etc. (vg. fecit)

probably Western and Syrian.

so Tisch.,

W.H.,

Nestle.

Latt. gcssit.

So

Treg., El.,

R.V.
3

Om. ws

fc$ABCD*P

*7> 37. v g-> syrsch. cop.

formula lltpi 8e uv Ypa\|/aW p.01, must not be allowed to break the strong links of subject-matter and thought binding it Its connexion with to chh. v. and vi the foregoing context is essential, with the following comparatively accidental. The Case of Incest, v. 1-8. 15. About the party-strifes at Cor. P. has been informed by the members of a parthe monstrous case ticular family (i. n) of incest, to which he turns abruptly and without any preface (cf. i. io), is
;

fjTis,

notorious. Ver. 1. "OX.WS aKoveTai k.t.X. " There is actually fornication heard of amongst you ! " No wonder that the father of the Church is compelled to show the "rod" Not olkovo), as in xi. 18, but (iv. 21). the impersonal aKoveTat (cf. tjkovct6t|, Mark ii. 1), indicating common report in the Church (Iv vp.iv), and (o\ts see parls.) undoubted fact. llopveia signifies any immoral sexual relation, whether including (as in Matt. v. 32) or distinguished from (Matt. xv. 19) uoixeia. The sin is branded as of unparalleled blackness by the description, icai ToiavT-n iropveia fjTis k.t.X. " Yes, and a fornication of such sort " the kou climactic "as (there is) not even among the Gentiles " While mere iropveia was excused not to say approved in heathen society, even by strict moralists, such foulness was abominated. Of this crime " Nam the loose Catullus says (76. 4)
:

of quality (as in iii. 17), in place of the regular correlative 01a (xv. 48). Neither 6vop.dTai (T.R.) nor dicoveTai is understood in the ellipsis, simply o"tiv "such as does not exist"; the exceptional heathen instances are such as to prove the rule. The actual sin is finally stated go-t yvvaiKci Tiva k.t.X., " as that one (or a certain one) should have a wife of his father ". tjtis defines the quality, &cm (with inf.) the content and extent of the iropvtia. ro\> irarp^s (instead of p.T)Tpviav) is the term of Lev. xviii. S. xiv indicates a continued association, whether in the way of formal marriage or not nor does epyov (2), nor

yw

KaTepya.crdp.evov (3), make clear this latter point. That "the father" was living is not proved by* the dSiKT)8els of 2 Cor. vii. 12 P. can hardly have referred to this foul immorality in the language of 2 Cor. ii. the "grief" and 5-11, vii. S-12 "wrong" of those passages are probably quite diff. The woman was not a Chris;
;

nihil est

ultra "

" scelus

quidquam sceleris quo prodeat and Cicero, pro Cluent., 6, 15 incredibile, et praeter hanc imam
:

in omni vita inauditum " Euripides' HipGreek polytus speaks for Gr. sentiment. and Roman law both stamped it with infamv for Jewish law, s*-,e Lev. xviii. ?o also Gen. *lix. 4. 7 f., Deut. xxi
;
;

for Paul passes no sentence upon her; see ver. 13. Ver. 2. What are the Cor. doing Not even under this deep disgrace ? grieving. Kal vp.eis ire<pvo"twp.e'vot eo-Te' k.t.X.: "And are you (still) puffed up? and did you not rather mourn ? " For the grammatical force of ireqSvo . eore, and for the vb., see parls. in i. 10, iv. 8 note to iv. 6. P. confronts the pride of the Cor. Church with this crushing fact no intellectual brilliance, no religious enthusiasm, can cover this hideous blof: " argumentatur a contrario, ubi enim The ver. luctus est, cessit gloria" (Cv.). is best read interrogatively, in view of the ov\\. in 2nd clause (cf. i. 20), and in Paul's expostulatory style (cf. iv. 7 f.). eirev8-ricraTe (see parls.) connotes funeral
tian,
-

"
:

nP02 K0PINGI0Y2 A
r II. I. for

v.

Epp. Gospp. and Acts,

;

yaadfxevov, 4. iv
r

tu>

oyojiari

tou
s

Kupi'ou

/fxaiv

'Itjo-ou
ttj
'

Xpiarou,'-

avvax&evTOH' upwy Kal

ou

epou
5

irfeufiaTOS
u

ow
T
y

Suvdfiet tou

passin

* With
pron.xiv.
14, xvi.

Kupiou

YjfAWf

Itjo-oG

XpicTouY
y
-fJ9

5.

-rrapaSouVai

tov

toioGtoc

tu>
ttj

larava
Rom.
t

els

oXeQpov

aapnos, IVa to

TrceGpa ctwQtj eV

18
ii.
i.

2 Cor.
i. 9; Gal. vi. 18; Phil. iv. 23; Phm. 25; 2 Tim. iv. 22; Mk. ii. 8, viii. 12; Luke 2 Cor. xii. 9 2 Pet. i. 16 Lk. v. 17. u In this sense, 1 Tim. i. 20. v Ver. 18; 12 times besides in P. vii. 5; 2 3 Jo. 8; Mt. xix. 14; Ac. xxii. 22. . ii. 18 7; Rom. xvi. 20; 1 2 Th. ii. 9 1 Tim. i. 20. v. 15; Gospp. and x 1 Th. v. 3; 2 Th. i. 9; 1 Tim. vi. 9; Prov. xxi. 7. y 2 Cor. vii. 1 Rom. i. Tim. iii. 16 Heb. xii. 9 ; . xxvi. 41.
; ; ;

13, vii. 13; 47, viii. 55.

11, vii. 15, 28, xvi. 16, Cor. ii. 11, xi. 14, xii.

Rev., passim. Col. ii. 5 3 f.

;

Om. t| |io v all uncc. but P. Om. Xpio-Tov ABD* most critical Om. Xpio-Tov NABDP46.
;

edd.

Copyists are apt to complete the name.

mourning over "a brother dead to Gad, by sin, alas undone " the tense signifies "going into mourning" "breaking out in grief" (Ev.) when you heard of it.
; !

tian (cf. 12
(cf. iii.

f.)

"under these conditions

15).

16

f.,

vi.

Of such grief the fit sequel is expressed by tva ap9f| etc pccrov vpuv, "that he should be removed from your midst, who so perpetrated this deed". This is the
later Gr. " sub-final " tva,

of the desired
;

see Wr., p. 420 Bm., p. 237 cf. irpdas, as distinguished from iroitjo-as (T.R.), implies quality in the action (see parls.). Vv. 3-5. The removal of the culprit is, in any case, a settled matter eyit p.cv yap, " For I at least" . . . tjSt] KcKpixa, " " have already decided without waiting till you should act or till I could come. For tjStj see note, iv. 8; tccKpuca, pf. of judgment that has determinate effect. p.cv solitarium " I indeed (whatever you may do)". diruv tu cwpan irapuv St " while absent in the body -no Trve'Cpari, yet r,resent in the spirit " by absence
result
:

xiv. 12

f.

already determined in is delivered in ver. 5, supplying a further obj. (of the thing ; cf. for the construction, Acts xv. 38) to Kcxpiica: "I have already judged him (have given sentence), in the name . of our Lord jesus, to deliver him that is such (t6v toiovtov) to Satan for destruction of his flesh, that his spirit may be saved in the day of the Lord Jesus ". The clauses of ver. 4, with their solemn, rounded terms, make fit way for this awful sentence " graviter suspensa manet
the Apostle's

The judgment

mind

et vibrat oratio

The
'!.,

usque ad ver. 5 " (Bg.). prp. phrases ev t&> ovopan t. Kvp. crvv t. 8-vvdpci t. Kvp. T|puv 'I., may-

the Ap. might seem disqualified for judging (cf. 2 Cor. xii. 20-xiii. 2) he declares that he is spiritually present, so present to his inmost consciousness are the facts
;

be connected, either of them or both, with irapaSovvai or with the subordinate <ruvax0vT<iv and the four combinations thus grammatically possible have each found advocates. The order of words and balance of clauses, as well as intrinsic fitness of connexion, speak for the attachment of the former adjunct to
;

spirit,

" St. Paul's of the case cf. Col. ii. 5. illumined and vivified, as it unquestionably was, by the Divine Spirit, must have been endowed on certain occasions with a more than ordinary insight into the state of a Church at a distance" (Ev. cf. John i. 48 2 Kings " I have already passed sentence, v. 26) as one present, on him that has so
;

wrought this thing". &>s iropwv means "as being present," not "as though present" which rendering virtually sur-

renders the previous dirwy . . . irapwv 8c. KaTcp-ydopai, to work out, consummate (see parls.); the qualifying ovtujs probably refers to the man's being a Chris-

irapaS. 2a.T., the latter to <ruvax0. ipwv so Luther, Bg., Mr., Al., Ev., Bt., El. " In the name of the Lord Jesus " every Church act is done, every word of blessing or banning uttered; that Name must be formally used when doom is pronounced in the assembly (see parls.). The gen. abs. clause is parenthetic, supplying the occasion and condition precedent (aor. ptp.) of the public sentence all the responsible parties must be concurrent " when you have assembled together, and my spirit, along with the power of our Lord Jesus ". Along with the gathered assembly, under Paul's unseen directing influence, a third Supreme Presence is necessary to make the sentence valid the Church associates itself
:

47*

nP02 KOPTNGIOYS A
tou
Kupt'ou
l '

809
u(xair

rffiepa

'Iyjo-ou.

6. ou
d

ko.X6k to

Kau'x^fia
de

^"j.'/
* ens

8"

ook oiocrre
7.
'

on

futcpd

d,
ufiT]

oXof
J|i.T]',

to

de

<pu'pa|Aa

i^op.oi;

^* n
ii.

KKa9dpaT6
ecrre
h

out' 2

tt\v 'iraXaidi'

iVa ^tc viov

cf>upap.a,
lk

times beP. ;Jas.

ii.

KaGws

dup,oi

Kai yap to

irdo-xo. T)p,wv uirep tjp-wf

etuOtj

12,

Mt.

xv. 26, xxvi. 10; Lk. xxi. 5. c See iii. 16. b ix. 15 f. 7 times besides in P.; Heb. iii. 6. fiacpos, cf. Jas. iii. 5 Mt. xiii. 32. For <Jivpa/na, 9. e Mt. xiii. 33, xvi. 6 ff., and parls. Rom. ix. 21, xi. 16. f 2 Tim. ii. 21 Deut. xxvi. 13 Judges vii. 4. g In like sense, Rom. vi. 6 Eph. iv. 22 Col. iii. 9. h Mt. xxvi. 17, and parls. Acts xii. 3, xx. 6 Lev. ii. 4, etc. i Mt. xxvi. 2, etc. From (Heb. pesach) in 2 Chron. iftaaex. nao-x* 8vu>, Mk. xiv. 12 Lk. xxii. 7. k x. 20; Acts xiv. 13, 18.
;

d Gal. v.

LXX

t.

Kvp.
!.

-r)(j.o>v

l-ncrov

t. Kvp.
2

Xpio-Tow,
all

Xpiorov, ACP, minuscc. 15 Ambrst. Cf. ver. 4, i. 8, and

;

syrr. cop.,
1

many

Ff.

Thess.

for

Pauline usage.

Om.

ow

uncc. but fc^cCLP

all critical

edd.

clothed therewith, the Cor. Church will deliver the appalling sentence inspired by ^he absent Ap. ervv TJJ Swdp.i k.t.X. is a h.l. ev 8uvau.ei (ii. 5, " Our Lord Jesus " etc.) is frequent in P. is Christ the Judge (see i. 8). " Delivering to Satan," in the view of many (including Aug., Cv., Bz., and latterly Hn.), is a synonym for excommunication, a thrusting out of the condemned into "the kingdom of darkness," where "the god of this world" holds sway (2 Cor. iv. 4, Eph. ii. 2, vi. 12, Col. i. 13,
is

"with the ing that it

power" of

its

Head.

Realis-

douter, c'est une condamnation a mort que Paul prononce " (Renan) not however a sudden death, rather " a slow con;

in 1 Tim. i. 20. But no proof that such a formula of excommunication existed either in the Synagogue or the early Church and the added words, els oX8pov -rfjs crapes k.t.X. point to some physically punitive and spiritually remedial visitation of the
etc.)
;

similarly

sumption, giving the sinner time to repent " (Gd.). The ejection of the culprit the Church of itself could and must effect for the aggravated chastisement (2, 13) the presence of the Apostle's "spirit," allied "with the power of the Lord Jesus," was necessary. 6 Zaravas (Heb. hassatan, Aram, s'tana : see parls.), " the Adversary," sc. of God and man, to whom every such opportunity is welcome (John viii. 44). That Satan's malignity should be (as one may say) overreached
;

there

is

by God's wisdom and mercy

is

(cf.

iii.

19)

sinner. The <rap to be destroyed, it is replied, lies in the man's sinful passions

nothing very wonderful (see 2 Cor. xii. 7, Luke xxii. 31 f., also the temptation of our Lord, and of Job) hate is proverbially blind. On " the day of the Lord," when the ultimate salvation or perdition of each is fixed, see i. 8, Rom.
;

ii.

5-16.

That

some

Cor.

afterwards

but these would, presumably, be strengthened rather than destroyed by sending him back to the world. " The flesh," as antithetical to " the spirit " (see parls.), is rather the man's bodily nature ; and physical maladies, even death, are ascribed in the N.T. to Satan (2 Cor. xii. 7, Luke xiii. 16, John viii. 44, Heb. ii. 14), while on the other hand affliction is made an instrument of spiritual benefit (ix. 27, xi. 30 ff., 2 Cor. iv. 16 f., xii. 7, 1 Peter iv. 1 f.) moreover, the App. did occasionally, as in the cases of Ananias and Elymas (Acts v., xiii.), pronounce penal sentences in the physical sphere, which took immediate effect on the condemned. It appears certain that P. imposed in this case a severe physical infliction indeed, if oXcdpos is to be pressed (see parls.), a mortal stroke as the only means of marking the gravity of the crime and saving the criminal. " II ne faut pas e*>
;

sought proof of Paul's supernatural power goes to show, not that this sentence proved abortive, but rather that the
offender averted it by prompt repentance. " Ver. 6. " Your vaunt is not good icavx Tl|Aa materies gloriandi (cf. alo-xpov Mr.), found kXeos, Eurip., Helena, 135 in the state of the Church, of which the Cor. were proud (iv. 6 ff.) when they ought to have been ashamed. KaXdv, good in the sense of seemly, of fine quality; cf. 2 Cor. viii. 21, John x. 32, For ovik oiSaTc . . see iii. 16. etc. ; The Cor. might reply that the offence, however shameful, was the sin of one man and therefore a little thing; P. retorts, that it is "a little leaven," enough to " leaven the whole kneading " cf. the Parables of Matt. xiii. 33 and Luke xii. 1. sin so virulent held an indefinite power of corruption it tainted the entire community. The <^vpap.a (4>vpdai,
:


IO
lH./.forvb.
Col.
ii.

"

nP03 KOPIN0IOY2 A
Xoiotos
e

passim Gospp.

16; in

e eopTa^wjief, 1 p.T] iv uu,t] * -rraXcud |at]0 eV 8. wore m KaKias kcu m irornpias, dXX ck d^uuois n ciXiKpifcias Kai tuiiTi *'

'

m Rom. i.29.
Ktt(ccn,xiv.

dXriGcias.
; ; ;

20
i.

Eph. iv. 31 Col. iii. 8 Tit. iii. 3 Jas. i. 21 1 Pet. 11. Eph. vi. 12; Acts iii. 26; Mt. xxii. 18; Mk. vii. 22; Lk. xi.
;

1,

16;

39.

Acts viii. 22 Mt. vi. 34. 7roix)pii, n 2 Cor. i. 12, ii. 17; -wjs, Phil.
;

10.

o In this sense, 2 Cor.

;

vii. 14, xii.

6;

Rom.

ix.

Eph.

iv.

25; Phil.

i.

18; 2 Jo.

3 Jo.

Acts xxvi. 25

Mk.

v. 33.

copTa&op.cv,

ADP,

minuscc.

by

itacism.

to mix) is the lump of dough kneaded for a single batch of bread see parls. Ver. 7. iKKaOdpaTC, "Cleanse out" the aor. implying a summary, and eica complete removal (see parls. for simple Kadalpw, John xv. 2), leaving the Church " clean " an allusion to the pre-Paschal removal of leaven (Exod. xii. 15 ff., xiii. For t. iraXaiav vp.T|v, cf Ignatius, 7).
:

scrap of leaven to be got rid of from the house at the beginning (eve) of the day, Nisan 14, on which the Lamb was slain. jracrxa stands for the Paschal Lamb, the sacrifice of which legally constituted the

Passover (Mark
"

xiv. 12, cf.

John

i.

29).

(Christian) passover," cf. Heb. and for Paul's appropriation to xiii. 10 the Church of the things of the Old

Our

ad Magn.,

10, t. KaKTjv i5p. Tl v T ' lro ^alw Oeicrav k. vo|io-acrav, applying, however, to Judaism what here relates to Gentile vice. The "old leaven" (denoting not persons the incestuous and his like

xi. 17, Gal. iv. 26, vi. This identification of Phil. iii. 3. Christ crucified with the Paschal Lamb

Covenant, Rom.

16,

but influences see 8) must be cleansed away, "in order that you may be a fresh kneading", v*ov, new in point of time his interpretation. The Pascha (Aram. " Jethe mass of dough, with pascha = Heb. pesach) in O.T. (see parls.) " was the sacrificial the evil ferment removed, kneaded over hovah's Passover again. The Cor. are to be clear of the covenant-feast of the kingdom of God in iraXaia t,vp.y) " in accordance with the Israel. It contained three essential elethe blood of the victim, ments (1) fact that" (ica6<is) they "are dvp.oi," a term not used literally as though the sprinkled at the exodus on each houseChurch was at this (sc. Paschal) season door, afterwards on the national altar, as eating unleavened bread such a irapa- an expiation to God (cf. Rom. iii. 25), who " passes over " when He " sees the TqpT|<ris of Jewish law by Gentiles P. " (2) the flesh of the lamb, supwould hardly have encouraged (see Gal. blood but morally, in consistency plying the food of redeemed Israel as it iv. 9 ff.) sets out to the Holy Mount and the with the allegorical strain of the passage "in the purpose and command of God, Promised Land (see x. 16 f., John vi. 32, and in their own profession, they are 51) (3) the continued feast, an act of separated from all sin, which is to them fellowship, grounded on redemption, bewhat, during the passover week, leaven tween Jehovah and Israel and amongst was to the Jews. This objective use of the Israelites cf. x. 16-22, xi. 20, and unleavened corresponds to that of sanc- notes. With the leaven removed and the Passtified in i. 2" (Bt.). Cf. the tjStj Ko.6o.poi and for the general over Lamb slain, " let us keep the feast ctt of John xv. 3 (!opTa>p.v, pr. sbj. of continued action) principle, i. 30, vi. 11, Rom. vi. i-n, etc. this term again allegorical not literal Ver. 8 explains the symbolical avp.ou " a figurative characParticipation in the sacrifice of Christ (see avp.oi, 7), presumes unleavenedness in the partici- terisation of the whole Christian conduct atras 6 Pios civitotj the unleavened bread and the of life " (Mr.), pants passover are related (objectively) as re- iravrJYupts a-yia (Clem. Al., Strom., viii., pentance and faith (subjectively) " For quoted by Ed.) to the same effect Cm., indeed our passover has been slain, even SeiKWffiv otu irds 6 xp v S eopTrjs <tti Kaipbs t. XpicrTiavois Sia T. wepfJoXTiv trv9r\ (aor., Christ". to irdo-xo. the Passover Lamb T. dvaOuv avrois SoBe'vTtov. 81a tovto of historical fact) what yap 6 iilos t. eoxi avOpaiiros yY ov * Kai killed, and leaven not yet cast out The Law prescribed It"u6t), iva o" 6opTa^LV Troi^o-fl cf, a contradiction no exact time, but usage required every earlier than P., Philo's interpretation of
:

lends some support to the view that Jesus died, as the Fourth Gospel appears to represent, on the \\th Nisan; but the precise coincidence is not essential to

"

;; ;

8 io.
9. "Eypavl/a upae iv
p

nPOS K0PIN9I0Y2 A
ttj
p

811
r

moro\fj

prj q

auvava^iyvuaQai
TOUTOU,
x
f|

iropvois
'

p 2 C<' Vli
H
xvi. 22

"

IO. KCU

OU *TT<{rrU)S TOIS TTOp^OlS TOU

2

KOCTfJ-OU

TOIS
3

CfKTais
v. 5
;

r\

" apTra|i^

T
rj

ciSwXoXdTpcus,

eiTel

64>iXT

TrXcOw

apa

Q 2

Th

">

14.
r vi. 9;

Eph.

1 Tim. i. 10; twice in Heb., and in Rev. s ix. 10, 22, xvi. 12; Rom. in. 9; 4 times in Acts and Lk. t vi. 10; Eph. v. 5; -Tew, 2 Cor. ii. n, vii. 2, xii. 17 f., 1 Th. iv. 6. u vi. 10; Mt. vii. Heb. x. 34. vvi. 9, x. 7; Eph. v. 5; Rev. xxi. 8, xxii. 15. 15; Lk. xviii. ii -yr;, Mt. xxiii. 25 w vii. 14. x In this tense and sense (w</iei,\), 2 Or. xii. 11 Heb. ii. 17; Lk. xvii. 10.
;
;

Om.
w

at

all
t|

uncc. but

^cDcLP.
all

2
3

icai (not
4> a 1

before apir.),

uncc. but J^cDbcL.

P. "

Xct

c, all

uncc. but

the Feast, De migr.Abrah., 16 De congr. quarend. erudit. gratia, 28. For worre with impv., see note on iv. 5. The avp,a (unleavened cakes), to be partaken of by the av|j.oi (7), are described by the
;

attributes clXttcptvias Kat d<\r|9eias, " of sincerity and truth " a sound inward disposition, and a right position in accord with the reality of things. To the forbidden iv vpxi iraXaiij (see note, 7) is

added,
et

by way of closer specification,

prjSe iv tv^\] KaKias k. irovijptas (malitice

the vicious dispoof it (Lt.) The see Trench, Syn., 11. associations of approaching Easter, probably, suggested this train of thought (cf. xv. 23, a.Trapx'n) nowhere else does P. call Christ " the Pascha ".
tcaicia

nequitia)
;

"

sition, irovrjpia the active exercise

16.
v. 9-13.

Previous Letter Misread, The Cor. Church were taking

15
;

in the (my) the Cor. had received from P., which is recalled by the matter just discussed. The Ff., except Ambrosiaster (? Hilary of Rome, prob. Isaac, a converted Jew), referred the cypa\|/a to this Ep., reading the vb. as epistolary aorist (as in 11 see Bn. 44) but there is nothing in 1 Cor. to sustain the ref., and ev Tfj eiriaToXfj seems "added expressly to guard against this interpretation " (Ed.). Modern expositors, from Cv. downwards, find the traces here of a lost Ep. antecedent to our First 2 Cor. x. 10 f. intimates that the Cor. had received several letters from P. before the canonical Second. Some have found in 2 Cor. vi. 14-vii. 1 a stray leaf of the missing document that par. is certainly germane to its purpose (see Hilgenfeld, letter "

Ver.

the

9.

wrote to you

last

no action against the offender of

this neglect

in

they disregarded the Apostle's

conveyed by some recent These instructions they appear to have misunderstood, reading them as though Paul forbade Christians to have any dealings with immoral persons, and asking for further explanation. Not improbably, they were making their uncertainty on the general question an excuse for hesitation in this urgent and
instructions
letter.

Einleit. in das N.T., p. 287; Whitelaw, in Classical Review, 1890, pp. 12, 317 f.). The ambiguity lay in the word avvavafiiYvucrOai (0 mix oneself up with), which forbids social intimacy, while those who
to misunderstand took it as a prohibition of all intercourse. Ver. 10 gives the needful definition of the above injunction, ov iravrtos is best understood as by Er. (wow omnino), Cv. (neque in universum), Mr., Bt., Ed., El., as not absolutely, not altogether, ov negativing iravTOJS and making the inhibition a qualified one " I did not altogether forbid your holding intercourse with the fornicators of this world ". To make the irdvTws emphasise the ov (as in Rom. iii. "Assuredly I did not mean to 9) forbid association with fornicators outside the Church " (Lt.) is to lend the passage the air of recommending association with unconverted profligates What applies to one sort of immorality applies tj t. wXeoveKTais Kal apiraiv to others f\ cl8(i>Xo\(iTpai9, " or with the covetous and rapacious, or with idolaters". The irXcoveKTai (from irXe'ov and rx<o see parls.) are the self -aggrandising in general
:

wished

Accordingly the Ap., after giving sentance upon the iropvos of w. 1 f., repeats with all possible distinctness his direction to excommunicate persons of openly immoral life from the Church. Profligates of the world must be left to God's sole judgment. P. felt that there was an evasion, prompted by the disposition to palter with sin, in the misunderstanding reported to him ; hence the closing words of the last Section, condemning the " leaven of badness and wickedness" and commending the "unleavened bread of sincerity and truth". On the nature and occasion of the lost letter, see Introd., chap. ii.
flagrant case.


8l2
"

; :

V.
q

"
;

ITP02 KOPIN6IOY2 A
'

n-t 3

81 y ^P h 6K tou Kocrfiou e^eXOeii'. V

II. vvvi

Se eypcuj'a vu.lv
r

jxtj
rj

cruvavo.ii.iyi]

Mk.m.

14.

y ucr

at

({ K

Tl 5 dSeXc^os
T]

T 6vov.at,6u.evos
T]

if

Tropcos
a

TrXovKTr)s
b

-P"" **

ei8uXo\aTpY]S
c e

'XotSopos
12. ti
KpireTe,
d

p.e'9uo"OS
ical
d
2

>l

apira|,
d

Tu

toioutw

"23;

p.i]S6
v.
f

oweadieip
ecrw
4

yap poi
tous oe

TOus

ew tepidly; ofy!
KpLvti,
;

Tim.

tous

up,eis

ew 6 Geds

13. koi

iii.g;Prov. xxvi. 21
Sir. xxiii.

'

e^apciTe

rbv

ironripoi' e uu,wc
'

auTWK.
;

b See ver. 5. c Gal. ii. 12; Acts x. 41, xi. 3 Lk. 8. a vi. 10; twice in Prov., and in Sir. Ps. c. 5. d Col. iv. 5 1 Th. iv. 12 Mk. iv. 11 Prol. to Sirach (eKToy). xv. 2 Gen. xliii. 32 Cor. iv. 16 Rom. vii. 22 Eph. iii. 16. f N.T. h.l., Deut. xvii. 7, 12, xxiv. 7. t HI. ; cf. 2
; ;
; ;

wv,

ABDcGLP;
all all

Treg.,

W.H.,

Nestle,

vvvi, fc**CD*b

Tisch.

2
3

Om. Kai Om. Kat

uncc. but

DL.

uncc. but
all

e|apaTe:

uncc. but

D 3 L. D3 L

(e|apeiTe)

see Deut. (pari.).

apircryes, those who seize with violence sins of greed are frequent in commercial " Idolaters " (the first appearance cities. of the word in literature cf. notes on viii. 1 and x. 19) included the entire pagan world Cor. idolatry was specially
: ;

associated with

sensual sin.

be " named," but is not, " a brother "; Rev. iii. 1. Among the kinds of sinners proscribed P. now inserts the XoiSopos (see note on iv. 12), the " railer," " reviler " the foul-mouthed abuser of others and the p.e'6vo-os, " drunkard "

may

cf.

eirel

"since in that case" the logical consequence of absolute non" you were bound to go out intercourse erepav oiKO'unevr|v of the world " One could a><|>i\eTe li\ri](ra.i (Thp.). not pursue any avocation at Cor. without daily contact with such sinners. ox^ciXere, in the impf. tense of the unfulfilled confor the omission, dition (implied in apa) common with vbs. of this nature, of the av of contingency, see Wr., p. 382, and For the principle imcf. Heb. ix. 26.

apa

k.t.X.,

plied
xvii.

as

against the cloister

see

John

14-19-

contrast to the of ver. 9 " If any one doubted the purport of the former letter, it shall be impossible to mistake my meaning noiv ". The logical (not temporal) sense of vvv (or vvvi) is " But preferred by some interpreters now after this, as things now appear
I

Ver. 11. vvv 8e have written "

.

rypaij/a,
in

"But now

E-ypa\|/a

Iv

ttj

Iiuo-t.

(you must
etc.,

understand that)

vpat|fa thus 81 bears the like emphatic temporal sense in 2 Cor. viii. 11, Eph. ii.
this

wrote," repeating the

I

former.
13.

Nwl

" any one bearing the name of brother the point of the amended rule, which P. in writing before had apparently left to the common-sense of his readers, but is compelled to make explicit. So the jxtj
o-vvavap-i-yvvo-Bai clearly signifies not to

eav tis

a.8eX<j>6s

ovouaop.V05, "if

hold fraternal, friendly commerce with Such a one vicious men cf. xv. 33.
:

in earlier Gr. a comic afterwards seriously used these sins are companions cf. vi. (Lt.) 10. tu toiovtu prjSe o*vv<r8ieiv " with him that is such (I bid you) not even to The inf. is pr. of usage, praceat". tice; cf. Gal. ii. 12. "Eating together is a sign of friendliness ; business transactions are not. If the ref. be restricted to Christian fellowship (sc. the Agape), the emphatic not even is out of place (Ed.). To forbid intercourse to this extent implies expulsion from the Church, and more; cf. 2 Thess. iii. 14 f. (milder That it should treatment), Mt. xviii. 17. be possible for an actual "idolater" not merely one who " sits in an idol's house " (viii. 10) as a place indifferent, or who still in some sort believes in its power (viii. 7) to be in the Church is evidence of the laxity of Cor. ChrisThat this was really the case, tianity. and that some Cor., perhaps of philosemi - pantheistic tendencies, sophical, wished to combine the worship of the heathen temple with that of the Christian Church, appears likely from x. 14-22 the same syncretism is found in India now cf. the case of Naaman, 2 Kings v. 17 f. Vv. 12, 13. t yap fioi Totis e|a> k.t.X. ; " For what business of mine is it (Quid mea refert ? Cv.) to judge those that are outside ? (Is it) not those within (that) you " judge, while those without God judges ? By these questions P. justifies his excluding the impure dScX^os 6vop.a. from the communion and social courtesies of

word bearing
tipsy,
:

sense,

: ;

VI. 12.

nP02 K0PIN9I0Y2 A
"ToXjmd
8

8i3
c

VI.

1.

tis
f

ufiwv

-jrpa.Y|xa
*

e'xojf

irpos tov
s

'irepov a
''

^cor^

'

KptKeaQai
5
;

eirl

tw
;

dStKwe, Kal ouxi

;

eirl

tgjv

dyiaii'

2.

ook

I2; Acts

Job

iii.

xv. 12. 4 (Ps. 1. 6)

b H.l. Mt. v. 40

Thuc. i. 128 Xen. Mem. ii. 9. 1. Gen. xxvi. 21 Job xiii. 19, xxxix.
;

See
e

iv. 6.

Esth. vii. d In this sense, Rom.

; ;

34.
;

Mt. xxviii. 14. f In this sense, ver. 9; cf. ojnapraiAot, Gal. ii. g In this comprehensive use, xiv. 33, xvi. 1,15; 2 Cor. viii. 4 Rom.
besides in P.; Heb.
1

xxiii. 30, xxiv. 19, xxv. 9 airxrroi, ver. 6 below. 15, etc.
xii. 13,

Acts

xvi. 15

about

12

times

vi. 10;

Jude

3.

h See

ver. 6.

t]

ov k

all
;

7VT|0T]|Aev

uncc. but D 3 L. hence Syrian text

H perhaps

lost

by confusion with

final

of

He holds jurisdiction over of their conduct those within its pale the Church (vip.eis) is bound to take note the world outside must be left to the " cives judicate, ne judgment of God alienos" (Bg.). The Ap. places himself and the Cor. on the one side (cf. 4 also in contrast with God who xii. 25 f.), judges Totis eu>. " Within " and " with" denoted in Synagogue usage memout bers and non-members of the sacred
the Church.
; : ;

vi.

17. Law-suits in Heathen Courts, 1-6. Beside the irdpvos, amongst those to be excommunicated at Cor., stood the ir\eovKTTjs (v. 11); fraud and robbery were only less rife than licentiousness and this element of corruption, along with the other, had reappeared within the Church (8). Instead of being repressed by timely correction,
;

community

(see parls.)

o! itrm

ol ayioi,

ol OIKCIOI TTJS iri<TTWS> 01 TOV XpKTTOV, etc. Yet this mutual judgment of Chris-

by each other has great limitations (Rom. xiv. 4-10; Matt. vii. 1 ff.) its
tians
;

sphere

lies in vital

matters of character
;

essential to Church life and there it is subject to the final Court of Appeal (see P. iv. 3 ff.). 6 cos tcpivci (not Kpivei)

the evil had grown rank in several instances aggrieved Christian parties had carried their complaints before the civil Courts, to the scandal of the Church and to Paul's high indignation. Two links of thought connect chh. v. and vi. (*) the kindred nature of sins of impurity and of covetousness, both prevalent at Cor., both destructive of society (2) the
; : ;

is

not anticipating the Last Judgment, but laying down the principle that God is the world's Judge; see Rom. ii. 16, iii.

lamentable lack of Church discipline (v. 12), which enabled these mischiefs to gather head.
Ver.
laesa
1.

Heb. xii. 23, etc. The interrog. o\xi holds under its regimen the two clauses linked by the contrastive 8c El. however
6,
;

any one of you dare

majestas

ToX|xcitis vp.wv k.t.X. ; "Does ? " etc. " notatur

reads tovs 8e

ejjtj

k.t.X. assertively, as a
".

concluding " grave enunciation

his digression to the lost Ep. and the general social problem, the Ap. returns, with vehement emphasis, to the offender of w. 1 f. and demands his expulsion in the solemn words of the Deuteronomic law. t6v irovujpov is not

From

Christianorum " (Bg.) ToXp.dv, sustinere, non ernbescerc. This also was matter of common knowledge, like the crime of v. 1, The abrupt interrog. marks the outburst of indignant feeling. You treat the Church, the seat
of the
it

Holy Spirit (iii. 16 f.), as though were without authority or wisdom you take your case from the highest
court to the lowest
first
;

So the appellant

is

scelerum omnium principem," nor "the wicked" in general case as it arises (Hf.) but " istum improbum " (Bz.), the case of notorious and extreme guilt which gave rise to the whole discussion. l^dparc (cf. eKKaOdpare, 7) takes up again the ivo dpOfj of ver. 2, with the added thought (cf;- . . . t| vp.<ov a-iiTwv) of the riddance effected by his removal. The terrible sentence of w. 3 ff. had not, in so many words, prescribed ejection, though implying it and P. needed to be very explicit see note on ver. 9. The formal expulsion must proceed from the Cor.,

Satan
Cv.),

("

censured in ver. 4 the whole Church comes in for blame. ripayp.a (res, nego-

each

tiant),

KpivecrOai (mid.

see parls.),

iirl

vp.is

Kpiv6T6

the

Church

is

self-

with gen., Iv (2), KpiTTJptov (2), KaOiu (4), and perhaps rjTTTjfia (7), are all in this passage technical legal expressions. Ot aSiicoi the term applied by the Jews (cf. Gal. ii. 15), and then by Christians, to the heathen marks the action censured as self-stultifying to seek for right from " the unrighteous " P. himself appealed to Roman justice, but never in matters " between brother and brother," nor in the way of accusing his injurers (Acts xxviii. 19) only in defence of his work. 01 ayioi indicates by contrast the moral dignity of Christians (see i. 2, and

'

governing body.

note), a judicial

attribute; cf. sanctitas

H
iRm.iii.6;
Acts xvu.
31 (oikou/mei^r) 4 times in
;

TTPOS K0PIN9I0YS A
h

VI.
k

g nT
^

Tl
l

Q[

gytOl
'

TO^

'

Koauioc

'

KpiK>uai
5

teal

el

iv
3.
T

iiu.lv

'k

VeTai 6 Kp t
..
;

koctixos,
,

d^a^ioi <tt
1

/ m KpiTTjptwi'

\a.)(ioT(jiv
. ...

h
;

ouk
..

John. Judges

k Acts xvu. 31
v. 10; 3

... Lk. XI.

7 (44)
;

15.

H.l.

rT

-urn, xi. ay,

ovk afiou?, Acts xm.

, 46.

m Jas.

11.

Kings

vii.

Dan.

vii. 10.

There exists fori (Quintilian, xi., 3. 58). " It is a similar Rabbinical inhibition forbidden to bring a matter of right before Whosoever goeth idolatrous judges. . before them with a law-suit is impious, and does the same as though he blasphemed and cursed and hath lifted his
:

o-w8iKaovTs (Euseb., H.E.,

Moses our (Shulchan Teacher, aruck, Choshen hammishpat, 29). The Roman Government allowed the Jews the Bethliberty of internal jurisdiction din (house of judgment) was as regular a part of the Israelite economy as the Beth-keneseth (synagogue). In Rom. xiii. 1 ff. P. regards the power of the State from a diff. point of view. Ver. 2. fj ovk otSaTe k.t.X. ; " Or (is " etc. If the it that) you do not know ? appeal to non-Christian tribunals is not made in insolence (to\u,) towards the Church, it must be made in ignorance of That "the its matchless prerogative. saints will judge the world" is involved in the conception of the Messianic kingdom (Dan. vii. 22 cf. Matt. xx. 21) Israel, with its Christ, is to rule, and therefore judge, the nations (Acts i. 6, See Wisd. Hi. 7 etc. cf. Gal. vi. 16). f., where participation in this Messianic " the souls of the power is asserted for After righteous " in their future state. the manner of Jesus, the Ap. carried over God the promises of to the new Israel of dominion claimed under the Old Covenant, transforming in transferring them (2 Tim. Paul reRev. xx. 4, xxii. 5, etc.). ii. 12 minds his readers of a truth they should have known, since it belongs to the nature of "the kingdom of God" (9) and to the glory they look for at " the unveiling of Christ" (i. 7 ff. cf. iv. 8, Rom. Cm. and others see here a viii. 17, etc.). virtual judgment of the world, lying in the faith of the saints as contrasted with its unbelief (cf. Luke xi. 31, John iii. 18 a thought irrelevant ff., Rom. viii. 3), moreover, carries the here. Ver. 3, judgment in question into a region far beyond that of Christian magistrates,
hand against

the law of blessed be he "

!

p.ETOxoi tt)s Kpicreus atirov icai vi., 42 see picturEd.). Iv vp.lv, in consessu vestro ing Christ and His saints in session, with "the world" brought in for trial before them. " It is absurd in itself, and quite inconsistent with the Divine idea and counsel, that any of you should now appear at their bar, who shall some day appear at yours " (Ev.). tcpivtrat, pr.
. .

ko.1

tense, of faith's certainty (cf. v. 13). Kpi/nqpiov (see 4) signifies place rather than matter of judgment (see pads.) for
;

the latter sense lexical warrant is wantThe question is " Are you uning. worthy of (sitting on) the smallest tribunals ? " of forming courts to deal with trifling affairs of secular property ? cf. our " petty sessions ". Cm. reads the sentence as affirmative, avdioi as nimis digni, and t. Kpi-r-np. Xax as the heathen " It is beneath your dignity to tribunals " appear before these contemptible courts
: : !

does not square with ver. 4. Ver. 3. The question of ver. 2 urged " Know you not that we to its climax shall judge angels ? " Paul already does
this
:

But

Inthis, hypothetically, in Gal. i. 8. structed through the Church (Eph. iii. 10), the heavenly powers will be subject to final correction from the same quarter.

The angels were

identified,

in

later

Jewish thought, with the forces of nature

and the destiny of nations (Ps. civ. 4 Dan. x. 13, xii. 1) they must be affected by any judgment embracing the Kocrpos. " There is, it seems, a solidarity between
;

the Princes

of the

nations
;

(cf.

Paul's

dpxal

k. e|ov<riai, xv.

24, etc.)

and the

whose appointment some prosaic interThe Ap. argues a major ad minus, from the grand and celestial to earthly commonplace. The early Church ascribed this dignity esp.
preters see here predicted.
i

according to nations directed by them Shir rabba, 27 b, God does not punish a people until He has first humbled its Angel-prince in the higher world, and according to Tanchnma, Beshallach, 13, He will hereafter judge the nations only when He has first judged their Angelprinces" (Weber, Altsynag. palast. Th'eoSatan is ko.t' I|o'xt|v " the logie, p. 165) god of this world " (2 Cor. iv. 4 cf. John " xiv. 30, Luke iv. 6), and has his " angels whom P. styles "world-rulers" (Eph. vi. On the throne of 12, Matt. xxv. 41). world-judgment Christ will sit (Acts xvii. 31, Matt. xxv. 31 f.), and "the saints"
;
;

sc.

after

to the martyrs: tov Xpicn-ov irdpeSpoi

assessors.

koivovctiv

their

own

acquittal
in

as

His

this

context


35b

nPOS K0PIN0I0Y2 A
on
m
r

815

oioare
ovv

dyY^Xous

'

Kpivoup,v
*

"pvqTi

Ye

Pi**tik<

4.

Picjtiko.

n In like connexion,

[i.kv

Kpt-pjpia, edv

q ex1] 1 6 T0 "$ clouOevrju-e'vouc, iv tt)

KKXt]aia,

Rom.
;

viii. 38

TOUTOUS
60-Tif 1

Ka0l^T6
up.iv

5.
2

TTpOS

et'TpOTTTJC
2

Up.IV

Xe'yW.
u

'

OUTWS OUK
"

Gal.'i. 8; 2 Pet. it. 4;

ev

cto^os

ou8e

eis,'

8$

Suvr^aeTai
i.

SiaKptvcu

dvd

Jude 6; Job iv.

18.

p Lk. xxi. 34; Aristot., Polyb., Philo. Al.

q See
;

28.
t

s xv. 34; Job xx. 3; Ps. xxxiv. 26, etc. Cf. iv. 14. xviii. 22. u N.T. h.L, in this sense. Cf. iv. 7

xi. 29.

TrausiL, Eph. i. Gal. iii. 3 MX. xxvi. 40 Mk. vii. 18; Jo. v Mt. xiii. 25 Mk. vii. 31 Rev. vii.
r
;
;

o //./.; class. 20; Acts ii. 30.

;

17;
1

Ex.
v
i,

xi.

7; Isa. Ivii.

5.

NBCLP,

minn.
:

ccttiv,
2

DG

37, etc.

70 or more (cf. Gal. Western correction.

;

iii.

28, Col.

iii.

11).

so crit. edd. o v8 is 0-0 d> os, fc$BC 17, 46, 73 ovSe ets croqSos, GP 37, Aug., Ambrst. (quisquam sapiens), cro<j>os ov8 is, D L, etc., simply, D*, earlier Western (?)
ri

Western Syrian.
later
;

crocbos

qualifies its objects as culpable; cf. tva

xarapYijo ^ in xv. 24
-

also v. 12 above,

and other

parls.

The anarthrous dyveX-

ovs signifies beings of this order, in contrast with men (cf. iv. 9; also Jude 6); " P. does not wish to mark out this or that class of angels, but to awaken in the Church the sense of its competence and dignity by reminding it that beings of this lofty nature will one day be subject to its also El.). jurisdiction" (Gd. p.iJTiY piuTiKa (nedutn quidem : not surely a continued interrog., as W.H. punctuate) "(to in sharp contrast to "angels" say) nothing verily of secular matters 1 ". Xe'7W|iev) is a N.T. h.L, p.TjTi-ye (sc. a sound cl. idiom (see Lidd. on |jliJtis, negative syn. for also El. ad. loc), Trdo-o) fjiaMov (Rom. xi. 12, 24); for the Piwtikos, of later Gr. (after ye, cf. iv. 8. Aristotle), denotes matters relating to
;

(KavxacrOai Iv dvOp., iii. 21, iv. 6 tf. implies such a counterpart) then ko.0it is read as impv., and P. says in sarcasm, " If you have lawsuits in secular affairs, set up the lowest amongst you (forjudges of these low matters) " Kpi-njpia however (see note on 2, and R.V. marg.) sig!

nifies

not

trials,

nor matters of
:

trial,

but

Pios (one's " living

t<uT)

"),

which
vita

"quae ad
(Bz.), or
diff.

as vita

qnam from
hujus
vitae

differs from qua vivimus

usum pertinent" pertinentia" (Cv.) see Lt. ad loc, and Trench, Syn., 27. Vv. 4, 5a. Ver. 4 is rendered in three
"ad victum
ways, as
(a) t. |ov8vt](xvovs ev t.
is taken to mean the heathen judges, the clSikoi of ver. 1 whom the Church could not respect (Iv, in the eyes of; cf. xiv. 11); then tovtoiis ica0iT

KK\Tjcria

tribunals, and is therefore an unsuitable obj. to edv exrjTe Pkutikoi KpiTijpia are the things wanting to the Church, which P. is advising them to set on foot, Moreover, Paul would hardly speak of Christians as "despised" among their fellows, without some touch of blame for their despisers. (c) For these reasons, it is better, as Hf. suggests, to put the comma before, instead of after, lav ^x^tc, attaching tovs e|ov0. to this vb. and reading |3iwt. Kptr. as a nom. (or ace.) pendens to the sentence (cf. Rom. viii. 3, Heb. viii. 1 and Bm., pp. 379 ff.) we thus translate, " Well then, for secular tribunals if you have men that are made of no account in the Church, set these on That this prideful Church the bench " has such persons is undoubted P. puts the fact hypothetically, as a thing one does not like to assume, p-ev oxiv throws into relief, by way of emphatic resumption, the (Siamicd . . . xpiTijpia. irpos
;
:

becomes an indignant you set up these (as your judges)

question "Do
?

IvTpo-irTjv tip.iv \iy<a,

(lit.

"Unto your shame

:

" so

this for a shame to you) I say (it) " relates to the foregoing sentence (cf. xv.

Mr., Hn., Tisch., W.H., R.V. text. The position of Ka0icTe and the strain put upon its meaning speak against this view the Cor. Christians did not appoint the city magistrates; also the unlikelihood of Paul's using language calculated

shame the Cor. Church 34) should have members looked on with
;

it

is

utter contempt (cf. xii. 21-25) > Dut since it has, it is fitting that they should be its P. writes judges in things contemptible with anger, whereas he did not, though
!

to excite
(b)

contempt toward heathen

rulers,

he might seem to do, in

:

iv. 14.

prevalent construction (Vg., Syr., Bz., Cv., Bg., Ed., El., Lt., A.V., R.V. marg.) understands t. I|ov0. Iv t. IkkX. as the despised of the Church itself

The

Ver. 56. Laying aside sarcasm, the Ap. " (Is it) so (that) asks most gravely there is no wise man found amongst you, who will be able to decide between his


8i6
w J ob
x
,

"
VI.
w
ftcTa.

nPOS KOPIN0IOY2 A
lx -3
-

niaov
"

tou
x

dScXd^ou

ciutou
e

6.
y

dXXd dSsX^o?
eV
2
d

dSeX^ou
b

Rom
i

x '" d,v

KpLverai,
'"

Kai
1'

touto
1 Z

em
3

dmoroiK.
ujuk

'8

:P
'lo

^
e

f"

"

>

'

"^ WS

"rjTTTjfia
'

cone on
;

KpijiaTa
3

5 :.

y vn. 12

^XT .,"'u.0'

eauiw

oia/ri
;

ouyI uaXXoe

douceurOe

Stan'

ouyI A

x. 27, xiv.

jiaXXof
v. 8.

diroaTpio-0
v. 1.

8.
xi.

dXXd uueis
12
;

dSiKctTe Kal

diroo-TepeiTe,
ii.

Cor.
f.
;

vi. 14

Tim.

See

Rom.
ii.

Isa. xxxi. 8
ix.
vii.

c 2 Cor. b N.T. h.L; Ex. xviii. 22. d Pass, (or mid.), 2 Cor. vii. 12 2 Pet.
;

xi. 11;

Rom.
Acts

-ao(xou, 2 Cor. xii. 13 2 Pet. 32; Rev. xvii. 7; Acts v. 3; oftener in

; ; ;

19

f.

Gospp.
Gal. iv.

12

24

Rev.

ii.

n. For

act., 2

Cor.

vii. 2

12; Col. Hi. 24;

Phm.

18, etc.

e vii. 5;

Tim.

vi. 5;

Mk.

x. 19.

2
3

Om. ovy fc<$*D* 17, latt. vg. cop. So Om. ev all uncc. all critical edd.
;

Tisch.

not

W.H.

81 a ti

critical edd.,

except Tisch.

brothers
tion
(cf.

"

ovtus
iii.

intensifies
3)

the ques-

vate matters by going before the heathen "

(Lt.).

Gal. rotravrr\ <rirdvis (Cm.) " so utter a lack of men of sense

all
iii.

amongst you Cor., with and pretensions ? " (i. 5,

vi, prp.

your talent
18, iv. 10).
p. parls.).

with

ellipsis

of eo~riv (Wr.,

is found (see (AeVov (Hebraistic prpl. phrase) tov d8eX<j>ov <xvtov lit. " between his a defective expression, as brother "

06)

dvd

there exists,

though due
:

to confusion of

tuv dScX^iwv

with the more Hebraistic d8X(j>ov Kai an example of the laxity of <i8e\4>ov unless, as Paul's conversational Gr.
;

conjectures, there is a " primitive error," and tov d8X<{>ov should be corrected to tuv dS\(J>a>v. " Nay, but brother goes to Ver. 6. law with brother this too before unThis is an answer to the believers " question of ver. 5, not a continuation of The litigation shows that there is no it. man in the Church wise enough to settle or he would such matters privately The aSixoi purely have been called in. of ver. 1 here figure as airurroi see parls contrast with 01 iu<rTvovTs (i. 21).

Sm.

absolutely a failure on your part " not a mere defect, nor a loss (sc. of the Messianic glory so Mr., in view of 9), but a moral defeat (see parls.). 'HTTaojxai (see Lidd., s. v., I. 3) signifies to be worsted, beaten in a suit (Lat. causa cadere) this sense excellently suits the context and Paul's epigrammatic style " Indeed then it is already an unmistakable defeat for you that you have law-suits" you are beaten before you enter court, by the mere fact that such quarrels arise and reach this pitch. Kpijxa is the Trpdyfia (1) ripened into an actual case at law. |xeO' kavrCtv, for u.t' dXX^Xcov, implies intestine strife the 3rd pi. reflexive pron. frequently serves three persons (Jelfs Gr. Gram., all
"

oXws (see

v. 1) ^ttt)(j,o (cl. tjtt<x)

it is

654,

b).

18.

Warning to Immoral Chrisvi.

tians,

Behind the scandal of 7-11. the law-suits there lay a deeper mischief They were immediately in their cause.
due to unchristian resentment on the
but the chief part of the aggrieved The deguilt lay with the aggressors. frauders of their brethren, and all doers of wrong, are warned that they forfeit their place in God's kingdom (g f.), and reminded that the sins they thus commit
;

belong to their unregenerate state (n). Ver. 7. "HStj jav ovv, " Indeed then, to begin with": on tjSt] (already, i.e.
see note to iv. 8. otherwise than in ver. 4. sug" but ye aggragests a suppressed 8e
before
litigation),
^.v here,
:

mid. voice: "injuriam accipitis, fraudem patimini " (Vg.) " Why do you not rather submit to wrong, to robbery ? Paul reproduces the (see Wr., p. 218). teaching of Jesus in Luke vi. 27 ff., etc., which applies more strictly as the relationships of life are closer cf. His own example (1 Pet. ii. 23), and that of the Ap. oiiyX |xd\Xov, as in v. 2. (iv. 12 f., 16). Ver. 8. d\Xa vp.ig k.t.X. "Nav, but you commit wrong and robbery this too (cf. 6) upon your brothers Mr. reads this, like the pari. aXXa clause of ver. 6, as a further question; it is the answer to the question of ver. 7 the sad fact contrasted with the duty of the Christian. The spiritual kinship which heightens the duty of submission to wrong, aggravates its commission. Vv. 9, 10. On r\ ovk oiSaTe see note The wrongers of their brethren to ver. 2. are surely unaware of the fact that wrong-doers (aSucoi) will not inherit
;
:

dSiKCicrOe,

diroo-Tepeio-0e,

il


IIP02 K0PIN9I0Y2 A
1

817
'

kcu "touto. 1 doeXqWs.

9.

*% 'ouk
k
;

oi8aT

on

aSiicoi

h
'

pao-iXew

2 f 3

w'^
v "' 2
v

16,

0eou
m

ou

'

K\r)pofop.T]o-ou<Tt
3

k
u.T)

irXamaSe
3

outc

iropcoi outc

etSwXoXciTpai outc
3 q

"pu^ol out 3
3
r

u.aXa.Kol out6 3 p dpcreKOKOiTcu & Seeyer.

1.

10. outc
ou)( 3 "

KXeTTTai, oure
h
'

-rrXeoke'icTcu,

oure
4
'

uiBvaoi, ou

'XoiSopoi, ixv. 5 o;Gal.

v.aij Mt.
1 1
.

apiraycs
-

)3aCTiXeiaf
.

eou ou

kXt)povou.-.]o-ouo-(.i'.

Kal
>

"v

TauTa Tiyes
Heb.

TjTe

dXXd

- 34KArjpo*'.,

dircXoucraaOe,

dXXd

T)vi.dcr8r)T,

dXX

Gal. iv. 30 (Gen.

xxi. 10); i. 14, vi. 12; Rev. xxi. 7; Mt. v. 5, xix. 29, etc. (wt;k aiwr.). kxv. 33; Gal. vi. 7; Jas. i. 16; Isa. xli. 10. 1 See v. 9. See v. 10. n Heb. xiii. 4; Lk. xviii. 11 Job xxiv. 15 -evu more freq. o H.I., of persons; Prov. xxv. 15, xxvi. 22. See note below. p 1 Tim. i. 10. See Lev.

xviii. 22. See v. 11.

Pet. iv. 15; Jo.

Jo.
1 2 3

xiii. 10;

u See Rev. i.

o kKhtttuiv, Eph. iv. 28. v. 11. v As if for tovto, Jo. xv. 17; 3 Jo. 4. x 5 (Aouaj); Eph. v. 26 and Tit. iii. 5 (kovrpov).
xii. 6, etc.;

See v. w Acts xxii. See i. 2.

r

11.

See
ix.

v. 11.
cf.

16;

Job

30;

t o v t o, all uncc. but L. e o v pacriX.Ei.av (in

this order

cf. ver. 10)

all

uncc. but L.
:

seven times (iropvoi . . . irXeovetcTai), then ov (p,c0vcroi), ov, ov\ BL, and Syrian text, read ovte eight times, then ov, ovxD*, ov8e seven times, ovtc twice, then ovx*

ovt

J^ACP.

Om. ov

all

uncc. but

LP

(Syrian)

cf. ver. 9.

God's kingdom" (which nevertheless they profess to seek, i. 7 ff.) an axiom of revelation, indeed of conscience, but the over-clever sometimes forget elemen-

and by the use of mollcs

tary moral principles hence the Tr\avao-6e. Their conduct puts them a level with the heathen (ol aSixoi,
;

\li\

on
1).

in Latin. For apo-evoKoirai (cl. iratScpaarai), whose sin of Sodom was widely and shamelessly practised by the Greeks cf. Rom. i. 24 ff., written from Cor. The three detached classes appended by ov to the ovTe list were specified in v. 11; see
;

Oeov (BacriXeiav (doubly anarthrous; see note on ii. 5), " God's kingdom " the expression indicating the region and nature of the realm from which unrighteousness excludes; "the kingdom of God is righteousness " (Rom. xiv. 17 cf. Matt. v. 10, xiii. 43, Luke xiv. 14, Rev. i. 18, ii. 8 f., etc.). The deception taking place on this fundamental point springs from the frivolity of the Hellenic nature it had a specific cause in the libertinism deduced from the gospel of Free Grace and the abrogation of the Mosaic Law (12 f., see notes cf. Rom. In w. gb, vi. Gal. v. 13). 1, 15, 10 the general warning is carried into detail. Ten classes of sinners are distinguished, uncleanness and greed furnishing the prevailing categories (cf. v. 9-1 1): "neither fornicators (the conspicuous sin of Cor. v. 1, etc. vii. 2) neither covetous men no drunkards, no railers, no plunderers (see txtl. note) will inherit," etc. Idolaters are ranged between fornicators and adulterers an association belonging to the cultus of Aphrodite Pandemos at Cor. paXaicoi, soft, voluptuous, appears in this connexion to signify general addiction to sins lexical ground is wanting of the flesh for the sense of pathici, suggested" to some interpreters by the following word

notes.

Kai TavTa tivcs tJtc Ver. n. "And these things you were, some (of you) ". The neuter ravra is contemptuous " such abominations " rives softens
: !

the aspersion; the majority of Cor. Christians had not been guilty of extreme vice. The stress lies on the tense of tjt ; "you were" a thing of the past, cf.

Eph. ii. 11 f. "But you washed yourselves but you were sanctified but you were justified " aXXa
vi.

Rom.

19,

thrice repeated, with joyful emphasis, as in 2 Cor. ii. 17, vii. 11. The first of the

three vbs. is mid., the other two pass, in voice. diTEXovcracrOe refers to baptism (cf. Acts xxii. 16, Col. ii. 11 f., Eph. v. f., 26 1 Pet. iii. 21 see i. 13 for its signal importance), in its spiritual meaning the form of the vb. calls attention to the initiative of the Cor. in getting rid, at the call of God, of the filth of their old life in baptism their penitent faith took deliberate and formal expression, with this effect. But behind their action in submitting to baptism, there was the action of God, operating to the effect described by the terms ri-yidcrOTjTe, !8i;
;

Kaiio8r|T.

These twin conceptions of

the

state in its beginning appear commonly in the reverse order

Christian
30,

(see

i.

Rom.

vi. ig, etc.)

in

Rom.

v.,

VOL.

II.

52

8i8

nP02 KOPIN0IOYS A
tou

VI.
'iriaou 2 1
J iv

y See ir. 4. r e8tKatoJ0T)T y iv tw okoikxti 1 r ix. 23 (same contrast) xrycua aTl TO u 6eou tfawi'. r ,r 2 Cor. xii. 4; freq.in J2 . ndrra ixoi * eiecrTik, d\X'
;

Kupiou r

ital

tw
1

ou irdi'Ta
f.,

* <ruii,<f>epet.
' '

irdcTa uoi
'

Gospp. and Acts,

'

a x. 23, xii. 7; 2 Cor. viii. 10, xii. 1; 24; Acts xix. 19, xx. 20.
1

Heb.

xii. 10;

Mt.

v. 29

xviii. 6, xix. 10; Jo. xi. 50, xvi. 7, xviti.

(Kvp.) Tjfiwv

(?),

BCP,
all

17, 37, 73, vg., syrr., cop.

W.H.

bracket.

Add X

1 <r

tov

uncc. but

ADcL

all crit.

edd.

they are seen to be related as the resurrection and death of Christ, and in Rom. vi. to be figured respectively in the dvdSvoris and Ka-rdSvcns which formed the two movements of baptism see notes ad locc, also Tit. iii. 5 ff. The order of the words does not justify Calovius, Lipsius, and Mr., with Romanist interpreters, in finding here "the ethical continuatio
vi.
;

liberty,

which

in asserting the

tians

from
their

had himself enunciated freedom of Gentile Christhe Mosaic ceremonial reP.

his lips the libertarians

strictions.

From

motto, ndvTa p.01 ec<rTiv. The Ap. does not retract this sentence, but he guards it from abuse: (1) by setting over against it the balancing principle of expediency, ov irdvTa o~up.an explanation contrary <{>Epei justificationis," (2) by defining, in the twofold example of ver. 13, the sphere within to the uniform Pauline signification of SiKaiow the Ap. is thinking (in contrast which it applies, distinguishing liberty with w. 9 f.) of the status attained by his from licence. This leads up to a reiterated readers as 7101 (i. 2, iii. 17, vi. 1), prohibition of fornication, grounded on behind which lay the fundamental fact of its nature as a sin against the body itself, The qualifying prpl. and an act which flagrantly contradicts their SiKaibxris. phrases both belong to the three closely the sanctity of its limbs, as they belong Baptism is received " in the to Christ, being purchased by Him for linked vbs. name of our Lord Jesus Christ" (quoted the service of God (15-20). Ver. 12. ndvTa p. 01 eeo-riv stands with formal solemnity cf. note on i. 2) "in the Spirit of our God" it is validated twice here, and twice in x. 23 P. harps and brings its appropriate blessings (cf. on the saying in a way to indicate that it John iii. 5-8 water is the formal, the Sp. was a watchword with some Cor. party perhaps amongst both Paulinists and the essential source of the new birth). his p.01 endorses the deBairri^eiv iv T\v. ayiu was the distinc- Apollonians claration (cf. viii. 8 f., x. 23 ff., Rom. xiv. tive work of Jesus Christ (Matt. iii. n, Very likely it had been quoted 14, 20). to be Iv rivevp.aTi (tov, Xpicrrov) etc.) in the Church Letter. This sentence, is the distinctive state of a Christian, including every element of the new life like those of ii. 14, iii. 21, iv. 1 (see notes), recalls the attributes of the Stoic (19, ii. 12, iii. 16, 2 Cor. i. 21 f., Rom. ideal o-o<J>6s, to whom it belongs eleivai Sanctification esp. v. 5, viii. 2, 9, etc.). but He us 6ovXdp,e0a Sicijayeiv (Arr.-Epict., II., is grounded in the Holy Spirit i., 21-28 see Hn. ad loc). dXX' ov is an agent in justification too, for His " Yes, but not all witness to sonship implies the assurance irdvTa <rup,4>pei things are advantageous ". Xvp.<j>e'pi The of forgiveness (Rom. viii. 15 ff.). name of our Lord Jesus Christ sums up (conducunt) signifies contributing to some Rom. x. one's benefit here one's own, in x. 24 the baptismal confession (cf. Pari, to the former 8 ff.) ; the Spirit of our God constitutes one's neighbour's. aXX' ov, is dXX' ovk Ivai c|ovcriacr8'rjcro^ai the power by which that confession is " All things are in my domain k.t.X. inspired, and the regeneration effectuated which makes it good the two factors yes, but J will not be dominated by any"Our thing". That is "unprofitable" to a are identified in xii. 3 (see note). God," in emphatic distinction from 'the man which " gets the mastery " over him. gods in whose service the Cor. had been " Such and such a thing is in my power I will take care that it does not get me defiled (see viii. 4 ff., 2 Cor. iv. 4, Eph. I will never by abuse of into its power. ii. 2 cf. Ps. xcix. 9). The Sanctity of the Body, my liberty forfeit that liberty in its noblest 19. The laxity of morals dis- part." This gives the self-regarding, as vi. 12-20. tinguishing the Cor. Church was in some x. 23 f. the other-regarding rule of Chrisinstances defended, or half-excused, by tian temperance in the use of things lawappealing to the principle of Christian ful. Cf. the instructive chapter flepl

took


1215dXX'
Ti]

: :

TIP02 K0PIN0I0Y2 A
ook

819
13.
6 8c
f

e^sarii',

iyw

e|oo<ria<r0^o-OfAai
d
r|

utto
e

tikos.

tA b

vii. 4;

Lk.
ix.

xxii. 25;

fSpwuaTa
Kai
"

KoiXia Kal
e

KoiXia toIs

Ppwjxao'U',
ttj

0o$
c

Eccl.
171

rauTiqv Kal

touto
6

'

KaTapyr\<ri

to 8c rjwua 00
1 4.

Tropfeia,

3;

Tim. iv. Heb.

Mt.
xiv.

dXXd tw Kupiw Kal

Kupiof
15.
Phil.

Kupios tw o~uuaTi
x
'

6 8e
k

6e6s Kal rof

k

ix. 10, xiii.

9;

-^yetpev, Kal rjuds

E^eyepci

8id tt)s
2

Su^du-CM?

auToG.

is;

Mk.
iii.

ouk
iii.
ff.,

otSaTe

on Ta
;

vii. 19;

aufiaTa

ufiuf

*(iAt|

Xpiorou

cotik;

Lk.

11.

d In this sense,

h xv. 4
ii.8;
1

19: Mt. xv. 17; Rev. x. 9 f. 2 Cor. i. 9, iv. 14, v. 15 Rom.

1

See
1

xi. 19; iii. 16, vi. 2.

Heb:

Pet. i. 21, etc. In like sense,

3

e For repetition, cf. vii. 7. f See i. 38. g See v. 1. passim Gal. i. 1 Eph. i. 20; Col. ii. 12; 1 Th. i. 10; 2 Tim. i Rom. ix. 17 (Exod. ix. 16), in diff. sense. k See i. 18. xii. 12 ff. Rom. xii. 4 f. Eph. iv. 16, 25, v. 30.
;
; ; ;

Egc-ycpci,

fr$CD KL,

etc., syrr., cop.,

many

Ff.

cgc-ycipci,

AD*PQ

el-q-ycipcv (?),

of vg.
2

B 67** (a group W.H. marg. Beza and

37.

preserving some valuable readings), cod. amiatinus Elzevir read vfias, with no certain MS. authority.

^lrlwv >

N* A

For eXcvdcpias in Arr.-Epict., IV., i. The emthe play on |o-tiv, cf. ii. 15. phatic oi< eyo> is the jealous self-assertion of the spiritual freeman, fearful of falling again under the dominion of the flesh cf. ix. 26 f., Gal. v. 13, 16. Ver. 13. The maxim "All things are lawful to me " has been guarded within now it must be limited to its province its province : " Foods (are) for the belly, and the belly for its foods ". to. Ppipara, the different kinds of food about
;

for

nication, Dut for the the body " the

:

Lord and the Lord

same double

dat.

which Jewish law, ascetic practice (Rom. xiv. 1 ff.), and the supposed defilement
of the idolothyta (viii., x. 25 ff.) caused many embarrassments. The Ap., adopting the profound principle of Jesus (Mark vii. 15-23), cuts through these knotty questions at a stroke the fipwpaTa are morally indifferent for they belong to the KoiXia, not the KapSia (cf. Rom. xiv. Food and the stomach are appro17). priated to each other the main question about the former is whether or no it suits the latter. A second reason for the moral indifference of matters of the table lies in their perishing nature ; KoiXia and p^pu^aTa play a large and troublesome
: ; ;

clause of mutual appropriation links to o-dfia with 6 Kvpios as to ppupaTa with each is made for the other and y\ KoiXia " The body " requires the other. regarded as a whole, in contrast with its temporary apparatus is fashioned for the Lord's use to yield it to hr4<jy is to traverse Christ's rights in it ana disqualify oneself for a part in His resurrection (14). The Lord Jesus and iropvcia contested for the bodies of Christian
;

men
tion

loyal to

Him

that, yielding to that they

they must renounce renounce Him.

;

In Gr. philosophical ethics the distincdrawn in this ver. had no place the

two appetites concerned were treated on the same footing, as matters of phvsical
function, the higher ethical considerations attaching to sexual passion being

part in the existing order, "but abolish both this and these ".

God

will

For the
of

somewhat
ovtos,

rare

antithetic

repetition

also Josh. viii. 22 (LXX). system forms no part of The the permanent self; it belongs to the passing crx.'HC'a T. Koerjiov tovtov (vii. 31), to the constitution of "flesh and blood " (xv. 50) and the <rwp,a \|/vxikov hence the indifference of foods (viii. 8) " quae destruentur, per se liberum habent usum " (Bg. cf. Col. ii. 20 f.). "But the body" has relations more vital and influential than those concerned with its
cf. vii. 7,

nutritive

the degradation of the decay of family life, which brought Greek civilisation to a shameful end. Ver. 14 is pari, to ver. 136 (" God " the agent in both), as ver. 13c to ver. 15a the previous 8c contrasted the several natures of Ppupara and o-ufxa this the opp. issues, KaTapyrjcci and cijeyepeL. 6 KiJpvos is the determining factor of both " God will abolish both the contrasts. belly and its foods but God both raised up the Lord, and will raise up us

ignored.

Hence

woman and

also through His power." P. substitutes "us," in the antithesis, for "our bodies," since the man, including his body (see xv. 35. 49). is the subject of resurrection.

<

The saying
supplies the
fJYipv
iv.

dirapxT) Xpio-Tos, of xv. 23,

nexus between
T|p,.
<=

t.

Kvpiov

and
;

tyeptl

perishing sustenance

it

"is not for for-

14, Rom. Phil. iii. 21

viii.

John

also 2 Cor. 11, xiv. 9, Col. iii. i, v. 20-30, xiv. 2 ff., etc.
;

cf.


820
n

"

ITP02 KOPIN9IOYS A
Spas
x

VI.

"'hMiT'*
31
;

ovy

to,

m
'rj

jxe'Xiq
'

too Xpiorou

7roiT)<rti>

Tr6pnr)s

p-At)

firj

J as
-

yccoiTO

16.

ook 'oiSaTc
9

on

KoXXcipevos rg Tropvn 1^
^' e ^S

ivii.

ft.
;

o-wpa cffw; ""Ectovtcu yap,"

6 8e
p

^^^j

" ot

o-apKa paav
1

'*

31

f.

Lk. 17.

KoXXwpe^os t Kupiw ev

jrveuu.a

can.

8.

<f>oyeT
viii. 5, in

p Rom. xii. 9; Acts y. 13, etc.; Lk. x. n, xv. 15; esp. Mt. xix. 5 (Gen. ii. 24). r x. 14 1 Tim. vi. 1 1 parenthetic use. 2 Tim. ii. 22 Sir. xxi.
;
; ;

q 2 Cor. x. 10;
2.

Heb.

1 opa ovv, CP, and several minuscc. Final <r of apas and apa ovv is plausibly Pauline (G, ij apo ovv).

easily lost in following o

prefix in 1%-tyepel is local out of the grave cf. e|-a.vao"Tao-ts, Phil. iii. 11); not de massa dormientium (Bg.). The raising of Christ (cf. Eph. i. 19 ff.), then of Christians, from the dead is the supreme exhibition of God's supernatural " power " (see Rom. iv. 17-24, Matt. xxii.
(sc.
;

The

Ver. 16 justifies the strong expression H-^Xtj (15), implying that the " Or alliance is a kind of incorporation (if you object to my putting it in this way), do you not know that he who cleaves to the harlot is one body (with 6 KoXXwp.cvos (see parls.), qui her) ? "
rr<JpvT|s
:

Christ is raised 29, Acts xxvi. 8, etc.). as " Lord," and will rule our life yon side of death more completely than on this (Acts ii. 36, Col. i. 18, Phil. iii. 20 f.). Vv. 15-17 unfold in its repulsiveness, by vivid concrete presentment, the opposition between the two claimants for bodily service already contrasted: the " Or (if what rival of Christ is t\ iropvr)
!

agglutinatur scorto (Bz.), indicates that sexual union constitutes a permanent bond between the parties. What has been done lives, morally, in both neither henceforth free of the other. The is Divine sentence (uttered prophetically by Adam) which the Ap. quotes to this
;

was pronounced upon the first wedded pair, and holds of every such union, whether lawful or unlawful I have said is not sufficient) do you not know that your bodies are Christ's limbs ? honourably true (vii. 4, Heb. xiii. 4), or Should I then take away the limbs of shamefully. In Eph. v. 31 the same Christ and make them a harlot's limbs ? Scripture is cited at length, where the Ap. Far be it " Aipu is to remove, carry off", is making out the correspondence between as in v. 2 (see parls.), Vg. tollens, im- wedlock and Christ's union with the plying " a voluntary and determined act Church in that place the spiritual union
effect
1

for the introductory aor. ptp., see (Ed.) voifjcrw, either (deBn., 132, 138. I liberative) aor. sbj. or fut. ind.
;

"Am

to

make, etc.?"

or,

"Am

going to

? " The former idiom suits an act of choice ; this question the tempted Cor. Christian must put to himself: cf. the interrog. form of Rom. vi. 1, 15 (-topev). What is true of Christian men individually, that they are p-eXr) Xpurrov and parts of the o-wpa Xptorov, is true specifically of the physical frame of each similarly in w. 19 f. Paul applies to the Christian man's body the glorious truth stated respecting the Christian society in iii. 16 f. In the Hellenic view, the body was the perishing envelope of the man in the Scriptural view, it is the abiding vehicle of his spirit. To devote the body to a harlot, one must first withdraw it from Christ's possession to do that, and for such a purpose the bare statement shows the infamy of the proposal. The Biblical formula of deprecation, (it) -yevoiTo, is frequent also in

make

Epictetus;

cf.

Odyssey,

vii.,

316,

p/J]

tovto 4>iXov Ait irarpi yivovro.

treated as pari, to the natural union, where this follows the Divine order here it stands out as prohibitory to a natural union which violates that order. Here only Paul uses the parenthetical <f>T)o-iv (" says He," sc. God) in citing Scripture it is common in Philo, and in the Ep. of Barnabas. co-ovtoi . . . tls (Hebraism) = YevTJcrovTat. Ver. 17. 6 S KoXXipevos tu Kvpiu " But he who cleaves to the K.TkX. Lord is one spirit (with Him) ". Adhesion by the act of faith (i. 21, etc.) to Christ (as Lord, cf. xii. 3, etc.) establishes a spiritual communion of the man with Him as real and close as the other, bodily communion (" tarn arete quam conjuges sunt unum corpus," Bg.), and as much more influential and enduring " The as the spirit is above the flesh. Spirit" is the uniting bond (iii. 16, Rom. viii. 8 f., etc.), but the Ap. is thinking of the nature and sphere of this union hence the anarthrous, generic irvtvp-a, In 2 Cor. contrasted with aap (16). iii. 17 " the Lord " is identified with " the Spirit." and believers are repeatedly said
is
;
; :


16

: :

821
J

ao.
TropvzLav.
ecrTiv
'

nP02 KOPINOIOYS A
ttolv *" dfiaprr]fi.a

rr-jV *

o edf

ttoi^ctt)

dy9pwiTOs, * cktos

|'
?5

<

V
jii

m
;

tou awfiaTos
ig.
l

6 8e

iropf cuwk y eis to

1

iSiof aufta T ajxaprdvei.

^k.

r\

'ouk
2

ol'8aT

on

to

o-wp.a

upvwe

ca6s tou iv

iijxlv

'Ayiou
>

Isa. lviii.

rifeuaaTos
'

co"Tif, '

ou cyctc aird 0eou, kou ouk core *eauTu>K; 20. '

bc
tiu.tjsd

u 8

c,r.

xi.

T)Yopdcr0T]Te

yap

So^daaTe

* 8tj

to^

Qebv iv tw

aoju-aTi

7; Jo. vni. 34; 1 Jo. Jas. v.15;

22.

u\u*>v

Kal

eV

tw

Tri/uu.aTi

ujjiwi',

anra eon

tou 0eou. 3

iii. 4. w Prep., xv. 27; 2 Cor. xii. a. x x. 8; Rev. ii. 14, 20, xvii. 2> xviii. 3, 9; Mk. x. 19; Ps. lxxii. 27. yviii. 12; Mt. xviii. 15; Lk. xv. 18, 21 2 See iii. 16. Gen. xx. 6, 9. a Genitive, see i. 12. b In this sense, vii. 23 2 Pet. ii. 1 Rev. v. 9, xiv. 3 f. e$avop.. Gal. iii. 13, iv. 5. c In this sense, Mt. xxvii. 6, 9; Acts iv. 34, v. 2 f., vii. 16, xix. 19. d 2 Cor. < 13; Rom. i. 21, xv. 6, 9; Gal. i. 24; 1 Pet. ii. 12, iv. n, 16; Lk. passim, etc. e H.l. in P.; Heb. ii. 16; 4 times in Acts and Lk.

v See

Ta

<rw|iaTa,

A 2 L,
.
.

2
s

wevp.a.Tos aytov
Otn.

(after the old lat.) reads, portate (tollite, Tert.) in corpore Deum) is probably due to the corruption of apa y (found in Methodius before Soao-aTc) into aparc. This error was widely spread there are See W.H., Notes on Selected Readings, p. 114. traces of it in Chrysostom.
.

Kai

and minuscc. 45 cop. cf. ver. 15. B 120, f. vg. So W.H. marg. 9eoii all pre-Syrian uncc. The vg.
,

(?)

glorificate (clarifi.ca.te, vestro : portate (scil.

Cypr., Ambrst.)

deum

et

to be kv rivevp-aTi

so that between
xiii.

them

and Christ there

fiaTos
etc.).
(i.

exists a Koivwvia rivev-

9, 2

Cor.

13

John

xvi. 14,

tion of
ii.

20,
ff.,

For the intimacy of this associamembers with the Head, see Gal. Eph. ii. 5 f., iii. 16 f., Col. ii. 10, iii.

for "they proceed out of the heart" and touch the springs of being; in the highest degree they " defile the man " (Mark vii. 20 ff.). That inchastity is extreme dishonorer is realised in the one sex Christianity makes it equally so

heart,"

John xv. 1 ff., xvii. 23 ff., etc. With vehement abruptness Ver. 18. P. turns from exposition to exhortation. " Flee fornication " other sins may be
1

in the other.

Vv. 19, 20. What a deadly sin, an act of high treason, this is for the Christian,
Paul's final appeal

shows

"

Or

(if

you

combated

this

must be

fled,

as

by

do not yet
fornication),

realise

the heinousness of

<j>vyt Joseph in Potiphar's house. the opposite of KoXAao-Oai (16). The pari. fyevytTt airi t. clSbAoXaTpcia? of x. 14 shows "the connexion in Cor. between impurity and idolatry " (Ed. e H cf. the lists of sins in 9 and v. n.) iropveia contradicts Christ's rights in the body (13-17) and severs the committer from Him; P. has now to say that this is a sin against the nature of the human " Every act of sin (ap.dprr||xa) body which a man may possibly do, is outside of the body but the fornicator (6 n-opvcvwv) sins against his own body ". The point of this saying lies in the contrasted prepositions cktos and els all bodily sins "defile the flesh" (2 Cor. vii. other vices those of the 1), but KoiXia, e.g. look outside the body; this whole essence lies within our in its physical nature, so that, while it appropriates the person of another (16), it is Hence transgressions a self-violation. of the Seventh Commandment are "sins of the flesh" and "of the passions" par eminence. They engage and debauch the whole person; they "enter into the
:

do you not know that your the temple of the Holy Spirit within you, which you have (ov t\tre, gen. by attraction to rivtvp.aTos) from God ? " The Holy Spirit dwells in the readers how but in their body, since they are in the body ? (iii. 16, cf. Rom. viii. also John ii. 21) there is the same tacit inference from whole to part as in ver. the same assumption that the body 15 is essential to the man, which underlies the doctrine of the Resurrection (xv.). The Christian estimate of iropveia is thus categorically opposed to the heathen estimate. In the temple of Aphrodite prostitutes were priestesses, and commerce with them was counted a consecration ; it is an absolute desecration of God's true temple in the man himself. "And (that) you are not your own?" This too P. asks his readers if they " do
body
is

not

who

? " The possessor is God, has occupied them by His Spirit, having first purchased them with His Son's blood cf. i. 30, iii. 23 Rom. viii. "For 32, 2 Cor. v. 18 ff., Acts xx. 28. you were bought at a price " the Tip.Tj
:

know


122
VII'
ftT]
"

vii
b

nPOS K0PIN0I0Y2 A
xlv
*

Rom
I;I ?
i

ne P*- 8e

Sif

iypatyari
2

p.01 * A

KaKov
2

dfOpwirw yumiKos

/^
ii.

o-nT6o-6at

2.

Sid 8e ras

iropveias'
c

licatrros

tV

eauTou
h.l.
;

xviii. 8;

b In this connection, Mt. xix. 5, 10 (Gen. ii. 24). d See v. 1; Mt. xv. 19; Mk. vii. 21. xx. 6; Prov. vi. 29.

Gen.

18.

In this sense, N.T.

Gen,

Om.
Tt\v

|ioi

NBC
:

17, 46,

am.

fu.*, Tert.

So

crit.

edd.

wopvciav

G, vg.

syrutr., Tert.,

Ambrst.
to

does not need to state it was tijaiov Eph. i. 7, Matt. xx. (1 Pet. i. 18 f. *A-yopau, to purchase, 28, Rev. v. 9). syn. with (airo)XvTpoo(jiai, to ransom
P.
;

Cor.,

and partly

alpa

tinuance of the

the uncertain conexisting order of life

weighed with the Ap. (26-31), at the time of writing and led him to
discourage the formation of domestic ties. In later Epistles, when the present economy had opened out into a larger perspective, the ethics of marriage and the Christian household are worthily developed (see Col. and Eph.). " Now Ver. 1. riepi Sc wv kypatya-rt about the things on which you wrote ". (to me) CUpl uv = ire pi tovtwv irepi iv (not d) ; cf. the constructions of rel. pron. in ver. 39, x. 30 see Wr., p. 198. Sc metabatikon leads to a new topic, in orderly transition from the last: "Now I proceed to deal with the matters of your letter to me"; the questions proposed about marriage are discussed on the ground prepared by the teaching of chh. v. and vi. They form a part of the wide
:

which

the latter points to the the former to the proprietorship which creates it (cf. jrpiir<HY]<ra,To, Acts xx. 28) both ideas meet in Eph. i. 14. The gen. of price, ti|it]Si indicates the value at which God 8odcraTc St| k.t.X. rates His purchase. " Now glorify God in your body " sc. by a chaste life (contrast Rom. ii. 23). 811
(i.

30, Tit.

ii.

14)

means of redemption,

(rare

in

N.T.

h.

I.

in P.),

kindred to

the temporal tJ8i|, makes the command peremptory, breaking off discussion (cf. Acts xiii. 2). ev, in, not with, your body the temple wherein each man serves as here the vaos, in Rom. xii. 2 the priest 6vcria. tea! ev t. irvevpaTi k.t.X., of the T.R., is a Syrian gloss, added as if to complete the sense cf. vii. 34.

20.

Marriage or Celibacy
this point the

vii.

social

conflict
life

between
:

Christian

and

1-9.

At

Ap. takes up the

questions addressed to him by the Cor. Church (see Introd., chap. ii.). In replying to Paul's previous letter, they had asked right (icaXov, honourable morally befitting pulchrum, conveniens, Bg. ; see note on for clearer instructions to regulate their intercourse with men living in heathen v. 6) for one (dvOpw-srcji, homini: not dvSpi, man distinctively, viro) not to sins (v.) this request led up to the inquiries respecting the desirability of touch a woman " (to live in strict celimarriage, respecting the duties of mar- bacy). KaXov contradicts the ov naXov ried Christians, and the lawfulness of dv6pwir<(> present in the minds of some of divorce for a Christian married to a the questioners, influenced by the senPaul is not heathen, with which ch. vii. is occupied. suous atmosphere of Cor. The headings of vv. 1, 25, chh. viii., xi., disparaging marriage, as though he meant kclXXiov |at) airr., but defending celibacy xvi., indicate various matters on which The against those who thought it inhuman. the Cor. had consulted their Ap. Ver. 2 a single life is good in itself, local impress and temporary aim of the directions here given on the subject of "but" is not generally expedient at Cor. Sidrds iropvcias, " because of the (premarriage must be borne in mind otherwise Paul's treatment will appear to be valent) fornications" (the unusual pi. narrow and unsympathetic, and out of indicating the variety and extent of for this keeping with the exalted sense of its profligacy cf. 2 Cor. xii. 21) reason marriage, as a rule, is advisable spiritual import disclosed in Eph. v. Indeed, ch. xi. 3-15 of this Ep. show that here. It must be Christian marriage, P. had larger conception on the relations as opposed to heathen libertinism and of man and woman than are here un- Jewish polygamy " let each (man) have folded. The obscurity of expression his own wife, and each (woman) her attaching to several passages betrays the proper husband". The pr. impv., k\irm writer's embarrassment this was due (sc. directive, not permissive), signifies partly to the low moral sensibility of the "have and keep to" (cf. 2 Tim. i 13^
:

at Corinth see Introd. to Div. P. answers at once, affirmatively, the II. question of principle put to him " It is
,

Pagan

823
3.
ttj '

15yui'aiKa

IIP02 K0PIN9I0Y2 A
'

ex^rw,

Kai
f

KaoTT)

tov Toiov
euVoiav
tj

dvSpa exeTU. 1
2

Seev

yui'aiKL 6 dr!^p ttjv

o^iciXofieVT)^ 2

tf

dxroSiSoTOJ

ofxoiws

?^
* v '"J

xiii t

Se
1

Kal

tJ

yucT]

to dfSpi

4.
h

yuKT)
h

tou

ISiou auucrros
181'ou

ouk

3?;

eou<ridei, dXX' 6 derjp

j

6p,ouJs

8e
k

Kal 6 oVtjp tou

crwfiaTOS
1

'

Th
v.

ouk
1

e^oucua'^ei, dXX'
3

tj

yuKtj

5. ut)

dTrooTcpeiTe dXXfjXous, 'ci

4

jxr|

Tim.

Tl

6>
5

"

CK

CTUfKpajyOU "iTpOS ' KaipoV, lea "o-XoXdj^TJTC

* irl

TTJ fTJCTTCia.

xviii. 6;

Kal

Ttj

'irpoaeuxfj Kal irdXiK

; ;

to

aoTo

owe'pxTjcrOe,

fra uvj

28

ff.,

xxii.

h Jas.
10.

-i/rjo-ts,

Mt. xxvii. 41 Lk. v. 10, x. 3*. i See vi. is. k See vi. 7 f. In this sense, Ex. xxi. 1 2 Cor. xiii. 5; Lk. ix. 13. H.l. <rvfj.($>uivui<;, Eccl. vii. 15; -veiv, Acts v. 9, xv. 15, etc.; 2 Cor. vi. 15. n 1 Th. ii. 17; Lk. viii. 13; Wisd. iv. 4. o Mt. xii. 44; Ex. v. 8, 17; Ps. pin sing., absol., Rom. xii. 12 Col. iv. 2 Acts i. 4. xlv. 10. q (rjTe) xi. 20, xiv. 23 Acts i. 15,
ii.

x. 35.

25

ii.

47; Lk. xvii. 35.

Om.

ko.1 cKao-TT)

(\(rw

G, Tert.

by homoeoteleuton.
o<peiX. cvvoi.
:

2
3

of>tXi)v:

all

pre-Syrian uncc, 17, 46, 67**, vg. cop.

;

a gloss.
(?).

Om. av

(?)

B, Dam., Clem.

W.H.

bracket.

A copyist's grammatical addition

and
verss.

4
6 6

o-xo\ao-T]T, all pre-Syrian uncc. (see note below).

Om.

Tf) vr|o-Ti<i icai pre-Syrian uncc.

An

ecclesiastical gloss.

ijtc, all uncc. but

KLP.

Verss. render freely.

The variation tavrov yvv. . . . iSiov avSpa distinguishes the husband as head and principal (xi. 3); "if this passage stood alone, it would be unsafe to build upon it, but this diff. of expression pervades the whole of the Epp." (Lt. cf. Eph. v. 22, etc. Tit. ii. 5 1 xiv. 35 Throughout the passage Peter iii. 1, 5).
: ;
;

"elegans paradoxon " (Bg.)

his
:

(her)

own

is

not his (her) own.

;

there is a careful balancing of the terms relating to man and wife, bringing out P. the equality of the Christian law. does not lay down here the ground of marriage, as though it were "ordained for a remedy against sin," but gives a special reason why those should marry at Cor. who might otherwise have remained single see note on Se, ver. 1. Vv. 3, 4. Within the bonds of wedlock, " the due " should be yielded (3) by each for the satisfaction and according to the rights of the other (4). This dictum defends marital intercourse against rigorists, as that of ver. 1 commends celibacy against sensualists. The word 6<j>ei\T) guards, both positively and negatively, the koitt) ifiiavTos (Heb. xiii. 4)

Ver. 5. [it) diro<rrepiTt k.t.X. "Do not rob one another " sc. of the 64>eiXt| the deprivation is an injustice (same vb. as in vi. 7 f.) "congruit hoc verbum cum verbo debendi" (Bg.). This also, with ver. 4, against the rigorists. The impvs. of this context are pr., relating to habits of life. el p,T] k.t.X. qualifies the command not to rob, by stating an exception this exception, however, the Ap. "valde limitat" (Bg.), first by ti (in some measure, somehow), next by av (haply, if the case should arise), thirdly by 4k orvp.<f>a>vov (of consent: making the separation no longer robbery), lastly by irpos Kcupov (for a season). Such separation may be made for specific religious ends " that you may be disengaged for prayer " (vacetis orationi, Vg.), and with a view
;

to

renewed intercourse (Kal irdXi*' ctti to avTo t)t). So fearful was the Ap. of putting a strain on the ill-disciplined Cor.
nature, with sensual incitements rife in the atmosphere " lest Satan be tempting
:

what
to

is

due

to

one alone must be given

(i-jj

you because of your want of

trol".

one alone

-yuvaiKi,

t<o

avSpi).

dxpacria,

self-con-

later Gr. for dicpaTeia

The

gloss of the T.R., as old as the Syriac Version, is a piece of mistaken deliThe precise repetition of 6p.oio>s cacy. 8e Kai corrects the onesidedness of common sentiment and of public law, both Greek and Jewish she is as much the mistress of his person, as he the master eovcrid<i> ( = e|ovcriav ex<i>) of hers. implies moral power, authority (cf. vi. tov loiov . . . ovk e|ovcridcL, 12).

(opp. of cYKpaTEia, cf. ix. 25), signifies non-mastery of appetite. ZxXd<t> (here in aor., of particular occasion Treipd^TjT^, pr., of constant possibility), construed with dat. or irpos Tt, in cl. Gr. often denotes leisure from ordinary for higher pursuits e.g., <rx<>Xdciv p.owiicTJ, duXocrodua also used of scholars who " devote themselves " to a master

a negative condition of irpoo-KapTcpcio*-


824
i
.

I1P02 K0PIN0I0Y2 A
iii.

vn.
ufiwc.
7.
1

Th.

n-etpaj^rj

uu,d$ 6
u

rs

ZaTav'ds Sid ttjc

t

aKpaciac

6. touto 8e
2

ireipa^wi'),

\ 'ya) KaToi
3

o-uYyfwpil f, ou kot'
<Is

emTayrp
dXX'
4

OeXw yap
iSiov
8.

irdi'Tas
3

5; also x.

d^OpwTTOos civcu
|vci n
y

Kal epauToV,
u.kv
x

CKaaros
x

w
'

x<ipio-p.a

Jas.

i.

13;

Gen. xxn. 1; 3 Kings

s
t

ex Oeou, os*
*

outws 05
?, *

oe

outws-

Xevw 8e

tois
u>s

dydpois Kai Tals

-

X'HP

- 1

KaXov auTcus eariy

d

edv p-ciewo-iv

See Mt.

v. 5. xxiii. 25; freq. ia cl. Gr.;

kovw
yap

,, eo"Ti
i.

Q.
d

cl

Se

ooK "evKpaTeuorrai
7 - f 7
T]

yau.ri<Ta.Tii><Tav

'

Kpelcraov

ya(j.f|(Tai

Trupouauai.

~ -

Tim.

viii. 8;

y vv. 11, 32, 34.

;

Sir. iii. 13. v ver. 25 2 Cor. 15; Wisd. xiv. 16 (rvpwrar s 7riTay.is). See i. 7. x C/. vi. 13. Iliad iii. 40 of woman (rarely), Eurip. Hel. 690. z 1 Tim. v. 3 ff. a See ver. 1. Acts vi. 1, ix. 41 Jas. i. 27, etc. b ix. 2, xi. 6, xv. 13 ff. (J<), xvi. 22; Rom. viii. 9 (6e), xi. 21 2 Th. iii. 10, 14 (&e) ; 1 Tim. iii. 5 (Se ), v. 8 (5e) ; etc. c ix. 25 ; Gen. xliii. 31 1 Kings Acts xxiv. 25 2 Pet. i. 6. See aicpo<ria, ver. 5. -rrjs. Tit. i. 8 ; -reia. Gal. v. 23 xiii. 12 d vv. 10, e Phil. i. 23; 1 Pet. iii. 17; 2 Pet. ii. 21 Prov. iii. 14; cf. 28 f., etc. 1 Tim. iv. 3, v. 11, 14; etc. f 2 Cor. xi. 29 Eph. vi. 16 2 Pet. iii. 12 Rev. i. 15, iii. 18. ver. 38 below, xi. 17 ; Heb. i. 4, etc. H.I., in this sense.
iii. 3. 1

Antonym
1
;

of eyKpareia, Gal. v. 23, etc.

i.

oN.T.U;

Tim.

Tit.

3, ii.

Of the man,
;

bracketed by W.H. B, Method, om. vfxuv (?) a case for the maxim, Brevior lectio praferenda.
1 ;

May

be a copyist's addition,
Cyr.,

e (?)

N*ACD*G

17, 46, latt.

am.

fu.

cop., Or.,

Dam., Cyp. (West-

So Tisch., Tr., ern and Alexandrian). Yap B and Syrian uncc, syrr.
:

W.H.,

R.V., El., Nestle.

X e l X a P lcr ria:
. . .

a ^ pre-Syrian uncc.
:

4 5

o (nv)

o (S)

all

pre-Syrian uncc.

b
7

Om. eo-riv all pre-Syrian uncc. KpeiTTov, J^BD Kpeicrcrov, ACGLP,

;

etc.

7a

p.

<ya(iT|crai,

N*AC BDGKLP,
(?),

17, 46. etc.

So Tisch., Tr. marg., W.H.

text, Nestle.

W.H.
12,

marg., R.V.

Gai

TTJ

irpoo-cuxu

(Rom.

xii.

Col.

iv. 2).

Vv. 6, 7. tovto 8s Xe'yw points to the leading direction given in ver. 2, from which vv. 3-5 digressed: "I advise you to be married (though I think celibacy
cood,
1),

KaTa.

orvv-yviupTjv,"
i.e.,

secundum

r\JYKaTa(3aivu>v t. d<r6evia'iip.oiv(Thp.); ov KaT'eiriTa7T|v, ex conccssione, non ex imperio (Bz.). rendering "permission " is somewhat

indulgentiam (Vg.)

The

from Phil. iv. 3. That he had never been married is by no means certain. Two things, however, are clear that if P. had known the married state, it was before his apostleship "wife and children are never hinted at, he goes about entirely free from such ties " (Lt.) further, that if in early life he had entered this state, it was not Si* dicpacriav he possessed the "grace-gift" (xdpiapa) of undisquieted continence (opposed to
:

a-vvyvw^t] is quite distinct misleading from the yvup.tj opposed to eiriTaYT] in ver. 25; it signifies either pardon (venia, excuse for a fault), or, as here, allowance, regard for circumstances and temperament. In Ge'Xc* 8e k.t.X. the Ap. states his personal bent, which he had set aside " But in the recommendation just given
;

would have
sc.

all

men

myself,"
(cf.

ccelibem

and contentedly so
;

to be as indeed

is Kal IjiavTov, paratactic ace. (attracted to irdvTas ivKal emOptiirovs) = <as Kal avTOS ipi phasises the assertion that the writer is what he would like others to be. It is manifest (see also ix. 5) that the Ap. was unmarried, although Clem. Alex, and some moderns have inferred otherwise
Acts xxvi. 29).

irvpovo-Sai, g cf. Matt. xix. 12), which was in his case an adjunct of his x^P 1 ^ diroo-ToXfjs. "However (= I cannot have every one like myself, but) each has a charism of his own from God, the one in this shape and the other in that." 6 Se ovrtos does not refer to the married Christian, as though his state were in itself a charism, but to any special endowment for service in Christ's kingdom other than that stated. On x^P l<r ria see i. 7; and cf. xii. 4-11. Vv. 8, 9 re-state the answer given in vv. 1, 2 to the question concerning celibacy v. marriage. " But I say to the unmarried and the widows, it is right (KaXdv cf. 1) for them if they remain as The Ap. extends the indeed I (am)."
;

; :

6ii.
10. Tois 8e
d

TTP02 K0PIN0I0Y2 A
y^yaii.r]Ko<Ti *
(atj

825
^"P tos
J

TrapayYeXXw, ouk

eyu) dXX' o

g *imes'be

yufcuKa diro dt'Spos

p.everuj
7

x<i)piaBr\vai
'

II.

eat'

8e kou

x P

ccr

fi>
jxtj

p^ft-M
in
in

aya\io<s

r\

Til

dvopl

KaraXXayrJTW
iv.

Kai d^opa yuvcuKa

i

Acts Syn.

Gospp. n In tnis sense, Mt. xix. 6; Judges Eph. ii. 16; Col. i. 20 f. 5.uA.A., Ml. v. 24.
;

n.

s Cor. v. 18

if.;

Rom.

v. 10; an-oftaraAA.,

xo>pieo-0ai,

ADG
life

(Western).

reassurance given in ver. 1, and fortifies by his own example, so that those out of wedlock who were under no constraint to enter its bonds might be free from misgiving and reproach, rots dyd^ois, in contrast to tois -ye-yauTiKoo-iv, ver. 10: the term is masc. "to unmarried men"; the case of "maidens" is discussed later (25 ff.). "The widows," who would frequently have the disposal of themselves, are included here they are advised again to the like effect in vv. 39 f. Holsten omits ical Bois Tats x^P 011 * as out f place ; ingeniously suggests that this may be a primitive corruption for tea! tois XTP 01 ?* "the widowers". As the iropvciai without (2), so dxpacr'a within (5) might make abstention from marriage perilous hence the qualification added in ver. 9 "But if they have not self-control, let them marry for better it is to marry than to burn on (with desire) ". irvpovo-Oai, pr. of continued state "occulta flamma concupiscentiae vastari " (Aug.) the vb. is used of any consuming passion, as in 2 Cor. xi. 29. Not "better in so far as
it

tormed under unholy conditions, and whether it was right for man and wife to live together while one was in the kingdom of God and the other in that of These questions, propounded in Satan. the letter from Cor., Paul has now to answer (a) as respects Christian couples
(10 f.), (b) as respects married pairs divided in religion (12-16). Vv. 10, 11. " But in the case of those that have married (t. ytyafi-nKocriv, pf. of settled tact), I charge . wife not to separate from husband . and husband not to send away (or let go) wile." The parenthesis, * not 1 but the Lord " (it is His command, not mine), refers the indissolubility of marriage to the authority of Christ. The exceptional cause of divorce allowed by Jesus, iraPcktos X6-yov iropvcias (Matt. v. 32, xix.
. .
.

9;

also

unmentioned

in

Mark

x.

11,

marriage

is

sinless,

burning

is

sinful

(Matt. v. 28)," so Mr.; if marriage and parenthood are holy (14), the fire which burns toward that end surely may be so " the sacred lowe o' weel-placed love " but " betjer " as the unsatisfied craving is a continual temptation, and according to the rule of ver. 35. Better to marry than to burn but if marriage is impos-

not contemplated in the instance of wedded Christians (Paul is addressing both partners at once). The he Apostle's tone is changed (cf. 6 ff.) is laying down the law, and on Supreme Authority. He cites Christ's words in distinction from his own (12), not as
xvi. 18), is
;

Luke

his word to the contrary, 40,

though
etc.),

was
ii.

insufficient

(see,

ciple

but inasmuch upon which " the Lord " had pronounced categorically. It is noticeable

16, v. 3 f., xiv. 37, as this was a prin-

that the case of the woman seeking separation comes first and is dwelt upon Christianity had powerfully stirred the

sible, better infinitely to

burn than to

sin.

Prohibition of Divorce, vii. 10-16. Pagan sentiment and law, while condoning fornication, were exceedingly
21.

lax in permitting divorce (see HermannStark, Griech. Privat-alterthumer, 30. 15, 17), as Jewish practice was on the side of the husband (Matt. v. 31 f., xix. and marriages were often con7 ff.) tracted without affection. Unfit unions became irksome in the extreme, with the stricter ethics and high ideal of the new faith in many cases one of the partners
; ;

feminine mind at Cor. (see xi. 5 ff., xiv. 34 f.). In some cases, not so much incompatibility as ascetic aversion (cf. 3 f.) caused the wish to separate. The -yuvatKa p,t| x<>P to~0''i v ai s qualified by the paren" but if indeed thesis edv 8e Kai x^pio^ii she have separated, let her remain unmarried, or be reconciled to her husband ". P. is not allowing exceptions from the rule of Christ, but advising in cases where the mischief was done the aor. sbj., x o, P l(r ii' i s timeless, taking its occasion from the context see Bn., 98.

'

'

remained a heathen (12 f.). It was asked whether Christians were really "bound"
(ScSovXgjiacvoi., 15)

Her remaining
32, xix.
9).

unmarried

is

virtually
v.

included in the law of Christ (Matt.

by the

ties of

the old

KaTaXXayJTw,

pass.,

"let

' :

826
* In
cj :
this
,

nP02 K0PIN6I0Y2 A
k
,

VII.

Mt.
;

lIki *?
J
i

Xourois eyw * Xe'yw, 1 oox Kupios, ci tis m dmoroy doeXcpos yu^aiKa *X ei Kal auTT) 2 "ctukcuSokci 'oiKeif uct' k 3 \n d.opa m auTOo, jxtj acpic-ru auT^f Kal yuyf) dmo-TOf
dcpteVai.

12.

'

toIs 8e

'

13.

tjtis

2^; Jo-

Kal aoTos
14.
p

CTUveuSoKei

oiKic

uct' auTr)S,

ut)

k
6

d<tueTw auToy

Herod.

TJyiaorai
T]

yap

6 d^T)p 6
ei'

m diuoTOS
7
'

v tt) yuyaiKi,

Kal

TJyiaoTai
r

Jos. /lr. tj yuj/Ti xv. 7, 10.

1

dirioros

tu)
'

dvopi

q cirel *

dpa rh TCKVa uuuf

'

d*d-

Cor.
2; Rom. xi. 7; 1 Th. iv. 13, v. 6; 1 Tim. v. 20; same idiom in Rev., Acts, and Syn. Gospp. n Rom. i. 32; Lk. xi. 4b; Acts viii. 1, xxii. 30; cf. tvooic. with inf., i. 21. See vi. 6. e H.l. in r 2 Cor. vi. 17 (Isa. Hi. 11) N.T.; Gen. xxvii. 44. p See i. 2. q See v. 10. Eph. v. 5; freq. in Syn. Gospp., Acts, and Rev., of nvevnara. also Acts x. 14; Rev. xvii. 4.
xiii.
;
;

Xeyw
avTT],
i

e -yen

^ABCP
Tert.
;

(pre-Syrian and non- Western).

crit.

2
3

latt. vg.,

edd.

see ovtos, ver. 13.

In uncc. no distinction.

tis

ND*GP,
all

latt. vg.,

Chr., Ambrst., Aug.,

Dam. (Western).

'ovtos,
5 6
7

uncc. but D<=KL.

evSoKCi, B.

DG

add

tt) ituttt).
all

aScXcfxo,

pre-S}Tian uncc.

vg. and syrr., avSpi.

31) of the husband as dismissing the wife, dxoXeiireiv of the wife as deserting the husband " in the structure of the two verses, with their solemn repetition, the
;

get herself reconciled": the vb. indicates the fact of aHenation or dissension, but not the side on which it exists (cf. the theological use of KaraXAdo-crw in Rom. v. 10 f.) ; if the husband disallows her return, she must remain Romanists have inferred from a-yauos.
her

equal footing of man and wife is indicated " (Hn. cf. notes on 2-4 above).
;

the text, after

Aug., and notwithstanding

Matt. v. 32, that even adultery leaves the marriage-vow binding on the wronged partner but this question is not in view here (see Ed. in loc). Vv. 12, 13. "But to the reet" as distinguished from Christian couples (10) "say I, not the Lord": this is my On the problem of word, not His. mixed marriages, which Jesus had no occasion to regulate, the Ap. delivers his own sentence. Not that he exhorts, whereas the Lord commands (Cm.) \ey<a is a word of authority (virtually repeating irapa-yyeXXw, 10), as in xiv. 34. 37> xv 5 1 2 C r vi. 13, Rom. xii. 3 much less, that he disclaims inspiration upon this point (Or., Tert., Milton), or betrays a doubt of his competence (Baur) he quoted the dictum of Jesus where it was available, and on the fundamental matter, and indicates frankly that in this further case he is proceeding on his perThe Christian spouse sonal judgment. is forbidden to cast off the non-Christian
;

(tvv-cvSokci, " is jointly well-pleased," implying that the airwrTos agrees with the Christian spouse in deprecating separation, which the latter (after 10 f.) must needs desire to avoid cf., for the force of
;

o-vv-,

Luke

xi. 48,

Acts

viii. 1.

'

terms identical for husband and wife, only yuvT) titis (or i tus 13) standing over against eins dSe\<|>os (12). 'A<(>it)}j.i, used of the avr|p specifically in ver. n, is now applied to both parties: cl. Gr. uses dTroTre'p,iriv or diroXveiv (Matt. v.
in
:

Ver. 14 obviates the objection which the Christian wife or husband (for the order, see note on 10 f.) might feel to continued union with an unbeliever (cf. Paul's own warning in 2 Cor. vi. 14 ff.) 'Will not the saint," some one asks, 'be denied, and the 'limbs of Christ (vi. 15) be desecrated by intercourse with a heathen ? " To such a protest ^yiao-Toi yap k.t.X. replies " For the husband that is an unbeliever, has been sanctified ^ytao-Tai in his wife," and vice versa. ... 6 airurros is a paradox it does not affirm a conversion in the unbeliever remaining such whether incipient or prospective (D.W., and some others) the pf. tense signifies a relationship established for the non-Christian in the past, sc. at the conversion of the believing spouse ; but man and wife are part of each other, in such a sense (cf. vi. 16 f., by contrast) that the sanctification of the one includes the other so The far as their wedlock is concerned. married believer in offering her- (or him-) self to God could not but present hus:


: ;

;:

12

16.

IIP02 KOPIN0IOY2 A
vuv 8e ayid

827
b

OapTci fan,
L
1

eVrtv.

15. el 8e 6
u8eX<J>os
r\

m amoros
tj *

x^P^CTat,
cv

^^j vi
Q al
;

Xwpi^e'aOw

ou

'

Sc&ouXwtcu 6

dScX^T]
r
-

'rots
T

*;

l6. Tl CV 8e OS TOIOUTOIS. 6 tpT)VT] * KeKXlfJKCC YJp&S T olSas, a^epj yap v w ol8as, yuvai, w i to^ dvSpa cruaeis ; ^ ti
t

"

Jp e
^?.

j;

Acts

Neut.,

Rom.

i.

C/.

Acts

32, ii. 3 f.; Gal. v. 21, 23; Eph. v. 27. x. 18, xix. 2 Jo. ix. 25 Jer. xxxvii. 6.
; ;

u Gal.

i.

6;

Eph.

iv.

4;

Th.

ir. 7.

v Here only

^GP
;

om. second
(?): (?) :

t).

v|ias vpag
:

^*ACK N*ACK
latt.

46, 73, cop. (Alexandrian); so Tisch.,

syrr.

W.H.

txt.,

Nestle,

R.V. mars;. .V. mars:.

rj^as

JBDGL,

vg M

(Western)

Treg., Al.,

W.H.

marg., R.V.

txt., El.

band

tified

(or wife) in the same act " sancin the wife, brother," respectively and treats him (or her) henceforth as " Whatever the husband may sacred. be in himself, in the wife's thought and feeling he is a holy object. . . . Similarly the Christian's friends, abilities, wealth,

time,

are, or should be, holy" (Bt.). Marriage with an unbeliever after conis

continue bound to the repudiator would be slavery. Christ's law forbids putting away (10 ff.), but does not forbid the one put away to accept dismissal. Whether the freedom of the innocent divorced extends to remarriage, does not appear the Roman Church takes the negative view though contrary to the Canon

version

barred in 2 Cor.

vi. 14.

The (relative) sanctity of the unconverted spouse is made more evident by the analogous case of children : " Else one must suppose that your children are " but as it is, they are holy unclean P. appeals to the instinct of the religious the Christian father or mother parent cannot look on children, given by God through marriage, as things unclean. Offspring are holy as bound up with the holy parent and this principle of family solidarity holds good of the conjugal tie no less than of the filial derived therefrom. See the full discussion of this it has played no small part text in Ed. in Christian jurisprudence, and in the doctrine of Infant Baptism; it "enunciates the principle which leads to Infant Baptism, viz. that the child of Christian " parents shall be treated as a Christian (Lt.). On tire! apa, alioqui certe, si res se aliter haberet, see v. 10 and parls. vvv 8e', as in v. 11, is both temporal and
;

(see Wordsworth, in loc.) the Lutheran Church the affirmative, allowing remarriage on desertio malitiosa ; "in view of ver. n, the inference that the divorced should remain unmarried is the safer" (so Hn., against Mr.). If, however, the repudiator forms a new union, cutting off the hope of restoration, the case appears then to come under the
;

Law

exception made in Matt. v. 31. With ev toiovtois, neut., cf. ev tovtois Rom.
viii.

37; and ev Vv. 156, i.

;

ots, Phil. iv. ev 8e elpi^vrj 6

11.

6eos

logical

(cf.

xv.

2o,^om.

vi. 22).

Ver. 15a. The Christian wife or husband is not to seek divorce from the nonChristian (12-14) but if the latter insists on separation, it is not to be refused " But if the unbeliever separates, he may separate" let the separation take its course (xpir6t(>, pr. impv.) : for this impv. of consent, cf. ver. 36, xiv. 38. ov SeSovXwTai. (pf. of fixed condition) "the brother or the sister in such circumstances is not kept in bondage " cf. the stronger vb. of this passage ver. 39 implies that for the repudiated party to
;

Christian spouse forsaken by the heathen is free from the former yoke but such freedom is undesirable. Two considerations make against it Peace is better for a Christian than disruption and there is the possibility of sav(156) ing the unbeliever by remaining with him, or her (16). Thus P. reverts, by the contrastive 8e, to his prevailing thought, that the marriage tie, once formed, should in every way possible be maintained. On this view of the connexion, the full stop should be set at ev toioutois, and the colon at 6 Oeos. " In peace," etc. opposed to x^P^orBa, like ttaTaXXayiiTw in ver. ri appeals to the ruling temper of the Christian life, deo-wo-Eis
:

The

termined once

for all

by God's call

in

the Gospel, "ex quo consequitur retinen-< dum esse nobis infidelem, ac omnibus nedum ut vel eum orficiis demerendum
;

\psi

deseramus, vel ad nos deserendos

;

provocemus " (Bz.)

cf.

Rom.

xii.

18, for

For the constructhe general thought. tion of Iv elpT]VT), cf. 1 Thess. iv. 7, Gal. Ver. 16 follows up the i. 6, Eph. iv. 4.


828
x Gal. i. 7, 19; see

nP02 KOPINGIOYS A
ei
ttji'

VII.

yucaiKa awaci?
us
*

i7*

jJLT)

CKaCTTO)
a

ws

|ApiCTef

below, y In this

0e6s,

eVaaTo*'
; ;

KeKXtjKey 6
ri. 41
;

Kupios, 4 outu
;

TTepnraTeiTW T61TW
13

Kai

sense, 2 Cor. x. 13 Heb. vii. 2 a See iii. 3. the caller).

Mk.

Lk.

xti.

13

Josh.

xiii. 7.

Cf.

i.

See

i.

9 {God

Add

r\

(it]

(for ei

jitj

of ver. 17) a few minn., hcl.-syr. marg., and Chr.

by itacism.

fifApiKv,
Possibly

(p,ep.p.)

fc$*B.

aorist.
3 4

Rom.
:

xii.

edd. ; see, however, El. in favour of the 3 has influenced the copyists.

So most

crit.

(kk\t]k.)

Kvpios: all pre-Syrian uncc. See as above (ver. 15). o 0e os

pads.
;

appeal to Christian principle, by a challenge addressed in turn to the wifely and " (Keep the peace, if the manly heart
:

than encouragements to divorce and on the other hand, that to discountenance

the hope of a soul's salvation is strangely On the conunlike the Ap. (cf. x. 33). struction here adopted, P. returns at the close of the Section to the thought with which it opened jjlt) xwpKrOfjvai.
22.

you can, with the unconverted spouse), for how do you know, O wife, that you will not save your husband ? or how do you know, O husband, that you will not save your wife ? " That el in this connexion (see parls.), after ti olSas implynot" in ing a fear, may mean "that English idiom (as though it were " How will save, do you know ? it may be you etc. ") is admitted by Hn. and Ed., though they reject the above interpretation, which is that of the ancient commentt. from Cm. down to Lyra, of Cv. and Bz., and of Ev. and Lt. amongst moderns see the convincing notes of " Confirmatio est the two last-named superioris sententiae non cur discedente sed contra, cur infideli liberetur fidelis
.
.

God's

Calling
vii.

and

One's
In

Earthly

Station,

17-24.

ita

sit

utendum hac
si fieri

libertate,

ut

in-

treating of questions relating to maradriage, the Apostle's general advice mitting of large exceptions (2, 9, 15) had been that each, whether single or married, should be content with his The present state (1, 8, 10-14, 2 7)Christian revolution had excited in some minds a morbid restlessness and eagerness for change, which disturbed domestic relations (cf. Matt. x. 36), but was not confined thereto. This wider tendency the Ap. combats in the ensuing paragraph he urges his readers to acquiesce in

fidelem,

potest, retineat fidelis ac Christo lucrificet " (Bz.). ti olSas; con-

their position in life

and to turn

it

to ac-

notes

" not the

is

manner

in

which the

to be obtained, but the ex"what do you know tent of it" (Ed.) " as to the question whether, etc. ?

knowledge

The above sentences

ambiguous
;

may
is

are curiously taken by themselves, they be read as reasons either against or

for separation.

The

latter interpretation

adopted, as to ver. 156 by most, and as ecent exegetes to ver. 16 bv nearly all (including Bg., Mr., Hi., Hn., Al., Bt., Ed., Gd., El.): "God has called us in peace (and peace is only possible through separation) for how do you know, wife or husband, that you will save the other ? " As much as to say, " Why cling to him, or her, on so ill-founded a hope ?" Grammatical considerations being fairly balanced, the tenor of the previous context determines the Apostle's meaning. In the favourite modern exposition, the essential thought has to be read between the lines. It should also be observed that the Cor., with their lax moral notions, needed dissuasives from rather
;

count as Christians. In Thessalonica a similar excitement had led men to abandon daily work and throw their support upon the Church (1 Thess. iv. 11 f., 2 Thess. Hn., in Meyer's Comm., p. iii. 6-15). 229, points out the close resemblance, both in form and matter, between this section and certain passages in Epictetus II., ix., 19 f.). (Dissertt., I., xix., 47 ff. The freedom of the inner man and loyal acceptance of the providence of God are inculcated by both the Stoic and the Christian philosopher, from their differing standpoints. " Only, in each case as the Ver. 17. Lord has apportioned to him, in each case as God has called him, so let him Under this general (the believer) walk." rule the exceptional and guarded permission of divorce in ver. 15 was to be understood. For ci |at) in this exceptive sense (= irX^v), cf. Rom. xiv. 14, Gal. i. The repeated see Bm., p. 359. 7, 19 distributive Ikqcttos extends the principle
;

pointedly to every situation in

vv.
20,
24,
iii.

life

cf.

5,

8-13.

On

p.p.'piKv,


i7 ig.
outws iv
p.Tjp.ei'OS
z

; ;

ITP02 KOPINGIOYS A
b

829
d

tcus
z

6KKXi^aiais tnio-ais
;

StaTaaaofiai. 1

18.

TTpiTT- b
,

PI., xi. 16,

tis
2
;

eKXrjGr]
d

p.Y)

iirMjirdaQu)

iv

'

aKpoPuoria
b

"

ti$

eic\TJ0i()

fjt-r)

jrepiTejAce'crSw

9.

tj

irepiTOfir]

ouOeV tori, Kal

i.
;

xiv. 33 f., xvi. 1, ig 7 times in 2 Cor. 5

;

P.; Rev. i. 4 ff., xxii. 16; Acts xv. 41, xvi. 5. In this connexion, xvi. 1. d Gal. ii. 3, v. 2

c Mid., xi. 34;

I.,

Tit.
ii.

vi. 12

f.

Col.

Acts
;

vii.

times besides in xx. 13, xxiv. 23. 44,

1, 5,

cj.

Acts^xv.

xvi. 3, xxi. 21.

HI.

Isa. v. 18. See note below. f Rom. iv. 10 ff. 25-29; often in P.; Jo. vii. 22 f., Acts vii. 8, x. 45, xi. 2. 18; Jo. viii. 54.
;

mcpo/S. freq. in P. Acts xi. 3. h xiii. 2; 2 Cor. xii. 11;

g Rom. ii. Mt. xxiii. 16,

%
D*G, latt. vg. (doceo). Cf. iv. 17. -KEKXTjxai tis: ^ABP 17, 37, 46. tis neKX-r^Tai tis k\t|8tj (as in pari, clause), D^KL, etc. (Syrian).
1

8i8ao-Ko,

D*G, Dam.

(Western).

the Christian's see ver. 33 and i. 12 secular status is a ftcpos which " the Lord," the Disposer of men's affairs, has assigned him (cf. Matt. xxv. 14 f.). us Ke'i\T|Kv, on the other hand, refers not to the secular "vocation" but, as always (see 15, 18, 21 f., i. 9, 26, etc.), to the " call " of God's grace in the Gospel, which came to the individual readers under these circumstances or those. ovtws "irp iira/re it enjoins the pursuance of the Christian life in harmony with the conditions thus determined at its outset. P. does not mean to stereotype a Christian's secular employment from the time of his conversion, but forbids his renouncing this under a false notion of spiritual freedom, or in contempt of secular things as though there were no will of God for him in their disposition. The last clause of the ver. shows that the tendency here reproved was wide:

To clinch the matter (cf. P. applies one of his great " Circumcision is nothing, and axioms uncircumcision is nothing but keeping of God's commands " that is everything. In Gal. v. 6, vi. 15 this maxim reapcumcision
i.

"

31,

iii.
:

7)

pears, with iricrTis Si' aya-imfs evcp-yovpe'vT] and koivt] ktio-is respectively in the antithesis this text puts the condition of acceptance objectively, as it lies in a right attitude toward God (cf. Rom. ii. 25 ff.) those other texts supply the subjective criterion, lying in a right disposition of the man. In Gal. v., ovk Urx^ei opposed to VpYovfj.VT) signalises the impotence of external states, the other two passages their nothingness as religioirs:

qualificatiorrs.

"Those who would

con-

spread

cf.

i.

2, xi. 16, xiv. 33, 36.

Paul with that of James, or exaggerate his doctrine of justification by faith, should reflect on this TijpTjo-is IvtoXwv 0eov " (Lt.). Ver. 20. Diff. views are taken of this
St.

trast the teaching of St.

The rule of ver. 17 applied to the most prominent and critical distinction in the Church, that between
Vv.
18, 19.

ver., as

icX'rjo-is is referred to the religious call or secular calling of the man ; and as

is

accordingly rendered " wherewith "

:

irepiTeTptjpevos tis kAi]0tj k.t.X. ; " Was any one called (as) a circumcised man ? let him not have the mark effaced ". lirio-irao-Ow alludes to a surgical operation (eiri<riraw, to draw ever) by which renegade Jews effaced the Covenant sign see 1 Mace. i. 11 ff., Joseph., Ant., xii., 5, 1 Celsus, vii., 25. 5 ; also Schiirer, Hist, of Jewish People, I., i., p. 203, and Wetstein ad loc. Such apostates were called m'shukim, recutiti (Buxtorfs Lexic, p. 1274). On the opp. direction to the Gentile, (jltj irepiTcpvccrOw, the Ep. to the Gal. is a powerful commentary here the negative reasons against the change suffice (17, 19). The variation in tense and order of words in " Was the two questions is noticeable
:

yew and

Gentile

(instrum. dat. cf. Eph. iv. 1, 2 Tim. i. 9), or "wherein " (governed by the foregoing Iv: cf. 15, 18, 24; see Wr., pp. 524 f.). The latter interpretation is negatived by the fact that it destroys the unity of sense between kX^ctis and IkXtjBtj (see note on

18: does kXtjctis in Gr. anywhere mean avocation ?). Besides, "circumcision" and "uncircumcision" are not "callings". Yet P. is manifestly referring to outward conditions affecting the religious cal!. The stress of the sentence lies on pevctw and Gal. iii. 2 f., v. 2-6, give the (cf. 24) clue to the Apostle's meaning. A change of secular condition adopted under the idea that circumcision or uncircumcision is "something," that it makes a diff. in the eyes of God, would be a change of re;

any one a circumcised man

his
call

at the time of
in

been

(ckXi^tj) ? . . called (KCKXrjTai)

Has any one

uncir-

ligious princple, an abandonment of the basis of our call to salvation by gracr

though

and through

faith

cf.

Gal.

ii.

11-21.

! ;

3o
'

nPOS KOPINGIOYE A
3
''

VII.

'ActiTv.

N
VI.

t'

V7

^ <*Kpo|3uo-Tia " * Kao r 5 nV T fl

'

h k

ouSeV eorik, dXXd kui *Xr)CTi

ll
'

'

Tr;pTio-i.s

'

eV-roXwy

0eoG.

20.

K\Ti9T], eV Taurrj ficverw

el

21. SouXos

SlF

Wisd
I8

skM^JS

'

V-'h

<T01

fAeXcTw
2 2.

dXX'
e

Kal SuVacrai eXeuOepos yei'co-Oai,

x

paXXok m
p

xpT)0"ai

yap
q

Kupiw
;

KXY]9els So-GXos,
*

aireXeup
r

T 'C"'

0pos upiou coTTiK

eori

opoiws Kal

d eXeuSepos

kXt)0is,

SoGXds

xix. 17;

XpiOTOU.

23.

''

Tipvfjs

T]Yopdcr9-pTC
Rev. xiv. See i. 26.
i.

jat]

yiVeo-0 80GX01

d^poS-

21, XV. IO;

Acts xv.
xiv. 12;
5

Ezra

5 (vo/xov); I Jo. ii. 3 f., iii. 22, 24, v. 3; x. 3; c/. Kvp. en., xiv. 37. k

times in Gospp. below. o See ver.

Pet.
i. 1.

ver. 31, ix. 12, 15;

3.

See

vi. 20.

evro\. e., Mt. xv. 3; Rev. xii. 17, 1 ix. 9; 1 Pet. v. 7; Acts xviii. 17; 17. aH.l.; see note p Rom. i. 1, etc.; Gal. i. 10; Eph. vi. 6; Col. iii. 21, iv. 12; Ja. i. 1 2 r Cf. Gal. i. 10 Eph. vi. 6 Col. iii. 22 f.
12.
1

Tim.

8,

v. 23;

Acts xxvii.

Otn.

Kai

fc$ABP 17, 46, vg. syrr.

8c

icai,

DG

37.

icai

only,

KL,

etc.

Gentile who embraced circumcision order to fulfil the law of God was severing himself from Christ and falling from grace. The " abide " of 1 Cor. is pari, to the "stand fast" of Gal. Ver. 21. From the chief religious, the Ap. passes to the chief social distinction of the times: cf. Gal. iii. 28, Col. iii. n. This contrast is developed only on one

The
in

dom and
;

the 8vvao-0ai eXcuOepos ycv<rto the Christian slave a precious item in his providential ucpos (17). 0ai

was

Upon

this view,

dXXa

xp^ "* 1

side no freeman wished to become a slave, as Gentiles wished to be Jews but the slaves, numerous in this Church (i. 26 ff.), sighed for liberty their con;

version stimulated this longing. The advice to the slave is read in two op" In slaveiy wast thou posite ways (a) called ? never mind (p.'rj <rot peXtTu) But still if thou canst also become free, rather make use of it (than not) " so Ev. excellently renders, with Cv., Bz., Gr., Hf., Bt., Gd., Lt., supplying rj\ eXevdepia
:

forms a parenthesis, resembling in its connexion the ov 8c8ovX. clause of ver. 15, by which P. intimates that in urging contentment with a slave's lot he does not preclude his embracing liberty, should it be offered. Having said this by the way, he supports his utj <roi ueXc'tu by the comforting reflexion of ver. 22a, which is completed in ver. 226 by the corresponding truth for the freeman. Ver. 22. The two sentences, balanced by op-oius (cf. 3 f.), do not precisely match 6 ev Kvpiw KXrjdels SovXos is
:

to paXXov xprjcrai while D.W., Mr., Hn., Weiss, Weizsacker, Al., El., Sm. supply tjj SowXeia, and suppose P. to recommend the
for
(b)

complement
Est., Bg.,

" the slave that was called in the Lord " (i.e., under Christ's authority), but 6 IXev0epos kXijOcIs is rather " the freeman, in that he was called " his call has made the latter Christ's slave, while the former, though a slave, is the Lord's freedman. d'jrcXevdcpos, libertus (the prp. implying severance as in diroXvTpwcriS) i. 30)
;

slave, with liberty offered, to " make use rather" of his servile condition, el Kal

freedman of a Lord; "Christ buys us from our old master, sin, and then sets
us free but a service is still due from the libertus to the patronus " (Lt.) cf. Rom. vi. 17 f also ewou,os Xpio-Tov, ix. 21, with the same gen. of possession. Ignatius makes a touching allusion to this passage, ad Rom., 4: "I am till the present time a slave but if I suffer I shall be Jesus Christ's freeman, and I shall rise up [in the resurrection] free !" Ver. 23. TiaTJs T)vopdo-6T]T (see note on vi. 20) explains the position both of the SovXos d-ireXevOcpos and the IXevO. SovXos by the same act of purchase the slave has been liberated from sin, and the freeman bound to a new Lord. The point of the appended exhortation, ut) 7iveo-6e SovX. dv0p.,is not obvious: we can scarcely imagine free Christians selling
; ;
. ;

may
xi.

either
;

mean

(a)

18

so lav Kal in

" if verily " (Luke xi. 28, Gal. vi. 1),

ii.

or (b)
S,

"although"

(Phil.

17,

Luke

xi.

etc.).

The
on

ancient

commentators
a leaning to exaggerate the

differed
(b).

this text, with

The advocates

of

(b)

sense

of w. 20, 24, which condemns se but, as in the case of circumcision, because it compromises " FreeChristian faith and standing. dom " is the object proximately suggested

change not per

use" by "free" just above; and the sense of xpao^iai in ver. 31, ix. 12, 15 to "avail oneself of an opportunity of good " (Lt.) speaks in favour of (a). The ov SeSovXuTai of ver. 15 and the p.r\ yive<r6e SovXoi dvOpuTruv of
to "rather

ver. 23

indicate Paul's feeling for free-

ao

26.

HP02 KOPINOIOY2 A
24. IxaaTOS ev

831
*

Tr<i>f.

"'ekXtJOt], a8eX<|>oi, ec

tootu fxc^eTw
T

irapa

^^e " se
c/- Lk. i. 3, u. 52;

tw
'

0ew. '

25. riepl 8e
8e
T
8i8u|jLi, a>s

twc w

'

irapGei'wf

Tn.Ta.YTJ^

Kupiou ouk e\u>

y'wp.T]y
yop.i(i)

r|XeT]|ji6Vos

utt6

w Kuptou
TTjf *

*moTos

elkou.
*

26.

th*""if" a ? d3 c r.

i?

ou*'

touto
i.
;

* /taXof

uirdpxt'
Rev.
i.

Sid

ive<nu<ja.v
v See
i.

d^ayf)*',

on
See

>-.?3

<

Isa

xxv.

1 ff.;

Lk.
iv.
1

27;

Acts
ii.

xxi. 9;
1
iii.

xiv. 4.

u See ver.

6.

10; yv. 5t5

2 Cor. viii. 10.

Cor.

Ph.

27;

Tim.
22.

13, 16.

The

vb.,

Rom.
1

ix.

15

ff.,

xi.

30

ff.

Mt.

v. 7.
;

iv. 2.

y See

ver.

1.

See

a 2 Cor.

vi. 4, xii. 10;

Th.

iii.

7;

Lk.

xxi. 23

Kings

xxii. 2.

Om.

t<#

all

uncc. but A, which

is

followed by a considerable minority of minn.

give,
(10,

themselves into slavery ; and subservience party leaders (so Mr., Hf., Lt., El. cf. i. 12, ii. 4, etc.) appears foreign to this context. It is better to take the warning quite generally as much as to " Let no human influence divert you say, from service to God, or infringe on the devotion due to your Redeemer " ; cf. Gal. v. 1, vi. 14. Public opinion and the social pressure of heathenism were too likely to enslave the Corinthians. Ver. 24 reiterates with urgency, as addressed to "brethren," the fundamental
to
:

whether
ix.

proceeding

immediately

14) or mediately (xiv. 37) from "the Lord"; he "gives" his Yvufi-rj, his settled and responsible "opinion".

He pronounces "as (i.e., feeling myself to be ; cf. 29 ff., iv. 7, 18) one -rjXtt^c'vos uiro Kvpio-u irto-Tos eivai " conscious that he is " faithful through the mercy

effectually
cf.
1

shown
i.

"

him

(pf.

Tim.
in

faithful

13, this

16)

"by

pass. ptp. the Lord,"

to
his

pronouncement

rule laid
tj

down in ver. 20. ev tq now becomes, abstractly, <v u

kXtjctel
. . .

tovt<(J

" wherein each was called,

iv

in that
;

let him abide in the sight of God " here as there the Christian vocation is intended, the status of faith and saintship,

stewardship under Christ (see iv. 1 f., and ii. 16). His advice is therefore to be trusted. The distinction made is not between higher and lower grades of inspiration or authority (cf. note on 12) but between peremptory rule, and conditional advice requiring the concurrence Paul's opinion, qua of those advised.
opinion, as much as his injunction, is that of the Lord's steward and mouthpiece. vop.ici> ovv tovto k.t.X. Ver. 26. " I consider therefore " the formula by which one gives a yvii>\kt\ (contrast the irapavY^XXo), Sia.Tao'crop.ai of 10, 17) " this to be good because of the present straits": icaXov vtco.pyjE.Kv, "good in principle " or " in nature " (cf. xi. 7, xii. 22) the existing situation is such as to make the course recommended entirely right and honourable (see note on KaXdv, 1, also 8, 38). The dvdyKTj narrowness, "pinching stress" (Ev.) belongs to the tecupb? o-vvecTaXficvos (29), the brief earthly continuance visible for the Church, a period exposed to persecution (28) with its hardships and perils ; this " might or might not be the beginning of the dvaYicTj fieyaX-rj predicted by Jesus" in Luke xxi. 23 (Lt.). eveoTtiorav signifies "present" rather than "impending" (see iii. 22, Gal. i. 4) the distress of the time, which P. was feeling keenly at Ephesus (iv. 9 ff ., xv. 32), portended a speedy crisis. Sti tcaXov dv6puir<>> to ovtu; eivai is open to three constructions, as Sti is rendered that, because, or which (o,ti) (a) maicet

with which no human power may interfere and which, when duly realised, will of itself control outward relations and circumstances (Gal. ii. 20, Rom. xiv. 23). For irapd 6cu, cf. iii. 19 and parls.

Advantages of the Single 23. State, vii. 25-35. Paul's opinion had been asked particularly, in this connexion, about the case of marriageable
daughters (25) was it wise for fathers, as things were, to settle their daughters in marriage ? He delivers his judgment on this delicate matter, turning aside in
:

w.

29-31 to a general reflexion upon the posture of Christians towards the perishing world around them then returning to point out the freedom from care and material engrossment enjoyed by the
;

unwedded (32 ft".), he restates in ver. 36 his advice irepi twv irapdcvuv. Ver. 25. rWpl 8e twv irapOcvwv a topic pointedly included in the irepl v In Ypdxf/aT of the Church Letter (1). w. 1-16 P. had spoken of the conduct of self-directing men and women in regard there remains the case of to marriage daughters at home, for whose disposal
: ;

the father was responsible (36 f.). On this point Paul has no " command " to


832
b Ver. 40;
c

nPOS K0PIN9I0Y2 A
T
d

VII.
c

Ka\ ol/ dfSpoJirw to

outws

eleai.

27.
;

Oe'oecrai
d

yufO(.u;

jit)

Ver. 39;

^T6t

*\uo-i.e.

XeXucrai diro yuvantds

1

p.r)

l^Tei yuyaitca.
'

28.

lk

'*'' t

^
;

Kai

Y 1lf
h

Jl

Tl5>

sense,
7; Col.
iii.

ux ^p-apTC

0Xt\|/tv

Kol i\ "X TjfiapTCS Sc Tij aapKi h e|onaif

'

Y^H-Tl
k

T 'wapOeVos,
toioutoi,

01

eyw

Rev. ix. 6; Mt. vi. 33, xiii. 45. e N.T. h.l. ; Eccl. viii. 1 ; Wisd. viii. 8. f Acts 1 ; 1 Pet. iii. h Jc. xvi. 33; Rev. ii. 10; Sir. xxii. 30; Jo. xi. 44; Ps. cxiv. 7. g See ver. 9; also note below. k See v. 5. i For dat., 2 Cor. xii. 7; for use of tra^f, v. 5. li. 3.

Y^io-Tis. N(A)BP
'

17, 37, 46.

Y^Hl 5 ^L,

etc.

Aa^Y]? yvvaiica,

DG,

tt.

vg., Tert.

the clause an expanded restatement of tovto Ka\6v virdpxiv " I think then that it is good (I this to be good say) for a man to remain as he is " (so

the instructions of w. 10-16 and 8 respectively. Xe'Xvo-at, as opp. of Se'Secrai, applies either to bachelor or widower.

In ver. 28 the general advice of 27

;

is

Mr., Ed., El., and most) ; (b) makes it the ground, lying in the principle stated in ver. 1, for Paul's specific advice in the matter of the irapOcvoi " I think this to because it be good (in their case) . . see note on is good for one (dvOpciirw 1) to remain as one is," sc. to continue (c) by attaching single (Bz., D. W., Gd.) o,ti as relative to the antecedent tovto, and defining it by the subsequent t. ovto>s etvai, Hn. gets another rendering " I think this to be good (in the case of maidens) because of the present straits,

guarded from being overpressed cf. the relation of ver. 2 to 1 and ver. 9 to 8. The punctuation ot El. and Nestle best marks the connexion of thought, closing ver. 27 with a full st p, each of the pari. edv . . TJfiapTE? (- v) clauses with a colon, and separating OXiunv Sc and eyia In the second supposi8e by a comma. tion (both with Idv and sbj. of probable
.

have said, 1) for one generally, viz., to remain unmarried." (b) and (c), yielding a like sense, avoid the former at the the anacoluthon expense of leaving tovto undefined, the latter by an artificial arrangement of the words both explanations are somewhat wide of the mark, for 810. r. Iveerr. dvdyKr|y supplies here the ground of advice, and ver. 1, on which they are based, is

which

is

good

(as I

differently conceived (see note). In giving his advice "about the maidens," P. suddenly bethinks himself to widen it to

contingency) P. reverts to the case of " the maiden," from which he was diverted in ver. 26 he makes her, by implication, responsible for her marriage, although in 36 ff., later, the action of the father is alone considered. -yap.cw is used in the act. here, and in ver. 39, both of man and woman cl. Gr. applies it to the latter in pass. ; cf. note on the double cicjhtu> in w. 12 f. YT)p.a and eyafx-qcra are the older and later aors. The aor. in the apodosis -fj^apTcs, rjpapTev is proleptic (Bn. 50 Bm., pp. 198 f., 202), rather than gnomic (Mr., Hn., Ed.), as though by way of general reflexion the Ap. addresses specific instances " thou didst not she did not sin " cf.
;

So he recasts both sexes (see 27 f.). his sentence, throwing the oti koAov with characteristic conversational k.t.X., freedom (cf. iv. 9), into apposition to the incomplete inf. clause " I think this to be good because of the present straits
:

for tense,

John

xv. 11, Rev. x. 7.

it is good dvOpw-n-w (for any one, not t. irapOe'vois only) not to change ovto>s elvai, " to be just one's state ". a state defined as one is " (see parls.) by the context. Vv. 27, 28 apply in detail the advice just given, and first as it bears on men,

yes, that

The marriage Paul discourages is no sin, but will bring suffering from which he would fain save his friends. " But affliction for the flesh such (as may marry) will have, but I am seeking to spare you." With OXiv/is c/. o-koXouV tjj o-apKi (2 Cor. xii. 7 also v. 5 above) there is some thought, possibly, of recompense to " the flesh " which has had
;

then on maidens. Se'Seo-ai, Xc'Xvo-ai, pf. pass, of present state determined by the past |at) -rjTi, pr. impv., " do not be seeking". The two directions of ver. 27 Reinforce, from the new point of view,
:

way against advice. The affliction that Paul foresees is aptly indicated by " More easily and with small Photius distress shall we endure if we have no wives and children to carry along with us in persecutions and countless miseries ". At such times, for those who have domestic cares, there arises " the terrible
its
:


273I*
Be
upoiv
'

TIP02 K0PIN9I0Y2 A
^oopai.
2

*33
n

29.

m ToOto
2

Se'

m 4>t|p, doeXqW, o
i^a Kal 01
q

Kaipos
*

'

^;

^
1*
-

owearaXpeVos
icas
as
fAT]

to

XouroV
r

ccttij' 8
r

X ov,Te S
pf]
r

Y^ai-

vhi^x'i.

'

e'xorres wcti,
prj

30. Kal ot
n

KXaiovTes &9

KXaiofTS,
<J>s

^
Cf.

^"j
0;

Kal ol'xaipoiTcs ws
t

xaiporres,

Kal 01

dyopd^orres
3

p>]
ixri
1

" 4f m ^
ti.

KaTe'xokTes,

31. Kal ol

xpwpevoi

tw
*

Kocpw

toutw

w$

s e vi. 16. 12.

Karaxpwpeyoi
2;

" irapdyei

yap to

ax^r40, TO " K oo-poo toutou.

n In like
2

Cor.
;

vi.

o N.T. v. 16; Col. iv. 5; 2 Tim. iv. 6; Rev. xii. 12; Lk. xix. 44; Jo. vii. 8. Sir. iv. 31. p See i. 16 to A., Ph. iii. 1, iv. 8 2 Th. iii. 1 Heb. x. 13 Mk. s See vi. 20. t In this r 2 Cor. vi. 10; Rom. xii. 15; Jo. xvi. 20. xiv. 41. q See v. 1. vv Mt. ix. 9, etc.; mid., v ix. 18. u See ver. 21. sense, 2 Cor. vi. io; Josh. i. 11. See xi. 2. x Pn. ii. 8 Isa. iii. 17. 1 Jo. ii. 8, 17.

Rom.

xiii.

11;

Eph.
;

h.l. (cf.

Acts

v. 6)

Beza and Elzevir read

on

o Kaipos, after

DG

and the Western

:

txt.

<rvv<TTaX.pevos <ttiv to Xoiirov, ^ABD* (om. to) P 17, 37, 46, and many Ff. With this order of words, the stop follows <mv so B* (according to
2

67**, latt. vg., Tert., Hier., Aug. write <ttiv twice. Tisch.); see note below. o-vveo-TaXfi,. to Xoiirov o-tiv, DcKL, etc. L, syrr. cop., followed by Elz. and Griesbach, put the stop at eo-Ttv Stephens, Bz., and most edd. of T.R. placed it before

to Xoiirov.

'tov Koo-fiov
to) Kocrixw totjto*

(om. tovt.j,
:

^AB, cop.
;

Syrian uncc, etc.

17 add towtov. a grammatical emendation.

DG

alternative, between duty to God and affection to wife and children " (Lt.). 4>e(8o(xai appears to be a conative present

tovto 8c 4>'np-i> a8eX<|>oi, " This moreover I assert, brethThe time is cut short ". <j>r)p.i, as ren distinguished from Xcyu, " marks the " gravity and importance of the statement luvo-WXXw (to contract, shorten (EL). sail) acquired the meaning to depress, defeat (1 Mace. iii. 6, 2 Mace. vi. 12) hence some render <rvveo"TaXf*.^vos by " calamitous," but without lexical warrant. 6 Kaipos (see parls.) is " the season," the epoch of suspense in which the Church was then placed, looking for Christ's coming (i. 7) and uncertain of its date. The prospect is " contracted "
k.t.X.
:
:

(see Bn. 11 Vv. 29-31.

cf.

Ro.

ii.

4,

Gal. v.

4).

subordinate to XoiiroV, thrown forto the tv clause "so that (cf. Gal. ii. 10, Rom. xi. 31) henceforth indeed those that have wives may be as without them," etc. ; this gives compactness to the whole sentence, and proper relevance to the adv. Those who realise the import of the pending crisis will from this time sit loose to mundane interests, (b) As to the conthis clause nexion of iva . . . wo"iv may define either the Apostle's purpose, as attached to <pTjfi (so Bz., Hf., Ed.), or the Divine purpose implied in o-vveoT.
txt.

ward with emphasis,

eo-Tiv

(so

most

interpreters).
:

Both

ex-

short views
.

The connexion

must be taken of life. of to Xoiirov and iva

weriv with the foregoing affords a . . signal example of the grammatical looseness which mars Paul's style, (a) As to to XoiiroV the Gr. Ff., (1) Cm., Bz., Al., Ev., Hn., Gd., Ed., R.V. mg. attach it to o-vveoT. eoriv, in a manner " contrary to its usual position in Paul's epp. and diluting the force of the solemn 6 Koup&s . co-tiv" (EL). (2) The Vg. and Lat. Ff., Est., Cv., A.V. read to Xoiirov as predicate to ttIv understood, " rethus commencing a new sentence, this is well enough liquum est ut," etc. in Latin, but scarcely tolerable Greek. (3) Mr., Hf., Bt., EL, Lt., W.H., R.V.
:

the Ap. planations give a fitting sense urges, or God has determined, the limitation of the temporal horizon, in order to call off Christians from secular absorption. In this solemn connexion the latter is, presumably, Paul's uppermost thought. Vv. 296, 30 are " the picture of spiritual detachment in the various situations in Home with its joys and life" (Gd.). griefs, business, the use of the world, must be carried on as under notice to quit, by men prepared to cast loose from the shores of time (cf. Luke xii. 29-36 by contrast, Luke xiv. 18 ff.). From, wedlock the Ap. turns, as in w. 17-24, there conto other earthly conditions sidered as stations not to be wilfully changed, here as engagements not to be allowed to cumber the soul. Ed. observes that the Stoic condemned the interaction, here recognised, between " the

VOL.

II.

 "
;

834
Y
14;

nPOS KOPIN0IOY2 A
2
'

VII.

Wfcd.'3

^
*

^e "H-^s
b

ap.epijJii/ous
*

etmi.

'

ayapos
d

'

pcpipya Ta tou
a

^ 'f;*"'
riii.^2
z S

Ku pi

ape'aei
b

T^
1

K u Ps>"
ttj *

33- o Se 'YafiTiCTas
34.

pepipea Ta
2
rj

T0 " K (r fAOU >

Ka1,
'

ape'crei
'

yucaiKi. 2

pepe'piorai

yui'Ti
if

See ver 8

Ph'ifao
iv.*6;
vi.

^ Ka 13 ''

7ra P^ *' <> 5 2

(,

*j

'ayapos
4

pepipea Ta tou
Se
Gal.
i.

Kupi'ou, tea
*

dyia

'l

'

aTt4

K<

"

"nreupaTi
viii. 8,

yapfpyao-a
10;
;

pepipea Ta tou
2

Mt!
ff.,

25

x. 19.

b x. 33;
ver. 28.

Rom.

xv.

i. ff.;

i.

Th.

ii.

4, 15, iv. 1;

Tim.

ii.

4.

c
f

See See
1

ver. 9,
v. 3.

and note on

d In this sense, see

13

diff.

in ver. 17.

See ver.

25.

a peo-T) (thrice)

all

pre-Syrian uncc.
:

perplexed varia

lectio

Om.
Om.
icai

(pcpepio-Tai), ^ABDgr-P 17, vg. syrch. C op. (later Western and Syrian). all uncc. but D*E, and most minn. (2) Kai (tj yvvrj) mentioned by Hier., syrsch. cop.
(1)

Kai

DcGKL,
etc.,

etc.

icai

D*,

codd.

(3) T y vvTl tj ayapos Kai i) irap6vos (pepipva), BP 46, 73, four other minn., vg. cop., Eus., Amb., Hier., Pel. So Tr., W.H., R.V. marg. T| yvvrj Kai tj irapdcvbs tj ayapos (pepipva), J^ADGKL, etc., latt. syrr. (? Western and Syrian). [fc^AFb 17 write r\ ayapos after both yv vtj and irapOevos.] So Tisch., R.V. txt., El., Nestle. See, on punctuation, note below. The text here adopted reads (33) ucpipva ra tov Koo-pov, irtos apio-rj r<p xoajxu, Kai pepcpKTTai. (34) Kai yj yvvtj ij ayajios Kai r\ Trap0vos ucpiuvo. Ta tov Kvpiov K.T.X.. See Heinrici's conjecture, stated below.
:

Om. Kai ADI 2 P

17, 37, syrsch. cop.

t^>

(<r<i>p., irv.),

fc^ABP

17, 37, 46.

soul's

emotions and external conditions he would have described as a thing indifferent, the former as a de;

<T\r)p.a. (cf. iv. 6,

.he

latter

and other pads.) denotes phenomenal guise habitus, fashion

fect

(Plut.,

irdv fiev yap irados apapTia " Summa est, Virt. Mor., 10).

Christiani hominis animum rebus terrenis non debere occupari, nee in illis conquiescere sic enim vivere nos oportet, quasi singulis momentis migran:

from popdvq, proper and essential shape see the two words in Phil. ii. 6 ff., with the discussions of " The world " Lt. and Gifford ad loc. has a dress suited to its fleeting existence.
as

distinguished

irapdyei
present
;

e vita" (Cv.). <Ls pi) Ixovts not like, in the manner of but " with the feeling of those who have not," etc., <5>s with ptp. implying subjective attitude a limitation "proceeding from the mind of the speaking or acting sub" (Bm., p. 307) cf. ver. 25 and note. ject ayopti^ovTes (marketing) gives place in the negative to KaWxovTes, possessing, holding fast (cf. 2 Cor. vi. 10). Xpdopai governs ace. occasionally in late Gr. the case of tov KoVpov may be influenced by KaTaxp<pvoi, with which cl. authors admit the ace. The second vb. (with dat. in ix. 18) is the intensive of the first to use to the full (use up) not to misuse a meaning lexically valid, but in" Abuse " had both appropriate here. meanings in older Eng., like the Lat. abator; it appears in Cranmer's Bible with the former sense in Col. ii. 22. A reason for sparing use of the world lies in its transitory form, 316 a sentence kindred to the declaration of ver. 29.7.
sit

dum

k.t.X.,

affirms "not so much the actual fact, as the inevitable issue the trx^pa of the world has no enduring character" (El.); "its fascination is that of the theatre " (Ed.) cf. 1
;

John
the

The Ap. is thinking not of 17. fabric of nature, but of mundane

ii.

human

life the world of marryings and marketings, of feasts and funerals. Then what this world to thee, my heart ?

Its gifts nor feed thee

nor can bless.

all its fleetingness.

Thou
"

hast no owner's part in

J. H. Newman. Vv. 32-34. 6i\(D Bk vpas k.t.X. (cf. 7) But I want you to be unanxious (ape;

pipvovs) ; " cf. 4>6i8op.ai, ver. 28. This the reason why P. labours the advice of this section see our Lord's dehortations from r\ fiepipva tov aiu>vo$ in Matt, vi. 25-34 an d xiii. 22. Vv. 326-34 describe, not without a touch of humour, the exemption in this respect of the unmarried he " is anxious in respect of the things of the Lord" not "of the world, as to how he should please his wife " After bidding the readers to be duepifivoi, P. writes pepiuvf t. tov Kvpiov, with a
is


}
;

; ;

2 35.
b

nPOS K0PIN0I0Y2 A
ape'aei

*3S

koctjaou, ttojs
*>

tw dVSpi.
h

35- touto Se Trpos to

'

upv

auTW "

(rv

^'

"

aup.dWpof
euo-XT]p.o^

Xeyw
'

oux t^a

Ppoxoy upiy

CTrtpdiXa),

aXXa

irpos to

Eccl.

ii.

3'

Kal

eurrpoaeopoi' 3
i

tw Kupiw m

aTrcpicrrrcioTWs.
iv. 3;

N T
It

a hUS
/'

Prov.\
vii. 21, xxii. 25.

i-5,

With

dat.,

Mk.

xi. 7, xiv.

46; Acts

Prov. xx.

26.
;

xii.

24; Acts

xiii. 50,

xvii. 12

Mk.

Wisd.

vi. 15, ix.

xv. 43. Cf. xii. 23, xiv. 40. 1 evirapeSpoc, AJ. Prov. viii. 3 (n-apeSpeuw) Cf. ix. 13 H.l. ; -(tto<;, Wisd. xvi. 11 Lk. x. 40; Sir. xii. 2 (n-e^crn-aortfai). 4 (-eSpo?).

a p t a (thrice) "-evirap.Spov:
1 xi

all
all

pre-Syrian uncc.
uncc. but

trvud^op

o v,

fc$*ABD*

17.

KL.
the

certain

catechresis

in

the vb.,

for

sake of the antithesis. The aces, are of limitation rather than of transitive obj.
ttws aprrj ' s indirect question, retaining "is anxious . . . the deliberative sbj.

{asking) how he should please," etc. For the supreme motive, " pleasing the Lord," cf. iv. 1-5, 2 Cor. v. 9, etc. 6 -yap/rjoras, aor. of the event (pf. in 10: cf. note), which brought a new care. Accepting the reading Kal p-tucpurrai.. Kal y\ yvvy\ r\ ayauos> with the stop at acucp. (the only possible punctuation with ayap-os in this position see tutl. note), then it is added about the married Christian, that "he has been (since his marriage) divided," parcelled out (see note on i. 12) part of him is assigned Lt. says to the Lord, part to the world. that this rendering (R.V. mg.) " throws
-r\
: :

Hn., by a very tempting conjecture, proposes to insert a second p.ep.cpi<rrai after the first irw9 apeVn t. -yvvaiKi, Kal p,cp.cpi<TTai ucp-epiorai Kal r\ yvvrj. t| ayap.os Kal y\ irapBcvos uepipv^ k.t.X. "He that has married is anxious in regard to the things of the world, how he may
:

sense and parallelism into confusion, for Kal pep,pnrTtti is not wanted with ver. nay, 33, which is complete in itself" the addition is made just because the pari, would be untrue if not so qualified the married Christian does not care simply for " the things of the world " as the unmarried for "the things of the Lord," he cares for both " and is divided," giving but half his mind to Christ (so
:

Ewald, Hf., Hn., Ed.).

The attachment

of Kal peiAepurrai to ver. 34, with the Western reading (see txtl. note), retained by Mr., Bt., El., Lt., Sm., A.V., and R.V. txt., in accordance with most of the older commentt., gives to uepi<o a meaning doubtful in itself and without

please his wife, and is divided; divided also is the wife. The unmarried (woman), with the maiden, is anxious as to the things of the Lord." This would account for the double Kal, which embarrasses the critical text it gives a fuller and more balanced sense, in harmony moreover with Paul's principle of putting husband and wife on equal terms (2 ff., 11-16) and nothing was easier than for a doubled word, in the unpunctuated and unspaced early copies, to fall out in transcription. Placing the full stop at pcp.pLo-Tai, without the aid of Hn. 's emendation, v\ yvvr) r\ a-yapos Kal y\ Trap0'vos are made the combined subject of uepipvij (34), "the unmarried woman " being the general category, within which " the maiden," whose case raised this discussion (25), is specially noted; the two subjects forming one idea, take a sing. verb. The purpose iva -jj 0171a k.t.X. is the subjective counterpart of the question note the similar ttws apia-r\ of ver. 32 combination in Rom. xii. 1, also 1 Thess. iv. 3 and see notes on aytois, T|Yia<rpevoi?, i. 2. Holiness t cr<ip.aTi (dat. sphere; see Wr., p. 270) comes first of
; ; ;

N.T. pari.: "And there is a distinction between the wife and the maiden ". Gd. escapes this objection by reading uepe*picrrai k. r\ yvvi\ as a sentence by itself, " the wife also is divided " then con-

connexion (cf. 4 vi. 20), and t is added to make up the entire person and to mark the inner region oi
in this
;

irvvp.aTt

tinuing,

"

And
;

the

cares for," etc. probable construction as the text stands Txtl. criticism and (but see Hn. below). exegesis concur in making koI pcp^picn-ai a further assertion about 6 yap.Tjo-as, revealing his full disadvantage.

unwedded maiden an awkward and im-

" the spirit " which animates the body, being akin to God (John iv. 24) and communicating with His Spirit (Rom. viii. 16), is the basis and organ of our sanctification (cf. 1 Thess.
sanctification
;

v. 23, 2

Thess.

ii.

13).

Of

r\

vap.iio-ac'-a,

" she that has married," on the contrary, the same must be said as of 6 yap-i-jo-as Sti e studies to " please her hus(33)
I

band

" as well as "the Lord". Ver. 35. A third time P. declares that


836
n

IIP02 KOPIN0IOY2 A
x6. Ei hi ti
n
a.o'X'nu.oi'eu'

VII.

J Deut.xxv. 3; Ezek. p oTT^paKuos, r r

xvi. 7 f. -uv, xii.
-offni'r),

xiii. 5;

ko.1
r

oots

em .#*
Q o<^6i\ci

-rnv irapOevoi'
_\

aurou
a/i
<*

Koui^ei, cac

ti

yireo-oai.,

* 6

ueXci iroiciru
,

oux
ttj

auapTdVei
icapSia, 2
T

yafieiTWO'ai'.
l

37.

c\ os oe

9
"

>

cottjkci'

eopa.109
irepl a

fJif)

ex
*

"'

oivAyK.r\v,

* c|ouai(U'

oe

exei

tou

ioiov
-rr)peir

Rom.i.27.

With
inf., viii.

Acts
20; 2
vii.

OcXnuaTos, Kai touto r

cl.

w KeKpiKef ec s tcapoia auTOu 1 c > rp

tou

i * *

Mace.
10
; ;

19;

Gr.
;

p H.l.
xv.
1
;

7Tapo.Kixa.gu>, Sir. xln. 9.

q Pre*., in this sense,

;

ix. 10, xi. 7,

r

2 Cor. xii. 14 Col. i. 23. s xv.58 Lk. xii. 5, xix. 17 xvi. 12 Eph. will, xi. 9; 1 Th. v. 23;
; ;

Rom.
t

Eph.
27
;

v.

28

Th.
;

i.

3, ii. 3.

13

Heb.

Heb.

vii.

Lk.
;

xiv. 18
iii.

Tude
;

u
;

Rom.

v. 3, 12, etc. ix. 21 ; 2 Th. iii.

;

See ver. 9. Acts ix. 14

x 2 Cor*

15; Jo. x. 18, xix. 10, 11 h.l. Lk. xxiii. 25 To. i. 13 3 Ki. v. 8. ii. 3 ; 2 Pet. i. 21 1 Tim. v. 22, vi. 14; Jas. i. 27; Jude 21.
vii. 29, ix.

Mt.

6;

Mk.

with

irepi.

v Of human

See

ver. 3.

ya\t.LT<a,

DG
p 8

syrsch.,
1

Epiph., Aug.

non peccat

si

nubat,

latt. vg.,

Ambrst.

2
3 4

ev ttj tea

a 8

paios
.

so pre-Syrian uncc.
o-utov),

ev ttj iSia icapSia (om.

Om. tov fr^ABP, minn. 20

Ins.

tov

fr$ABP 31, 46. DGKL (Western and Syrian).

the division between religious and domestic duty esp. probable under these conditions, render the married state unThe Ap. does not on desirable (28-34). these grounds forbid marriage, to do so would entangle some of his readers perilously he recommends what appears to him the course generally fitting, and advantageous for their spiritual interests
lot,

he

is consulting for the welfare of his readers (cf. 28b, 32a), not insisting on his own preference nor laying down an " looking to (irpos) your absolute rule
:

advantage

say (it) ". to o-vp.<J>opov is the abstract of <rvp.dWpci (vi. 12, x. 23). The Ppoxos is the noose or lasso by which P. does not a wild creature is snared wish by what he says to deprive the Cor. to capture his readers of any liberty, and shut them up to celibacy " not that He I may throw a snare over you". aims at what is socially tvo-XTjp-ov, " of honourable guist," as belonging to the Christian decorum of life (see parls.) and at what is religiously evirdpeopov tu Kvpiu, " promotive-of-fit-waiting on the
I
:

If the parent's judgment points (35 f.). the other way, or if circumstances are such as to enforce consent, then so let it be (36). But where the father can thus decide without misgiving, he will do well

to

keep his daughter

at

home

(37

f.).

Lord".
o-rra-ro

airtpunrao-Tuis recalls the irepieused of Martha

in

Luke

x. 38-42,

and suggests that the Ap. had

in his

this story

mind, esp. as pepipvaw, his leading expression in this Section, is the word of reproof used by Jesus there. Epictetus' dissuasive from marriage, in his Dissertt., curiously resembles ff., III., xxii., 67 Paul's TOiaVTT)9 ovor-qs KCLTao-Ta.rei>s ota vvv ea-riv, >$ tv TrapaTa,|i, p.t) ttot aTrgpfairatrrov elvcu Set t. Kvvikov oXov irpos ttj SiaKovia tov Qtov, ciri^oiTav av6pw-7rois Swapevov, ov "TrpoaSeStpe'vov Ka0T)KOV(TlV ISlWTlKOlS Ov8' Ip-TTtirXcY" pe'vov (cf. 2 Tim. ii. 4) o-xeVeo-iv, os 7rapa{3aivuv ovkcti acSo-ei rb tov icaXov teat a/yaSov Trpocromov, TT)pa>v 8' diroXei tov ayytXov k. KaTacrKoirov k. Krjpvica.
:

the Christian widow : she is free to marry " in the Lord" but, in Paul's decided opinion, she will be happier to refrain (39 f.). The Ap. gives inspired advice, and the bias of his own mind is clearly seen but he finds no sin in marriage ; he guards sensitively the rights of individual feeling and conscience, and leaves the decision in each case to the responsible parties. Ver. 36. By a contrastive 8e P. passes from the evo-x.T)p.ov at which his dissuasiv* was aimed, to the do-x-np-ovciv that might be thought to result in some cases from following it. The vb. (= ao-XT)p.<> elvai) signifies either to act unbecomingly to suffer disgrace, turpcm (xiii. 5), or the antithesis, and the ad videri (Vg.) junct eirl ttjv irapOe'vov, dictate' the former

Similarly in the case of

tuv

0ea>v

(69).
vii.

24.

Freedom to Marry,
of the

36-40.

The question

marriage of Cor. Christian maidens Paul has discussed on The narrow grounds of expediency.
earthly horizon, the perils of the Christian

On vou.tc, sense, which is post-classical. It was socially (is of opinion), see ver. 26. discreditable, both amongst Greeks and Jews (cf. Sirach xlii. 9), to keep one's
daughter at home, without obvious reason, for any long period beyond adult age a Christian father might feel this
;

; :

3 6-4o.

nP02 K0PIN9I0Y2 A
r

837
eKyapi^wv 23
iroiel. 6
'

Trjf
J

cauTOu irapfleVof,
7

KaX<I>s
4
p.rj

wotei. 1

38. Stare

ical

^
'

h iv ' I4
js
j

KaXws
b

iroiel,

d $
c
'

* *

Kyap.iu>i' 6
c

y * Kpelao-oc
rj

39.
ok

J as - "' 8i
J

yuin]
li

Se'Serat

yopw

edV
8

oaof

^po^of

d arfjp aoTTjS

eai'

Sj!

xoip.T]8TJ

d
'

a^Tjp

auTrjs,

"eXeuSe'pa

e<TTiv

OeXci 'yaptjO^eai,
h

Ki.viii.18.
3. xxiv.

\lqvov
1

'

eV

Kuptw.
'

40.
*

paKapiuTepa 8e itmv iav

k

outu
'

fieicrj,

Kara

TTjf e(iT)f

yvtofiT^f

Soicci

Se
;

Kayw
ii.

'

-rrveup.a

eou
13.
;

ex 611*xi. 30, xv.

xv "'

7, 9.

xx. 35.

b See ver.
13
ff.
;

e ix. 19 Jo. xi. 11 f., etc. characteristic and peculiar to P. cf. ev Xp. xiv. 22 Jas. i. 12, 25 1 Pet. iii. 14, iv. 14 Rev.
iii.

27. 2 Pet.

Rom.
;

a See ver.
vii.
1
;

Gal.
;

iv. 1

cf.

Mk.
;

19

2 Pet.

i.

6
f.

Rom. vi. 20, vii. 3 h.l. with inf. g Of (human) persons, Rom. iv.
3,

ff.

f xi.

Th. iv. n, etc.,

(from
ii.

LXX),

i.

etc.

Acts xxvi.

h.l.

h See

ver. 26.

See ver.

6.

k See

iii.

18.

Rom.

viii.

Mt. Jude

v. 3 19.

ff.,

etc.

Compar!
12.

Cf.

iroiT|0-<., fc^AB 17, 46, 67**, cop.

yap. if tu

v,

fc^ABD

17, 46.
;

-vajujuv
*
6

ttjv

eavrov irapdevov: fc^ABDP

(?).

17, 37, 46, latt. vg. syrr.

BD

put cavTov after irapdevov

K
ir

aio
o
;

(itj

^*ABDG

17, 37, 46.

yap.i{> v,

N*ABDG

17, 46.

fcS*AB 17, 37, 46, 67**, cop., Bas. Minn. 3 and 114 om. ver. 38 in consequence of the homceoteleuton iroici (w. 37 f.) through same mistake G and several other copies om. ver. 38a, uo-te . . .
1 t) o-

e i,

woiei.
7

Om.

vg.,
8
9

vopj) (derived from Clem., Or., Athan., Tert.

Rom.

vii.

2)

fc$*ABD*

17, 67**, the eldest copies of

Om. awTTjs fr^ABKP, more than seventy minn.

SoKtu

Yap

(?)

17, 37, 67**, Cyr.,

Amb., Ambrst.

Preferred by

W.H.

discredit for his religion's sake (cf. x. 32), (l|ov<riav 8e x l kt.X.) slaves, on and might be reproached as doing his the other hand, could not dispose of their iav child and society a wrong. children, and the unqualified patria wepaKpos, " if she be past the bloom potestas belonged only to Roman citizens " v s aKp/fjs, the perpios xp (see Ed. in loc.) (of youth) l|ovo-(a, however, signifies moral power, which reaches in the fixed by Plato {Rep., vi., 460 E) at twenty, the (etas nubilis. Kal ovtus dd^eiXet household far beyond civil right (4) a {see parls.) yveo-0ai " and so matters judgment deliberately and independently ought to proceed " (pr. inf.) states a formed to this effect (tovto iceicpiKev iv

rj

presumable reason for consent duty may require it where, e.g., the girl has been promised, or is so situated that a continued veto may give rise to peril or scandal (cf. 2). In such circumstances " let him do the father's course is clear what he wills " (Sc'Xei) ver. 35. cf. -yapeiTwo-av i.e., the daughter and her suitor, the claim of the latter being hinted at in the previous 6<f>iXci pr. impv. " Let the marriage take its course", Ver. 37. For the opposite resolution, adopted by a father who " keeps his own virgin (daughter) " instead of " marrying " her (38), four conditions are laid down (1) unshaken firmness in his own
further
:

ioia KapS(a). Granting all this, the father who " has decided to keep his own maiden, does well" KaXus, rightly, honourably well (see note on icaXov, 1). The repeated icapSia (the mind, the seat of thought and will, rather than the heart
-rjj

with
cf.
ii.

its

9, iv. 5,

modern emotional connotation and notes), and the phrase

;

icapSia eSpaios, as against social pressure (2) the absence of constraint (ut) exojv dvd-yienv) arising from previous engagement or irresistible circumstances 43) his full authority to act as he will
;

mind (Io-ttjkcv iv tq cf. Rom. xiv. 5, 23),

rov ISiov v'tX^p.aTos, press on the father the necessity of using his judgment and acting on his personal responsibility as in w. 6 f., 28, 35, the Ap. is jealous of allowing his own authority or inclination to overbear the conscience of his discciples This cf. Rom. xiv. 4-10, 22 f. dvd-yKT] urges in the opp. direction to ver. 26 in both cases the word that of signifies compulsion, dictating action other than that one would independently have taken. ovo-iav . . . irtpi k.t.X. is " power as touching his own resolve," the right to act as one will in other
irtpl
; ;

"

838
ax. 19; Acts
xv. 29,

IIP02 K0PIN0I0Y2 A
VIII.
tYouev. e^optv.
ii.

VIII.
b

I. Ilcpi r k
ij

Se roc
e

ciSwXoOoTWi'
tf

oioaucy, oti iriiTCS

'

vyo><xi^
el
Be'
1

Rev.

yvwi$

<pucnoi,

8e ayd-m)

oiKOOou-ei.
i.

2.
iv. 6.

14, 20.

b In this disparaging sense, xiii. 2, 8; Rom. ii. 20; 1 Tim. vi. 20; see also this sense, x. 23, xiv. 4, 17; 1 Th. v. 11 Acts ix. 31, xx. 32; Mt. xvi. 18.
;

5.

See

d In

Om.

fc^ABP

I 7

4. 73. v g- (older codd.), cop.

words, mastery of the situation. The obj., t. irapOcvov, suggests the tacit complement to -rripeiv (see parls.) " to keep
:

well as
1, ix.
;

commands,

to be the best state " for the Lord's service (Ed.). " The will of the maiden is left wholly out of court " (Hn.) ; social custom ignored
intact, in

what he believes

marriage for all that, it might constitute the opposed avdvKt), and might, in some circumstances, practhis factor in
;

see the paternal l|ov<rta ver. 28ft, and note. Ver. 38, the sum of the matter : either to marry one's daughter or refuse her in marriage is, abstractly viewed, an honourable course ; the latter, in Paul's judgment, and for Christians in the present posture of things, is better. " Ce bien et mieux resument tout le chapitre " (Gd.). Vv. 39, 40 dispose, by way of appendix to the case of the maiden and to the like effect, of the question of the remarriage of Christian widows. Ver. 39 is repeated in almost identical terms, for another purpose, in Rom. vii. 2. On S^Sexai and 7ap.Y)flfjvai (cl. Yap.*6fjvai), see w. 27 f. ; Koip.7|6 Q, the term for " She is Christian death (see parls.).
tically limit
;

Sokw, see note to it is the language of modesty, not iv. 9 misgiving. The Ap. commends his advice in all these matters, conscious that it proceeds from the highest source and not the outcome of mere human is prudence or personal inclination. Division III. Contact with Idolahave traced in the pretry, viii.-x. vious chapters the disastrous reaction of the old leaven upon the new Christian kneading at Cor. But Christian society
2, xiv. 37.

On

ver. 25,

ii.

10-16,

iv.

We

had

free to

be married to whom she will," while the maiden is disposed of by her

father's will (36
f.)
;

ji6vov ev

Kvptu

(cf.

Thess. iv. 3 ff.) forbids union with a heathen it also forbids any union formed with un-Christian motives and otherwise than under Christ's sanction " But more blessed (cf. Thess. iv. 4 f.). she is" (p.aicapiwTc'pa 8c*: see parls.) not merely happier by exemption from trouble (26 ff.), but religiously happier in her undivided devotion to the Lord (32 This " if she abide as she is ". ff.) advice was largely followed in the Pauline Churches, so that before long widows came to be regularly enrolled for Church
2 Cor. vi. 14
ff., 1
;

external as well as its internal a fact already evident in the discussion of ch. vi. respecting the carrying of disputes to the heathen law-courts. A much larger difficulty, involving the whole problem of social intercourse between Christians and their heathen neighbours, had been raised by the Church Letter the question irepi twv Was it lawful for cl8b>\o6vTcdv (viii. 1). a Christian to eat flesh that had been Social offered in sacrifice to an idol ? festivities commonly partook of a religious character, being conducted under the auspices of some deity, to whom libations were poured or to whom the animals consumed had been dedicated in sacrifice. The "idol's house" (viii. 10) was Much of the a rendezvous for banquets. meat on sale in the markets and found on ordinary tables came from the temand without inquiry it was imposples Jewish sible to discriminate (x. 25-28).
its

problems

rule

this point

was uncompromisingly strict upon and the letter of the Jerusalem

;

Council, addressed to the Churches of Antioch, Syria, and Cilicia, had directed " the brethren from among the Gentiles " to "abstain from idolothyta" (Acts xv. The Cor. Church, in consulting 29). Paul, had expressed its own leaning

koto ttjv efirjv service (1 Tim. v. 3-16). Paul's advice, yv<ip.T]v (see note on 26) not command. 8okJ> 8 ica-yto k.t.X. " However I think, for my own part (however others may deem of me), that I have (an inspiration of) God's Spirit
: :

towards

liberty

in

this

matter
It
is

(viii.)

what will the Ap. say? dilemma for him. He has

a real to vindicate
;

the broad principles of spiritual religion at the same time he must avoid wound-

ing Jewish feeling, and must guard Gen-

(the

anarthrous
;

-jrvvp,a

Qtov

cf.

xii.

3, etc.)

see for Paul's claim to Divine guidance, extending to his opinions as

weakness against the seductions of heathen feasts and against the peril of relapsing into idolatry through intertile

: '

13Tts *8okci
'

nP02 K0PIN6I0Y2 A
eiStVai
el
1

839
"

'ti,
h

ouSe'irw

ouSef
b

ly^WKt
ootos
7;
1

4
-

ko.0ws
l
'

8ei ' S '^' U

'

'

l8-

yyufai
viii.

3.

8^ tis

ayaira Toy

eoV,
iii.
i

'

<,JcrTai

" 7r

""a
g

see
'

vii. 23,

26; Eph. vi. 20; Col. iv. 4, 6; 1 Th. iv. 1; 2 Th. xxii.37; Lk. x. 27 (Deut. vi.5); 1 Jo. iv. 20 f., v. 2. xxv. 12.

Tim.

iii.

15.

Gal.

iv. 9; 2

Tim.

C/. Rom. h Rom. viii.' 28; Mt. ii. ig (Nu. xvi. 5); Mt.

'fyvuKtvat, all pre-Syrian uncc, 17, 46, many Ff. ovtu, fr^ABP 17, 46, 73. ovSc-iro), Western and Syrian. s Om. ovSv all pre-Syrian uncc. T.R. a grammatical emendation. 4 The -ice a doubling of the following ko-. y vo, all pre-Syrian uncc. 6 Om. vir' avrov fr$* 17, Clem.
s

course with unconverted kindred and neighbours. In theory Paul is for freedom, but in practice for great restrictions upon the use of idolothyta. (1) He admits that the question is decided in principle by the fundamental truth of religion, viz., that God is one, from which it follows that the sacrifice to the idol is an invalid transaction (viii. 1 ff. x. 19, 26). But (2) many have not grasped this inference, being still in some sense under the spell of the idol for them to eat would be sin, and for their sake stronger-minded brethren should abstain (viii. 7-13 ; x.
; ;

(see note
ii.).

on

vii.

The word 18wXo9vtov

also Introd., chap, (see pads.),

" the tao/-sacrifice," substituted for the Up<S0vTov (x. 28) of the heathen vocabu-

conveys an implicit judgment on the see note on etSuXov, ver. 4, and on x. 19 f. also Acts xv. 20, to dXtoryi]|i.OTa t<Tv ciSuXuv. 018a.fj.ev on iravTes yvwo-iv t\o^ev the common rendering, " We know that we all have
lary,

question in hand

knowledge " yields a weak tautology, and

misses the irony of the passage otherwise than in <uSa|xcv 8ti of ver. 4, this is the causal on (so Bg., Hn., Ed.). The Cor.
;

To this effect (3) P. sets forth 23-30). his own example, (a) in the abridgment of his personal liberty for the good of others (ix. 1-22 ; x. 33-xi. 1), and (b) in the jealous discipline of bodily appetite (ix. The last consideration leads (4) 23 ff.). to a solemn warning against contamination by idolatry, drawn (a) from the early history of Israel, and further (b) from the communion of the Lord's Table, which utterly forbids participation in " the table of demons " (x. 1-22). These instances show in a manner evident to the good sense of the readers (x. 15), that to take part in a heathen sacrificial feast is in effect a recognition of idolatry and an apostasy from Christ.

in
it

making

their inquiry virtually

;

answered

themselves ovSsv etStuXov

they wrote Oi8ap.ev

v

on
and

ry

Koa"p.(>>

(4)

P. takes them up at the first word with " know his arresting comment (say you ?) because we all have knowKnowledge puffs up," etc. ledge the For yvuxriv exofitv, cf. ver. 10 phrase breathes the pride of the Cor. il: '

We

'

'

luminati
rich

in yvuo-is this
;

Church

felt itself

(i. 5, iv. 10) its wealth was its peril. Ver. ib. The Ap. gives to Cor. vanity a sudden, sharp rebuke by his epigram, "H yvio-i.s <j>vo"ioi, r\ 8e a.Y<*Trj oiKoSopci " Knowledge puffs up, but Love builds

up

".

Hn.

aptly compares
yvu>a-i<z,

Aristotle's

axiom, To tXos ov

Knowledge of the One God and One Lord, viii. 1-6. In inquiring
25.

from their Ap. " about the el8o>X<56vTa," the Cor. had intimated their "knowledge " of the falsity of the entire system of idolatry. Here Paul checks them at the
outset.

trpd^ts (Nic. Eth., i., 1). For <^van6u, to inflate, see note on iv. 6. The appeal of the Church to Knowledge as decisive in the " meats " disclosed the controversy about

aXXa

great flaw in
love(xiii. 1
is

its

character

its

poverty of

The

pretension

one-sided intellectualism. love is are never settled by knowledge the true arbiter (2 f.). After this caution, he takes up the statement of the Cor. creed made in the Church Letter, with its implications respecting idolatry (4 ff.). riepi 8e s13o)Xo8vtov Ver. la. another topic of the Church Letter, to which the Apostle continues his reply
;

betrays their Such matters

ot oiKoSojiet the Church, the Qco-D olKoSopvrj (iii. 9,

ff.).
;

The tacit obj.

Eph. iv. 15 f. describes the edifying 16) power of love see also Matt. xxii. 37-40, 1 John iv. i5-2i. For the Biblical use of
;

see note to xiii. 1. The divisive question at issue Love would turn into a means of strengthening the bonds of
o.Y^'K"n

Church life Knowledge operating alone makes it an engine of destruction (n f.). Vv. 2, 3. Loveless knowledge is ruinous
;


8 4o
k

nPOS K0PIN9I0Y2 A
ot "
'

VIII.

*<vRom
Col Vi'

TO "' 1

4- 7r P l
'"

Tt

"^ K
;

2 ouV rik * elSwXoOuTWi' "HS Ppwaews e iwXoV eV KOO-fAW, Kal OTt OuSeiS 60S TpOS
"

oi8ap.ee
flT)

3 D 1

i6;Heb.
xii. 16.
1
1
;

Jo. v. 21

iii. 16, vi. 2 Rev. ix. 20

f.,

etc.

diff.,

ver.

i.
;

and

gillulitn.

Acts vii. 41, xv. 20 a For this use, see i. 14.

see also ver.

ra x. 19, xii. 2; 2 Cor. vi. 16; Rom. ii. 22; 1 Th. i. 9; 1, v. 10. Id passim, for Heb. 'elilim,

LXX

Om.

ut' avroii
-rrjs

^*
all

17,

Clem. Alex.
;

irepi Sc

yvwrews, D*6 r

irepi. ttjs

Yvuo-ews ovv,

121.

Om. e-rcpos
that,
it

pre-Syrian uncc.
fidei, cf.
1 John v. 18 ff. That the theological statement given in w. 4 ff. comes the mouth of the Corinthians seems

(ib)

more than

is

self-stultifyei

ing.
iii.

The
and

contrasted hypotheses
(

tis

Sok I eyvwiceVcu Tt
18)
ei-ris

Soicei o-o<|>6s elvai,

the position of

men who

ayair^Tov 0e6V define build upon their

from

own mental acquirements, or who make love to God the basis of life. For emphatic
Sonet, cf. iii. 18, vii. 40; it implies an opinion, well- or ill-founded, and confidence in that opinion. The pf. ey vcoKevai

knowledge acquired (for which, therefore, one might claim credit), while the aors. eyvw and yvwvai denote the acquisition of (right) knowledge, rendered impossible by self-conceit " he has never yet learnt as he ought to do ". For ti
signifies

probable from the following considera(a) the repeated oiSap-cv (h.l. in this Ep. cf. the frequent interrog. ovk otSare ; of chh. iii., v., vi. ; also xii. 2), by which P. associates himself with the readers, who are men of knowledge (i. 5, x. 15, etc.) (b) the solemn rhythm of w. 46 and 6, resembling a confessional fortions
: ; ;

tI in this connexion, something emphatically, something great cf. note on ti elSe'vai, ii. 2. The Enchiridion of Epictetus supplies a pari, to ver. a: " Prefer to seem to know nothing; and if to any thou shouldst seem to be somebody, distrust thyself" similarly So-

probably

Eph. iv. 4 ff., 1 Tim. iii. 16) be an interjected comment of the Church Letter upon its creed (c) the " gods many and lords many " expression applied to heathen divinities, which is foreign to Pauline as to Jewish phraseology, but natural on the lips of old polytheists ; (d) the aptness with which iXX' ovk ev iraxriv fj yvwons (7) fits in with this explanation, being understood as
(cf.

mula

ver. 5

may

crates, in Plato's

Apology, 23.

Ver. 3 is one of Paul's John-like sayings. In the apodosis he substitutes, by an adroit turn, " is known (tyvwo-Tai
pf.

pass, of abiding effect

for "

upon the

obj.)

hath come to know God," the expected consequence see the like correction in Gal. iv. 9 cf. Phil. ii. 12 f., iii. 12 John xv. 16 1 John iv. 10. Paul would ascribe nothing to human acquisition religion is a bestowment, not an achievement our love or knowledge is

by God "

Paul's reply to his readers' declaration of their enlightened faith. See, on this question, W. Lock in Expositor, V., vi., 65. The articles of belief cited from the Cor. in w. 46 and 6 had probably been formulated first by P., like the (lavTa j^oi |co-tiv of vi. 12, and so would be fit!}' quoted to him. ovSev eiSuXov ev Koir^ut (cf. x. 19), being pari, to oiiSels 3eos k.t.X., should be rendered not " An idol is nothing," etc., but " There is no idol in

the world" (so R.V. virtually, Mr., Hf., Bt., Ed., Sm.). Existence is denied to the idol not absolutely (see 5, x. ig f.), but
it has no real place iv koo-|x<i>, no power over the elements of nature "the earth is the Lord's," etc. (x. 26); there is no Zeus in the sky, nor Poseidon ruling the sea, but " one God and Father " everywhere, a faith emancipating enlightened Christians from every heathen-

the reflex of the divine love and knowledge directed toward us. Philo, quoted by Ed., has the same thought: yvapi^o^eda fkaWov f\ yvt>pio|jLev (De Cherub., % 32). otiros yv<a<rrai Woaitov (sc. toG eov), " he (and not the other) is known by Him ". " He Ev. reverses the ref. of the prons. (God) hath been known by him (the man " an unlikely use of ovtosloving Him) Ver. 4. After his thrust at Cor. yvu<ris, P. resumes, with ovv (cf. xi. 17-20), from ver. 1 the question " About the eating of idolothyta," repeating the " we know " at which he had interrupted his correspondents. For oi8<x|Av in a confessio

relatively

ish superstition. ovSev eiSuXov k.t.X. forms the polemic counterpart to ovSeis 0eos el fA^i els (see parls.), the cornerstone of Jehovism, which Christ has made the world's creed. eiSwXov (sc. a thing possessing etSos, form only), semblance, phantasm, renders in the LXX several Hebrew words for false gods


4-6.
iS
iri
*

841
f^'j';"' f- Ac ' s
xxv. 20;
J

IIPOS KOPIN8IOYZ A
5*
ttjs
lt

Y^P "T'ep
wonrep
eis
els

elo-l

"

Xeyofie^oi
0eol
q

0eoi, citc ec oupdfto citc

k
.cupioi

yi]s>
Tjp.il/

eurl

ttoXXoi
e|
4

ttoXXoi, P
r

6. dXX' 2

Geo? o
Kupios

TraTTjp,

ou to Trdrra
'Si'
'

tea! rjpeis

els

Ti

?; vi

'auToV- Kal
v'u.is
"

'Itjctous '

XpiaTos, r

ou

tA Trdira xai

* vi>1 3:..

Rev. xvu.
'4-

8i'

aoTou. 4
r

q See
36; u. 5

i.

30.
xi.

Rom.
1

Eph.
;

i.

Rom.

5; cf. Col. i. 16. 1. 5, v. 1 {., 17, ai

s
;

Rom.
i.

xi.
;

36; Col.
i.

i.

Gal.

Eph.

5, ii.

16; 18 ;

Heb. 1 Th.

i.

3; Jo. i. v. 9 ; Tit.

3, etc.
iii.

Cj. xv. 57; 1 Jo. iv. 9.

Tim.

Om. ttjs Om. aXX*

ov
(?)

all
(?)

uncc. and

many minn.
;

ttj(aiv
3

B, basm., Irint., Eus. 8, 17, cop., Cyrhier^ Epiph.

B,
aeth.,

Lachm. and W.H.

bracket.

Epiph.

W.H. marg.

109, 178, supported by Gregory of Nazianzus orat. 39, u, Basil in several passages, Cyr., Dam., make the addition icai ev irveupa ayiov ev w Ta Chrysostom 202 expressly controverts this reading. a Trinitarian gloss.
*

The minn.

55, 72**,

Tana

esp.
ness
;

'elitlm, nothings, and hebhel, emptithe term was applied first to the images, then to the (supposed) godships they represent, branding them as shams

terms, as ver. 46 stated negatively and retrospectively, the creed of the Cor. believers. The " one God " of O.T. mono-

and shows

see

Thess.

i.

g,

Acts

xiv.

15, Ps. xcvi. 5.

The

koo-uos reveals the

being and power of the One God (Rom. idolaters have' no living God, but 20) are adcoi iv tu koVjjlw (Eph. ii. 12). Ver. 5 a comment of the Cor. on their
;

confession of faith, showing their "knowledge " of its bearing. Kal Yap ciircp " For indeed, granting the eio-Cv k.t.X. existence of so-called gods, whether in heaven or upon earth, as indeed there are many (such) gods and lords, yet to us," etc. The -irep of ei-irep and ucircp enhances the supposition (see EL, ad loc), allowing its utmost possibility.

"to us one God the Father". are all things, and we for Him " the universe issues from God, and "we," His sons in Christ, are destined therein for His use and glory He would reap in " us " His glory, as a father in the children of his house see, on this latter purpose, Eph. i. 5, 10 ff.,
theism
"
is

Of

whom

also 1 Peter ii. 9, Jas. i. 9 f., etc. cf. Aug., " Fecisti nos ad Te ". In the emphatic qpeis ets avrov there speaks the joyful consciousness of Gentiles called to know and serve the true God cf. xii. 2 f., Eph. ii. 11 ff. The "one Lord Jesus Christ" is Mediator, as in 1 Tim. ii. 5 " through
186,
18,
iii.

ff.

John

xvii.

iTT6p

tc.T.X.

admits their existence

(in

sense) as reputed deities ; <rirep points to their astonishing multitude, while distinguishing them, in a manner pari, to the distinction between 6 Qebs and 6 Kvpios> as " gods " in their assumed deity and " lords " in their assumed dominion. The repeated eurlv asserts an actual being of some sort behind the etSwXov (see x. 19-22), but the BeoTTjs or KvpioTijs is merely XcyopevTj for the force ot this ptp., cf. 2 Thess. ii. With iroXXol cf. Karei4, Eph. ii. 11. SuXov ttoXiv, Acts xvii. 16, and the Gr. saying, riavra 6cuv irXea. Kvpios is a title often given to gods in Gr. inscriptions ; a h.l. for Bib. Gr. cf., however, 'adoriim in lsa. xxvi. 13 also Deut. x. 17 heaven, on earth : the In Ps. cxxxvi. 2 f. two great domains of God's kingdom .(Matt. vi. 10), usurped by the false gods. Ver. 6 affirms in positive Christian
k.t.X.

some

whom Him "

to.

are

all

things,

and we through

again 'npcis stands out with high

dim background of irdvTa. The contrasted !| ov, cl$ avrbv of the previous clause is replaced by the doubled 81a of this God is the source of all nature, but the end specifically of redeemed humanity; Christ is equally the Mediator and in this capacity the Lord (xv. 24-28) of nature and of men. The universe is of God through Christ (Heb. i. 2, John i. 3) we axe for God through Christ (2 Cor. v. 18, Eph. i. 5, etc.). Col. i. 15 ff. unfolds this doctrine of the double Lordship of
distinction from the
:

Christ, basing His redemptional upon His creational headship. It is an exegetical violence to limit the second to wdvi-a, as Grotius and Baur have done, to " the

ethical

new creation " in 2 Cor. v. 18 the context gives this limitation, which in our passage it excludes. The inferior
;

842
1

nP02 KOPINOIOYS A
'

VIII.

oto-^i
xi. 16;

?'

'AW* ook
2 T

eV iracnv
2 T

tj

'ykwis,
w
*

tikes 0

rfj

"

crumB^o-ei
x
tj

Jo.
te

xvin. 39.

m etSoJXou
ais

us

apTi

ws

below v See iv.

x

ao

12,

6i8coX68utoi' cadiouai, Kal ?

8.
6
*

ii
l

too ?

o-uyetOTioii

1'

' (* cr e '*)S

oucra

poXueeTcu.
4

jSpiopa

8e

rju-as

13. b

Trapicrrno-i 3
2 Cor.

tu 0ew

outc yap
Rom.
2.
ii.

ear

<pdywu,ev

Trepicro-eiJOu.v, 5

With

subi.

jective gen., X. 29; sense, h.l. (see ver. -uo>o?, 2 4, xiv. 4 besides in P. ; also
;

12, iv. 2, v. it;

15, ix. 1;

and Rom.

xiv.

for -<i).

For other sense of

b 2 Cor.
c xiv. 12, xv. 58
;

Cor. vii. 1. a See iii. in Acts, Lk., Mt. xxvi. 53.

Tit. i. 15, etc. y adj., i. 25, iv. 10. iv. 14, xi. 2 5 times in
;

The

adj., in this

z
:

Rev.

iii.

freq. in P.

also

Rom. 4 times in GG. and Acts.

o-vvTjOeio,
<rwr|9ei.<x

N*ABP
es

17. 46, 67**, cop., Euthal.,

Dam.

oruveiSrjo-ei,

DGL,
ALP.

etc.

2
s

apn

tow

iSu Xov

(in this order): ail

uncc. but

irapao-TT|o-i, fr$*AB

17, 46, 67**, cop.

basm.

Om. yap
yap

Ins.
s

fr^AB, am. tol. cop. basm. DGLP, etc. Western and Syrian.

v
>

u.Tj

order):

A*B

<J>ay. vcrTcpovpeOa 17*, 46, oldest vg. cop.

is

The
svrr -

order of T.R.
fc$

. . . eav <J>oy. ircpi.o-crevop.cv (in this basm.; so Tr., Ah, W.H., Nestle, EL, R.V. that of Western and Syrian uncc, the minn., latt. and

ar, d

so

Lachm.

A** read cov u.tj d)ay. ircpio-crevopcv . . . eav djcvy. vo-Tepovpefla Tr. further follows B in reading irpicrcrevofJi.e0a foe -ojicv.
knowledge"
(^

reading 81' ov (for ov: see txtl. note), " because of whom are all things," would consist with a lower doctrine of Christ's Person, representing Him as preconceived object, while with Si' ov He is preexistent medium of creation. The full Christology of the 3rd group of the Epp.
latent here. The faith which refers all things to the one God our Father as their spring, and subordinates all things to the one Lord our Redeemer, leaves no
is

clarm to have (1, 10), expressed just now in the terms of the Church confession (4 ff.). Tfl crvvirjOeia, eti>s apTi tov clSuAov, " by reason oftheir habituation up till now to the idol " for this dat. of ecos apTi defining cause, cf. Eph. ii. 1.

y v "" 1 s) which you and

(cf. iv. 8,

11) qualifies the quasi-vbl.

noun

deities

smallest spot in the universe for other intelligent Christians justly inferred that the material of the idolothyta was unaffected by the hollow rites of
;

heathen

sacrifice.

26.

The Weak Conscience

viii.

of

the Old Idolater,

7-13.

The

knowledge of the one Father and Lord upon which the Cor. Church prided itself, had not released all its members from
fears respecting the idolothyta ; in some the intellect outran the heart, in others it

lagged behind. With the latter, through weakness of understanding or force of habit, the influence of the heathen god
attached to objects associated with For a man in this state (7). of mind to partake of the consecrated flesh would be an act of compliance with heathenism and if the example of some less scrupulous brother should lead him thus to violate his conscience and to fall
still

used, which, as in 4 Mace. xiii. 21 and cl. Gr., signifies with the objective gen. (= o-vvr|8ea irpos or u.Ta) intercourse, familiarity with ; the other, passive sense is seen in xi. 16. The Western reading, crvveiS'rjo-ei, preferred by some critics as the lectio ardua, gives the sense, " through relation of conscience to the idol " (Hf., Hn.). is el8o>Xc)8vTov ecrdtovcri, "as an idol-sacriunder fice eat (the meat in question) " the consciousness that it is such, with the sense haunting them that what they eat belongs to the idol and associates them with it; cf. x. 18 ff. and notes. " And their conscience, since it is weak (unable to get rid of this feeling), is soiled " (opp. of the xadapa crvveiS-rjcris
crvvirjOeCa, actively

his

worship

into idolatry,

heavy blame

will lie at the

of 1 Tim. iii. 9, 2 Tim. i. 3). The consciousness of sharing in idol-worship is defiling to the spirit of a Christian to taste knowingly of idolothyta, under any circumstances, thus affects converts from heathenism who have not*the full faith that the earth is the Lord's and the fulness thereof; now, "whatsoever is not of
;

door of his virtual tempter (10-12). Such blame P. declares that he will himself on no account incur (13). Ver. 7. "But not in all is there the

faith

is

sin" (Rom.

xiv. 23).
:

" But foo I Ver. 8. Pp&>p.a Se k.t.X. will not present us to God,"' won cxhibsbit nos Deo (Mr.): that on the ground of


7 ia
o<JT6
f

; '

IIP02 KOPIN0IOY2 A
x
fXT)

843
*

lav

j>dyw}xe>>

uoTepouu^Ga. 1
g

9.

|3\eTTT

rj

eoucria

up.w

outtj
ere,

Trpoo-KOp.p.a

yerr|TCu
i

tois
eV
h

oe L1 H l Trws y do-0'ooo ii'

,

a'so'xvl.
KjiT'it-"
""

10. edf yap tis

Kip.kOf, OU)(l
T)

i8t]

top Ixorra

yv5i<Ttv,
4

elowXei'w
4 k

'

koto-

"?

q*j

* CUkciStJOTtS

OUTOU
10,

dadcfOUS
reff.
f

OKTOS
vii.

OlKoSoji1j6^-

^ g5,'T?v!'
iii.

12, xii.

25; Acts xiii. 40; Lk. xxi. 8. Cf. 32 f. (Isa. viii. 14), xiv. 13, 20;

iii.
1

and
ii.

Pet.

8;

cf.
i

-kotttio,

h N.T.

k.l.; 1

Esdr.

ii.

oi-Md/i,

k See

9; 1 ver.

Mace.
1
;

i.

47, x. 83.

37; also vi. 12. g Rom. ix. xiv. si; eyKoirr), ix. 12 below. In this sense. Mk. ii. 15, xiv. 3; Lk. vii. 37.

See

Rom.

here only ironical.

See note below.

'car
order)
:

p. T|

4>ay.

va*TCpovu,cda

cav

((lay.

The
syrr.
;

17*, 46, oldest vg. cop. basm. ; so Tr., Al., order of T.R. is that of Western and Syrian

A*B

7rtp1.o-o-evop.ev (in this Nestle, EL, R.V. uncc, the minn., latt. and

W.K.,
. .

and A** read eav

ve

p.Tj

<|>aY. irepio-o-tvop-cv

so

Lachm.
2 *
4

Tr. further follows

in

eav c^ay. vortpovptGa . reading Tr*pur<revop.e0a for -opev.

a <r 6

a 1 v,

all

uncc. but L.
<re;

BG,

vg., Aug.,

Ambrst. om.

bracketed by

Lachm. and W.H.

sit

Many

Latin interpp., including vg., read cum

infirma, as

if for atrdevrjs

owa.

which the verdict turns may be said to " present " one to the judge. To " com-

right of yours "

mend "

is

rvv-,

not irapio--rr)p.i (see parls.)

for the fut. (see txtl. note), cf. 10, 2 Cor. iv. 14, Col. i. 28.

Rom.

xiv.

" Beware, however, lest this sc. to eat the idolothyta, for which many of the Cor. are contending, and probably in the Church Letter

Ver. 9.

being they will not be the (vi. 13 see note) criteria of the approaching Judgment. The alternative o5t clauses negative the

do not enter into our

; ;

permanent

p*pup.a,Ta

(1).

For

12, also l^eo-nv in vi.

e|oi)oria in this use, cf. ix. 12, x. 23.

ff.,

The

two opposite ways in which "food" might have been supposed to " present us " neither if we do not eat, are to God " we the worse off (vi<rTcpovu,e6a see note on i. 7) nor if we eat, are we the better off (irepiao-evojjLev do we abound, ex:
:

Council (Acts xv. 29), to whose was a party, had not denied in principle the lawfulness of using idolothyta it forbade such use to the mixed Judseo-Gentile^ Churches within a certain area, in deference to Jewish feeling. Paul
Jerus.

decree P.
;

ceed others) ". The latter predicate is appropriate to the " strong," who deemed themselves in a superior position, on a higher ground of faith. Ver. 8, like w. 4-6, represents the pro in the question

irepl Ppwo-eo>s, as

w.

7,

8-13 the contra.

;

Chap. viii. is virtually a dialogue the double (challenging and rebutting) Si of w. 8 f., with the words "your right " of ver. 9, in accordance with Paul's dialectical style (cf. Rom. iii. 1-8), compels us
to read this ver., like w. 1, 4-6, as from the mouth of the Cor., possibly from the Church Letter " hie alter erat, vel esse poterat, Corinthiorum praetextus" (Cv.). At the word poXwerai P. hears some of his readers interject: "The conscience of the weak brother is defiled, you say,
;

comes in effect to the same conclusion, though he advises instead of commanding. The irp6o-Kop.p.a is an obstacle thrown in the way of " the weak," over which they may stumble into a moral fall, not having the strength either to overcome their scruples or to disregard an example contrary to their conscience. Ver. 10 enforces (yap) the above warning. ore tov exovTa yvucriv, " thee, the

the (see 1) superior enlightenment, shown in w. 2 f. to be faulty in Christian theory, now discloses its pracThe behaviour of the tical mischief. Christian man of knowledge who "reclines (at table) in an idol's temple," is represented as a sort of bravado a thing
that has
:

man
Cor.

knowledge"

pretension to

by eating

example. But (Se) taught us that God will not judge us by these trifling externals abstinence or use of meats makes no difference to our intrinsic state." This Paul admits, to set against it the caution pX^ireTe 8e p.Tj k.t.X., on which the rest of the paragraph hangs.
after

my

how

so

You have

his complete freedom from superstition about the This act is censured because of its idol. effect upon the mind of others; in x. 18-22 it will be condemned on its own account.

done

to

show

his

"knowledge,"

'

The form ctSuXiov (or -eiov) occurs in the Apocrypha it follows the formation of Gr. temple names 'AiroWcoveiov, etc. o\iy\ t| ffvveiB-rjcris avTOv, do-OevoOs "will not his conscience, ovtos k.t.X. weak as he is, be edified unto eating
;

'

'


44
m
1

6 ;

VIII.

ii 13.
l

IIP02 K0PIN9I0Y2 A
18.
iv.

See

i.

Rom.
fi g ur sense.
-

aeTai
>"

6JS

T0 T a

ei8<uX60uTa
2

caOieic:
t
"

II.

ical
u

'

airoXciTai
n p

19. xiv. r f., 21, in

ao-Qg^it/ ? aSeXd>os

eirl

tti o~rj

"
s

2 vi'oJai, 81'

ok

Xpiords
Kal
*

aire'8a'J'.

**

12.
7.

out'u
nrriv
'

8e
x

daapTdforres
r

els

too?

aSeXcpous
els

TU7TTorres

<rwei8T)<rii' n xv. 3:2 ^ Cor. v. 15; j?. q Sidirep el * Rorn. v. 6

ai} T ,,

See

ver.

m aaGeyouo-av,
,

ppwua

CTKaySaXiXet to^ a8e\<j>o' p.00, ou

^^c^
4
r

Xpi<rrw

dp-aprdyeTe.
>

jitj

<f>dyoj

ff.,

vi. 3

ff.,

icpe'a els

tov aiwya, iva

1

utj

toc aoeX^ow uoo

ff.

<rKay8aXi(ru.
p N.T.
h.l.
;

viii. 34,

xiv. 9;

Gal.
1.

ii.

21

Th.

iv. 14, v. 10;

Pet.

iii.

18; Jo. xi. 50

xii. 3.

o See

vi. 18.

cf. 1

Kings
5,

S;

Prov. xxvi. 22.

xxxii. (xxxv.) 15.

xx-iii. 8,

x. 14. s

Sio,

see

Rom.

xiv. 21;

Mt. xv.

12, xvii.

27; Sir. ix.

Rom.

xiv. 21, pi.

airoXXvTai ovv, AP. fc$*B 17, cop. basm., Clem. DcGL, etc., vg. syrr. k<xi airoXeiTat fc$cD*b 46, 67**, Bas. (late Western and Syrian).
1
;

airoXXvTai yap:
;

Kai airoXXvTai

2 o order)
3 4

ao-0va)v
:

tvTfj

<r"Q

yvwo-ci,

a8

<J>

os

81'ov

k.t.X. (in this

all
all

pre-Syrian uncc. uncc. but L.

texts

(v,

The Western

om. the second pov.

"

the foods offered to idols

not because

though overpowered by a stronger mind), but while he is still weak, as under the lingering belief that the idol is "something in the world" (7): "his
he
is

weak

(as

verbis exprimitur horror infirmi, tamen edentis" (Bg.). Thus eating unpersuaded " in his own mind " (Rom. xiv. 5), he sins (Rom. xiv. 23), and therefore " is perishing" (n). The vb. "edified" instead is used in of " persuaded " or the like sad irony (cf. Tert., " aedificatur ad

thus frustrated of its dear object (cf. Gal. ii. 21) by thy heartless folly 1 Ver. 12. In such case, not only the weak brother sins by yielding, but the strong who tempted him and the latter sins directly " against Christ " (for the " But sinning n construction, cf. vi. 18) this way against the brethren, and inis
; :

flicting
it is

a blow on their conscience while weak, you sin against Christ ". ttjv

ruinam," De Prascr. Hceretic, 3) P. probably takes up the word in this connexion from the Church Letter: the eaters of idolothyta thought their practice " edifying" to less advanced brethren "edifying, forsooth
I

not " their weak conscience " (ttjv do-Oev.), but " their conscience weak as it is": how base to twt<i> describes as strike the weakl the violent wrong of the injurer, what is a
<rvvi8T]<riv dardevovcrav,
|j.<$Xvo~p.a

to what end

effect

"

"For the weak man [whom Ver. 11. you talk of building up I] is being dethe stroyed through thy knowledge " brother, on whose account Christ died

blow on the For conscience shocks and deranges it. the bearing of such an act on Christ, see Matt, xviii. 6 ff., xxv. 40, 45 also Zech. ii. 8, etc. The principle of union with
injured.

and upon the

irp<o*KO|j.|j.a

(7,

9)

in its

Christ,
(vi.

which

with terrible emphasis, the issue implied by ver. 10: "est aedificatio ruinosa " (Cv.). do-Oevuv means (more than 6 do-Bevrjs) the man in a continued state of weak-

(Rom.

xiv.

15).

This

affirms,

15), forbids sin

forbids sin against oneself against one's brother.

Ver. 13 sums up the debate in the language of personal conviction: "Wherefor this last reason above fore verily "
all

ness. 4v
(or in

tt) o~q -yvolcrei, "on the ground the sphere) of thy knowledge " in this atmosphere the weak faith of the Eph. iv. other cannot live (cf. Iv in ii. 4 16, v 0.70.^). His "knowledge" leaves tempter inexcusable. " Notice the the threefold darkness of the picture there perishes, thy brother, for whom Christ died " (Bt.). Paul appeals to the strongest feelings of a Christian brotherly love and loyalty to Christ. For the prospective St* 5v, cf. Rom. iv. 25 Christ's death
;
:

matter of) food (8pw|.'.a, indef.) is stumbling my brother, I .will eat no flesh-meats for evermore, that I may not stumble my brother ". Kpe'a (pi. of Kptas) signifies the kinds of Bpup.a in question, including probably beside the idolothyta other animal foods which might scandalise men of narrow views, such as the vegetarians of Rom. xiv. 13-21 (see notes ad loc). Four times in w. 11-13 P. repeats the word dScXqS^s, seeking to elicit the
if (a

"

love

which was needed to control Cor. knowledge (cf. 2 f.).- For " o-Kav8a\a>,


IX. 12.

nP02 K0PIN9I0Y2 A
Ouk
tok
2.
b
d

845
ofy!
'irjo-ouV
'-'

IX.

1.
2

ijil

dirooroXos
b
t) |o.d>i'

ouk

eljil
3
;

'cXeu'Oepos

l ;

a v "3
i

J 9'-..

Xpiorov
ec

Kupiov
el
x

cwpaica

00 to

epyoy uou uueis core

Gal.

iv.

Kupiu;

aXXois ouk.iiu airooroXos,

_
5

aXXd
'

ve

uu.If eliu
r
(

ti

yap

a<f>pavis

rfjs
.

cutis

d-jroo-ToXiis '

uaeis core iv

Kuptw. r
'

Pet. ii. 16. b Jo. xx. 18, 25; Acts xxu. 14 f.

.

xv. 58, xvi. 10; Rom. xiv. 20; Phil. i. 22, ii. 30; 2 Tim. iv. 5; Acts xiii. 2, xiv. 26. a Lk. xxiv. For a\\a after hypoth., see iv. 15, viii. 6; 2 Cor. xi. 6, xiii. 4; Rom. vi. 5. 21; c/. Phil. iii. 8. e Rom. iv. 2 Tim. ii. 19; Rev. v. 1, etc. -ion<u, 2 Cor. i. 22; Rom. xv. 28; Eph. i. 13, iv. 30; Rev. vii. 3, etc. f Rom. i. 5 Gal. ii. 8; Acts i. 25 ; Deut. xxii. 7.

C ' 13 n.,

cXcvOcpos

airoo-ToXos

(in this order)

fc^ABP

17, 37, 46, vg. syrsch. C op.

Itjo-ovv (without Xpio-Tov), fc^AB 46, oldest vg. sah. basm. XpurTov Itjo-ow, G, Tert., Aug., Pelag. Itjo-ovv Xpurrov, DKLP, cop. Cf. note on ver. 4.
;

etc.,

syrch.

o p

a k o,

NB*DcGP

so Tisch.,
:

W.H.,

Nestle.

See Wr.,

p. 108.

o^payis p.ov ttjs airooToXrjs

fc^BP 17, 46.

to

put a tTKavSaXov

(cl.

o*Kav8dXr|0pov,

trap-stick

way,"

cf.

Trpoo-Kop.p.a, g) in another's Rom. xiv. 21 and parls. The

utj (" no fear lest " see Wr., p. 634 ff.) is further heightened by is tov ata va, " to eternity ". The rendering " while the world standeth " is based on the use of atv (perpetuity) in such passages as i. 20, where the context narrows its meaning; in this phrase the noun has its full sense, but used rhetori-

strong negation ov

cally.

Paul's Apostolic Status, ix. 27. 1-6. The Ap. is ready to forego his right to use the idolothyta, wherever this claim hurts the susceptibilities of any brother
(viii.

Acts vii. 55, ix. 5, 17, xxii. 8, xxvi. 15) is a unique expression with P. it describes not a spiritual apprehension, the yvuvai. Xoio-Tov of the believer, nor the ecstatic visions which he had sometimes enjoyed in a state of trance (2 Cor. xii. 1 ff.), but that actual beholding of the human and glorified Redeemer which befell him on the way to Damascus from this dated both his faith and his mission (Acts jx. P aul seldom uses 1-32, Gal. i. 10-17). "Jesus" as the name of our Lord distinctively, always with specific ref. to the historical Person (cf. xii. 3, 1, 1 Thess. iv. 14; Eph. iv. 21; Phil. ii. 10; 2 Cor. iv.
;

10-14).

The

visible

and glorious man

than this, he Cor. " an apostle " (ix. 1), and the Church of Cor. is witness to the fact, being itself his answer to all challengers (2 f.). If so, he has the right to look to his Churches for maintenance, and that in the ordinary comfort of married life claim unquestioned in the case of his colleagues in the apostleship (4-6). Ver. 1. ovk clp,l IXcuOcpos; This question, arising out of the foregoing , properly comes first. The freedom supposed is that of principle ; in ver. 19 it will take a personal complexion. P. is no longer bound by Mosaic restrictions in the matters under dispute (cf. ver. 21, x. 29, Gal. ii. 4, iv. 12, v. 1) he holds the right belonging to every emancipated Far beyond this reaches the Christian. question, ovik etp.1 o/ttootoXos ; which P. answers by putting two other questions, one to his own consciousness, the other " Have I not seen to that of his readers yesus our Lord? Are not you my work " in the Lord ? 'Itjoow . . . copaica (cf.
is

is "free "as 13). in such respects ; more

He

any man

in

then appeared, declared Himself as "Jesus"; from that instant Saul knew that he had seen the crucified Jesus risen and reigning. Asking of his new-found Lord, " What wilt Thou have me to do ? "

who

he received the command out of which his commission unfolded itself. Personal knowledge of the Lord and a " word from His mouth " (Acts xxii. 14) were necessary to constitute an Apostle in the primary sense, the immediate " emissary " of Jesus (cf. Mark iii. 13, Acts i.
21
f.)
;

in virtue of this experience,

P.

himself with "the other App." (xv. 7 ff., Gal. i. 16 f.) ; his right to do was in due time acknowledged by so them (Gal. ii. 6-9). The great interview,
classes
in its full import,

was Paul's own secret Apostolic power, derived therefrom, was manifest to the whole world (2 Cor. iii. 1 ff., xii. 12), the Cor. Church supplying a conspicuous proof. Vv. 2, 3. If not at Corinth amongst those who cried "I am of Cephas," elsewhere Paul's apostleship was denied by the Judaistic party, against whom he
his


846
K 2 Cor.
vii.

IX.

nP02 K0PIN9I0Y2 A
j,

r\

efiTj

airoXoyia tois
k

fA

dvaKpivoucrif auTTj
2
;

eori
'

"

4.

'fit]

1.7, 16; 2

0(} K

e^ofiet'

e'oucu'ay
3

^ayei*' xal irieic

3
'

5.

'

p.r)

ouk

e^op-ek

16;

Pet. k

e^ouaiai' doeXepT]^
1,

yuycuKa
ii.

irepidyei*',

<*S

koI ol Xoiitoi

aiTo-

(with
dat.);
2

Acts xxii.
5

xxv.

16.
2.
i.

h See
17,

14.
;

xi.

22;

Rom.

x. 18
1

f.

N.T. h.L; Ezek. xxxvii.

Cor. xi. 9; Acts, passim.
(?);

Gal.

Mt iv. 23, etc. Cf. Acts xiii. 11 19; Eph. ii. 20, iii. 5, iv. 11;

m
Th.

ii.

1 Trans., k See vii. 37. In this sense, xii. 28 f., xv. 7, 6; 2 Pet. iii. 2; Gospp. and

e oit e

t 1 v avrt|(in
1

this order)
v,

fc>$ABP 17, 37, 46.

2
3

v,

B*

or

ir

N*D*G.

See Wr.,

p. 1 12.

Clem. Al., Hier., Aug., Hil., with the arm. YvvaiKas, conforming the obj. to exoptev.

vers., read -yvvaiicas or

aScX^as

had afterwards to write 2 Cor. x. ff. In this trial he counts on the Cor. standing by him " If to others I am no apostle, at any rate (dXXd ye, at certe, Bz.) I am He does not say "0/ others," as to you ". though distinguishing two fields of juris:

Mark
added

vi.

io,

Luke

x.

7, xxii.

ko.1 ireiv,

and the

The 30. illustrations of

w.

diction in the sense of Gal. ii. 8, rather "in the eyes of others"; cf. the dat. of For dXXd -ye, cf. Plato, Gorg., 470 -viii. 6.

ye throws its emphasis on (1p.1v so P. con" The seal of my apostleship you tinues are, in the Lord"; cf. Rom. iv. n, 2 This seal came from the Cor. i. 22. hand of the Lord, affixed by the Master to His servant's work (cf. 2 Cor. iii. 1 ff.). Cor. the imperfections, its Despite Church was a shining evidence of Paul's commission it was probably the largest Church as yet raised in his independent For ev Kvpta>, see note on iv. ministry.
D., el 8e
:

jitj

(8pw), dXX' olkotju

;

-ye.

22. "This" referring to 2 " my answer to those that w. point them put me on my defence " a to you diroXo-yia (see pads.) notes on For dvaKpivo), exculpation. diroerroAi], Paul's 14
15,

and
1,

vii.

is

is

self-

7 and 13, show that the obj. of the vbs. is not the idolothyta, but the material provision for Christ's apostles, supplied by those they serve (11); this e|ovo-a is analogous to, not pari, with, that of viii. 9, belonging not to the IXevflepos as such, but to the dirocrToXos " Every true prophet cf. the Didache, 13, George Fox is worthy of his food". characteristically notes the moderation of the demand: "The Ap. said 'Have I not power to eat and to drink ? But he did not say, to take tithes, Easter reckonings, Midsummer dues, augmentations, and great sums of money '." eovo-iav, as a verbal noun, governs the bare inf., (b) Paul claims, in order to like e|eo-Tiv. renounce, the t^ovcriav dSeX^Tjv yvvaiKa irepidyeiv the "right to take about (with i.e., a Christian us) a sister as wife " wife brachyology for " to have a Christian sister to wife, and take her about with us". d8X4T)v is obj., yuvatKo. objec-

two

'

'

cf.

tive

complement

to Trepid-yeiv,

on which
ex

ii.

f.,

iv.

4.

It is

the stress lies;

"non ex habendo, sed

not the e|ovcria of w. 4 ff., that is hence the vein of called in question self-defence pervading the Epp. of this Granted the apostleship (and period. this the readers cannot deny), the right followed as a matter of course: this
;

circumducendo

clesiis " (Bg.). dering, mulierem sororem

sumtus afferebatur ecThe Clementine Vg. rencircumducendi

gives a
d8eX<J>.),

(as

though from yvv.

needed no "apology". Vv. 4-6. The rights P. vindicates for himself and his fellow-labourers in the Gospel, are (a) the right to maintenance (b) to marriage ; (c) to release from manual
labour.
xi.

we have

" that not " ironical question, as " Of course we have P. writes 22
(a)
p.T]

ovoc ex.op.ev

Is

it

sense at variance both with grammar and decorum, not to be justified by Luke viii. This misinterpreted text was used 2 f. in defence of the scandalous practice of priests and monks keeping as "sisters" -yvvaiKes ruvewraKTOi, which was condemned by the Nicene Council, and often subsequently so Jerome (Ep. 23, ad
;

in

".

in pi. collegas includens (Bg.), the airocrtoXtj suggesting ol Xoiirol mentioned in

the next ver.

eovo-iav

<j><ryeiv

tea! ireiv

sine Eustoch.), " Agapetarum pestis novum nuptiis aliud nomen uxorum concubinarum genus " (see Suicer's TheFrom saurus, s. vv. 'AYan-Tirr), 'A8eX<j)ij). the i>% Kal clause it appears that "the rest
.
.

(later Gr. for irieiv), "right to eat drink," sc. as guests of the Church

and
:

see

of the App.," generally speaking, were married, and their wives often travelled


37croXot koI 01
kcu
B

; ;

nPOE KOPINOIOYS A
a8e\<j>ol too " k k

847
?j

Kopioo koi

Kir|<t>as;
: firj

6.

pfos
;

Y^

Acts

i'

14

Bapf^as, ook
Tis
q

cxo^f

ou<Tiav too

ipydlecrQai

Mt.xu.46
J- 12.
I0 -...

7.

Xaii/a

orpaTtucTai 10101s r oiJ/Gmois "iroTe; ti's 'cpOTeoei ta aurreT 3 kcu ck 2 too 2 Kapiroo 2 aoToo ouk e'aOtei ; iroiuaiket ti's r r
ill
'

12, 111. 22,

xv.
1.

5;

Gal.

q 2 Cor.

Rom. iv. 4 f,; 1 Th. ii. 9; 2 Th. iii. 8 ff-; see iv. 12. 1 Pet. ii. 11; Lk. iii. 14; lsa. xxix. 7. r 2 Cor. xi. 4; Jas. iv. 1 8; Rom. s In this use, Heb. i. 5. 13; 1 Esdr. iv. 56; 1 Mace. iii. 28, xiv. 32. t See iii. 6; with a^rr., Deut. xx. 6. cf. Hph. v. 29. u Mt. xx. 1 ff., xxi. 28 ff.; Lk. xiii. 6; lsa. v. 1 ff., etc. v Vb., 1 Pet. v. 2 and Acts xx. 28 (ttoi/ui-ioi'); Jude 12; Rev. ii. 27, etc., vii. 17; Jo. xxi. 16; Mt. ii.6; Lk. xvii. 7 (with aporptou) ; 1 Ki. xxv. 16. Noun, Mt. xxvi. 31 Lk. ii. 8; Jo. x. 16 Gen. xxxii. 16.
18,
ii.

ff.,

Jo.

i.

43.

p In this usage,

x. 3; 1 Tim. 1.18; 2 vi. 23; Lk. iii. 14;

Tim.

ii.

!
3
r\

Om. rov all pre- Syrian uncc. tov Kapirov: all pre-Syrian uncc. it t&jv Kapirotv, C s Dam. 2 Om. Tr., W.H., and Nestle bracket. (?) BC DG, latt. vg. sah.
,

-jj

retained by

fr$AC*KLP, cop.

BDG

is

a suspicious group (W.H.).

them the " forsaking " of Luke xviii. 28-30 was not final (in the pari. Matt. xix. 28 f., Mark x. 28 ff., yuv-f) does not according to tradition, John appear) however was celibate. " The brothers of the Lord" were also orthodox Jews in this respect (on their relationship to Jesus, see Lt., Essay in Comm. on Galaindeed, they came near to foundtians) ing a kind of Christian dynasty in Jerus. " And Cephas," separately mentioned as the most eminent instance of the married Christian missionary. The association of the aScXtjxu t. Kvp. with the diroo toXoi does not prove that they were counted amongst these, or bore this while distinguished from title of office
with
; ; ;
-

amount to the one which Paul argues for in the sequel he might justly have imposed his personal support, and that in the more expensive character of a married man, upon the Christian communities for which he laboured, thus sparing himself the disadvantages and hardships of manual toil.
rights in fact
:

The Claim of Ministers to 28. Public Maintenance, ix. 7-isa. Paul

asserts his right to live at the charge of the Christian community, in order to

the latter by their specific name (cf. Gal. i. 19), they are linked with them as persons of like eminence see the position of James in Acts. (c) The third |ouo-ia, p.T) pyd^cr9ai, Paul and his old
;

comrade Barnabas had laid aside. Barn, had stripped himself of property at Jerus. and in the early days (Acts iv. 36 f.) he and P. together, in the pioneer mission of Acts xiii. f., worked their way as handi;

Now separated, they both continued this practice, which was excraftsmen.
ceptional ficJvos iyi> k. BapvdBas. The allusion implies wide-spread knowledge of the career of Barn., which ends for us at Acts xv. 39. Notwithstanding the irapo|vo-p.os in which they parted, the two great missionaries remained in friendly alliance cf. Paul's reff. to Mark, Barnabas' cousin, in Col. iv. 10, 2 Tim. iv. For cpYdop.ai, as denoting manual 11. labour, see parls. a cl. usage, like that This third eovcria of Eng. workmen. was the negative side of the first {cf. 1 Thess. ii. 9, also 2 Cor. xi. 9, and aSa-wavov OtJctw of 18 below). The three
; ;

the Cor. how he has waived this prerogative (156, etc.). But before doing this, he will further vindicate the right for it was sure to be disputed, and his renunciation might be used to the disadvantage of other servants of Christ. He therefore formally establishes the claim (a) on grounds of natural analogy (b) by proof from Scripture (8-10) (7) (c) by the intrinsic justice of the case (11)'; (d) by comparison with O.T. practice (13) finally (e) by ref. to the express commandment of the Lord (14). In ver. 12 he indicates, by the way, that " others " of inferior standing are making themselves chargeable on the Cor.

show

Church.
Ver. 7 puts the question under three virtual arguments from nature drawn from the camp, the vineyard, the
figures

flock.

These

figures

had been

similarly

used by our Lord: (1) in Luke xi. 21 f., xiv. 31 (2) in Matt. xx. 1 ff., xxi. 28 ff.
(3) in
If.

Luke
1

xii.

32,
v.

John
8;

x.,

and
6

xxi. 15
vi. (3)
ff.

Cf. in Paul for (1) xiv. 8, Eph.

ff.,

10

Thess.
:

(2)

iii.

Acts xx. 28, Eph. iv. ex. On 6\J/viois, " see Gm. it denotes primarily "rations served out in lieu of pay then military " stipends " of any kind then " wages " generally see parls. LSiois 6\J/u>v., not
;

IX..

84ft

IIP02 K0PIN9I0Y2 A
,

* S ",
C
(?)

"'

vf"
;

iroip.iTji' Kal ex tou ydXaKTOs tt)S " KaTa w aVOpuiroy raoTa \a\a, 1 x r\

TrcijjWTjs

ouk eaSiei
Kal

8.

p,rj

ou^l

yop.09

TauTa

RoiP- "
1

Xe'yei
fi

2
;

9. ev

yap tw Mwae'ws
at)

4 yofiw yeypairrai, "

*

Oo
10.

<pip,wcreis 5
81'

1 f.,

xviii.

Qy

aXoa)^Ta"
;

*TWk powe

pcXei tw Gew,

?j

vjfids

terrog.

-n-dfTtos Xe'yei

Si*

TJpas

yap

cypd<j)T|,

on

''

eir'

eXmSi

6 c

6(peiXi 6

Kom.
9;

iv.
;

Lk. xii. 41. y Ktyuuxrctf, if genuine, h.l. <juju<.Krei.s. Deut. xxv. 4; so 1 Tim. v. 18 1 Pet. ii. 15; Mt. xxii. 12, 34; Mk. i. 25, etc. See txtl. and exegetical notes. z 1 Tim. v. 18 (Deut. xxv. 4); i Chron. xxi. 20. a See vii. 21. With gen., N.T. h.l. ; usually 7repi, Mt. xxii. 16, etc. b See v. 10. d Rom. iv. 18, v. 2, viii. 20; Tit. i. 2; Acts ii. 26 (Psa. xvi. 9), xxvi. 6. See vii. 36.
1

Xeyu,
tj

DG characteristic
'.

Western
;

alteration.
1 ;

2
t)

ti

a o v o a o s ravra ov Xe ye G, arm. Kat o vofxos ravTo Xe'yei

all

fc<$ABCD 46. T.R. in KLP, etc.

Hil., etc.

'MojiJcreciis:
*

uncc. but A.

So passim.
:

Ye-ypairrai

yap (om.

rest of clause)

DG,

Western emendation.
W.H.
might
txt.,

K'qp.oo-eis (?),

B*D*G,
a

marg.

See note 3 on easily be borrowed from Deut.

4>i(xoKreis,
c

Chr., Thdrt., Cyr. So Tisch., Tr., Al., El., Nestle, on the other hand, ktj(a. is h.l., and djup.. last p.
;

^AB

CDbcKLP,

etc.

So Lachm., W.H.
:

o<|>eiXei eir' eXiriSt

(in this order)

and R.V. pre-Syrian non- Western uncc.

"at his proper pay," but "at his private " (as distinguished from public) charges The use of iroTe cf. xi. 21, Gal. ii. 2. to widen negative, interr. (virtually nega:

tive),

mon

In the third question, a partitive Ik with

gen. replaces the ace, the image suggesting a share: "the shepherd is still remunerated in the East by a share of the milk" (Mr.) ; or is P. thinking of the solid food (eo-9ei) which comes " out of For the cognate ace, iroithe milk"? paivei irofp-VTjv, cf. 1 Peter v. 2, also

in cl.

and hypothetical propositions, comGreek, is infrequent in N.T.

ing ox," cited to the same effect in 1 Tim. v. 18, ov with fut. reproducing the Heb. /o' with impf. of emphatic prohibition. Deut. xxv. 4, detached where it stands, belongs to a series of Mosaic commands enjoining humane treatment of animals, regarded as being in some sense a part of the sacred community: cf. Exod. xx. 10, xxiii. 12,' 19, Deut. xxii. Corn was threshed either by 4, 6 f., 10. the feet of cattle (Mic. iv. 12 f.), or by a sledge driven over the threshing-floor (2

John
"

x.

16.
;

p.T| KaTa avOpwirov k.t.X. saying these things as any man " in accordance with human might do Kara dv0p., practice (as just seen in 7) ? in contrast with what 6 vop.os Xe-vei cf. Gal. iii. 15 ff. This dialectic use of y.-f\, r\ in a train of questions, is very or v\ koC, Pauline tj Kal recommends the second

Vv. 8-ioa.
I

Sam xxiv. 22). |xtj tuv pouv p.Xei t&> 0e&) k.t.X. ; " Is it for the oxen that God cares, or on our account, by all means, does He say (it) ? " The argumentative
irdvTtDS (cf.

Am

Rom.

alternative; cf. Rom. iv. g, Luke xii. 41. " The law " is abolished as a means of obtaining salvation (Rom iii. 19 ff., etc.) it remains a revelation of truth and right (Rom. vii. 12 ff.), and P. draws from it guidance for Christian conduct cf. xiv.

34,

Rom. xiii. 8 ff., and (comprehensively) Rom. viii. 4. The ethics of the N.T. are

every ground" slightly diff. in ver. 22, more so in v. 10 not that " God is concerned wholly (exclusively) for us " in this but on every account a provision rule made for the beasts in man's service must hold good, a fortiori, for God's proper servants; cf. Matt. vi. 26 ff., also x. 31, xii. 12. Si' T|p.ds, emphatically repeated, signifies not men as against oxen, but nos evangelii ministros (Est.) in analogy to oxen the right of Christ's ministers " to eat and drink" is safeguarded by the principle that gives the ox his provender out of the corn he treads. Paul's method
:

iii.

g,

Luke

iv. 23),

"on

those of the Old, enhanced by Christ (see Matt. v. 17 ff.). Paul speaks however here, somewhat distantly, of the " law of Moses " (cf. w. 20 f., x. 2) ; but of " the law of Christ" in Gal. vi. 2 (cf. John i.
17, viii. 17, x. 34, xv. 25).

Ov

j)ifj.aio-Ls

k.t.X., "

Thou

shalt not

muzzle a thresh-

such interpretations is radically diff. from that of Philo, who says, Ov virep Toiv dXo-ycov 6 vop.os> dXX' vire^p tuv vovv k. Xoyov exovTwv, De Victim, offer., 1 Paul Philo destroys the historical sense extracts its moral principle. Ver. 106. SY T|u.as ydp (cf. 1 Thess.
in
:


812.
6
*

"
:

"

nP02 KOPIN0IOYE A
ical

849
f

dpoTpiwy dporpidi',
eXiriSi.
'

6 "dXowi' ttjs

eXm'&os 1 auroG
h

peTexete

tee'e^ote
v); Deut.
*
I*
J

ctt

II.

ci

r|fieis

upie Ta 'irkeufiaTiKa
k

EO~ireipap.ee,

V Ya

ei

rjp,cis
l

upwc rd

oapKiicd

Oepiaopce
rjpeis
;

12a.

el

dXXoi
op

Ttjs f

ff.;

'e^ouaias*

uuaie 3 * peTe'xouaif, ou

pdXXoe

m 126. dXX' ovK ixpi\tea

p,rj

'3t
'i.

adpeOa

ttj

'e|ouoia Taurrj
;

dXXd irdrra "CTTeyopce,

;

eyico-

Prov.

... _ g In this . contrast, ill. 1 Rom. vit. 14 (o-aptcixof ), xv. 27 cf. Eph. vi. 12, etc. h In this sense, 2 Cor. ix. 6, 10; Gal. vi. ji.; Jas. iii. 18. 1 2 Cor. xi. 15; Gen. xlv. 28; Isa. xlix. 6. k2 Cor. ix. 6; Mt. xxv. 24, 26; Jo. iv. 36; Ps. exxv. 5. 1 With obj. gen., Rom. ix. 21; Mt. x. 1; Jo. xvii. 2; Sir. x.4, xvii 2. See vii. 91. n xiii. 7; r Th. iii. 1, 5; Sir. viii. 17. Only Pauline in N.T. o N.T. h.l. -mw, Kom. xv. 22; Gal. v. 7; i Th. ii. 18; 1 Pet. iii. 7 Acts xxiv. 4. p n-poox. US., 2 Cor. vi. 3.
;

eir' eX-r 18 1 tov uc-rcx ctv: fc$*A (e<f>') Cyr., Aug. in spe fructus percipiendi, vg., Pelag. tt|s eXiriSos avTov (iTxeiv DG. T.R. a conflate (Syrian) reading, combining the
1
;
'

BCP

17, syrr. sah. cop., Or., Eus.,

6cpi<r<i>pev,
u. to

CDGLP, above thirty minn.

v

metamus,
:

Western and non-Western texts. latt. vg., Latt Ff. by itacism.

:

'ttjs v
ii.

I o v o-

(in this order)

all

uncc. but

KL.

20, for Y<ip

it

n affirm, reply) k.t.X.

v. 22, etc.)

" Yes,

was written on our account

(cf.

of

Rom. iv. 23 f.) (to wit), that the ploughing (ox) ought to plough in hope, and the threshing (ox) in hope of partaking (err' eXiriSi tov p.eTexeiv), The explanatory on clause (cf. i. 5, 26, iv. 9 and note) restates and amplifies the previous quotation. The Ap. is not explaining how the command came to be given ("because," E.V.), but unfolding the principle that lies in it. The right of the ox in threshing also belongs in equity to the ox at the plough ; all contributors to the harvest are included, whether at

include all the distinctive boons Christian faith ; " the carnal things" embrace, besides food and drink (4), all suitable bodily " goods " (Gal. vi.

the

The question of ver. 12a assumes that other Christian teachers received maintenance from the Cor. Church the claim of Paul and his fellow-missioners was paramount (cf. iv. 15 also 2 Cor. x. 12-18, xi. 12 ff., 20, where this comparison comes up in a new form). vpuv is surely gen. of object, as in Matt, x, 1
6).
; ;

earlier or later stage. 6<tciXei, emphatic debet (Vg.) the hope of participation in the fruit is due to the labourer beast or man. The moral, as applied to Christian teachers, is obvious it embraces the successive stages of the com-

an

mon work

(cf.

iii.

9,

John

iv.
;

36).

so El. and some others here) contains the root of the Lat. aro and older Eng. ear. Vv. n, 12a appeal to the sense of justice in the Cor. to Sikouov Scikwo-iv tov irpd-ypaTos (Thp.) cf. Gal. vi. 6. " Is it a great thing if p-cya el . . .; ? " = " Is it a great thing to ask (or . . look for) that ? " cf. 2 Cor. xi. 15 . the construction is akin to that of 6auu.dcj el s.v. El, i., 4) (see Gra., a kind of litotes,
; :
.

dporpiav (sometimes " to sow "

Ev, and Ed. read the pron. as subjective gen. the latter basing the phrase on iii. 22 f. sc. "if others share in your domain," instead of " in dominion over you " this rendering is sound in grammar, and has a basis in iv. 7-12, but lies outside the scope of l|ovoia in this context. The expression "others participate" suggests a right belonging to these " others in a lesser degree (cf. peTe'xu in 10) the Tro/rrip should be first honoured, then the
2,

Luke e|ovoiav upon you " the claim

eiri,

ix. i),

John

xvii.

".

iraiSa-yu-yol (iv. 15). Ver. 12b. " But we did not use this right" i.e., P. and his comrades in the
o-Te'Yop,ev:
i. 19). dXXa iravTa "Nay, we put up with everything (omnia sustinemus, Vg.), lest we

Cor. mission (2 Cor.

suggesting where one might have vigorously asserted. The repeated collocation T)(itlg vp.iv, T|p.eis vifiuiv, brings out the personal nature of this claim " We sowed for you the things of the Spirit; should not we reap from you the (needed) carnal things?" to. irvev(iaTiKo (cf. ii. 12, xii. 1-13, Rom. viii. 2, 5 f., Gal.

should cause any (kind of) hindrance to the good news about Christ". trTeym, (see parls.), syn. in later Gr. with wope'vu,

enduring up with

paoTdw, " marks the patient and spirit with which the Ap. puts

all the consequences naturally resulting from " his policy of abstinence (EL). What this involved we have partly

seen in
xx. 34.

The

iv.

11

ff.

cf. 2

evKo-TT|

Cor. xi. 27, Acts he sought to obviate

VOL.

II.

54


5o

,;

IIPOS K0PIN9I0Y2 A
Ui.x&^p 1
h"

IX.

1 Se e
2

Tt ,, a
T(*

p Satp.ei'
' 'e

tu euayyeXiw tou Xpicnoo.

epya6u.'oi
8
*K 2
"

13.

ouk

oiSare
01

^T

Tl
"

P^

'

TO "

icpou

caSioucrir,

tw

vj-7;2
16, etc.

Ouo-iacmjpia)

rrpoaeSpeuorrcs
T

tw

0uo-iao~rnpiu> " cruu.u.epiorrcu

14, outo) xal 6 Kupios

x

8iera^ tols to euayyeXtof

tjv.

w KaTayyeXXoucrin

this use,

tou

euayyeXiou

tx

15a.

eyw 8e

ouSevi. 4

i\pt]crd\i.y]V

\xxvii. 9.
s x. 18;
xi.

TOUTUf.
Heb.
55
vii. 13, xiii. 10;

Rom.
Prov.
xix. 10); i. 21.

3 (3
;

Kings
35
i.

u H.l.

With

inf.,

Lk.

viii.

17 and Heb.

x.

Acts 31 (Hab. it.

;

Mt. v. 23, etc. Rev. vi. a, etc. t TrapeSp., N.T. h.l.; cf. vii. v With dat., xvi. 1 Tit. i. 5 Mt. xi. 1 Acts xxiii. 31, xxiv. 25. xviii. 2, xxiv. 23. With dat. and inf., thus, h.l. See it. 1.
; ; ; ;

xRo

4)

cf.

Mt.

iv.

4 (Deut.

viii. 3).

'rivet
2
3
4

e -y

ko

ir tj
;

eKKOirtjv,

j^D*L
:

v (in this order) fc^ABC 17, 46. Tisch. e v k o irt\ v, W.H., Nestle.
:

BG

;.

to.

NBD*G

46.

Om.
all
e

to.

ACDbcKLP
uncc. but K.

(Alex,

and Syrian).

irapeSpvovTs:
ov

uncc. but fc^cKL.

1
:

KexpT)p-ti o v 8

all

to cut into,

(military term of later Gr., from cvkoittw, break up, a road, so to hinder

of the claim
infer

the reproach of Socrates and the Sophists, attaching to the acceptance of remuneration by a wandering teacher, which his enemies desired to fasten on Paul (1 Thess. ii. 3 ff., 2 Cor. xi. 7 ff., xii. 13 ff.) ; and (b) in the fact that P. would have shackled his movements by taking wages from particular Churches (19), so giving them a lien upon his ministrations. For the Hebraistic phrase Ivkoittjv
(a)

march) lay
as

in

venality,

old

as

to maintenance ; we cannctt from this an identity of function, any more than in the previous comparison with " the threshing ox ". t. 0\><riacrTT]pi<i> crwp.epiovTai., " have their portion with the altar," i.e., share with it

in the sacrifices

"

altaris esse socios in

;

dividendo victimas" (Bz.)

were consumed

in the altar-fire,

parts of these and parts

SiSwp.i
i.

8.

rov

cvkoitto)), cf. xiv. 7, 2 Thess XpicrTov is always obj. gen.

;

cvayyeXiov see Rom. i. 2 f., also p.apTupiov t. Xpiorrov, i. 6 above. " Vv. 13, 14. After the personal " aside of w. 11 f., Paul returns to his main proof, deriving a further reason for the disputed " Do I -ovo-ia from the Temple service.
after

you not know"

(cf. iii.

16)

that those emck tov Wpov IcrOtovoriv ; ployed in the sacred offices eat what comes from the sacred place (the Temple) ? " " qui sacris operantur, ex see the rules ad sacrario edunt " (Cv.) hoc in Lev. vi. 8-vii. 38 and Num. xviii. 8-ig. For cpYaou.ai (of business, employment), cf. iv. 12, Acts xviii. 3, etc. " Those that are assiduous at the altar," qui altari assident (Bz.) i.e., the priests engaged in the higher ritual functions are distinguished from other Temple ministers ; the position of Paul and his colleagues is analogous to that of these iraptSpewto, to have chief dignitaries. one's seat beside ; cf. cvTrapcSpov, vii. 35. P. argues by analogy from the Jewish priest to the Christian minister in respect

you men of knowledge on Ta Upa "

ot

p-ya6u.Evoi

reserved for the priests (Lev. x. 12-15). Some refer the first half of ver. 13 to Gentile and the last to Israelite practice but "with the Ap., to Lepbv is only the sanctuary of the God of Israel, to OvoriacrTT]piov only the altar on which sacrifice is made to Him " (Hf.) cf. Acts xxii. 17, etc., and the Gospels passim, as to Lepov x. 18, as to 0voriao-Tt]piov ; cf. x. 1-12, for the use in this Ep. of O.T. analogies. " So also (in accordance with this precedent) did the Lord appoint for those that preach the good tidings to live of the good tidings." ck t evavy i n ver. 14 matches Ik t Upov, ver. 13 tois . KaTayyikKovcriv, tois epya^o. u.VOLq cf. UpovpyovvTa t. eiiayy. r 6eov, Rom. xv. 16. For the " ordi: ;

nance " of "the Lord"

parls.
',

(sc. Jesus), see the allusion speaks for detailed knowledge of the sayings of Jesus, on the part of writer and readers cf. vii. SiaTcwrcru, act., 10, xi. 23 ff., and notes. as in vii. 17, xi. 34; mid. in xvi. 1. of source of livelihood (ex quo jjv Ik,

quod evangelium predicant,

Gr. often
xjv

Bz.), in

cl.

airo

(see

parls.).

For

KaTa,YYX\tu, see note on ii. 1. Ver. 15a. " But for my part, I have used none of these things " does Paul mean " none of the privileges " included in the above e|ovaia ? or " none of the
:

6*

851
*

13

nP02 KOPINOIOY2 A
Ouk eypcmVa
yap
d

T$d.

8e

TauTa Xva cutw y^vr|Tai

b

^
1

tywn
tis

**

KaXof ^
2

-yap (mot *u.aXXov d.TroSai'eie to

KauxTju-O; M-o "'a

u.01

kcccSotj.

^ u^^Lk
t

12

i.

16. eat'
plot
el

efioyycXi^ufiai, ouk Ioti

'

Kauxrjfia
d
(itj

"

afdyicY)

ydp
a

"Hi.
1J0.

31;
iv. 9.

cmKeiToi,
;

oual

8e

jaoi

'

eorlc eak
i.

6uayyXi<i)u.ai. 3

Mk.

ix.

42;

Acts xx. 35
37.

g Jude

cf. Phil. i. 23. Iliad, vi. 458, Kparepi) 11; Syn. Gospp., Rev.,

b See v.
&'

ineKe(<rcT
;

passim

d See i. 17, for absol. use. e See vii. Heb. ix. 10 Acts xxvii. ao; Jo. xi. 35. with trnv, N.T. h.l.; Hos. ix. 12.
6.

c See avayKt).

17.

'odScis,
tis (interr.),
'

^*BD*

17, sah.

basm., Tert., Ambrst.

26.

iva tis

^cCDbcKLP,

etc., vg.,

ovOcis |M|* A. Bas., Chr., Hier.,

Aug.
Nestle.

.-c

or 1,

all

uncc. but K.

evaYyXto-w^ai

evayye\i'iui\xai,

The

So Tr., (?), BCDG, vg., Aug., Ambrst. fc^AK (LP, -{ofj.cn,), etc.; Tisch., W.H. tnarg. Westerns (DG, etc.) have -lo-wuai twice in this ver.
v.

W.H.

txt.,

Teasons " by which they have been enforced (so Hf., Hn. the former with exclusive ref. to 13 f.) ? The pari, sentence of ver. 12, and the ovtws -YevrjTai of the next clause, are decisive for the former " The authority " in question inview. cluded a number of rights (4 ff.), all of which P. has foregone. iyi> emphasises, in preparation for the sequel, and in distinction from the broader statement of
,

n).

iv Ipot (the sphere of applica-

tion), " in the

range of

my

work and
;

re-

sponsibility," not " to me " (dat. of person advantaged, as in w. 20 ff.) cf. iv. 2, 6. On the best-attested reading, ko.X6v
[id.

yap

ver. 12, etc., Paul's individual position in

the matter ; and the pf. KExp-rffxcu (replacing the historical aor. of 12) affirms a settled position the refusal has become From this point to the end of a rule. the ch. the Ap. writes in the 1st sing., revealing his inner thoughts respecting the conduct of his own ministry.
;

29.

Paul's

Renouncement of
ix.

Right for the Gospel's Sake, The Ap. has been insisting 156-23.

all

fxaXXov diroOa v iv tj to ko. vyj\y.o. Kvtio"ei, the sentence is in" For it is well for me terrupted at r\ rather to die than " P. breaks off, impatient of the very thought of pecuniar)' dependence (cf. 2 Cor. xi. 10), and instead of completing the comparison by the words " that any one should make void my boast," he exclaims vehemently, " My boast no one shall make void " (so jj.dXX.ov fj qualifies the whole Al., Ed.). clause, not icaXov alone. This anacoluthon, or aposiopesis, if it has no exact pari, in the N.T., is only an extreme instance of Pauline oratio variata (such as appears, e.g., in Gal. ii. 4 f. and again
(lov ovScis
:

this time on the right of Christ's ministers to material support from those they serve,

part he may This renunciation is his " boast," and his " reward " of his office he cannot boast, nor seek reward for it, since it was imposed upon him In this abnegation P. finds his (15-18). freedom, which he uses to make himself impartially the slave of all untrammelled by any particular ties, he is able to adapt himself to every condition and class of men, and thus to win for the Gospel larger gains (19-22). For himself, his best hope is to partake in its salvation with those he strives to save (23). " Now I have not written Ver. 156, this (4-14) in order that it should be so done (viz., provision made for 'living of
in order that for his explicitly

own

renounce

it.

in ver. 6, and in Rom. v. 12-15), where an extended sentence forgets its beginning, throwing itself suddenly into a new shape this occurred in a smaller way in vii. 37 above. Strong feeling (cf. 2 Cor. xi. 9 ff., on the same point) is apt to dis;

in this way. He he would rather die than be dependent on Cor. pay he ends by saying, absolutely, he will never be so dependent. The T.R. attempts to patch Other explanations of the older the rent.

order Paul's

grammar

began

to say that

txt.

are given

(a)

after icavx- (*v

"Lachmann puts a stop Better me to die

for
:

than my boast; no one shall make i,t void " (b) Mr. and Bt. make r\ disjunc" Better for me tive, despite the paXXov
!

to die

or

(sc. if I live)
!

The episthe gospel ') in my case." tolary eypa\(fa may refer either to a whole
letter

to

now completed (Rom. words just written (Wr.,

xv. 15), or
p.

347

cf.

void my boast " (c) ovScis Kvwo-i as equivalent to tva tis KEvutrci, supposing tva to be understood and the ow to be pleonastic expedients for which there is a precarious grammati-

no one shall make Ev. and El. read


852
h Ro n
.

I7P02 KOPIN0IOY2 A
V
'

IX.

R S"

I 7*
l

Y^P

t*<i*y

touto

irpdVo-w,

p.ia66y
p.01

'

eyw
1

el
2

o 6
3
'

anuv,
;

xxi \.1 .3-

oiKOvojiiai'

7reTnoTeuu.cn
?

18. tis oup

*dr\<r<a

early

p.ia06s

Withcx<u, 11/a d
ff.;'c/-2

cuaYY 6 ^ 1 ^}*^^

"dSaTraKOP

to euoyYeXtov tou

Xpurrou, 3

Jo. 8.

1 Eph. i. 10, iii. 2, 9; Col. i. 25; 1 Tim. i. 4; Lk. xvi. 2 ff.; k N.T. h.l.; Job xiv. 17. In this sense, Gal. ii. 7; Rom. iii. 2; 1 Th. ii. 4; 1 Tim. i. 11 Cf. iv. 1 ff. Isa. xxii. 19, 21. n H.l. o In this usage, Rom. iv. 17 (Gen. xvii. 5); Mt. xxii. Tit. i. 3; Lk. xvi. 11; Jo. ii. 24. 44 (Ps. cix. 1) ; Gen. xxxii. 12; Wisd. x. 21. Poetical in cl. Gr.

(ioi,
2 *

(iov, fc^*ACK 17, 46, vg. syrch. sah. cop., Cyr., Hier. BD*GLP, etc., Chr., Aug. Seemingly Western.
(xol D*G. Om. tou Xpio-rov fc$ABCD*

tOTai

17, 46, vg. sah. cop.

(d) Lachmann also concal analogy, jectured diroOaveiv vtj for airoOaveiv rj, Michelsen and Baljon adding the easy " It is good insertion of S before ouSeis for me rather to die Yea, by my glorying (cf. xv. 31), which no one shall make void." (e) Hf., Gd., and others, in despair fall back on the T.R. Vv. 16-18. Paul goes on to explain, by two contrasted suppositions (in actual and conceivable matter), that this is a point of honour with him. Forced as he had been into the service of the Gospel, in a manner so diff. from the other App., unless he might serve gratuitously his position would be too humiliating. Ver. 16. The fact of his preaching supplies in itself no KavxT|p.a " For ^
: I

struction, viii. 8, xv. 36. The interjection oval is here a quasi-substantive, as Had P. disobeyed the in Rev. ix. 12. call of God, his course from that time onwards must have been one of condemnation and misery. To fight against " Necessity " the Greeks conceived as their 'Avd-yici) was a blind, cruel ruin Fate, Paul's dvd-yKTj is the compulsion
;

of Sovereign Grace. Ver. 17 completes a chain of four explanatory ^dp s {cf. i. 17-21). To make his position clearer, P. puts two further contrasted hypotheses, the former imaginary, (a) " For if the latter suggesting the fact I am engaged on this (work) of my own
:

free will (ckwv),

have reward (rnercedem

Kavx^p-a of

habco) "
ver.

sc.

the supposed
;

be preaching the good news (eia-yyeX.ti>pai), it is no (matter of) boasting to

for necessity is imposed on For dvaYKrj, see notes on vii. 26, 37
;

16, the right to credit his

work

to

me

me ".
;

also

Philem. 14, where it contrasts with Kara 'EiriKei.p.ai Ikovctlov as with tcav here.

is

virtually pass, to

4-iriT(GTjp.v

(see parls.),

"to lay" a task, by authority, "upon" some one P. was, in the Apostolic ranks, "laid a pressed man, not a volunteer, hold of" (Phil. iii. 12) against his previous entered Christ's service as a will he
:

himself {cf. Rom. iv. 2, 4) not the future Messianic reward (so Mr. and others), for ?x w implies attained possession (see parls.), much as dirc'xw in Matt. vi. 2, For irpdo-o-w, see note on v. 2. (i) etc. "But" the contrasted matter of fact " if against my will (dicwv = dvaYiq), 16), with a stewardship I have been en-

trusted "

cf. iv. r

The oUovofios
highly placed,

f., 1 Tim. i. 12, etc. (see note, iv. 1), however

captive

enemy
gift

(cf.

xv. 8, 2 Cor.

ii.

14).

chosen

for

is a slave whose work him and whosej one merit

is
is

While a

of Divine mercy

(vii.

25, 2

Cor. iv. 1, etc.), his commission was a determination of the Divine sovereignty (i. 1., etc.). For service rendered upon this footing there can never be any boasting That all cf. Luke xvii. 10. glorying in this direction was excluded, is sustained by the exclamation, " For woe is to me if I should not preach the Gospel " oirov to Oval irapdiceiTai lav prj iroifj, ovk Z\ei Kai5xT)(Jia (Or.). av fi7j e{ia-yvcXi(r(i>|xai (contrast the pr. vaYYeXiiou,ai, of former clause), aor. sbj., of comprehensive fut. ref., from the standpoint of the original " necessity imposed " cf., for the con;

In Paul's consciousness of stewardship there mingled submission to God, gratitude for the trust bestowed, and independence of human The use of irio-Tevi* control {cf. 19, iv. 3). in pass, with personal subject and ace. of thing (imitating vbs. of double ace), is see Wr., pp. confined to Paul in N.T.
faithful obedience.

oiKOvojiiav ireirio-TeiPiiai one tacitly adds, from the contrasted " Christ's clause, Kal uta-Oiv ovk \a bondman, I claim no hire for my stewardship God's trust is enough for me ". Yet, after all, Paul has his Ver. 18. reward: "What then (ovv, things being " A uko-6ds, " the so) is my reward ?
287, 326.
:

To


17

20.
to
fit)

nP02 K0PINGI0V2 A
F KO/raxpTlo-aaOai ttj
'

853
19. p fff *

els
r

e^ouaia

u.ou

eV
*

tw euayyeXio).
eSouXwcra, iya
u>s

\o0pos y^P & v

a
' '

*K

" **t w
<

''>

irdaic eu-auToy
iyevoiitiv rols *
' '

too?

'irXeto^as

KepSiicrco

20.

ical

louSaiois
t

'louoalos,
ii.

^T'J R om vi
-

1 '1'

IB, 22,

VH.

;.

3, viii. 2,

s See vii. 15. 21; commonly bare gen. in cl. Gr. Heb. vii. 23; Acts xix. 33, xxrii. 12; Lie vii. 43; i. 14; xviii. 15, of persons.

Exod.

x. 5, xv. 6; 3 xxiii. 2.

Cor.

6, iv. 15, ix.

1

2; Phil,

Pet.

iii.

and Mt.

reward " proper to such a case, is simply to take no pay " that, while I preach the good news, I may make the good news free of charge " (aSdiravov 6ij<ra>, gratuitum constituatn, Bz.). No thought of/:

with a view to self-abnegation : " For, being free from all, to all I enslaved myself, that I might gain the more ". irdvrwv
is

masc,

like the antithetical iratriv (cf,

;

t. irdcriv, 22)

IXcvdcpos Ik
atc6)

ture (deferred) pay, nor of supererogatory work beyond the strict duty of the oikov6(xos, but only of the satisfaction felt

struction
trication,

(commonly

a rare conimplies ex(cf.

escape from danger

Luke

i.

by a generous mind in rendering unpaid The Ap. service (cf. Acts xx. 33 ff.). plays on the word p.io-9<Ss first denied, then asserted, much as on o~o$ia in ii. 1-8; he repudiates "reward" in the mercenary sense, to claim it in the larger He "boasts" that the ethical sense. Cor. spend nothing on him, while he spends himself on them (cf. 2 Cor. xi. Iva replaces the inf. in 9-12, xii. 14 f.). apposition to purOo's, " marking the purposive result involved " (El.) to make, as I intended, the Gospel costless. Oijo-ut is fut., intimating assurance of the purpose, as in Gal. ii. 4 (see Wr., p. 361). Ti0T]fxi with objective complement, a construction of cl. Gr. poetry and later prose, which Heb. idiom demands frequently in

In ver. 1 cXevScpos 71, 2 Tim. ii. 26). signified freedom from needless and burdensome scruple, here freedom from entangling dependence. Paul freed himselt from everybody, just that he might be

everybody's servant had he been bound as a salaried minister to any particular Church, his services would in that degree have been limited. For the motive of this SovXcia, cf. Gal. v. 13 and for Paul's aim, in its widest bearing, Rom. i.
; ;

" 24 ff. tovs irAeiovas, " the more not " the greater part " (as in x. 5 so Mr. and others), nor quam plurimos (Bg.), but " so much more " than could otherwise have been gained (cf. 2 Cor.
xxii.

14,

xv.

also

John

xiii.

12

ff.,

Luke
;

iv. 15,

Luke

vii.

43
is

so Ed.).

The

ex-

"So that I 28, xv. 25. cf. might not use to the full (els t. j*.t| xaTaright in the Xpiio-ao-8ai : see vii. 31) gospel " sc. that maintained in the former part of the ch. a further purpose
xii.

LXX;

my

of Paul's preaching gratuitously, involved in that just stated, and bearing on himself as the dSair. 8-qo-cj bore upon the 'E|ovo-ia Iv r. evayye\l<a is "a readers. right (involved) in (proclaiming) the good news," belonging to the evayyeXi^op-evos P. was resolved to keep well within (14). his rights, in handling the Gospel (cf. Matt. x. 8; also vi. jb, 8a above). This sentiment applies to every kind of " right in the gospel " of gratuitous salvation it reappears, with another bearing, in 2 Cor.

used for autaio (22), charge of gain-seeking to which P. was exposed (2 Cor. xi. 12, xii. 17 f., 1 Thess. ii. 5 cf. Tit. i. 7, n) " gain I did seek," he says, " and greedily the gain of winning all sorts of men for Christ " (cf. Matt. iv. 19). Vv. 20-22. This gain of his calling P. sought (1) among the Jews, and those who with them were under law (20) (2) amongst the body of the Gentiles, without
pression KtpSija-b)
in allusion to the
;

law

(21)

(3)

amongst

the

weak

believers,

xiii.

3-10.

eXtvflepos "yap v k.t.X. Ver. 19. serves further to explain, not tls t. (it| Karaxptjo-. (the impropriety of a grasping use of such right is manifest), but Paul's general policy of self-abnegation (15-18). The real aim of this long discussion of ministerial e^ovcria comes into view; the Ap. shows himself to the Cor. as an example of superior privilege held upon trust for the community, of liberty asserted

imperilled by the inconsiderate use of liberty on the part of the stronger Each of these classes the Ap. (22a). saves by identifying himself with it in turn and this plan he could only follow by keeping clear of sectional obligations Ed., coupling w. 20b and 21, dis(19). tinguishes three points of view " race, religion, conscience ". " I became to the Jews as a Jew," for Paul was no longer such in the common acceptation see note on tXevOepos (1), also Gal. ii. 4, iv. 12 for evidence of his Jewish conformity, see Acts xvi. 3, xviii. 18, xxi. 23 ff. also the speeches in Acts xiii. 16 ff., xxii. 1 ff., xxvi. 2 ff. and Rom. i. 16, ix. 1 ff., xi. 1, xv. 8, for his warm patriotism. tc'is viri
;

who were


8 54
V
'
'

nP02 KOPINGIOY2 A
V<1

IX
OIS T

HfGal.
2X '

,0 SaiOOS
T

"KCpS^aW
U
2

TOIS

UTTO

YOpOK

OTTO
(IS

T
'OflOl',

IMQ
u-tj

win tWs
meaning
Actsii.33;

T0 " S

" 1r
'

'OflOC

KCp8ri(rW
'

21. TOUS 'dyOJAOlS

a

"fifOfiOS,

"v

' ,vo \10 5 0C *?

yi/6|xt]K

^
y

kfop,os XpioTw, 2 iVa

w Keporjo-w 3 d^opous - 4
i^a toos
j

22a.

tois

a<r8evi<ri.v
*

us

dcr0ei'T]S,
6

do-Gc^is
7

Wwd.
uic,
ii.

"KcpSi^aw

226. "tois

irowri

y^yoKa rd itdvra, Iva *irdvTws 7 Tims

y See
i. 35 and iv. a See v. 10.

Rom.
Rom.
x Acts xix. 39; "law-abiding" in xi. 32; Eph. iv. 13; Phil. ii. 31;
cl.

12.

Gr.

10.

x. 17;

1 Cor. y. 10,

15;

Mk.

xiv. 64.

Insert

jii)

v avros viro vopov

Dam., Aug.
all

sah. syrp-, Or., Cyr.,

2
4

lost

all uncc. but K, and many minn., latt. vg. through homoeoteleuton (repeated viro vopov).

0eov
k
p 3
s

Xpio-Tov:
all

uncc. but

av

to,

uncc. but
s
:

DKL.

DcKL. The same MSS.,

iccpST]o-w in

context.

tov

avopov

all

uncc. but fc^cGKL. Cyp., Amb., Ambrst.

5 6 7

Om. ws fc$*AB d e vg., Or., Om. t a all pre-Syrian uncc.

irovTos
(for

iravTws rivas), the Westerns, including vg.

ut omnes facerem salvos.

v<Sp.ov

enlarges the category t. MovSaiois

;

by including circumcised proselytes (see Gal. v. 1-3) and us viro vopov defines Paul's Judaism as subjection, by way of accommodation, to legal observance, to which the ptpl. phrase (wanting in the T.R.), |at) wv aviTos viro vop-ov, intimates that he is no longer bound in principle

This vopos Xpio-rov 20, 2 Cor. v. 17). P. expounds in Rom. xii., xiii. (esp. 10), Col. iii., Eph. iv. 20-v. 9, after John xiii.
34,

Matt, v.-vii., etc. Its fulfilment is guaranteed by the fact that it is " the law of the Spirit of life in Christ Jesus " (Rom.
viii. 1 ff.),
(iii.

(jitj with ptp. implying subjective standpoint (" not being in my view"), and avros denoting on my part, of and for myself (cf. Rom. vii. 25). P.'s self-denying conform-

ity to legal

environment brought on him

the reproach of " still preaching circumcision " (Gal. v. 11). In relation to Gentiles also he takes an attitude open to

misunderstanding and which he wishes " to those out-of-law (t. av6to guard (aois) as out-of-law though I am not outof-law in respect of God, but in-law
:

who " dwells in " the Christian operating not as an outward yoke but an implanted life. iva KepSa'vw t. avop-ovs follows t. dvdpois WS avC'XOS, after the |at) Sv parenthesis, in the manner of the two "va clauses of ver. 20 (KcpSavw and tccpSijcrw are the Attic and non-Attic forms of the 1st aor. sbj.). Describing the third of his self-adaptations, P. resumes the eyevo^v of the first, coming home to the situation of his readers: " I became to the weak (not as
16),

(evvopos) in respect of Christ".

avo|xos

was the Jewish designation for all beyond the pale of Mosaism (see Rom. ii. Paul became this to Gentiles 9-16, etc.)
:

(Gal. iv. 12), abandoning his natural position, in that he did not practise the

law of Moses amongst them nor make it the basis or aim of his preaching to them
;

txtl. note), that I might gain the weak ". So well did he enter into the scruples of the timid and half-enlightened (see e.g. viii. 7, 10, Rom. xiv. 1 f.), that he forgot his own strength (viii. 4, Rom. xv. 1) and felt himself " weak " with them cf. 2 Cor. xi. 29, tis do-6evci, icai ovk do*6cvu Ver. 22b sums up (in the pf. yeyova.
:

weak, but actually) weak (see

see Acts xiv. 15 ff., xvii. 22 ff. He was avojios therefore, in the narrow Jewish sense not so in the true religious sense " in relation to God " ; indeed P. is
;

of abiding fact replacing the historical and with the objective auxrw for the subjective Kp8i]o-<) the Apostle's in the various relations of his conduct ministry " To all men I have become
evevdp.'ny,
:

than viro vdp.ov, he is cvvofxos Xpio-Tov ( = Iv vofxu Xpio-rov cf. Gal. vi. 2, Rom. iii. 27, 31, viii. 2) uon exis tens exlex Deo, sed inlex Christo (Est.). The Christian stands within the law as
;

now more

all

things, that

entering into its spirit and becoming one with it in nature he is " in the law of Christ " as he is " in Christ " (cf. Gal. ii.
;

save some ". On irdvrws, which varies in sense according to its position and context, see ver. 10, v. 10; here it is adv. of manner to o*<io*u, omni quovis modo. " That in all this description of his oi.Kovop.ia or o-vyKaraSacris P. sets forth no unchristian compliance with men, but

by

all

means

might


ai25.
b
<7<6o-w.

55

IIPOS KOPIN0IOY2 A
23. touto
1

8c iroiw Sid to euayye'Xioy, Iva

"

o-uyKOipwcds b Of human

auTOU
24.

ve'i'wixai.
'

~ OuK d oiSaTe on
to
f

Rom.
14;
1

xi.

Tim.

01 iv

oraSuo Tpe'xorres Trdrres

;

[Lev

rpiypu-

v.i6;Jas
J ude 23J7;
i.

air, c*s 8e XafifJakei

Ppapeio^

outu Tpe'xere tea

'

'

KaTaXdf3T)Te.
fieV

25. iras 8e 6

dyam6p.ev'os irdi'Ta

cyKpaTeucTai

ctceiyoi

our

Phil-

9.

-**

Eph. v. 11. d See iii. 16. e In this sense, N.T. h.l. ; c/. Lk. xxiv. 13, etc. See Herod, v. 22 ayu>vi$eo9ai. cnaStov. f Phil. iii. 14; -evio, Col. ii. 18, iii. 15. g In this sense, Rom. ix. 30; Phil. iii. 12 f. Exod. xv. 9. h Col. i. 29, iv. 12; 1 Tim. iv. 10, vi. 12; 2 Tim. iv. 7; Lk. xiii. 24; i See vii. 9. Jo. xviii. 36; Sir. iv. 28, etc.
;

ir

a v t a,

all

uncc. but

KL, and

all

anc. verss. but syr. and go.

the practical wisdom of true Christian love and self-denial in the exercise of his office, this he expects will be self-evident to his readers, so well acquainted with his character (2 Cor. i. 12 ff., v. 11). This kind of wisdom is so much more manifestly the fruit in P. of experience under the discipline of the Spirit, as his temper was the more fiery and uncompromising " (Mr.) ; " non mentientis actus, sed compatientis affectus " (Aug.). This behaviour appeared to his enemies timeserving and duplicity (2 Cor. i. 12, iv. 2, xii. 16, Gal. i. 10). Ver. 23. Paul's course in its chameleon-

warning, addressed to
imperilling
their

men who were

souls

own

by

self-

indulgence and worldly conformity. Of the danger of missing the prize of life through indiscipline P. is keenly sensible in his own case he conveys his apprehension under the picture, so familiar to the Cor., of the Isthmian Games. Ver. 24. Ovik otSare . . . cf. ver. 13,
; ;

etc.

oi ev o*Ta8i<i> Tpe'xovTes, iravTes fiev " Those that Tpe'xovoriv, els Se k.t.X.
:

governed by a simple " But all things I do for His one purpose is the gospel's sake ". to fulfil his Gospel stewardship (17, iv. 1 if., etc., Acts xx. 24) Phil. iii. 7-14 presents the inner side of the " one thing " he pursues. The intensity with which this end is sought accounts for the variety of means the most resolute, in a complicated situation, becomes the most versatile of men. 810. to eiiayy4\iov, "on the gospel's account", with a view to spread the good news most widely
like
is
:

changes practical aim

run in the stadium, run all (of them), but one receives the prize ". As much as to say, " Entering the race is not winning it do not be satisfied with running, but make sure of winning So run that you
;

may
esp.

secure

(the prize)

"

The

art.

is

wanting with

crra8a>, as often after prps.,

;

the noun is quasi-proper cf. "at court," "in church." The stadion was the race-course, always a fixed length of 600 Gr., or 6o6f Eng. ft. hence a measure of distance, as in Matt. xiv. 24 a furlong. For the antithesis of irdvTs and els, conveying the point of the warning, cf. the emphatic

when

our

and carry
cf.
iv.

it

for Sid. of the

into effect end as a

11,

17,

viii.

Rom.

most completely: ground of action, iv. 25. For

irdvrcs of x. 1-4 (see note); also vi. 12, x. 23. ovtws may point backward to els (" run like that one": cf. 14, ii. 11), forward to Zva (naTaXdp.) a particle or substituted for the regular correlative,

himself Paul's sole ambition is " that I may be joint-partaker in it (with those " that he may win its salvation I save)

along with
ministry
30.

many

(cf. 1

Thess.

others, the fruit of his ii. 19 f. ; also John

Acts xiv. 1, John iii. 16), where the is an aim to be achieved latter connexion is more probable, since the following w. dilate on the conditions of success.
fio-Te (cf.

the result

xiv. 3, xvii. 24).

Paul's Asceticism, ix. 24-27. The last words of 29 indicate that the writer feels his own salvation to be bound up in his mission to his fellowmen. The
self-denial practised for the latter of these objects is necessary, in point of fact, for both. His example should teach the Cor. the need of stern self-discipline on their

personal account, as well as in the interests of weaker brethren. From ix. 24 onwards to x. 22 P. pursues this line of

Ver. 25. iras 8 6 ayiDVL^6|j.vos k.t.X.: " But every combatant is temperate in everything they, to be sure, that they may win a perishable garland but we an imperishable." The stress in the first clause lies on iras, irdvTa no competitor can afford to be self-indulgent in anything in the second on eiceivoi, T|fAeis if they are so abstinent for so poor a prize, what should we be ? For ten months before the contest in the Great Games, the athletes were required, under

"

856
k xv. 53 23
i.
1
;

nPOl K0PIN0I0Y2 A
f.;

rx. 2627.

^a
;

^Q a p T Qy
'

arifyavov Xafiuaiv, ^p.els St

m dcpGapTOK
.

26. eyu>

Pet. n -rotVue OOTO)

1

TO^YW,

" d>S

OUK
*

dOT>Xw$

OUTU) TTOKTCUW,
\

W$ OUK

18, 23.

Phil. ir.

a 'p a
'

Sepuc

7.

dXX'

uira>iriaci> p.ou

to awp.a kcu

OouXaywyw,

19 2
;

w Tim. u nTJirus dXXois T KT)puas outos dooKiiios vccuiiat.

'

iv.
i.

8;Jas.
I

m xv. 52; Rom. 1.23; 1 Pet. Mt. xxvn. 29, etc. -ou>, 2 Tim. 11. 5. iii. 11, etc. o Cf. iii. 15. n H.l. in Paul; Heb. xiii. 13; Lk. xx. 25; Isa. iii. 10, v. 13. q xiv. 9; Eph. ii. 2; 1 Th. iv. 17; Acts xxii. 23; Rev. ix. p H.L; -Ao?, xiv. 8; -otj|s, i Tim. vi. 17. s Lk. xviii. v. 11 f. r 2 Cor. xi. 20; Acts v. 40, vi. 37, xxii. 19; Mt. xxi. 35, etc. 2, xvi. 17; Wisd. v See L 23. u See viii. 9. __ 5'; -n-ioi-, Prov. xx. 30. t N.T. h.l.; Diodorus, and Longinus. w 2 Cor. xiii. 5 ff.; Rom. i. Rom. x. 14 f. 1 Pet. iii. 19 similarly in Syn. Gospp. Absol., xv. 11 28; 2 Tim. iii. 8; Tit. i. 16; Heb. vi. 8.
.
.

12;

Pet. v. 4; Rev.
4, 23, iii. 4.

ii.

10,

i.

oath, to follow a prescribed diet (avcryKoqSa-yia)

and regimen

(oio-kijo-is)

Pau2 Poet.
;

sanias V. 24. 9; Philostratus Arrian-Epict., III. xv. p. 4

;

De Gymn.,
3, xxiii.

Xenoph. Symp. viii. 37; Horace, Ars 412 ff., " Qui studet optatam cursu contingere metam, Multa tulit fecitque puer,
sudavit et alsit, Abstinuit venere et vino." VKpa-reveTai (see vii. 9) implies temperance in a positive degree not mere abstinence, but vigorous control of appetite and passion irdvTa is ace. of specificaThe "garland" of the victor in tion. the Isthmian Games was of pine-leaves, at an earlier time of parsley, in the Olympian Games of wild-olive ; yet these were the most coveted honours in the whole Greek world. d>0aprov and a<f>0aptov are again contrasted in xv. 53.

another exercise of the Pentathlon of the arena the former a familiar N.T. metau>% ovk ae'pa Scpuv, phor, the latter h.l. " ut non aerem csedens " (Bz.), " smiting something more solid than air (ovk negatives de'pa, not Sepwv), esp. my own body (27); cf. Virgil's "verberat P.'s are ictibus auras " (2En. v. 377). no blows of a clumsy fighter that fail to Bg., land struck in's Blaue hinein. Hf., Ed. suppose him to be thinking of the 0-Kiop.axia, sham-fight, practised in training or by way of prelude, without an antagonist. Se'pw means to flay, then beat severely, smite; cf. our vulgar hiding. Ver. 27. The fully-attested reading virci>iudu (from viro and >i\>, to hit under the eye) continues the pugilistic
:

Vv. 26, 27.

"Therefore
;

50 run, in

metaphor and suits Paul's vehemence " contundo corpus meum " (Bz.), " livifacio" (Cod. Claromontanus), "I black and blue " a vivid picture of the corporal discipline to which P. subjects himself in the prosecution of esp. KoXacpi^op-e 0a his work (cf. iv. 1 1 2 Cor. xi. 23 ff., Gal. vi. 17, 2 Tim. ii. (viro + irti<i viroirid<>> cf. 2 Cor. 4). xi. 32, etc.) preferred by Hf. and Hn., giving the milder after Clem. Alex. sense, to force under, subdue, subigo (Cv.), is almost syn. with SovXa-ywyw. P.'s severe bodily suffering, entailed by the circumstances of his ministry, he accepts as needful for his own sanctification (cf. 2 Cor. xii. 7), a physical
beat

no uncertain fashion so I ply my fists, not like one that beats the air." " So as the context describes, and as you see me (cf. xv. 32) " the Ap. feels himself, while he writes, to be straining every
;

dum

my body

nerve like the racer, striking

the trained
pugilist:
for
i.

home

like

ovtus,
17
;

cf. xv. 11,

Gal.

6,

this graphic 2 Thess. iii.

the adv. would be otiose as mere anteis. TOivvv

(similarly

Tovyap cedent to in 1 Thess. iv. 8) brings in the prompt, emphatic inference drawn from the last
clause

" are fighting for the immortal crown I as a leader and exemsurely then I make no false step in plar the course, I strike no random blows." dSijXxus is susceptible both of the objective sense prevailing in el. Gr., obscure, inconspicuous (preferred by Mr. and Gd.
:

We

here, as

though

P.

meant, "not keeping

; ;

castigation which tames the flesh for the uses of the spirit (cf. 1 Pet. iv. 1 f. also, for the principle involved, Rom. viii. 13, Col. iii. 5). The practices of the MiddleAge Flagellants and similar self-torturers
;

out of sight, in'the ruck " cf. xiv. 8) and (preferably) of the subjective sense, unsure, without certain aim (Thuc, I. 2. 1 " ut non Plato, Symp. 181 ; Polybius) " scio quod petam et in incertum " (Bz.)

have been

justified

by

this

text

but

Paul's discipline
self-inflicted,

D
;

quomodo
Phil.
iii.

"

px.iru)v, otiK elKfj

suggests

irpos oricoirov riva kcu p.aTT|v (Cm.) cf. The image of the race 14. that of pugilism (irvKrevm)

(Bg.)

ing (126, 23) hand of God, and borne for the Gospel's and the Church's sake (cf. Col. i. 24). In Col. ii. 23 he guards against the ascetic extravagances which this passage, perhaps even in his life-time, was used

was not arbitrary and it was dictated by his calla cross laid on him by the

X. 12.

FIPOS K0PIN9I0Y2 A
*

857
01
b

X.
i^u,<Lk
d
o-tis

r.

Ou

*
e

0eXw 8

ujaSs 'ayfoeic,
"

aSeX^oc,

on
d

iraTps

a 2

^ or

?-

8:

TracTes

utto rr\v ve$ki\v

TJaay teal irdj'Tes

Stot ttjs

8a\d<r-

J3;

Th.

8iri\0o',

2.

Kal tt(its
;

eis
Jo.
;

to^ MfcKrw
1

2 *

e8aTrTi<raiTO 3 kv
16
;

rfj b FretJ- in " Acts; Jo.

iv.20.vi.31.
;

c ix. 20
5
;

Gal.
;

iv. 21, v. 18

Acts
e
;

iv. 12

i.

49.
iii.

elsewhere with ace. here only Mlc. vii. 4 (?)

1

Rom.

Acts
c
fr$

vi. 3 xxii. 16.

Gal.

d 2 Cor. 27; Acts

i.

Acts

ix.
i.

viii. 16.

C/.

33 13

Mt. xii. 43 Lev. xxvi. and xii. 13. Mid. voice,

;

yapi

all
<r t)

uncc. but
v
:

KL,

all

anc. verss. but syr.

2
3

<>

see note on

ix. 9.

{3aTrrior9T)o-av (?),
y

fc^ACDG

17,

46 (Western and Alexandrian); so Tisch., Tr.

Syrian); so
:

marg.
Tr.
to

W.H. marg., Nestle. ePairrio-avTO, BKLP, etc. (Neutral and txt., W.H. txt., El. the more difficult reading see note below.

support. This "buffeting" of his physical frame enabled P. to "lead (his body) about as a slave," as one might do a bullying antagonist after a sound beating. Paul's physical temperament, it appears, had stood in the way of his success as a minister of Christ and the hindrance was providentially overcome by the terrible hardships through which he passed in pursuit of his ministry. This experience he commends to the Cor. He had felt the fear, from which the above course of rigorous self-abnegation in the interest of others has saved him, "lest haply, after preaching to others, I myself should prove reprobate " (dSoKipos the opp. result to that of ver. Yvw(Aai) For KT)pwcrfc>, see i. 23 the Krjpvi; 23. at the Games summoned the competitors and announced the rules of the contest. With dSoKijxoSi rejectaneus, cf. SoKip.d<>, iii. see 2 Cor. xiii. 5 ff., 13, and note and other pads. On the Gr. Games, see the Diet ofGr. and Rom. Antiq. (Isthmia,

tently to Gentile "brethren," out of P.'s " national consciousness " (Mr.) the phrase identifies the N.T. Church with "Israel" (cf. Rom. iv. i, 11 ff., xi. 17 f., Gal. iii. 7, 29, Phil. iii. 3 also Clem, ad Cor. 4) the fate of the fathers admonishes the children (Ps. lxxviii. 8, xcv. 9,
; ; ;

Matt, xxiii. 29 ff., Heb. iii., iv.). The point of the warning lies in the five-times repeated irdvTs " All our fathers escaped by miracle from the. house of bondage all received the tokens of the Mosaic covenant all participated under its forms in Christ and yet most of them perished c (5) f- tr*e irdvres p.ev . . . ts \ of ix. 24, and note. For vir6 tt)v vedWX-nv,
etc.
;
:

"

Sid ttjs 0aXdcr<r)s,

Stadium) Hermann, Lehrbuch d. gottesdienstl. Alterthumer, 50; also the supplementary Note on Greek Athletic Festi;

vals in Bt.
31.

The Backsliding of Ancient

x.

Israel,

1-5.

The Apostle has

just

confessed, in warning others, his own fear of reprobation. That this is no idle fear the history of the O.T. Church plainly proves. All the Israelite fathers v/ere rescued from Egypt, and sealed with the ancient sacraments, and virtually partook of Christ in the wilderness ; but, alas, how few of those first redeemed entered the Promised Land

" The cloud " 7. shading and guiding the Israelites from above, and " the sea " making a path for them through its midst and drowning their enemies behind them, were glorious signs to " our fathers " of God's salvation together they formed a Xovrpov iraXivYveo-ias (Tit. iii. 5), inaugurating the national covenant life as it trode the miraculous path between upper and nether waters, Israel was born into its Divine estate. Thus " they all received their baptism unto Moses in the cloud and in the sea," since in this act they committed themselves to the guidance of Moses, entering through him into acknowledged fellowship with God even
also Wisd. x. 17, xix.
; ; ;

cf.

Ps. cv. 39, cvi. 11

Vv. 1, 2. The phrase ov Bl\w vjias avvoLv (see pads.) calls attention to something not altogether within the range of the reader's knowledge (contrast ovitc oiSarE ix. 24, etc.) -y*P attaches the paragraph, by way of enforcement, to the foregoing d8oKi|ios. "Our fathers" is not written inadver; ;

so the Cor. in the use of the same symbolic element had been " baptized unto Christ" (cf. Rom. vi. 3 f., Gal. iii. 27). For the pari, between Moses and Christ, see Heb. iii. Paul sees a baptism in the waters of the Exodus, as Peter in the waters of the Deluge (1 Pet. iii. 20 f.). efJain-icravTo, mid. voice (see pads.), implies consent of the subjects " had themselves baptised " (cf. dircXovo-ao-0, vi. 11) aggravating their apostasy. Vv. 3, 4. After deliverance came the question of sustenance. This was effected


rrP02 K0PIN9I0YS A
g IseVii

x.
*

% ^x^Tl KC"
.

*v
2

Tfl

OoXdffffTJ,

3.

Kal irdKTeS TO
to
3

06TO
h ir6u.a

Ppwpa

bHeb.ix

Treeo/iaTiKOk'
4

e^ayot' 4a.

ical ira'cTCS

cxoto

4 *

irveupa.
TTeTpOS*

9; Dan.

TiKOl'

eTTlOf 4

4&.
ii.

ETTlCOt'

ydp K

*TT'U(iaTlKfjS ClKo\ou9oU0T|S

(Theod.).
i

Rom.
1

ix.

33 (Isa. viii. 14)

Pet.

Mt.

vii. 34, xvi. 18, etc.

to avro om. ^*,

aeth.

A
a

46 om, avro.
t 4>

irvev(iaTiKov
<j>.

p p
17,

a> p.

a7o

(in this

order):
:

^*BC

P.
;

irvv|A.

pp.

Mcion.

pp. irvevp.

e<f>.

fr^cDGKL,

etc.

Western and

Syrian.
3

aeth.,

Chr. om. to avTO.

46 om. avTO.
(in this order)
:

*irvevpaTiKov citlov iropa

all

non-Western pre-Syrian uncc.

exchanged
for

in the desert by means no less miraculous and symbolic: "and they all ate the same spiritual food, and all drank the same spiritual drink " the manna of Exod. xvi. 13 ff., etc., and the stream drawn from the rocks of Rephidim (Exod. xvii.) and Kadesh (Num. xx.). The epi-

eirivov
this

(46),

tiuov

(4a),

indicates the continuous aid

drawn from

thet 1rvetifi.aTt.K0v does not negative the materiality of the ppw^a and iropa, any more than the corporeality of the ripe
it Christian man described in ii. 15 ascribes to these nutriments a higher virtue such as, e.g., the bread of Christ's miracles had for intelligent partakers a spiritual meaning and influence for the bread, see Deut. viii. 2 f. (cf. Matt. iv. 3 f., John vi. 31 ff., Ps. lxxviii. 23 ff.) for the water, Exod. xvii. 7, Num. xx. 13, Ps. cv. 41, Isa. xxxv. 6. In drinking from the smitten rock the Israelites " were drinking " at the same time " of a spiritual rock " and that not supplying them once alone, but "following" them throughout their history. Ver. 46 explains 4a (Yap) P. justifies his calling the miraculous water "spiritual," not by saying that the rock from which it issued was a spiritual (and no material) rock, but that there was "a spiritual rockaccompanying " God's people from this
;

"following rock". Baur, Al., and others suppose P. to be adopting the Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites (see BammidEisenmenger, Entd. bar Rabba, s. 1 Judenthum, I. 312, 467, II. 876 f.). Philo allegorized this fable in application to the Logos {Leg. alleg. II. 21 f. Quod det. This may have i>ot. insid. solet, 30). suggested Paul's conception, but the predicate Trvtvp.aTiterjs emphatically discards the prodigy; "we must not disgrace P. by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock " (Hf.). 6 Xpio-Tos not the doctrine, nor the hope of the Christ, but Himself assumes that Christ existed in Israelite times and" was spiritually present with the O.T. Church, and that the grace attending its ordinances was mediated by Him. " The
; ; !

homogeneity of the two covenants" which gives to the Apostle's warning its real cogency " rests on the
spiritual

they drank in spirit, while their bodies drank from the water flowing at their feet. The lesson is strictly pari, to that of Deut. viii. 3 f. respecting the manna. In truth, another rock was there beside " Now the visible cliff of Rephidim this rock (p irrrpa 8^) was the Christ!" The " meat " and " drink " are the actual desert food "the same" for "all," but endowed for all with a " spiritual " grace; the "spiritual rock" which imparted this virtue is distinguished as "following" the people, being superior to local limitations a rock not symbolic of Christ, but identical with Him. This identification our Lord virtually made in the words of John vii. 37. The impf.
:

identity of the Divine Head of both. The practical consequence saute aux veux : Christ lived already in the midst of the ancient people, and that people

How can you suppose, you Christians, that you are secured from
has perished
the
!

" (Gd.). the parenthetical -q irrrpa 8^ clause as a theological gloss to explain the previous but it is necessary K irvevp. cikoA. irTpas, and is covered doctrinally by the 8i* ov to. iravTa of Already Jewish theoviii. 6 (see note). logy had referred to the hypostatized " Wisdom " (see Wisd. x.), or " the Logos" (Philo passim), the protection and sustenance of ancient Israel. The " O.T. saw the spiritual " rock of Israel in Jehovah (Deut. xxxii., 2 Sam. xxiii. 3,

same

fate

Holsten

rejects

Isa. xvii.

10, xxvi. 4, etc.),

whose

offices

; ;

37r Be
1

IIPOS KOPIN9IOY2 A
irerpa
ln
1

859
m
irXetocru'
k

^
2

6 Xpioros. 6
n

5.

dXX' ouk

'

toIs

"{"
Mt.

in
xiii.

like use,
37, xxvi.

aoTwk
6.
r

euSojojcrey

e6$
f\\t.(av

KaTeorrpudrjcrai' yc\p eV ttj epijfiw.

q

Taura

8e

p tuttoi

iyvr]fh)<ra.v,
"

eag q

to

u/rj

etyai "quels
'

26; Jo.
xv.
1

T)em0up.TjTas Kaxuc, KaOaJS KCtKeifOi

Ezek. xxxvii.
11.
1

eTreOuunaak

7. urjSe

elSco-

Gen.
26
f.
;

xli.

Ex

17, and parls. ; Jer. xiv. 12. See ix. 19. n i. 21 Gal. i. 15; Col. i. 19; Mt. iii. 17, etc. Lk. xii. 32. Cf. evooKia, Eph. i. 5, 9; Ph. ii. 13 ; Mt. xi. 26; Lk. ii. 14, x. 21. o Numb. xiv. 16. p In this sense, Rom. v. 14; diff. in Rom. vi. 17, etc. q 2 Cor. iv. 4; 2 Th. ii. 2; 1 Pet. iii. 7; Acts vii. 19. r N.T. h.l. ; Numb. xi. 34. cl. word. t Absol., Rom. vii. 7, xiii. 9 (Ex. xx. 17) ; Gal. v. 17 ; Ja. iv. 2. t See ver. 10.

2 Cor.

xii.

10

Mt.

iii.

xii. 11

1\

irerpa 8: fc$BD*c

irregular order.
On
the augment, see Wr., p. 83.

i)v8oKT]o-ev, AB*C.
the

of grace,

in

does not in so many words associate the " spiritual food" and "drink" of vv. 3 f. with the Lord's Supper, as he did the crossing of but the the Red Sea with Baptism second analogy is suggested by the first, and by the reference to the Eucharist
;

devolve on Christ.

The Ap.

N.T. view of things,

Ver. 6.

may mean
sc.

TovTa twoi -quuv l-yEvijdrjcrav (a) " These things have been
;

typi ?iobis (Cv.) exx. for our use (b) " In these things (ace. of specification) they proved types of us " -figura nostri (Vg., Bz., Mr., Bt., R.V. marg.) or (c) " As types of us they became such " (so Hf. cf. ravTa . . .
;

made our examples,"

In no other place in the N. 15 T. are the two Sacraments collocated. " But not with the greater Ver. 5. a "tragic litotes: only part (of them) " Joshua and Caleb reached the Promised Land " (Num. xiv. 30: Mr.). The result negatives what one expects from the antecedents ; hence the strong adversative aXX' ovk. tois irXeo<r.v " the majority " of the irdvTts so highly
in
ff.

w.

tjt, vi.

n) a

construction clashing with

that of the pari. ver. n. (a) best suits the application of To-vra. in the sequel 1 Pet. v. 3); to make the fallen (cf. Israelites prophetic " types " of the Cor.

would be
latter
!

to

presume the ruin of the

is pi. despite the neut. pi. subject ravTa, through the attraction of the predicate so irdvTa

iytvr\6t]ira.v

TavTa KaKovp7iai
the
cf.

TJo-av

in

Xenophon

favoured cf. xv. 6. i)vS<5kt)o-v Iv (after the LXX), Heb. chaphets 6' the Iv resembles that of ix. 15 see Wr., p. 291. KaT<TTpudi]<rav yap k.t.X., " For they
;

incidents

viewed.

included are distinctly For the deterrent "example,"

Heb.

iv. 11.

With
.
;

ImOvp. kclkwv
i.

cf.

(their bodies) were laid prostrate in the wilderness," gives graphic proof, in words borrowed from the O.T. narrative, of God's displeasure ; sooner or later this doom overtook nearly all the witnesses " What of the Exodus (cf. Heb. iii. 17). a spectacle for the eyes of the self-satisfied Cor. : all these bodies, full-fed with miraculous nourishment, strewing the soil of the desert " (Gd.).
I

!q>eupTas Kaitur, IttiGvutjtos . .

Rom.

30: the double

recalls

lirc9vUT)crav

xi. 4 (LXX) in alluding to the old " lusting " for the diet of Egypt, the Ap. hints at the attraction of the Cor. idol-feasts but his dehortation applies to all icaicd (cf. 2 Cor. xiii. 7, 1 Thess. v. The general admonition is 15, etc.). specialised in four particulars, with repeated fAT)8e idolatry,fornication, tempt;

Num.

32.

The Moral Contagion of

Idolatry, x. 6-14. The fall of the Israel of the Exodus was due to the very temptations now surrounding the Cor. Church to the allurements of idolatry and its attendant impurity (6 ff.), and to the cherishing of discontent and presumption (9 f.). Their fate may prove our
salvation, if we lay it to heart ; the present trial, manifestly, is nothing new

ing of the Lord, murmuring based on the analogy furnished by w. 1-5. Ver. 7. (i-nSc clScoXoXaTpcu yivetrQe, "And do not become idolaters": in apposition to the els rh arj clause of ver. 6, the dependent sentence of purpose passing into a direct impv. for the like conversational freedom, cf. i. 31, iv. 16,
;

vii.

37, ix. 15,

and notes.

The

repetition

and God who appoints within our strength, and

with means of escape
is

it will keep it will provide us

ff.).

(n

The whole

summed up
1

in

one word, "Flee from

idolatry

" (14).

of this warning in ver. 14 shows its urgency. Even where eating of the ciSuXoOvTa was innocent, it might be a stepping-stone to clSuXoXaTpcia. Enforcing his appeal by ref. to the calfworship at Sinai, the Ap. dwells on the accompaniments of this apostasy here

86o
"

ITPOS KOPINOIOY2 A
6

x.

xxxU

^o^^Tpai
$
*

yi^eo-06

icadus Tifes auTwc,

2

as

YcypairTCU, " " 'EtcdOicrey

intrans.

\aos
'

<j)ayci'

koI meiy

Kai

avi<TTt]aav
x

"Tra^eir"*
Kai

8.

ji/nSe

v In this sense, opp. to

iropveuwuev,
'

KaOto?

Tifes

auTwy

iiropveuaav r
p/nSe
*

r lirecroi' 3

eV*

ptia Yjutpa.

eiKocriTpcis x^"*8es

9.
*

eicireipd^wp.ct'

Toy Xpicrb

the like, t6V, 5 Actsix.6,

34, xii. 7,

tca0ws
'

Kai
10.

tikcs
uriSe

auTaJy
' '

eiretpacrai' 6 r
8

Kai oiro twk

9

dirdiXorro

etc.

Mk.
Jo. xi. 31.

"yoyvuteTe,
cf.
;

Kaflws
;

Kai
;

10

Tikes

auiwc
x See

ix. 27; Lk. iv. 29, v. 25, etc.;

*N.T.U.;
; ;

Tudg. xvi. 25

vi. 18.

y Of persons,
vi. 16), x.

Rom.

2 Ki. vi. 5
ii.

Jer. xxxviii. 4.
;

xi. 11, 22, xiv. 4

Heb.
;

iv. 11
2,

Ps. Ixxvii. 18. a Exod. xvii. b Numb. xxi. 6 Mk. xvi. 18 Lk. x. 19 Cf. vii. 5. 29 Mt. xx. 11 Lk. v. 30 four times in Jo.

(Deut.
;

25

7
cf.

Rev. Acts v.
;

Lk. xxi. 24.

c
;

z Lk. iv. 12

9,

xv. 10;

Jo.

iii.

14.

Heb. iii. 9 (Jo.) viii. 6. Exod. xvi. 7 Numb. xiv.

ata-tr e p,
it 1 v, c it 0-

J^ABDcL, many minn.

(tiv)
:

unusual

in this

connexion.

*?,

CD*KL,

etc.

2
3

^
av

B*D*G

see note

all

pre-Syrian uncc.

on ix. 4. So passim ; see Wr., pp. 86

f.

* *

Om. ev fc$*BD*G

(Neutral and Western).

Ins. v: Alexandrian

and Syrian.

tov Kvpiov, J^BCP

tov Xpio~rov
6

DGKL,
(?),

tov eov 17, 46, 73, syrpmg. cop., Epiph. 2, Euthal. etc., latt. vg. syrsch. sah., Mcion. (Western and Syrian).
17, 46, 73

|ireipacrav

^CD*GP
etc.
:

assimilated

to previous vb.

cimpacrav,
7
8 u

ABD^KL,

so

W.H.

txt.,

Nestle, El.

aira>X\vvTO, fr^AB
yoyyv<>p.ev>

h.l. for

the impf.

fr^DG (Western)

assimilated to context.

a6a

ir p,

NBP,

Or., Bas.

10

Om. Kai

all

uncc. but

KL.
credit the Ap. with a trifling inadvertence than to suppose, with Gd., that he makes a deliberate understatement to be within

lay the peril of his readers who, when released from the superstition of the old religion (viii. 4), were still attracted by " The people sat its feasting and gaiety down to eat and drink, and rose up to precisely). sport" (following the This iraiciv, as in idolatrous festivals
:

LXX

commonly, included singing and dancing

round the calf (Exod. xxxii. 18 f.) there is no need to imagine a darker meaning. It was a scene of wild, careless merriment, shocking under the circumstances and most perilous, that Moses witnessed as he descended bearing the Tables of the Law.ireiv, cf. ix. 4 and note.
;

the mark. Ev. gives no evidence for his alleged "Jewish tradition " in support of the reduced estimate. Possibly, a primitive error of the copyist, substituting y' for 8' (Hn.).

Vv. 9, 10. The sins condemned in w. 8 are sins of sensuality ; these, of unbelief (Ed.) which takes two forms: of
7,

here P. 8. p.T|S iropvi3a>p.v closer to his readers, adopting the communicative 1st pi. For the prevalence of this vice at Cor. and its connexion with Cor. idolatry, see vii. 2, vi. 11, and Introd., p. 734 (cf. Num. xxv., 1 f. also Rev. ii. 14) for its existence in the Cor. Church, ch. v. above, and 2 Cor. xii. 21. Wisd. xiv. 12 affirms, of idolatry at large, dpx'H iropveias eirivoia ciSuXwv see the

Ver.

comes

connexion of Rom. i. 24 with the foregoing context. " 23,000 " is a curious variation from the figure given in Num. xxv. 9 for the slain of Baal-Peor, which is followed by other Jewish authorities,

It

viz.,

24,000.

is

more

respectful

to

presumption, daring God's judgments; or of despair, doubting His goodness. The whole wilderness history, with its crucial events of Massah and Meribah, is represented as a "trying of the Lord" in Ps. xcv. 8 ff. (cf. Num. xiv. 22), a SoKip-acria (Heb. iii. 7-12); this process culminated in the insolence of Num. xxi. 4 f., which was punished by the infliction of the "fiery serpents". The like sin, of presuming on the Divine forbearance, the Cor. would commit if they trifled with idolatry (cf. 22) and " sinned wilfully after receiving the knowledge of the truth " (Heb. x. 26 Rom. vi. 1) cf. Deut. vi. 16 (Matt. iv. 7), Ps. lxxviii. 17 ff., for this trait of the Israelite character. K-ireipaat is to try thoroughly, to the utmost as though one would see how far God's indulgence will go. The graphic
;
;


-i3.
*yYY U0 0,
'

861

nP02 KOPIN9IOY2 A
'

ical
2

dn-wXoi'To

into
3

tou

6Xo8peu-rou.
iypdfyt)
'

II.

TOOTO
h

8 d

^ v-'Vu Heb.
/

'

xi.

irci

CTa

TUTTOl

aweJ3ai.i'ov

cKEiKOt;,
k

irpds
4

pou0e-

38 (Exod.
xii. 23);

aiac m
&

np-an',

eis ous

Ta
'

tcXt)

twc

aiwvwv
7

KOTrji'Tno-ev'.

12. wore

-evtris,

Sokojc n etrrdVcu
* eiXt](j>er 6
.
;

Josh.xvii.

pXeireTU)
*

fir\

TreCTT).

13. p Treipaajios ujias

13-

TUJTl/MUS,

ouk
.

ct

jat)

avQpAirivos

ttiotos
;

8c 6

0Os, os

00

1 1

it. 23 four times in Lk. and Acts once in Mt. g In this use, vi. 5, vii. 35, h Eph. vi. 4; Tit. iii. 10; Judith vii. 27; Wisd. xvi. 6; trtiv, see iv. 14. i In this Mt. xiii. 39; Heb. ix. 36; also Rom. x. 4; 1 Pet. i. 9. k PI., in like sense ii. 7 Eph. iii. 9, 11 Col. i. 36 1 Tim. i. 17; Heb. i. 8, xi. 3. lxiv. 36; Eph. iv. 13 Ph. iii. 11 Acts xxvi. 7. In lit. sense, Acts xvi. 1, etc. See iii. 18. n In this tense and sense, 3 Cor. i. 24; Rom. v. 2, xi. 20; 3 Tim. ii. 19. Same inf. in Acts xii. 14; Lk. xiii. 35. o See viii. g. p Gall iv. 14 1 Tim. vi. 9 Heb. iii. 8 (Ps. xciv. 8) Ja. i. 3, 13 1 Pet. i. 6 Mt. vi. 13, etc. a Kau.6a.vu with like subject, Lk. v. 36, vii. 16 ; Exod. xv. 15. r See ii. 13. s See i. 9.

Pet. lv. 13

_
3 Pet.
Cf.
;

; -KOi, in Plutarch.

h.l.

sense,

xii. 7, etc. h.l.

m
;

Om. iravTo
etc.,

AB

17, sah.,

CKLP,
2
3

vg. syrr. cop. (Alexandrian)

Mcion., Tert., Or., Cyr., Bas. TavTa 8c iravTa: iravTa 8s TavTa fc^DG 46, Aug. (Western).
;
:

tvitikws: all uncc. but DGL, which assimilate to ver. trvvePaivcv, fr^BCK, twelve minn., Mcion., Or., Bas.,

6.

Cyr.

eruvepcuvov,
4

ADG,

etc.

(Western).
etc.

Ka T T]VTT|Kv, ^BD*G,

kottjvttj<tv,

ACDcKL,
:

Alexandrian and Syrian.

vg. (non apprehendat), Latt. Ff.

Bas., Euthal., Cyr.

ov

(sic)

KaraXaPfj

G,

latt.

impf., airwXXwTO, "lay a-perishing," transports us to the scene of misery resulting from this experiment upon God of agent after aircJXX'ufii acl. idiom,
1

exemplary in their nature

wo
h.l.

for

dat., or

N.T. elsewhere construed with iv and dat., of cause or ground of

destruction (viii. n, Rom. xiv. 15, etc.). The "murmuring" also occurred re;

peatedly in the wilderness but P. alludes specifically to the rebellion of Korah and punishment the only instance of its violent death overtaking this sin (Num. The oXoOpevrrjs in such superxvi. 41). natural chastisement is conceived as the " destroying angel " (2 Sam. xxiv. 16, Isa. xxxvii. 36), called 6 6Xo8pvv in Exod. xii. 23, Heb. xi. 28 (cf. Wisd. xviii. in later Jewish theology, Sammael, 25) or the Angel of Death (Weber, Altsyn. Theologie, p. 244). The O.T. analogy suggests that P. had in view the murmurings of jealous partisans and unworthy teachers at Cor. (i. 12, iii. 6, iv. at this point he reverts to the 6, 18 ff.) impv. of 2nd. pers., yoyyiX,^T. -rives (quidam), used throughout of the Israelite offenders, may mean many or few, anything short of " all " (1-4) cf. ver.

the story of serves as a lesson for all time " they were written with a view to (irpbs) our admonition ". <rvv^aivov, imp/., of the train of events ryp'adn], aor., of the act of record summing them up. For the admonitory purpose of O.T. writers, see Isa. viii. 16, xxx. 8 ff., Hab. ii. 2 f., Deut. xxxi. 19 ff. " Unto whom the ends of the ages have reached" (KaTr)vrr|icev, devenerunt, Vg.) "whom they have overtaken ". KaTavrdw signifies reaching a mark, "arriving at" a definite point, whether the ultimate goal or not
;

them

(see parls.).

with

r\

to. tcXtj t&jv alwvwv is syn. o-vvTe'Xia t. alaivwv (Matt. xiii.

and other eschatological expressions (cf. 1 Peter i. 20, Heb. i. 2 also Gal. iv. 4, Eph. i. 10) the pi. indicates the manifold issues culminating in the " World-ages " (auiChristian Church.
40, etc.)
; ;

do not simply follow each other, but proceed side by side so in particular the age of Israel and that of the Gentiles" (Hf.) "the ends " of Jewish and Pagan
ves)
; ;

history alike are disclosed in Christianity;

both

streams

converged, under

God's

5,

also

ix.

Ver.

22, viii. 7, 11.

Rom.

iii.

3.

"Now

these

things

befel

or "typically," "prefiguratively," if the other rendering of in ver. 6 be preferred ("in figura contingebant illis,"Vg.) the adv. became current in the latter sense
(-ruiriKtSs)

them by way of example "

direction (cf. Acts xv. 15 ff., xvii. 26 ff.), upon the Gentile Churches (tcXos hafe the double sense of conclusion and aim).

woi

The Church is the heir of the spiritual training of mankind; cf, for the general idea, John iv. 37 f., 2 Tim. iii. 16 f.. Gal. iii. 29, Eph. i. 9 ff. Vv. 12, 13. The " examples " just set
forth are full of

in eccl. Gr.

The judgments quoted were

warning

(a),

but with ar


862
'
tl
'

x.

riP02 KOPIN0IOY2 A
'

^Mt xx?v 43; Lk.

times in
u See ver. 9

CTl

n
'

"r"* s

tw
14.

iripacrfi,w
* StoiTcp, *

Kal ri)v

Treipaa&Y]fai w
'

uirep

ouVao-0,

dXXd
b

iroi^o-ci

ow

K^acnv tou ouVacrOai ujids

p.ou, *<|>cuyctc

3 *

uireveyKe'v.

dyairriTOi
Heb.
xiii.

*dir6 ttjs

i8wXoXaTpeias.
;

above.
19;

v See
ii.

iv. 6.

Job

xlii. i).

10; Ps. liv. 12; Prov. vi. 33. b Gal. v. 20; Col. a See vi. 18.

Wisd. ii. 17, viii. 10, xi. 14. 7 z Ph. ii. 12; y See viii. 13.
;

x 2 Tim. iii. 11 1 Pet. ii. 2 Pet. i. 17; Mt. xii. 18 (Is*.

iii.

Pet. iv. 3

-Tpijs, ver. 7

above.

o.4>T]o-i

DG Western
all

emendation.
ov (super id quod
nori).

2
8

and several
vjjias

latt. insert

Om.

uncc. but fc^cDcK.

(a)
iii.
:

aspect of

with impv., as Sokuv 21 (see note) "he that thinks

in
(6
!

"So then" ware

(b)

encouragement besides,

human and Divine

a
supernatural

for the natural trial

Providence
os

guarantees

sufficient aid (see parls.).

= on ovtos

see note, iii. 18) that he stands, let him take heed (pXeirtTw) lest he fall " For " such thinking, as it leads to trust in oneself, is the beginning of a perilous security" (Hf.) this vanity was precisely the danger of the Cor. (see iv. 6 ff., v. 2, For the pf. Itn-dvai, in this emetc.). phatic sense (to standfast), see pads. A moral " fall " is apprehended, involving persona! ruin (5, 8; Rom. xi. n, 22). (b) The example which alarms the selfconfident, may give hope to the despondent it shows that the present trials are not unprecedented ireipao-fios vp,as ovk
; ;
:

"God is faithful in (cf. 2 Cor. i. 18): that (or so that) He etc.". Paul ascribes to God not the origination, but the control of temptation (cf. Matt. vi. 13, Luke xxii. 31 f., James i. 12 ff.) the ireipa.o-p.os is inevitable, lying in the conditions of human nature; God limits it, and supplies along with it the <?Kf3ao-is. For the ellipsis in (iirep o) 8vvao-0E, cf. iii. 2. The
:

art. in 6 1re1.po.o-u.69, -rr|v Kpao*iv, is indi-

vidualising " the temptation " and " the egress " match each other, the latter pro:

ctX.T)(f>cv

el

|xt|

av0p<oiriyo$,

"

It

is

only

human temptation that has come upon you " such as men have been through

before.
12,

Ver. 13 follows sharply on ver. deruvS^TwS) correcting a depressing

fear that
eiA.T|4>ev

would

arise in

some minds.

vided for the former; hence ica(, "also," indivulso nexu (Bg.). Issue is a sense of exfJacris in later Gr. in cl. Gr. disembarkation, then exit, escape. In tov SvvacrOaL inrev"yictv (for gen. inf. of purpose, see Wr., p. 408) the subject is not expressed as coming under God's general dealing with men, it is conceived inde; ;

(see parls.) describes a situation in its grasp (pf.). dvOpiiirtvos connotes both hominibus solet (Cv.) and homini quod

which "has seized" and holds one

bear

finitely ".
;

superabilis (Bg.), such as man can bear <rvp.p.eTpos T-jj <f>wei (Thd.). (R.V.), Some give an objective turn to the adj., reading the clause as one of further

warning: "It

is

only trial from

men

that has overtaken you " (so, with variaopponitur tions, Chr., Est., Gr., Bg. But the sequel imtentatio demoniaca).

a temptation measured by the moreover, as strength of the tempted El. says, P. would have written ovttw IX.af3cv, rather than ovk eiXtjd^ev, if foreboding worse trial in store nor did he conceive the actual trials of the Cor., any more than those of the Thess. or Asian Churches (1 Thess. iii. 5, Eph. vi. 10 ff.), as without diabolical elements (see 20 ff., elpTps attached vii. 5, 2 Cor. xi. 3, 14). to dvdpuirivos alone: lit. "temptation has not seized you, except a human (temptation) " i.e., " otherwise than human ". trio-Tos 8J 6 0<Js contrasts the
plies
; ;

one ma\ be able to Shut into a cul de sac, a man despairs but let him see a door open for his exit, and he will struggle on with his load. EK^aais signifies getting clear away from the struggle; inreveYKetv, holding up under it, the latter made possible by the hope of the former. How different all this from the Stoic consolation of sui" The door stands open " cide In the Cor. " temptation " we must include both the allurements of idolatry and the persecution which its abandonment enr : !

"that

tailed.

Ver. 14 gives the final point to all that has been urged, from ver. 1 onwards the sad fate of the Israelite fathers, the correspondence between their trials and those of the Cor. readers, the possibility
of effectual resistance, and the certain relief to which the Divine fidelity is pledged these considerations combine to enforce the appeal, Flee from idolatry ;

cf. vi. 18a,

and note. Sioircp, as in viii. 13 (see note), points with emphatic finger along the line of past history a.yaitr\rol.
;

-i*

16.

nPOS K0PIN0I0Y2 A
c

863
16.

15.

'ns

<ppofip.ois
f

Xeyw
o
J

KpifaTe ujieis
eii\oyou\iev,
* ;

' <j>Y]u.i-

TO C2Cor
1

vi -

iroTTJptoi'
k

ttjs

cuXoyias

ou)(i

'

Koroma
m
KKSifiev,

too

Acts xv"ce 1V IO

aifiaTos

toC

XpioToG
;

cotik

t6i/

ap-roy

o^

oiiyl d
e

| occ

vii.29.
ff.

f xi.
;
1

25

Mt. xxvi. 27 (c/. 39), and parls. see also Mt. xx. 22 f. Rev. xiv. io, etc. For positio f noun, Jo. xviii. 17 Mt. xxi. 42, etc. g Gal. iii. 14; las. iii. 10; Rev. v. 12 f., vii. 12; Gen. xxviii. 4. h Mt. xxvi. 26; Mk. xi. 10, xiv. 22; Lk. xxiv. 30. Here only of things. See also iv. 12. i With obj. See also i. 9, and note on construction. k xi. 25, 27; Kph. ii. 13 Heb. ix. 12, gen., Ph. iii. 10. 1 Pet. i. 2 Mt. xxvi. 28, etc. Jo. vi. 53 ff. Jo. i. 7 Rev. i. 5, v. 9, vii. 14, etc. xi. 23 ff. 14 Acts ii. 42, 46, xx. 7, 11, xxvii. 35 Mt. xxvi. 26, etc. Jo. vi. 35 ff., xiii. 18, xxi. 13. m xi. 24 Act! Mt. xxvi. 26, etc., xiv. 19, xv. 36 Lk. xxiv. 30. ii. 46, etc.
( ;
,

k o

o>

Tr.,

W.H.
(cf.

diff.

a <rTiv toi aLp.a-rosTovXpio-Tov(in this order) ABP. from pari, clause. A has mv after koivwvici in second clause
:

So
also.

jiov

iv.

14)

reinforces

admonition

with entreaty.

The Communion of the Lord, 33. and of Demons, x. 15-24. A further

warning the Ap.
will give against dal-

Supper constitutes a " communion " centring in Christ, as the Jewish festal rites centred in " the altar " (18), and as " the demons," the unseen objects of idolatrous worship, supply their basis of

liance with idolatry, based on Christian practice as the former was based on He points to the table Israelite history. of the Lord's Supper, and asks the Cor. to judge as men of sense whether it is possible to take of Christ's cup and loaf, and then to sit at a table where in reality

communion

in

idolatrous feasts (21

f.).

Such fellowship involves (1) the ground of communion, the sacred object celebrated in common (2) the association established amongst the celebrants, separating them from all others: "The word communion denotes the fellowship of persons with persons in one and the same object" (Ev.). These two ideas take expression in w. 16, 17 in turn their joint force lies behind the protest of w. 20 ff. Appealing to the Eucharist or Eulogia, as it was also called P. begins with " the cup " (cf. the order of Luke xxii. 17 ff., and Didache ix. 2 f.), the prominent object in the sacrificial meal (21), containing, as one may say, the essence of the feast (cf. Ps. xxiii. 5). t. eviXoyias is attributive gen. (like " cup of salvation " in Ps. cxvi. 13 ; see other parls., for both words); so Cv., "desti;

What one communicates with demons can be more revolting than such conduct ? what more insulting towards the Lord ?
!

KpCvaTe " As to men of sense I speak be yourselves the judges of what With this prefatory appeal to I affirm." the intelligence of the readers cf. the introductory phrases of Rom. vi. 19, Gal. the ground of admonition in this iii. 15 lies entirely within the judgment of the Cor., as that of the last did not (1). The Cor. are <f>poviu.oi, intellectually clever and shrewd, not crotpoC (as some of them thought themselves to be, iii. 18); this compliment is consistent with the censure of iii. 1 ff. see parls., also Trench Syn., lxxv. " The new conception of the irvevp.aTiicos caused the word 4>povi(ios to sink to a much lower level in the N.T. than it occupied in Plato or Aristotle" (Ed.). Philo disparages 4>pdvTio-i9, defining it as p.eo~n qravoup-yias k. p.a>pia%(Quod Deus immut.,
Ver. 15.
;

'Sis 4>pov|Aois Xey<u>

:

vjAels o

cpTjfj.L

natus ad mysticam eulogiam," Christ blessed (see his note). making it thus for ever a " cup ing " cf. the early sacramental
;

and Hn.
this cup,

of blessphrases,

oi ttjs eviXo-yCas 'Irjcrov ap-roi in Or.

on and -ras cvAo-yias t. Xptcrrov o-9ieiv from the Catacombs (X. Kraus, Roma sotteranea, 217), cited by Hn. On this view, o v\oYovp.cv is no repetition
Matt.
x. 25,

35)

he says,

o-ocfSia

p,ev

yap

irpos

depaireiav 0ov, cbpovncris 8e irpos dvdpuirivov ptov 8ioiKT|o-iv (De proem, ci pun., On <()tiu.C (again in 19), cf. vii. 29, 14). and note. For like appeals, see Luke The questions that xii. 57, Acts iv. 19. follow, the readers will easily answer from their knowledge of religious custom

and
this

feeling.

Ver. 16.

KOLvuvta
(see

is

passage

parls.)

the key-word of the Lord's

;

of tijs evXo-yias, but is antithetical to it sc. " the cup in the manner of Eph. i. 3 which gives blessing, for which we give ". The prevalent interblessing to God pretation of t. iroTrjp. t. cvXo-yias makes the phrase a rendering of kos habb'rakah, the third cup of the Passover meal, over which a specific blessing was pronounced (often identified with that of the Eucharist) or, as Ed. thinks (referring to Luke xxii. 20), the fourth, which closed the meal and was attended with the singing of the
:

nP02 KOPIN9IOY2 A
*

"

86 4
"

Mefxni.
iii.

KMVW ^a T0 "

"^wJacitos
#

too "Xpicrroo
p ol

eoTic;
p irdKTes

17. 5ti et$ apTOV,

c'k

a vii! 4^Ph.^
21
i.

^a

' 1

iro\\oi

eo-p.cc,

ydp
it 17;

too IVos apTOo

Heb.
xii.

Col.

22;

Mt. xxiv. 12

Heb. x. 10; 1 Pet. ii. 24. Mk. vi. 2. p See ix.

;

o Ver. 33; 2 Cor.

22.

Rom.

v. 15, 19, xii. 5;

15;

Hallel. Such a technical Hebraism would scarcely be obvious to the Cor., and the gea. so construed is artificial in point of whereas the former construcGr. idiom tion is natural, and gives a sense in keeping with the readers' experience. to iroTiipiov, tov ap-rov are ace. by inverse relative attraction, a constr. not unknown, though rare, in cl. Gr. (see Wr., Hf. thinks that, with the mergp. 204). ing of these nouns in the rel. clause, the act of blessing the cup and breaking the bread becomes the real subject of Koivuvta in each instance as though P. wrote, " when we bless the cup, break the bread, is it not a communion, etc. ? " In any case, the " communion " looks beyond the bare iro-r^piov and apros to the whole sacred action, the usus poculi, etc. (Bg.), of which they form the centre. " The bread " is " blessed " equally with " the cup," but in its case the prominent symbolic act is that of breaking (see parls.), which connotes the distribution to " many " of the " one loaf." Thus " the sacramental bread came to be known as the 1cX.acrfi.65 s.o Did., 9" On the pi. ev\o-yovu.ev, icA.cop.ev, (Ed.).
;

carries our thoughts from the incarnation (Phil. ii. 7), through the crucifixion (Col. i. 22), on to the heavenly glory of

Redeemer (Phil. iii. 21). The cup and bread are here styled " a communion in Christ's blood and body " in His own words (xi. 25), " the new covenant in My blood," a communion on the basis of the covenant established by the sacrifice
the
;

Mr. observes
in this

" Whose was

it

to officiate

consecration ? At this date, when the order of public worship in the Church was far from being settled, any Christian man was competent. By the time of Justin (Apol. i. 65) the function was reserved for the irpoeo-Ttis, but on the understanding that he represented the community and acted in communion with 2 it (see Ritschl, Altkath. Kirche, pp. 365 f.). The pis. of our passage speak out of the consciousness of the Christian fellowship, in which it is matter of indifference who may be, in this instance or that, its administrative organ." ov\i koivuvio. tov aip.aTOS, tov crupaTOS, tov Xptcrrov " Is it not a communion of (or in) the blood, the body, of Christ ? " (cf.,
;

of the Cross. Ver. 17 unfolds the assertion virtually contained in the question just asked " Seeing that (oti) there is one bread, we, the many, are one body " so Vg., " Quoniam unus panis, unum corpus multi sumus," Cv., Bz., Bg., Hf., Bt., Hn., Gd., El., R.V. marg. cf. the mutually supporting unities of Eph. iv. 4 ff. The saying is aphoristic: One bread makes one body (Hn.) a maxim of hospitality (equally true of "the cup ") that applies to all associations cemented by a common feast. " The bread " suggests the further, kindred idea of a common nourishment sustaining an identical life, the loaf on the table symbolising the dXrj6ivbs apTos of John vi., which feeds the Church in every limb (xii. 13)." For (yap of explanation) we all partake from (partitive Ik, cf. ix. 7) the one bread " eating from the common loaf attests and seals the union of the participants in Christ. Ver. 17 is parenthetical, but no interpolation as Sm. thinks it is necessary to develop the idea of xoivuvia in ver. 16, showing how vital to the Church is the fellowship of the Lord's Table, that was being violated by attendance at idol; ;

the gen. after Koivcovia, note on i. 9) " a communion with the blood, etc." The stress lies on tov Xpierrov in both questions through the cup and loaf believers participate together in Christ, in the sacrifice of His blood offered to

not

for

The elliptical oti . . . ccrpev is often construed as a continued dependent clause under the regimen of oti either (a) " Since we, who are many, are one bread (loaf), one body" (A.V., R.V. txt., with several ancient Verss., Est., Al., Sm.) or (b) " Since there (is) one bread, (and) we, the many, are one body" (D.W., Mr.) these renderings making the two statements a double reason for the koivcovio of ver. 16, instead of seeing in the els apTosan evidence of the ev o-wfia.
feasts.
:

God (Rom. iii. 25, Eph. i. 7, Heb. ix. 11 fi., 24 ff.), and in the whole redemption wrought through His bodily life and death and resurrection, to crup.a tov Xpio-Tov

confuses two distinct figures, unsuitably " the bread with the Church itself, (b) escapes this error by reading into the first clause the eo-Tiv required to match ecrpev in the second; but the copulative "and" is

But and

(a)

identifies


17

a
865

;; ;

20.
18.
'

IIP02 KOPINGIOY2 A
pXe'ireTC tov 'laparjX
*
*

jxeTexojxei'.
toIs

Kara
T

'

adpKa

ouxi

q Se^
r

ix. 10.
i.

See

26.
-

iaQiovj^
ouV
e

cpnp.1;

cm
x

Gucrtas w

koicgjcoi
2

too
rj

flucnacrrripiou

elcri;
2

'- 26 19. T i sS 7 2 Cor.

t
1.

7,

eiSwXoV
3

ti ccruy,
eG^t],
4 2

on

i8a>X60UToV
x

ti

wtic
5

pi

1"

23 '.

20. dXX'
Mt.
1

on a
Lk.

0uei

to.

4 y

8cup.oyiois

Guei

Kal ou ew

Heb.x.33;

xxiii. 30;
iv.
1

v. 10.
;

18 (with dat., as here)

Tim.

Acts

v See viii. 1. u See ix. 13. Exod. xxiii. 18. See v. 7. y See xvii. 18; Jas. ii. ig; Rev. ix. 20, xvi. 14;

w
i.

2 Pet. 1.4 x Absol., Acts xiv. 13, See viii. 4. z Deut. xxxii. 17; 23, v. 1, t. t6vy\.

Gospp. passim.

ov X fc$ACD*G.

ox i B and Syrians; so VV.H. marg.

(in this order): ^aBC**DP 46, 73, latt. vg. sah. cop., Aug., Ambrst. fr$*AC* om. tj oti eiSwXov ti ecrnv, by homoeoleuton circumstance tending to prove a common (Alexandrian ?) ancestor. Similarly 17, 71 om. on ci8u)Xo0vtov k.t.X. a reading indicated also by Tert. and Aug.
2

i8\o8vTov

eiSwXov

vov

cr 1

v (twice), all uncc. but

KL.
Lachm., Tisch., Al. om.;

Om. tq
Kai ov

e6vT) (?)

BDG,
vov

Mcion., Tert.
y
(in this

W.H. and

Nestle

bracket the words.

5

Qea
;

cr 1

order)
in-

^ ABCP

17, 37, 46.

artificially

supplied

moreover, Mr.'s

terpretation reverses the contextual relation of the ap-ros and o~wp.a, making the latter the ground of the former, whereas Paul argues that the bread assures the oneness of the body through loaf and cup we realise our communion in Christ. " For look at Israel after the Ver. 18. flesh: are not those that eat the sacrifice communicants of the altar ? " i.e., participation in the sacrificial feast constitutes fellowship in the sacrifice. tov 'icrpaTjX Kcn-a crdpica, in contrast with (Rom. ii. 28 f., Gal. iv. 'itrp. KaTa irvvp.a see note on 01 iraT. r|p.wv, 29, vi. 16, etc. The Ap. is not thinking of the priests 1). specifically, as in ix. 13 (Hn.), nor of the people as sharing with them (AL), but of die festal communion of Israelites as such e.g., at the Passover, the sacrificial
; :

presence, why should they not go ? Paul admits the non-reality of the idol in itself; but he discerns other terrible presences behind the image "demons" are virtually worshipped at the idol-feast and with these the celebrants are brought into contact. "What then do I affirm (the cj>T)|o.l of 15 resumed) ? that an idolsacrifice is anything (has reality) ? or that an idol is anything ? (to say this would be to contradict viii. 4). No, but that (d\X' oti) what the Gentiles sacrifice they sacrifice to demons, and not to God and I would not that you should be communicants of the demons " How could the Cor., as "men of sense, judge " of a situa-

tion

like

this

The

riot

and debauch
:

meal km' eloxiiv: see Lev.

Deut.
xii.

vii.
ff.

n-34,

11-28,

Sam.

ix.

12

The
Je-

altar furnishes

the table at which

guests enjoy their covenant fellowship in the gifts of His salvation. The feasters are thus koivwvoI t. OvtriacrTTjpiov, recognising the altar as their common altar and mutually pledging

hovah's

themselves to

its service.

attending heathen festivals showed that foul spirits of evil presided over them cf. w. 6 ff., referring to the worship of BaalPeor, with which the allusion here made to Deut. xxxii. 17 (cf. Ps. cvi. 37 f.) is in keeping. " That the worship of heathen cults was offered quoad eventum not indeed quoad intentionem to devils was, consistently with their strict monotheism, the general view of later Jews" (Mr.). Heathenism P. regarded as the domain of Satan (2 Cor. iv. 4, Eph. ii. 2, vi. 12

Vv. 19, 20. Paul's appeal to the meaning of the Lord's Supper is leading up to a prohibition of attendance at the idolAgainst this veto the men of leasts.

cf.

Luke

iv. 6, 1

John

v. 19),

under whose

argue that idolatry is having no such ground in reality as belongs to Christian observances the festival has no religious meaning to them, and does not touch their conscience (contrast viii. 7) if
will
illusion (viii.

"knowledge"

ff.),

its rites

friendship or social feeling invites their

serve as the angels under God (2 Cor. xii. 7, 1 Tim. iv. 1 cf. Matt. xii. 24, xxv. 41, etc.); idolatry was, above everything, inspired by Satan. SaifjLoviov ( = 8aiu.uv, of which it is neut. adj.) was primarily synon. with Gelov " 8aiu<i>v is related to 0os as numt n to persona divina " (Cr.) to Saiu.6viov ovS^v 0"Tiv dXX' rj 6eos \ 6eov epyov (Arist., Rket., ii., 23. 8); hence Socrates
rule the that of
;

demons

VOL.

II.

55

866
&(Nolo),
xvi. 7
;

17P02 K0PIN9I0Y2 A
2

x.

00

e 'Xoj
f

8e uufis
'

koicwcous TWk
Triveif
q

Satiiof Liav r^
'

viceadat

21. ou ou

Cor.xii.

8ueao-0e

iroTi]pioi'

Kupiou

Kal
d
p.r)

Trorqpiof
b

"

SaipovMJf,
*

?6;^_ 8uVao-8e

TpcnreXns Kupiou

p.eTe'xeii'

Kal

Tpair6^tjs

8aip.oi'i<H>

ijo-y;
; ;

22. ^

impawn Xoupef Toy Kupioe;

b

icr)(up6Tpoi

auTou

eo-p.ee;

freq. 2i in Gospp. cf. x. I. rp. Saifi, cf. Isa. lxv. ii.

Rom. xi. 9; c Rom. x.

Ps. lxxvii. 20; also Mt. xv. 27; Lk. xvi. 21, xxii. 21, d See i. 25. 19 (Deut. xxxii. 21), xi. n, 14.

3a

For

called the mysterious guiding voice within him 8ai(xovi6v ti. Ed. observes a ten-

apros of ver. 16 together. This passage gives its name of "the Lord's Table" to
the Eucharist.

dency, beginning with Eurip. and Plato and accentuated in the Stoics, " to use the word in a depreciatory sense " already in Homer it often suggested the uncanny, the supernatural as an object of dread. The word was ready to hand for the LXX translators, who used it to render various Heb. epithets for heathen gods. Later Judaism, which peopled the unseen with good and evil spirits, made 8aip.6via a general term for the latter, apart from any
;

" Or

(is

it

that)

voke the Lord to jealousy ? " is this what we mean by eating at both tables ? Paul includes himself in this question such conduct is conceivable in his case, since he had no scruple against the idolothyta on their own account (see viii., ix. 1). Deut. xxxii. 21 (neighbouring the
;

we

pro-

specific refer, to idols (see, already,

iii.

Tob. hence its prominence in the Gospels, and the origin of the word demoniac (6 Saiu.ovi6u.vos): on the whole
8, etc.)
;

previous allusion of 20) sufficiently indicates the result of such insolence see other O.T. parls. For this argumentative tj in Paul's questions, cf. vi. 9, If the etc., ix. 6. Cor. are daring Christ's sovereign displeasure by coquetting with idolatry, they must suppose
:

object, se r. s.v., also Everling's Paulinische Angelologie u. Ddmonologie. For Koivwvot t. Saifj.ovici>v, cf. Isa. xliv. of the idol 11, where the "fellows" signify a kind of religious guild, brought into mystic union with their god through
the sacrificial meal (see Cheyne ad loc.) also Isa. lxv. u. Ver. 20c is calculated to bring home to the Cor. the fearful
;

themselves "stronger than He"! As sensible and prudent men they must see the absurdity, as well as the awful peril, of such double-dealing: cf. Deut. xxxii. Itrxvpos (i. 25) implies inherent, 6, 28 f. personal strength. Of the Svvajjus t. Kvp. Mt)o-ov P. had given a solemn impression in ch. v. 4
34. 23-xi. 1.
f.
;

cf.

2 Cor.

xiii.

f.

danger of trifling with idolatry. Vv. 21, 22. This lively apostrophe sets
in the strongest light the inconsistency of

lawful

Liberty and its Limits, x. The maxim "All things are " was pleaded in defence of the
;

Cor. Christians who conform to idolatry, "You the untenability of their position. cannot drink the Lord's cup and the cup " " You of demons the two together cannot partake of the Lord's table and the table of demons!" Cf. the tis of. 2 Cor. vi. fieToxi], Koivuvia, k.tA. 14 ff., and other parls. The nouns forming the obj. are anarthrous as being qualitative, the impossibility lying in the kind of the two cups cf. note on ii. 5. "The Lord's cup" is that received at His direction and signifying allegiance to Him in ver. 16, " the cup of (His) blessing." Possibly, P. alludes here to Mai. i. 7, 12, where the table " signifies "the altar of Jehovah"; but the expression is borrowed without this identification. In this context table and altarthe altar are essentially distinguished supplies the table (cf Heb. xiii. 10). " S. Coena convivium, non sacrificium in

use of the idolothyta, as of other Cor. laxities so the Ap. has to discuss it a second time (cf vi. 12). In ch. vi. he bade his readers guard the application of

'

mensa,
Tpairea

non

in

altari "

(Bg.).

The
and

includes

the

iroTT}piov

own sake, now for the sake of others there in the interests of purity, here of charity (23 f.). When buying meat in the market, or when dining at an unbeliever's table, the Christian need not enquire whether the flesh offered him is sacrificial or not; but if the fact is pointedly brought to his notice, he should abstain, to avoid giving scandal Above all such regulations (25-30). stands the supreme and comprehensive rule of doing everything to God's glory Let the Cor. follow Paul as he (31). himself follows Christ, in living for the highest good of others (32-xi. 1) Ver. 23. On iravTa elto-nv k.t.a., see notes to vi. 12. The form of that ver. seems to be purposely repeated here (p.01 only omitted), with the effect of bringing out the altruistic as complementary to the self regarding side of Christian exthis principle for their
;


21

2723.
*

nPOS K0PIN9I0Y2 A
ndrra
r

867

u,oi

e|eoTH',

dXX' *ou irdrra

'

auixcpepf 1 r
>

irdrra *? ee
f

v
i:

ia

See vui.io.
^ni. 5

1101
'

l|ecm,i\ dXX' ou TrdcTa 'oiKoooaei-

24. utioVis
' '

'

to

^auTou S

Ph.
5Lj

11. 4,
Cj *"

^tjtcitw,

dXXd
*

to tou

'

eVepou Ikckttos. 2

25.

irai/

to er k

p.ctKc'XXu)

TrwXou'ue^oc

6o-0ieTC,

iatiScV
"
r)

" dmKpiVorres $id

teat

ttic

"o-uyeioriani', n Ver

'

33.
xii.

26.
it.

tou yap
10.

Kupiou
.

yf]

to
.

TrXrjpwfjia aui-rjs
k H.l.

27.

ei Be*

Cor.
2r
!

See

1.

22.

*u.
ii.

Ph.

-.

Neh.

11.

ai.

h.l. in Epp. 43, viii. 20.

m
1

o <Tepos, see iv. 6.

See

14.

n See

viii. 10.

o Ps.

xxiii. 1, xlix. 12.

see note below. 1 Mt. x. 29, etc. p In this sense, Mk. vi!

8
3
4

Om. Om.

|jl

(supplied from

vi.

12) all pre-Syrian uncc.

Kao-Tos

pre-Syrian uncc. and verss.

(in this order)
:

tov Kvpiovyap
Om. 8 t

all

uncc. but

AH KLP.

pre-Syrian uncc. and verss.

pediency. On Paul's dialectical use of the words of opponents, cf. viii. 1 ff. and notes. Closing his discussion about the sacrificial meats, P. returns to the point from which he set out in ch. viii., viz.,
the

Er

Hf.,

El.,

dressed to

men

Holsten), as though adof weak conscience

;

supremacy of love in Church

life

as superior to knowledge, here as supplying the guard of liberty ; in both passages, it is the principle of edification. The tacit obj. of oiko8o(ai (see viii. 1, iii. 9-17) is "the Church of God" (32). Edification, in
there

commended

is

its

proper meaning,
;

always relative

to

the community P. is safe-guarding not the particular interests of " the weak brother " so much as the welfare of the Church, when he says, " Not all things
edify ".

Ver. 24.
cf. xiii. 5,

Phil.

ii.

With p/nScis t. cavTov k.t.X. Rom. xiv. 7, xv. 2, Gal. vi. 2, 1 ff. After dXXa understand
:

no enquiry " since you are not troubled with scruples (Est., Mr., Ed.) or, " making no enquiry on the ground of conscience," the adv. phrase simply defining the kind of question deprecated (so Bz., Hn., Bt., Gd., Ev.) the last interpretation best suits the generality of the terms, and the connexion with ver. 26. For avoLKpivco, see ii. 14, iv. 3, ix. 3, and notes it signifies enquiry with a view to judgment at the bar of conscience. p/nSe'v, acc. of definition, as in Acts x. 20, xi. 12 Sm. baldly renders it as transitive obj., "examining nothing" kein Fleisch;

Bg. however, "propter conscientiam alienam " (referring to 29) or, " because of your (sc. strong) conscience making

stiick

untersuchend !

For

Kao-TOs, from the previous p/qSei? cf. the ellipsis in iii. 1, 7, vii. 19 (Bm., p. For 6 Ih-epos ( 6 irXrjo-iov, Rom. 392).

n wider than 6" dSX(*>os with one" the other in contrast 27 self see parls. Gr. idiom prefers " the
xv. 2),
f.)

(viii.

cf.

where we say "others". to lavTov, to tov Tpov, implies some definite good "his own, the other's interest " a N.T. h. I. ; the pi. elsewhere
other"

in

such connexion (cf. Matt. xxii. Vv. 25, 26. The above rule

21).
is

now

clause, see Wr., p. 606. The citation from Ps. xxiv. 1, recalling the argument of viii. 4 ff., quiets the buyer's conscience consecration to an idol cannot deprive the Lord of anything that belongs to " the earth and its fulness," and which His providence supplies for His servants' need cf. Rom. xiv. 66, 14, 1 Tim. iv. 4. irXijp<op.a, in its primary sense, id quo res impletur (cf. Lt., Colossians, pp. 257 ff.) "terra si arboribus, herbis, animalibus etc., careret, esset tanquam domus supellectile et omnibus
:

p.Y]

in

ptpl.

applied

in the concrete, irav to iv uaKt'XXa) Tr<oXovp.cvov k.t.X., " Anything that is on sale in the meat-market eat,

not asking any question of conscience ". (AdiKeXXov is a term of late Gr., borrowed from Latin (macellum) possibly a local word, introduced by the coloniu ; f >r the anarthrous Iv p.a.K., cf. note on Iv
:

instrumentis vacua" (Cv.). Ver. 27 a case pari, to that of w. ^5 1., attached therefore asyndetically When, cf. the two clauses of ver. 16. one buys for himself, the question arises at the shop; when he is the guest of " If some another, it arises at the tabU.
:

o tq.Sio>

Sia

p.T)8ev avaicpivovTts 24). o-vvei8T)o-iv might mean " for con(ix.

science'

sake (to avoid embarrassment of conscience) making no enquiry " (Cm.,

one invites yon, of the unbelievers, and you determine to go." twv dirCo-Twv is emphatic by position in a non-Christian house sacrificial meat was likely to be used, and here the Christian's conduct
:


868
q

nPOS K0PIN6I0Y2 A
X
-

^ff

Tls
ilii

* KCt

^
2 ^'
4

"M^S T"

r
1'

diriorwK

koi BlKere iropcu'caBai,

Trav
u
8

to

39

xiv 7

^ttpttT^e'p.ei'Of up.lf T0lT,

U-TjSey
2

rT

m dcaKpifOKTeS Sid

TTjy

CTUfCl-

Eth
**
si
.

v'

^l'711

''

"^
rj

'

TIS

"f"''
"
p,r)

eiTTTj ,

"Touto
Kal

eiSwXoOuToy
u

com,"
'too
4

^T

e<r9ieTc, Si' iKelvov

rbv

i>ucrarra

ttji'

o-ueeiSno-ie,
n

.a "j'.W

Kupiou ooYi

y*l

Kat to

irXr^pwp.a outijs*1

29.

oweiSrjorik Se " Ll/aTl

T Acts vi. Xe'y<u

tt)*'

laurou, 6

34; Gen.
t

dXXd

ttji'

too

'

eWpou r

yap r
i

T
1

31 f. tepoBvTov, h.L; see utl. and exeg. notes. \ In this seuse, see i. 12. vi. 11, xiv. 37.
xliii.

u Lk. xx. 37; Acts xxiii. 30; Jo. xi. 57; a Mace. iii. 7, w Mt. ix. 4, xxvii. 46; Lk. xiii. 7; Acts iv. 25, vii. 6.

2 s

Add Om.

eis Stiirvov

DG,
vg.

latt.,

some codd. of

vg. sab.

a characteristic Western gloss.

vp.iv

G,

latt.

iepo9vTov, fc^ABH,

also Cyr.
*

A Biblical h.L ; Om. tov yap Kvp.

.

sah.,

some latt. codd., Julian (as instanced in Cyr. see note below.

*)

vg.),
B

repeated from ver. 26

avTtjs
adds
it

all

pre-Syrian uncc. and verss. (including

C3

to ver. 31 instead.
;

For eavTov D* has the correction aeavrov

and some

others, cuavrov.

OcXctc in Gr. (see Lidd., under (3ovX.op.ai, as against Gm. under di\w cf. note on xii. 11), signifies will, active purpose, not mere wish ("are disposed to go," E.V.) ; the invited make up their mind to go, are bent on it (P. "non valde probat," Bg. " a hint that it would be wise to keep away," El.); the next clause discovers them there, with the viands before them. P. assumes social intercourse of Christians with heathen not with false Christians (v. 10 f.) ; there can be no question, after vv. 20 ff., of amending an idol-feast or KaraKcio-dai ev

would be narrowly watched.

N.T., as in
cl.

ment as from the mouth of unbelievers; a Jew or Christian would presumably say ciSwAodv-rov, as above and here in T.R. Reuss and El. suppose the informant to
be "a Christian converted from heathenism " using the inoffensive term " at the table of a heathen host " but t. dirio-T<ov suggests heathen company, and p/nvv" Forbear cravTa private information. eating (p/r) co-OUtc, revoking the permission of 25 ff.) for the sake of him that informed (you), and for conscience' sake." Mtjvvw (see parls.), to disclose what does not appear on the surface or is imparted secretly. The informant expects the Christian to be shocked; with his (rvvr\9eia t. t8<iXov (viii. 7), he looks on the flesh of the sacrifice as having acquired a religious character (it is Upd9vtov) by saying Tovto UpdBvrov, he calls conscience into play whose conscience the next clause shows. 81a t6v p,T)vv<ravTa Kal ttjv crvvel&r\triv form one idea, being governed by the same prp., Kal adding an explanation from regard not his to the conscience of the p.-nvv<ras
;

t. TrapariGe'jjLsvov reeL8u\ia> (viii. 10). the rest places t. iro)Xoi5p.evov of ver. 25 no more need to raise is a repetition question of conscience in the one the case than in the other. Vv. 28, 29a. lav 8e . . . eittt), " But if
; :

any one say

tingency, as

to
ei

you"
;

probable con-

tis KaXei k.t.X. (27) was an assumed fact see Bn. on the forms of the Condit. Sentence, 242 ff. Se confronts this contingency with both the situations described in vv. 25 and 27. The

information, "This is sacrificial meat," might be volunteered to the Christian purchaser in the market (by the salesman, or a by-stander), or to the Christian guest at the unbeliever's table (by the host, or by a fellow-guest), the com-

the Chrispossible contempt or ill-will tian should decline the offered flesh or stop eating it. crvvciSrjO-iv Se Xe'yto, ov

tt)v

munication being prompted by civility and the wish to spare the supposed susceptibilities of the

lavTOv k.t.X., " Conscience however I mean, not one's own, but that of the other ". Ver. 29a explains the 81a t. o-vveiSTjo-iv of ver. 28, and reconciles its instruction with that of vv. 25, 27. while it brings the matter under the governing
rule laid

Christian, or
;

desire

to

embarrass him

by the whatever its

down

in

w.

23

f.

By

contrast

occasion or motive, it alters the situation. reading, UpoGv-rov (slain-assacred, i.e., in sacrifice), takes the state-

The genuine

with " the other," the 2nd pi. of ver. 2S becomes here 2nd sing, reflexive. Vv. 296, 30 justify, in two rhetorical
questions, the
Christian's deference

to

; ;

S-33v

IIP02 KOPINOIOYS A
y

869
b
d

dXeoGepia fiou tcpiVeTcu otto

a\Xifjs

"oweiS^creojs
c

30.

el 8c*

ey<>
;

X^pm
.

eT ^X w > M-

'

''

pXa<r^r]|ioo(jiai *uircp

oij

cyw

uxapio~rw
*
e

x 2 Cor. iii. 17 Rom. viii. 21

;

Gal.
J

ii. 5,

3 1 eiT ouV ecrdicTe 0ou TTOieiTt. 32.

'"EWtjo-i
iraaxv
'

cite Trifrre,

citc ti ttoicitc, irdcTa

els

ooav
2

v. 1. 13;

as.

i.
;

25,

a-rrpoo-Koiroi
h

Y^ea0e
0eoo
l

teal 2

''louSatois

koi

ii.

Kai

Ttj
jxtj

exKAno-ia too
k

33. Ka0ws
o-ujjupt'pok
3

K&yo>

Trdrra
twi' y

1 12 Pet. ii.16; j Pet. ii.

dpecnew,

^tiW
;

to ejxauTou
more

d\Xd to m
ff.

II. I. in

this use
cf.

Job

a See ix. 12. b With human For interr. after et, see xii. 17. 1 Pet. iv. 4. c For the ellipsis, cf. vii. i, etc. d Absol., xi. 24, xiv. 17; 1 Th. v. 18 see i. 4. e See ii, 7f Ph. i. 10; Acts xxiv. 16; Sir. xxxv. (xxxii.j 21. g In this antithesis, i. 24; Rom. i. 16, ii 9 f., iii. i), x. Gal. iii. 28 Col. iii. 11 Acts xiv. 1, xviii. 4, xix. 10, 17, xx. 21. h See i. 2. 12 See vii. 33. 1 <rv^4>of>ov. see vii. 35. See ver. 17. k See ver. 24.
xix. 27.

z In this sense, xv. 57; 5 times obj., Rom. iii. 8, xiv. 16 Tit. iii. 2
;

in P.; Lk. vi. 32

;

Om.
ko.1

c all

but a few minuscc, with Thd. and Gee.

(in this order)
:

lovSaioLs yi.vto-9*

fc$*ABC,

17, 37, 73,

'<rvjj.<popov,
the

^ 'ABC.
the dem. pron.
prp.
;

yap
i.e.

k.t.X..

liberty

conscience of another: (a) iva rl "For to what purpose is my judged by another conscience ? "
;

governed by the same

ii.

cf. vii.

39, 2 Cor.

3.

The

re-

my
15,

be served by circumstances, and exposing my freedom to the censure " cf. ii. o." an unsympathetic conscience ?
will

"

What good end

eating under these

Matt.

vii.

6.

tva t (yevrjTai)

ut

quid? (Vg.), signifies purpose, not ground as Mr. and others take it; there is nothing to be gained by the exercise of liberty in this case. For Kptvu in adverse parls. For the previous sense, see c jvetS. ttjv tov Ire'pov (alterius), clXXt)?
{alienee) truveiSvjcrcws
is

peated emphatic iym points to the Christian as devout on his own part, yet incurring the scandal of gross irreverence. Vv. 31, 32 conclude the matter with two solemn, comprehensive rules, introduced by the collective ovv (cf. Rom. v. 9, xi. 22), relating to God's glory and to

man's salvation.

The supreme maxim of duty, iravTo. els 8o|av Qeov iroieiTC, applies to all that Christians "eat or drink" (including the idolothyta), indeed to whatever they "do " ; cf Rom. xiv.

substituted (cf

xv. 29, 2 Cor. xi. 4), indicating a distraction not merely in the persons but in

the consciences severally possessed. Tbe Ap. says here of Liberty what he says of Faith in Rom. xiv. 22 Kara, o-cclvtov Question (b) intie'xe evwirtov tov Qcov. mates that, instead of any benefit resulting from the assertion of liberty in face of conscientious condemnation, positive harm ensues thanksgiving leads to blasphemy ! " If I with thanks (or by grace) partake, why am I blasphemed over (that for) which I give thanks ? " The ti is prospective, as in xv. 29 f. = els ti or tva The bare \dptTi can scarcely mean ri ; here "by (the) grace (of God)" esp. in view of vxapiorTw cf Rom. xiv. 6 and 16 (for p\ao-<{>T]p.ovu.ai). Men of heathen conscience, seeing the Christian give thanks knowingly over food devoted to the idol, will regard his act as one of sacrilegious indulgence and denounce it accordingly it seems to them a revolting hypocrisy " Quelle religion est celle-ld ? devaient dire les pai'ens " (Gd.) a griev-

20 ff., Col. iii. 17. A second general rule emerges from the discussion " Offenceless prove yourselves, both to Jews and to Greeks and to the church of God ".
:

dirpo'o'Koiroi here act., as in Sir. xxxv. 21, not causing to stumble; elsewhere pass,
in sense.

For

yiveo-6, see note

on

vii.

23.

The

three classes
:

named make up

Paul's

" Jews " and " Greeks " world of men embrace all outside the Church (i. 22, ix. 20 f.) Christian believers alone form " the Church of God " (cf i. 2, and note also Gal. vi. 16). This text and xii. 28 afford the first ex. in P. of the comprehensive use of eKic\r)crta, as transcending " The church of God " is local ref. bound up with His glory (31) its sacredness supplies a new deterrent from selfindulgence. It contains "the weak"
; ;

who

are liable to injury

(viii. 9, ix.

22).

Ver. 33, xi. 1. Paul's personal examp'le played a large part in his argument (ix.) it is fitting he should refer to it in

summing
Yiy<r0e,

up.
in

The

negative dirp<5o-Koiroi

2nd person, now becomes

ous

irpi5o-KO(Afj.a

(32); cf.

both to Jews and Greeks Rom. ii. 24. virip ov absorbs

the positive eya> iravTo iracriv dpt'cKw in the 1st: "As I also in all things please all." apeo-Kca> is to comply with, accoi/i-

'

7o

IIP02 K0PIN9I0Y2 A
m rc0

XI.

bVvfi^'22;

^f>v

?va

o"i>9w<n

XI.

I.

fupjTcu

jjioo

y^aSc, Ka0ws Kayw

Rom.

xv.'

11; Lk.

XpitjTOU. r

-vo?, iv. 5. 2. c In this tense, 2 Tim. i. 4.

Eiraifw 8*
Cf. iv. 17.
/xi

6uas, a'SeX^oi, 1
r^ovevio

on

irdeTa uoo

iii'

uiavwcrQe, ical

common

in this sense.

Om. a8c\<foi fc^ABCP,

to,

46, 73, sah.

cop. a Western

addition.

modate oneself
to (cf.

chaps, reappear in a new connexion the Christian relationship of the of a " conative sexes (common to v., vi., and xi.), the X,y\rSt apco-Kctv. Paul's universal comLord's Supper (x. and xi.), the superiority pliance is qualified by its purpose, tva of Love to Knowledge (viii. and xiii.). o-&>6b>o-iv, in the light of which the verbal The matters treated in these chaps, are contradiction with Gal. i. io, 1 Thess. ii. well defined: (1) the unveiling of the is removed there is nothing in his head by women in public worship, xi. 4, power that P. will not do for any man, to 2-16 (2) profanation of the Lord's Table, help his salvation (cf. ix. 226). Between x 7'34; (3) the exercise of spiritual gifts, the apecr-Kid and its purpose lies the jatj xii. 1-11 and xiv. .a subject which leads ijtwv clause, in which the Ap. professes the Ap. into two digressions (a) on for himself the rule commended to the the corporate nature of the Church, xii. Cor. in ver. 27. The " self-advantage " 12-31 (b) on the supremacy of love, xiii. which P. sets aside, touches his highest As in the earlier parts of the letter, the welfare (cf. Rom. ix. 3) P. sacrificed train of thought is objectively dictated what seemed to be his spiritual as well the matters taken up arise from the faulty spending, e.g., weary state of the Cor. Church, and were supas material gain hours in teat-making that might have plied to the writer partly, as in chh. been given to pious study to secure vii.-x., by the Church Letter, and partly spiritual gain for others thus " losing by information conveyed in other ways himself," he "found himself unto life (see xi. 18, and Introd., chap, ii.), which eternal." "The many," in contrast with indicated the existence of disorders and the single self; cf. ver. 17, Rom. v. 15 ff. scandals within the community of the Through his own pattern P. points the gravity of which it was unaware. readers to that of his Master and theirs The Woman's Veil, xi. 2-6. P. 35. " Show yourselves (yivetrde, see 32, vii. is glad to believe that the Church at Cor. he inter23) imitators of me, as I also (am) of is loyal to his instructions (2) Christ". P. does not point his readers rupts his censures by a word of praise. backward to the historical model (" of This commendation, however, he proJesus," or "Jesus Christ," as in Eph. iv. ceeds to qualify. First, in respect of a matter whose underlying principles his 21), but up ward to the actual "Christ," whose existence is evermore devoted to readers had not grasped he hears that God (Rom. vi. 10 f.) and to men His some women speak in Church-meetings, brethren (Rom. viii. 34 f., i. 30), "in" and that bareheaded For a woman to whom the Cor. believers "are " (i. 2, 30). discard the veil means to cast off masPaul's imitatio Christi turns on the great culine authority, which is a fixed part of acts of Christ's redeeming work (Eph. v. the Divine order, like man's subordina2. Phil. ii. 5-1 1), rather than on the incition to Christ (3 f.). She who so acts dents of His earthly course. disgraces her own head, and only needs Division IV. Disorders in Worship to go a step further to rank herself with and Church Life, xi.-xiv. The Ap. the degraded of her sex (5 f.). returns to the internal affairs of the Ver. 2. The praise here given is so Church, which occupied him in Div. I., little suggested by the context, and to dealing however not as at the outset little accords with the tone of the Ep., with the relations of the Cor. Church to esp. with what was said in the like conits ministry, but with the mutual relanexion in iv. 16 f., that one conjectures tions and behaviour of its members within the Ap. to be quoting professions made in the society. The questions arising under the Letter from Cor. rather than writing this head are bound up with the moral I simply out of his own mind: and social problems of Divs. II. and III., praise you that [as you say] in all things and several leading topics of former you remember me, and hold fast the in-

Rom.

xv.

1,

3)no need

give enjoyment to speak present*" resembling

not

e.g.,

"Now

'

'


14icuOojs
d

TTPOV KOPINGIOYS A
TrapeSwtca up-if toLs
*

871
f

irapaSoaeis
f\

KaTt'veTt.

3.

9eX<i>

8e d

1S
}.

^
'

up.ag

eioeVcu

on

Trarros cu'Opoc;
* ttyrjp,
T]

KetpciXr)
h

Xpiaros tori, K<paXr]

2

er 2 3-

8e

yufaiKos 6
'

Kecpa-Xt] k

Se

Xpiarou
'

cos.

4.

ttcis

i.

a; Acta

d^vip

iTpoaeu)(6pcvos
6
;

TrpocprjTcuW,
;

Kara

'

Ke^aXfjs ^\o>v, Ka- e

Gal. 1.14;

2
,

2 Th. ii. f Col. ii. 1 cf. x. 1 above. g For the contrast, vii. 3 ff. ; Rom. vii. h i. 24, iii. 23, xv. 24-28, 18 f. ; 1 Tim. ii. 12-15 ; 1 Pet. iii. 1 ; Mk. x. 2 ff. c Ph. ii. 5-11 ; Col. i. 15, 19; 1 Tim. ii. 5; Tit. 7; 2 Cor. i. 19, iv. 6, v. 18 f ; Eph. i. 17, so, iii. 21 iii. 6; Heb. i., iii. 6, etc.; 1 Pet. iv. 11 i Absol., xiv. Jo. i. 1 f., xvii. 3 f., etc. ; 1 Jo. iv. 9 f.. etc. Eph. vi. 18 1 Th. v. 17 1 Tim. ii. 8, etc. Mt. vii. k xiii. 9, xiv. 1 ff. ; Acts ii. 17 f., etc. 14 f.
15, iii.
;

Mt. xv.
;

2, etc.
iii.

Eph.

v. 22

Col.

22; Lk.

i.

67.

Esth.

vi. 12.

See

i.

27.

Om. o B*D*G so W.H. marg. tov Xpio-rov, fc$ABD, 17, 37,

;

46,

Clem.

CGKLP om.

to-u.

See note below.

". I delivered them to you For such adoption by P. of the words of Selfhis readers, see notes on viii. 1 ff. esteem characterised this Church (iv. 8

structions as

'

ff.,

v.

2)

the declaration

was

sincere,
;

P. and contained a measure of truth accepts it for what it is worth. Be, introducing; the new topic, marks also the connexion between w. 1 and 2 "I bid vou imitate me but I am glad to know (from your letter) that you do ". TrdvTa,

clause asserting, like the pari. 2nd clause, a universal truth which holds of the man (vir) as such the predicate of the 1st clause is distinguished by the def. art., " Christ is the (proper, essential) head," etc. (cf. i\ elp-rivn, Eph. ii. 14, and see Bm., pp. 124 f.) 6 Xpio-Tos, in 1st and 3rd clauses, means "the Christ" in the wide scope of His offices (cf. x. 4, xii. 12,
;

xv. 22)
cf.

for

anarthrous

K(j)aX-r)

yuvaitcos,

ace. of definition (not obj.), as in ix. 25, x. 33 the vb. regularly governs a gen.
;

in

N.T.

pres.

"you
:

p.c'pvT)<r0,

like memini, a pf. have been kept in remem-

brance of me". irapa-8o<riSf a "givingover " (without the associations of our

tradition), applies to historical fact, teach-

note on ii. 5. That Christ is " every man's " true head is an application of the revealed truth that He is the " one Lord " of created nature (viii. 6 Col. i. 15 f.), combined with the palpable fact that the dvrjp has no (intervening) lord in creation (cf. 9) he stands forth in worship, amidst his family, with no
; ;

whatever means,

ing, or rules of practice delivered, through to the keeping of others for reference to fact and usage, see ver. 2 3 to fact and doctrine, xv. 1 ; to the
:

visible superior, holding headship direct from his Maker, and brought by his manhood into direct responsibility to Him

three combined, as here, 2 Thess. ii. 15 for its currency in Jewish Schools, Matt. xv. 2 ff., etc. Ka.Te'xT, as in xv. 2 = KpaTiT, 2 Thess. ii. 15. Ka0cus k.t.X. implies maintenance in form as well as substance, observance of the twos 81;

things". Ed., (not Hn.), limits this manly subordination to the Christian order of life; "the man is head of the woman in virtue of the marriage union, Christ of the man in virtue of union with
are
all

"through

whom

following

Cm. and Mr.

Sax'ns (Rom. vi. 17). Ver. 3. 6e'X<i> 8c vp.as clSevcu ( = ov " But I Oe'Xw k.t.X. of x. 1 see note) would have you know " the previous commendation throws into relief the The indecorum in coming censure. question offends against a foundation principle, viz., that of subordination under the Divine government ; this the Cor.,
;

Him mon

through

faith "

but faith
;

is

com-

to the sexes, on this footing ovk vt dperev Kai OrjXti (Gal. iii. 28) on the

with all their knowledge, cannot "know," or they would not have allowed their women to throw off the e|oiicria liri ttjs
K<{>aXT]s (10).

The

violated principle

is

thus stated: " Of every man the Christ is the head, while the man is head of woman, and God is head of Christ". As to the wording of this sentence: ttcivtos dvBpos bears emphasis in the 1st

other hand, in Pauline theology, the law of marriage and the social order are grounded in Christ. Paul's argument has no force unless the pari, assertions rest on a common basis. The question is one that touches the fundamental proprieties of life (8-15) and the three headships enumerated belong to the hierarchy of nature. "The Christ" qf the 3rd clause is "the Christ" of the 1st, without distinction made of natures or states; He who is % " every man's head," the Lord of nature, presents the pattern of loyalty in His perfect obedience to the Father (xv. 28, Gal. iv. 4 Heb. v. 5, 8, etc.) cf. iii. 22 f., where
;

'

872
n

F1P02 KOPINOIOYS A
xiii

XI.

Lev
4 ?: P Act
24;

TaicTX" V
r\

'-

T*?

,/

Kc^aXr]!'
n

auTou

5.

Traca
ttj

8e

yuvr)

'

pocreuxo(iei'Tj
ttj"

irpo<f>r)Teuou(ra

aKa.TaKaXuirra>

K<f>a\r),
Ttj

KdTaiaxuVei
6. el

xi

j^* u Numb,

Ke^aX^c
ou
r

eauTrjs,

eV

yap eori
yurrj,

ical

to

auro

eupT)u.eVr)

yap

nt"
Gen.

vi. 9.

Ka TaKaAuirTTai tXui
Kipaa0ai r
r\

Kai

acrdoj Kipao-a

el

8e

aioyijpov yuvaiKi

to

IXXV1I1.
r

|upaa6ai, r

n KaTaKaXuTrTe'o-Oai.

Acts

15, etc. viii. 32, xviii.

18; 2 Ki. xiv. 26.

s xiv. 35

Eph.

v. 12;

Tit.

i.

11

Gen.

xli. 3, etc.

awns

(?) all

uncc. but

marg.

The reading

BDcK, in conformity with ver. 4. W.H. place eavTijt in ovttjs has the appearance of a harmonistic emendation.
sentence
8)
T-jj

with the same 8c ... Sc a chain of subordinate possession is drawn out, corresponding to this subordination of rule. Submission in office, whether of woman to man or Christ to God, consists with equality of nature. Vv. 4, 5 the high doctrine just asserted applied to the matter of feminine Since man qua man has no head attire. but Christ, before whom they worship in common, while woman has man to own for her head, he must not and she must be veiled. The regulation is not limited to those of either sex who " pray or prophesy"; but such activity called attention to the apparel, and doubtless it was amongst the more demonstrative women that the impropriety occurred in the excitement of public speaking the shawl might unconsciously be thrown
:

to avT<J (cf. iii. "for she is one and the same thing with her that is shaven"
:

ev

yap

lorrtv Kal

e|vpT){j.ev^,

(Mr., Ev., Bt., Ed., El.)

"It

is

one and

the same thing," etc. (E.V.), would require to) e|vpT}<r0ai. Amongst Greeks only the hetarce, so numerous in Cor., went about unveiled slave-women wore the shaven head also a punishment of the adulteress (see Wetstein in loc, and with these the Christian cf. Num. v. 18) woman who emancipates herself from becoming restraints of dress, is in effect identified. To shave the head is to carry out thoroughly its unveiling, to remove nature's as well as fashion's covering

(15)-

Ver. 6, with a second yap, presses the above identity the Ap. bids the woman
;

who

back.

irpocru-;/dp.evos

k.t.X.,

in the act of (she) prays or prophesies," Kara kccJxxXtjs \wv, "wearso doing. ing down from the head (a veil " Ka\v(xp.a understood), the practice being for the woman in going out of the house to throw the upper fold or lappet of her robe over her head so as to cover the brow: see Peplos in the Diet, of Antiq. iKarwaX. t. K<j>a\fj, " with the head uncovered," dat. of manner, as xipiTi in x. " 30. Is it the literal or figurative " head

"when he

that is meant as obj. to Ka.Tai<rxvvei ? Ver. 3 requires the latter sense, while the sequel suggests the former Al. and Ed. think both are intended at once. Hf. is probably right in abiding by the reading (see txtl. note) he supposes iavTrjs that the Ap. purposely broke off the parallelism at the end of ver. 5, thus sharpening his reproof: the man who wears a veil "puts to shame his head " i.e. Christ, whose lordship he represents (7) the woman who discards it "puts to shame her own head" the dishonour done to the dominant sex falls upon herself. That the shame comes home to her is shown by the supporting
;

discards the veil carry her defiance a step further: " For if a woman is not veiled, let her also crop (her head) ; but if it is a disgrace for a woman to crop (it) or to keep (it) shaven, let her retain the veil " (KaXvitreVSco, pr. impv., continuous). P. uses the modus tollens of the hypothetical syllogism " If a woman prefers a bare head, she should remove her hair womanly feeling forbids the latter, then it should forbid the former, for the like shame attaches to both." The argument appeals to Gr. and East" physical barefacedness ern sentiment led to the inference of moral, in a city like Corinth " (Ev.). KtipaerOw and Kftpao-0ai, aor. mid., denote a single act on the woman's part, " to cut off her upa<r6ai, pres. mid., a shaven locks " condition; the single art. comprises the infs. in one view. Paul's directions do not agree precisely with current practice. Jewish men covered their heads at prayers with the Tallith (cf. the allusion of 2 this custom, retained Cor. iii. 4 ff.) probably by some Jews at Christian meetings (4), P. corrects without censure women were both veiled and kept behind a screen. Amongst the Greek?,
: ; ; ;

; ;

"
;

597. 'AfTip
"

npos kopingioys a
jikv
v

873

ydp " K
T

o^e'ikei

"

tiKuf Kal

86|a

0eou

" u-n-dpxwi', yuvr\

KaTaKaXu'-iTTa0ai tt\v K<j>a\TJc, J^fJ^j'^g T c l oe 86|a di>op6s eonr ^'

; .

J"

/C
.

8. 06

yap icniv
KTttr0T)

d^p

ex yufcuKos,

dXXd

yukrj e

d^opos

'

9- kou

yap

j^^;

ouk

di'Tjp

Sid
;

TT]f

yuvaiica,
Jo.
i.

dXXd
;

yui^j

Sid toc deopa

I.

^UI/? 9;
111.

10.
i.

v Cf. 2 Cor.
5; Col.

iv.

Ph.

i.

11
1

i.

16, Hi.

10;

Heb. Tim. iv.

i.

14,

xvii. 22

Ps. xviii.

See

vii. 26.

Rom.

11;

Mt.

xix. 4;

Mk.

xiii. 19.

1,

yvvt, 8c:

NcABD'G.
the matter upon Christian principle, P. appeals in confirmation to natural feeling

both sexes worshipped with uncovered head, although women covered their heads at other times (see Hermann, Gottesdienstl. A Iter thinner, 36, 18 f. Plato, Phcedo, 89B, C), while Roman men and women alike covered their heads during religious rites (Servius ad 2En., The usage here prescribed iii., 407). seems to be an adaptation of Gr. custom With us the to Christian conceptions. diff. of sex is more strongly marked in the general attire than with the ancients but the draped head has still its appropriateness, and the distinction laid down in this passage has been universally observed. The woman is recognised by the side of the man as "praying" and " prophesying " (see note on xii. 10) there is no ground in the text for limiting the ref. in her case to the exercise of these gifts in domestic and private circles (thus on the conHf., Bt., and some others) tradiction with xiv. 34, see note ad loc. Under the Old Covenant women were at times signally endued with supernatural powers, and the prophetess occasionally played a leading public part (e.g. Deborah and Huldah) in the Christian dispensation, from Acts i. 14 onwards, they receive a more equal share in the powers of the Spirit (see Acts ii. 17 f., Gal. iii. 28). But in the point of lov<ria there lies an

and finally to the unbroken custom of the Church (16).

(13-15),

Ver.
k.t.X.
:

7.

dvT)p (not 6 dvrjp)

p,ev

" For ought not to

trast

man
have

y^P

indeed (being man)

his

head
ought

veiled
(5,

(KaXviTTeo-Oai, pr. inf. of custom), in con-

with
;

woman who
oxik
1.

10)

this is as

wrong on

his part as

it

is

right

on hers

negatives the whole sen6<{>etXei, like Set (19),

tence, as in ver.

denotes moral or rational necessity, the former vb. in a more personal, the latter
in a

his

more abstract way. For him to veil head would be to veil the " image and glory of God " Christ, the image of God, became avOpwiros as av-rjp. itrapX<ov (see pads.), "being constituted" so.
;

To accompany cIkcov, P. substitutes for the 6(xoiuo-is (d'muth) of Gen. the more expressive 8oa by which the renders the synonymous t'munah of Ps. xvii. 15 God's "glory" being His likeness in visible splendour; cf. Heb. i. 3. P. conceives Gen. i. 26 to apply to Adam as avTjp primarily, although in ver. 27 it stands, " God created man in His own image male and female created He them ". q yuvrj 8e k.t.X. presents a shortened antithesis to the p.v clause logically completed it reads, " But the

LXX

ineffaceable distinction.
36. xi. 7-16.

woman
dvSpos

in the Lord, insisted on the woman's retaining the veil in token of the Divine order pervading the universe, which Christ exhibits in His subordination to the Father. But he has some further observations to make on the relative position of the sexes. In the first place, he bases what he has said of the headship of man on the story of creation, exhibiting man as the direct reflexion of God, woman as derived and auxiliary in this connexion the ref. to " the (7-9) angels " must be understood (10). At the same time, man and woman are neces~ sary each to the other and derive alike

Man and Woman

The Ap. has

(ought to have her head veiled, of the man " 8<$a race (dv8pciirov), but Paul omits cIkwv, of the stronger sex. which does not hold here she is not man's reflexion, but his counterpart not "like to like, but like in difference," wedded as "perfect music unto noble words"; she partakes, through him, in the cikuv Qtov (Gen. i. 27). That which in our common nature is most admirable faith, purity, beauty man sees more
for she) is the glory

not of the

.from

God (n

f.).

Having thus grounded

excellently and proportionately shown in hers. It follows that he who degrades a woman sullies his manhood, and is the worst enemy of his race the respect shown to women is the measure and Safeguard of human dignity.
;

nPOS K0PIN9I0Y2 A
IO ^ l TO " TO
*

8
y

74
seen'ofe'
L

XL
'em
l

d<eiXei

rj

yuef|
b

e^oucrtaK
oiTe

e%eiv
'

rfjs K<i>aXTJs,

Rev^xiv.

Sid Tois

dyye'Xous.
*

II.

TrXT)v

dyf|p

x wP
tci

Y ul,<UK s >' " TC

rj

like"

Y uk *l

'

X w P l S d^Spos
ootw
ital

eV Kupiw

12.
i

wcnrep yap

yurr)

eic

tou
tou

connection, Jo.

&V8pds,

6 defip Sid tt>9 vucaiKO? ii

i

8c iravTa ck
;

xx. 7

Rev. 20, vii. 3, etc., xii. 1, etc. 31 ; Mk. xiii. 27; Lk. xvi. 22.
i.

a In pi. abs., with art., b Eph. v. 33; Ph. i. 18,

xiii.
iii.

Heb.

16, iv.

passim
I

Lam.

i. 4 ff. Mt. xiii. 40. xxv. 14; Rev. ii. 25; Mt., Lk.,

;;. 3.

Y VVT

uncc. but

X w P l S avSpos DbKL, all anc. verss.

ovT|p x a>

ywauos

(in this order)

all

but syrr. and vg.

in accordance with Jewish belief, they appear as agents of the Lawgiving in Gal. iii. 19 (Acts vii. 53), and in Heb. i. 7 are identified with the forces of nature. The same line of thought connects the angels here with the maintenance of the laws and limits imposed at Creation (cf.

Vv. 8, 9 add two more to the chain oi extending from ver. 6 a double reason for asserting that woman is man's glory appears in the revelation of the origin of mankind made by Scripture (Gen. ii. 18-25 tne second narrative of Creation, J of the critics), where Eve is represented as framed from a rib taken out of Adam's body to be his "helpmate ". Woman originates from (eoViv Ik), and was created for (because of, KTi<r0T| Sid) man, not vice versa. "Ikfor's
:

tio-9tj differs

purpose from koA ydp, " For also " (9) fact," (Ed.). the second statement goes to explain
!<ttiv as

from

the

first

Woman
need.
rib is

Man was there already and was fashioned out of him for his Whether the story of the extracted
:

read as poetry or prosaic fact, the relationship set forth is the same. Ver. 10 is the counterstatement to ver. " For this reason ya, undeveloped there the woman is bound to wear authority upon her head" sc, the reason made out in w. 76-9, that her nature is derived and auxiliary. The c|ovo~-ia ( = o-npelov iov<rias) that she "has (wears)," is that to which she submits, with the veil
:

Job. xxxviii. 7), reverence for which P. expresses in his own style by this allusion see Hn., Ed., and Gd. in loc. With this general view the interpretation is consistent which regards the angels as present in Divine worship and offended by irreverence and misconduct (see 1 Tim. v. 21), as (possibly) edified too by good behaviour (see Eph. iii. 10) cf. the ancient words of the Liturgy, " Therefore with Angels and Archangels, etc." A familiar thought with the Ff. ; thus Cm. ad loc, " Open, the eyes of faith, and thou shalt behold a multitude of angels ; if the air is filled with angels, much more the Church"; and Thp. tois dyye'Xois alSovpevT). Similarly Hooker, "The house of prayer is a Court beautified with the presence of Celestial powers there we
; ;
,

stand,

we

sing,

we sound

forth

hymns

to

" upon her head " for

its

symbol

cf. xii.

cr-rjjxeiov rip/ris. 23, where Tipij soldier under the Queen's colours

So the
might
his

be

said
".

to

"have authority over

Ev. quotes Shakesp., Macb., iii., " Present him eminence both with eye 4, and tongue," as a pari, expression for the authority of another pictured in oneself. Sid tovs dyye'Xovs suggests, by way of after-thought, a supplementary motive for the decent veil, which the Ap. merely hints, leaving a crux for his interpreters. In iv. 9 he adduced the "angels " as interested spectators of the conduct of Christ's servants, and in vi. 3 he spoke of certain of them as to be in judged by the saints (see notes) manifold ways these exalted beings are associated with God's earthly kingdom

head

intermingled as our associates ; with reference hereunto the Ap. doth require so great care to be taken of decency for the Angels' sake" (Eccl. Pol., v. 25. 2). P. cannot mean evil angels subject to sensual temptation, as many, after Tert., have read the passage, basing it on a precarious interpretation of Gen. vi. 4 (see Everling, Die paul. Angelologie u.s.w., an explanation far-fetched pp. 32 ff.) and grossly improbable. Others have seen in these dyycXoi pious men, prophets,

God, having His angels

(see
etc.
;

Luke

ii.
i.

Heb.

13, xii. 8, xv. 10, Actsi. 10, 14, xii. 22 f. ; Rev. passim)

even match - makers ! proposed emendations of the text, substituting Sid tovs d-ycXaiovs. or Tas dye'Xas, or Sid ttjs dyyeXCas (durBaur, Sm., and ing the preaching !). others would delete the troublesome words as a primitive gloss. Vv. 11, 12. itXtjv k.t.X. modifies and this conj. lies guards the foregoing

Church

officers,

Others have


to

: ;

15.

TIPOS KOPIN9IOY2 A
13.
iv
1

875
yuyaiKa
aUTT|
3
r\

3eou.
n

ujilc

aureus

1 '

Kpiwre
"

irpeirov <rrl
'

Jt

dKaTaaXoirToi'
4>ucri9
3

tw
f

cw irpoo-Eux^^ai

*4Kop.a
;

11

OuSe ouSe

Ware,
Acts
,

SiOuaKei ujads
8e

on

6,vr\p

uev iav
auTJj
ii. 1

dnjiia auTw
Sri
h
r\

<ttl

iv.

19; Jo.

15.

yufrj

iav
v. 3

kojaS,
1

86a
ii.

itrrty

k6u.t)

dfTt
:.

Vl. 24111.

d Mt.
1

15
ii.

Mace,
i.

xii. 11.

-irti,
;

Eph.

Tim.
;

10; Tit.
ii. 3.

Heb.

ii.

io, vii.

26

Ps. Ixiv.
xv. 43
i
;

t
i.

Rom.

26,

14, 27, xi.

see

iv. 10.

24 Gal. ii. 15, iv. 8 Eph. -afw, see Rom. i. 24, etc.

H.l. in Bib. Gr.

h.l.

Rom.
;

26, etc.

->ios

h N.T.

Numb.

vi. 5.

Lk.

xi. 11

Jas. iv. 15.

latt. vg.,
tj

Ambrst., Pelag. (Western) read vpcis avroi

for v vjtiv

qvtoi?.

0.

all

uncc. but D:KL.

* t|

ijiuo-is

avTij

(in this order)

pre-Syrian uncc.

between
besides,

but Si and aXXo. in its force howbeit. What has been said in w. 3-10 must not be overpressed woman is subordinate, not inferior ; the sexes are alike, and inseparably necessary to the Christian order (n); and if man is the fountain, woman is the channel of the race's life (12). ov-re yvvrj . . . " Neither is there ovt dvT)p k.t.X. woman apart from man, nor man apart from woman in the Lord." Here Tenny" Either son is the best commentator sex alone is half itself each fulfils . defect in each, and always thought in thought, purpose in purpose, will in will, they grow . the two-celled heart beat: :
.

ing,
(cf.

with one

full stroke, life ".

i.e.

iv

Kvpiw

vii. 39, etc.),

under the rule of

Christ, where woman's rights are realised as nowhere in heathenism (cf. Gal. iii. 28, Eph. v. 28 also the wording of vii. For the contrast of ck and 3 f. above). Sid, see viii. 6 ; " the woman has an equivalent in the Divine order of nature, that as man is the initial cause of being to the woman, so woman is the instrumental cause of being to the man " (Ev.). But the avrjp is only a relative source God is absolute Father to. 8 irdvTa etc
; ;

tov 6eov
xi.

(cf. viii. 6,

36).

To Him

30 and note, Rom. man and woman owe

i.

one reverence. Ver. 13. There is a constitutional feeling which supports the above inference in favour of the woman's veil it was implied already in the icaTaurxvvci and aUrxpdv of w. 5 f., and is now explicitly
;

tu eJi to nature or character, lends solemnity to irpo<Tvxr8at.. Vv. 14, 15. The question ov8 y\ 4vcas avr^j k.t.X. ; summons personal instinct to the aid of social sentiment " Does not even nature of herself teach you that, etc. ? " For t\ <pvo-is> see Rom. ii. la, ; in this connexion it points to man's moral constitution rather than to external regulations Hf. and El. however, taking 4>vo-ig in the latter sense, reverse the order of thought in w. 13 f., seeing in the former ver. individual instinct (they render iv eavrots within yourselves), and in this ver. social rint. Hf. and Hn., by a strained constr. of SiSdo-Kci, render on "because," and draw the obj. of "teach" from ver. 13, seeing in on affirmative k.t.X. the ground of the answeT tacitly given to both questions " Does not nature of herself teach (this) ? (Yes), for if a man have long hair, etc." The common rendering is preferable the teaching of nature is expressed in a double sentence, which gathers the con sensus gentium on the subject " that in a man's case, if he wear long hair (vir quidem si comam nutriat, Vg.), it is a dishonour to him ; but in a woman's, if she wear long hair, it is a glory to her ". ovqp, yvvi\ stand in conspicuous antithesis preceding the conj. : what is discreditable in the one is delightful in the
bility
;

other.

stated

" Amongst yourselves (inter rather than intra vos ipsos) judge ye; is it seemly for a woman unveiled to be engaged in prayer (pr. inf.) to God ? " an appeal to social sentiment (cf. Rom. ii. 15,
:

fiero^v aXXijXuv), recalling the Kp(v<rrc vpeis of x. 15. irpcirov (neut. ptp. : see pads.), as distinguished from 6<teCXo> or
Set (7, 19),

Homer's warriors, it is true, wore hair (kclptjko|ao<uvts 'Axaiof), a but the fashion retained at Sparta Athenian youth cropped his head at 18, and it was a mark of foppery or effeminacy (a legal d.Tip.ia), except for the aristocratic Knights, to let the hair afterwards grow long. This feeling prevailed in ancient as it does in modern manners In the rule (cf. the case of Absalom). of the Nazirites natural instinct was set aside by an exceptional religious vocalong
;

denotes

beftti?ig?iess,

suita-

tion.

The woman's

Kop.T| is

not merely


876
k ** eb
26);
-

XI.

TTPOS KOPINOIOY2 A
!

;2 k

TTepi|3o\ouou

Sc'Sorai

auTT]. 1

1 6.

ci

8^ tis

'

Sokci

cpiXoVeiKos
eKK\T)<n'ai

Exod. elvcu, rju.eTs ToiauTT)c

auvr)6eia.i>

ouk exojAey ou0 * at

Job
See

xxvi. 6; Ps.
ciii. 6.

TOU

0 O G.
Touto
Lk.

in. 18.
iii. 7.

17. '
-/aa,

8c

Trapavv^XXwc r II

ouk

* ciraivai, 2

on
1.

ouk
;

els

to

m N.T. h.l.;
Ezek.

N.T.
1

h.l.

in pi.

For

xxii. 24. -Ken/, Prov. x. 12. n See viii. 7. o See pi. *kk\., see vii. 17. p See vii. 10. q See ver. 2.

full

expression,

av-rfl

88otu

CHP,

37, 46.
:

Om.

avrfl

DG

(Western}.
;

T.R., as in

NAB, etc.

irapayyeXXtov ovk eiraivw ^C^DcGKLP, etc. some latt. cop. So Tisch., W.H. External evidence fairly balanced. txt., R.V., EL, Nestle. 7ropa77XXa> ovk eiraivcov: AC*G, 17, 46, 67**, vg. syrsch. So Lachm., Tr., Al., W.H. marg. Both verbs in -wv : D*gr-, 137 both in -<> B. See note below.
2
;
:

drifiia, but a positive So|a ; herself the 86|a dvSpos, her beauty has in this And this " glory " its crown and ensign. " because is grounded upon her humility

no

her hair to serve as a hood (avri irepipoXaiov) has been given her " not as a substitute for head-dress (this would be to stultify Paul's contention), but in the nature of a covering, thus to match the veil {en guise de voile, Gd.) cf. x*P lv dvrl KturidvTi x^P tT 5> John i. 16 -yvi^Tov ijeivos TeVevKTai, Odyss. viii. SeSoTdi (pf. pass.) connotes a per456. manent boon (see 2. Cor. viii. 1, 1 John ircpifJoXaiov (from irepiiii. 1, etc.). j3aXXcu), a wrapper, mantle, is here exceptionally used of head-gear. Ver. 16 closes the discussion sharply, with its appeal to established Christian rule. If, after all that the Ap. has advanced in maintenance of the modest distinction between the sexes, any one is still minded to debate, he must be put down by authoritythat of P. himself and his colleagues (Y)p.is), supported by universal Christendom ; cf. xiv. 33, 37 ff. 8oki 4>iX6veiKos Ivai, not " seems," but " thinks {presumes ; see parls.) to be contentious"; t tis takes ind. of the case supposed (as in x. 27), and too likely in quarrelsome <j>iX6ViKos, not amans victoria Cor. (Est.) as if from viKrj, but avidus litium (from veiKos), a disputer for disputation's sake. Tip-eis. in contrast with al iKKXiicriai, means not " I and those likeminded " (Mr.), but " I and my fellowministers " or " I and the Apostles generally " {cf. iv. 6-13, xv. 11, 2 Cor. i. 19, Toiavrr|v <rvvj0ei.av, the iv. 13, etc.). custom described in w. 4 f. above, which gave rise to the whole discussion not, as many understand it, the custom of being contentious (a temper, surely, rather than a custom) no one could think of the App. (t|u*is) indulging such a habit The advocates of feminine emancipation

that P., the champion of liberty, was himself on their side, and that the rejection of the veil was in vogue elsewhere he denies both. For <rwrj0ia, Lat. con-suetudo, see viii. 7 for al KKX-n<riai tov 6eov, i. 2, iv. 17, the pi. conveying the idea of unanimity Those who explain amongst many. " such a custom " as that of " being contentious," usually link this ver. with w. 17 ff. It is true that the axUruara of the sequel, like the epiScs of i. 11, tended to <i\oveiKia ; in truth the disputatiousness of the Cor. ran into everything a woman's shawl, or the merits of the Arch-apostles
; ;

may have supposed

37.

The Church Meeting for

The Cor. Church xi. 17-22. had written self-complacently, expecting the Apostle's commendation upon its rethe Worse,
In reply P. has just pointed port (2). out one serious irregularity, which might indeed be put down to ignorance (3, 16). No such excuse is possible in regard to the disorders he has now to speak of, which are reported to him on evidence
viz., the that he cannot discredit (18) divisions apparent in the Church meetings (19), and the gross selfishness and sensuality displayed at the common meals (20 ff.). Such behaviour he certainly cannot praise (17, 22). Ver. 17. If the T.R. be correct, tovto (repeated in 226) points to the instruction about to be given respecting the Lord's Supper " Moreover (8e), in giving you
:

I do not praise (you), seeing etc.": so Cm. and Gr. Ff., Er., In w. 3 ff. P. Est., Bg., Hf., Hn., Sm. rectified an error, now he must censure a glaring fault; "le ton devient celui du blame positif" (Gd.) w. 3 and 17 both detract, in different degrees, from the "praise " of ver. 2. tovto irapaYYeXXuv has to wait long for its explanation ; P. lingers over his preliminary rehearsal of

this

charge

that,


16

flPOS K0PIN6I0V2 A
877
nT
(icf
T B

20.

KpeiTTo^

oXV

els

to

'^JTTOi'

'

owepxeo-6e.
2

3.

yap,
x

'

CTuvepxofAeVon' uu,iw tV
y

T|j

KK\if]o-ia,

cikouoj
*

"irpw-roy w
*

V 9 t. "./.

ax"-r {AaTa

^
20.
t

up.iV

u-n apyeiv, teal

3

p.e'pos

ti

moreuw
c

19.

Set

yap kcu
iv

cupeffeis

AdvT'j' C,.r '../"',{

7 above Vv. 33 f., * iv - 23. 26;
etc.
;

iv ufxif elVcu., iVa

td

oi

Soiciu.oi
d

4>a^pol
d

"yivwrai
Ictti
*

up-lv.
'

awepxou.eVwv v y up/of
iii.

em
;

to

aoTO, ouic

Kupicntoe

Setir-

Mk.
v. 3
:

20, etc.

u
4

x See vii. 26. 2 See viii. 2. a Gal. v. 20 2 Pet. y Bibl., fc.{. ; Thuc. iv. 30 Xen., Eg., i. 12, etc. ii. 1 five times (sing.) in Acts. b a Cor. x. 18, xiii. 7; Rom. xiv. 18, xvi. 10; 2 Tim. ii. 15; Jas. o6ok., ix. 27. i. 12. See note bel w. c See iii. 13. e Rex i. 10. d xiv. 23; with et/ut, vii. 5. f Jo. xiii. 2, 4; Rev. xix. 9, 1Lie xiv. 12 fT. 2 Cor. ix.
;

1, xi.

Rom. 8, iii. 2 Heb. vii. a; Jas. iii. 17; without pep, xii. 38, Rom. ii. 25, iii. 2 Heb. vii. 18, xii. 10 Acts xxviii. 22.
i.
;

xv. 46, etc.

v
;

See

i.

io.

Kpto-o ov
-

Tjero-ov:

all

pre-Syrian uncc.

2
3

Otn.

tt)

all

uncc. and
:

many minn.
So Treg., Lachm.
;

iv a k at

(?)

BD*,

37, 71, vg. sah., Ambrst.

W. H.,

Nestle

bracket xai.
the founding of the Lord's Supper, and the "charge" is held in suspense; its Neither gist becomes evident in vv. 20 f. the feminine indecorum censured in the last (to which towto is referred by Mr., Bt., Gd., El., etc.), nor the contentiousness glanced at in ver. 16 (by which Ev. and Ed. explain it), has been, strictly speaking, matter of a charge ; moreover, the backward ref. of tovto involves the awkwardness of associating eiraivui and its introductory ptp. with disconnected objects ; these interpretations better fit the Other reading. irapayyeXXa . . . eiraivuv. With certain specific and solemn injunctions respecting the Eucharist in view, P. says, " I do not praise (you), in that not for the better but for the worse you come together ". 8ti, with the like broad sense as in i. 5, ix. 10, gives at once the The content and ground of dispraise. general profitlessness of the Church assemblies reached its climax in the desecration of the Lord's Supper, their hallowing bond (x. 16 f.). Ver. 18. The severe reproach, et rh fjo-o-ov <ruvtpx<rd, is justified by vv. 18-22, which lead round to the intended irpw-rov p.ev requires an Trapa-y-ysXia. eircuTa 8e', that is not forthcoming (cf. Rom. i. 8) the complement appears to viz., the abuse of spiritual lie in xii.-xiv. gifts, a further and prominent ground of disapproval (Mr., Hn., El.). Bt. and Ed. find the antithesis in to Xoiira, ver. 346. Hf. renders irpuTov "chiefly," dispensing with any complement, but p-ev supVer. 20 gives no poses a mental 8e\ contrasted ground of censure, it stands upon the same ground. <ruvepxop.vv vu.<Lv ev cKKXi]0-(a (not -rjj 4ickX., hi the Church) "as often as you come together

in

rence

ptp. pr. of repeated occurthe o-xi<rp.aTa in Church meetings were chronic. For gLkovu o-xio-jxara, see i. 10 f. the pr. " I am hearing " suggests (in contrast with IStiXuOt] above) continued information from various quarters hence the qualifying (cf. v. 1, aKoveTai) p.e'pos ti (ace. of definition) irio-revw, wanting in ch. i. ; P. does not "believe " everything reported to him, but so much as is stated he does credit. virapxei-v (see pads.) implies not the bare fact, but a characteristic fact, a proprium of this Church "have their place (are there) amongst you " cf. Acts xxviii. 18.
; ; :

assembly"

Ver. 19. Paul is prepared to believe what he thus hears ; these divisions were " For indeed parties must inevitable
:

needs exist

among you ".

Set

affirms a

necessity lying in the moral conditions of the case (see note on 64>ei\u>, 7). cupea-is (see pads., and note on i. from alpeopai, to choose) is more specific than o-xio-u-a, implying mental tendency in philosophy a school, Richtung, then a sect or party formed on a basis of o/inion : see Cr.,s.z;. also Trench, Syn. " Heresy is theoretical schism, 4

schism practical heresy".

designate,
;

These words

Now

parties within the Church in Tit. iii. 10, 2 Peter ii. 1, they verge toward their ecclesiastical use. there is a true purpose of God fulfilled in these unhappy divisions ; they serve to sift the loyal from the disloyal " in order that also the approved may

as

yet,

'.

become manifest among you". These alpeVeis are a magnet attracting unsound and unsettled minds, and leaving genuine believers to stand out "approved" by f., their constancy; see 2 Thess. ii. where the same thought is differently


878
S^ 3 '-,^'
sense):
8;

IIPOS K0PIN9I0Y2 A
vo^ <j>aytV

XI.

21. eKacrTOS yap to

h

18:01'

SeiTri'oy

TrpoAafiPdvei.
'(xt]

iv

t q ^aytlf, Ka \
>

Ss

^
p

ireiva
teat

09

8
;

p.e6uet
ttis
'

22.
1

yap oiKias
D

Wisd.
;.

16.

ouK 6YeT ei? to iaQieiv ^

KaTa^)poi'6tT,
3
; !

iriveiv

'ii
m
rj

CKKXrio-ias tou
'

0eou
3

xii. 8,

28:

Kal

KaTaio-)(uV6Te
;

tou?
'

utj
r

?)(orras

ti

uu.is'

16;
2,

Rom.
ii.

gi-n-cj

iiraivecrixi*

uads
'

eV

toutw

ouk
i

eirau'w.

IX. 21, XIV.

5: 2

Tim.
ii.

x. 19, xiv. 36.

in

k 1 1 h. v. 7 Acts 20 Jude 22 once in Acts, nine times in Syn. GG. See iv. 11. Mt. xxiv. 49 Jo. ii. 10. m For ij in double interrogg., cf. i. 13, ix. 8, 10 1 See ix. 4. n See i. 2. o Rom. ii. 4 1 Tim. iv. 12. vi. 2 Heb. xii. 2 2 Pet. it. 10 thrice GG. p See i. 27. q Lk. iii. 11, xxii. 36. r See ver. 2.
:
:
;

15

-rrpocrXafj.pavi,

A, some 20 minn.

tin

TO) <j>ayiv
<>

DG,

vg. (ad
order)
:

irpo and trpos often confused manducandum).

all

in

comp. vbs.

3
4

e 1 tt

v|iiv

(in this

uncc. but

KL.
interrc;;., see

eiraivco,

BG,

vg., Latt. Ff.

For position of the

note below.

also Rom. v. 4, r\ virop.ovi) kotepyd^Tat Sokiu.tjv, i Peter i. 7 also Tert., De Prascr. Haret., 4, "ut fides habendo tentationem habeat etiam probationem ". For SoKtiAos, accepted on proof, see parls., those approved with God esp. ix. 27 " l'efthus " become manifest " to men fet est de manifester au grand jour les membres de l'eglise serieux et de bon

applied

state of things not merely nullifying but repugnant to any true Kvpiaieov Scittvov
;

ovk
ix.

Io-tiv carries this strong sense, tiving the idea as well as fact, in

nega-

aloi "

(Gd.).

"Dominus

talibus experi-

mentis probat constantiam suorum. Pulchra consolatio! " (Cv.). Vv. 20, 21 resume with emphasis the circumstantial clause of ver. 18 and draw out, by ovv, the disastrous issue of the o"xto-p.aTa they produce a visible separation at the common meal of the Church, destroying the reality of the Lord's Supper. Ch. i. 12, iii. 3 f., iv. 6, showed that the Cor. divisions were of a partisan
:

character, and i. 19 that intellectual differences entered into them (cf. viii. 17) ; but distinctions of wealth contri-

buted to the same

effect.

The two latter

and more

influences conspired, the richer cultivated Cor. Christians leaning to a self-indulgence which they justified on the ground of enlightenment; the alpreis sloped down toward KpaiirdXi) icai p.iQr\. eiri to avr<J, " to the same (spot) ".

ovk

can hardly mean, " it is not to eat the Lord's Supper " (so Al. and others) for the Cor. intended this, but by unworthy behaviour (26 f.) neutraP. says either " it lised their purpose {sc. your feast) is not an eating of the
eo-riv k.t.\.

Lord's Supper" (A.V., Bz., Est., D.W., " ce n'est pas la Bt.. Hn., El., Gd. manger, etc.") ; 01, " it is not (possible) to eat the Lord's Supper " (R.V., Bg., Mr., Hf., Ed., Ev.) such eating is out of the question. Ver. 21 bears out the last interpretation, since it describes a
:

Gr. The adj. Ktipioii) stands in emphatic contrast with iSiov, the termination -kos signifying kind or nature : " It is impossible to eat a supper of the Lord, for each man is in haste to get (irpohis Bz.) own \au.|3avi praoccupat, supper when he eats," or " during the meal " (Ev. ; ev to <j>a7iv, in edcndo, Sz. not ad manducandum, as in Vg.). Instead of waiting for one another (33), the Cor., as they entered the assemblyroom bringing their provisions, sat down at once to consume each his own supply, Hke private diners at a restaurant irpo- suggests, in view of ver. 22, that the rich even hurried to do this, so as to avoid sharing with slaves and low people The Kvp. Seiirvov at a common dish (22). was a kind of club-supper, with which meeting of the Church comthe evening menced (iSa, 20a), taking place at least once a week on the Lord's Day (cf. Acts xx. 7 ff.). This Church-supper, afterwards called the Agape (see Diet, of also Ed. ad loc.) Christian Antiq. s.v. was analogous to the o-ucro-iTia and epavoi held by the guilds and friendly societies then rife amongst the Greeks. Originating as a kind of enlarged family meal in the Church of Jerus. (Acts ii. 46), the practice of the common supper accorded so well with social custom that it was universal amongst Christians in Weizsacker's (see the first century Apost. Age, vol. ii., pp. 279-286). Gradually the Eucharist was separated from the Agape for greater decorum, and the latter degenerated and became ex-

and often KvpiaKov ( = tov

5,

in

cl.

Heb.


:i
-

24.

flPOS K0PIN9I0Y2 A
yap
*

879
s

23. 'Eyw

irape'XaPoi' a/rro tou Kupiou, o Kai

ttj
*
z

'

TrapeSuKa vplv,
t'XaBee
T

'^^
^3^ 6 gj^^
"

on
24.

6 Ku'pios 'Itjctoos iv

cukti
eKXacrE

rf

"

TrapeSiSoTo
etire,

apTOk,
2

Kai
p,ou

w
T

6oxapiaTr]CTas

Kal

" AdfJeTe, 2
3

4>ayT

touto

earl to

o-<J5u,a

to
;

uirep up.wi' ic\wu.eyoe

touto iroieiTC
t

^-

ions, v. 5; 12 times besides in P. in this connexion, Mt. x. 21, xvii. 22, xxvi. xiv. ig, xv. 26, 36, xvi. 5, 7, xxvi. 26; Lk. vi. 4; Jo. xxi. 13; Acts xxvii. 35. z The ellipsis (without k*o>jx. ), h.l. 1. 16. y See x. 4.

2,

45

ff.,

u Of pretc. v Mt.
i.

See

4.

x See

ir

ap

t o,

all

uncc. but

B 3 LP.

See Bm.,

p. 47.

Ow. X a e t e, <J>aYT (from Mt. xxvi. 26) all uncc. but C 3 KLP. s Om. icXa>p,vov fr$*ABC*, 17, 67**, Cyr. Add tcXup.cvov ^cC 3 Db, cQKLP, latt. syrr. OpvirrojAevov, D* SiSop.cvov (Lk.), The three ptps. are various attempts to fill up a seeming sah. cop. vg., Cyp.
2
;

ellipsis.

here they are one, as in the Last The table was provisioned itself. at Cor. not from a general fund (as was usual in the epavoi or collegia), but by each guest bringing his contribution in kind, a practice not uncommon in private parties, which had the disadvantage of accentuating social differences. While the poor brought little or nothing to the
tinct
;

is deliberate they must intend to pour scorn on the Church and to insult " Or do you their humbler brethren despise the church of God, and cast shame on those that are without means ? " For f\ iKKXtjo-ta tov eov, an expression of awful dignity, see i. 2, x. 32. tovs p.T) tXovTas, "the have-nots" (cf 2 Cor. viii. 12) ot cxovtcs in cl. Gr. signifies "the men of property"; p.i] (of the feast and might be ashamed to show his fare, the rich man exhibited a loaded point of view) rather than ov (of the basket out of which he could feed to fact), for the poor with their beggarlyrations are shamed by the full-fed on this All koivcdvio. was destroyed repletion. such vulgarity would have disgraced a very account. What could show coarser The Lord, the contempt for the Church assembly ? P. heathen guild - feast. common Host, was forgotten at His shows a fine self-restraint in the litotes of the last sentence rl etirio dp.iv ; k.t.X. table, os |*ev -ireivq: sc. the poor man, whose small store was insufficient, or " What am I to say to you ? Should I who arriving late (for his time was not praise (you) ? In this matter I praise you not". !iraivco~o>, deliberative aor. sbj., his own) found the table cleared (cf. irpoXajjiPavei). 6s 8i pcOvci, " but an- like eiiru, for the question refers not to other is drunk " or in the lighter sense the future, but to the situation depicted suggested by ireivq , plus satis bibit (Gr., (see Wr., p. 356). Iv tovtw has great Hn.), " drinks to the full " (cf. John ii. point and emphasis when attached to the the scene of sensual greed and following ovk liraivw (so R.V. marg., 10) after early Verss., Bz., Est., Mr., Hn., pride might well culminate in drunkenGd., Bt., EL, Ed.) ; thus also eiraiveVw ness. Of all imaginable schisms the most shocking hunger and intoxication side better matches citu, and the last clause by side, at what is supposed to be the prepares for the important ry 8 iraplTable of the Lord This is indeed Xa{3ov of the ensuing ver. " meeting for the worse ". Unworthy Participants of For the de 38. monstr. use of the rel. pron. with p.Jv and the Lord's Bread and Cup, xi. 23-34. The behaviour of the wealthier Cor. at 8e, see Wr., p. 130. Ver. 22. (xtj Yap oticCas ovk ?xt the Church Supper is scandalous in itself: " For is it that you have not viewed in the light of the institution and k.t.\. ; houses to eat and drink in ? " See ver. meaning of the Eucharistic ordinance, The yap brings in an their culpability is extreme (23-27). The 34, and note. " For I suppose you sense of this should set the readers on ironical excuse The sickness act thus because you are houseless, and self-examination (28 f.). must satisfy your appetite at church " and mortality rife amongst them are a sign of the Lord's displeasure in this very If this voracity cf. irws y^P > Actsviii. 31. cannot be excused by a physical need matter, and a loud call to amendment

action

Supper

which the offenders had no other means

of supplying

if,

that

is

to

say,

their

(30-32). finally given

Two
:

practical directions are that the members of the

 "
:

88o
"

EPOS K0PIN9I0YS A
* e*s

XI.
d

F
h"i>i
t

T *l" fyty
e

** t' t*fAi'T|o-if

".

2 S-

coaauTws
d

ical

to
'

iroTrjpiov p.Ta
f

oun,

cf.

Tq

SenrcTJaai,
eV
'
'

Xtywe,
*
'
'

" Touto to

7roTrjpioc
iroiciTe,
b

"r)

KatcT]

8ia0r|KT]
'

xiv. 9. 1 h. iv. 17
.

ecrTlf

tw euw

* ai'tiaTi *

tooto
;

60-dias

&v~ mVriTe,
;

and Mt.
c Lk. xxii. 20 Rom. viii. 26; b Lk. xxii. 19; Heb. x. 3 Lev. xxiv. 7. iii. 34 are Hebraistic. d See x. 16. e Lk. xxii. 20, xvii. 8; Rev. iii. 20; Mt. xxi. 30; Lk. xx. 31 Prov. xxvii. 15. l'ob. viii. 1. 1'rov. xxiii. : f 2 Ccr. iii. 6; Heb. viii. 8 (Jer. xxxviii. 31), ix. 15. g Heb. ix. 22, Zech. ix. 11. h Rev. xi. 6. 25 x. 19; 1 Jo. v. 6
\
;
; ;

aipa-ri jtov (Lk.)

ACP,

17, 37, 46.

tar, fc$BC,

17.

See

YVr., p. 390.

Church should wait

before
first

until all are

;

gathered

commencing supper

and

that

where hunger forbids delay, food should

be taken at home (33 f.). Vv. 23, 24. Amongst the things the Ap. had " delivered" to his readers, that they professed to be " holding fast " (2), was the story of the Last Supper of the

Lord Jesus, which the Church perpetuates in its communion-feast. ly<, anti/ the imparter, you the thetical to vjilv receivers, of these solemn facts. diro neither excludes, nor suggests (cf. i. 30, xiv. 36, etc.) as irapd might have done (Gal. i. 12, 1 Thess. ii. 13), independent " it marks the whence impartation to P. of the communication, in a wide and the Ap. vouches general sense " (El.) for it that what he related came authentiriapaXajjipdvo) decally from the Lord. notes " receiving a deposit or trust (Ed.). "The Lord Jesus," see i. 8. The allusion to " the night in which He was betrayed " (graphic impf., " while

tion on the part of Jesus, "prolusio ccenae" (Bg.). The fractio pants, the sign of the commencement of a household or social meal (Luke xxiv. 30 Acts ii. 42), is prominent in each narrative this act supplied another name for the Sacrament. -Regarding the words pronounced over the broken loaf, we bear in mind (1) that Jesus said of the bread "This is my body," Himself sitting there
;

His visible person, when the identification of substance could not occur to any one (2) that the pari, saying concerning
in
;

" the cup " expounds by the word " covenant " (covenant in my blood, in Luke and P. my blood of the covenant, in Matt, and Mark) the connexion of symbol and thing symbolised, linking the cup and blood, and by analogy the loaf and body, as one not by confusion of substance but by correspondence of relation what the blood effects, the cup sets forth and seals. The bread, standing for the body, " is the body" representatively; broken for
; :

the betrayal went on "), is no mere note of time.; it throws into relief the fidelity of Jesus in the covenant (25) thus made with His people, and enhances the holy pathos of the recollection behind the Saviour lurks the Traitor. Incidentally, it shows how detailed and matter-of-fact was the account of the Passion given to Paul's converts. For the irreg. impf., irapeSCStTo, see Wr., p. 95, note 3. eXafJev ap-rov, "took a loaf" (ein Brod one of the flat cf. the ls apros of x. 17) and brittle unleavened cakes of the Passover Table. ical eiix a P l<rT1i <ras eicXacrev k.t.X., " and after pronouncing the bless;

Christ's disciples, it serves materially in the Supper the part which His slain body is about to serve spiritually " for the life of the world ". Our Lord thus puts into an acted parable the doctrine taught by figurative speech in John vi. 48 ff.
is here the copula of symbolic otherwise the identity of subject and predicate would form a conception equally impossible to Speaker and hearers " (Mr.). to virep v(j.<Lv (kXuucvov an early gloss), " that is for you " in all

" eerrlv

being;

its

relations subsisting for

men

for

our

ing,

broke

it

and

said,

etc."

This

evxapio-Tia was apparently the blessing inaugurating the meal, which was followed by the symbolic bread-breaking, whereas " the cup " was administered
p.Ta

to

Seiirvfjo-au (25)

cf.

17

ff.

(see notes

ad

loc. in vol. i.),

Luke xxii. whose

is nearly the same as Paul's, differing in some important particulars from that of Matt, and Mark. Luke, however,

account

crapKos (2 Cor. viii. 9, Phil. ii. 7, Heb. ii. 14 ff., etc.). The tovto iroieiTe clause is peculiar to Luke and Paul their witness is good evidence that the words are diro The sacrificial sense tov Kvpiov (23). put on iroieiTt by many " Catholic " exegetes (as though syn. with the Homeric 'asah of Exod. xxix. 39, pc'etv, and lexical warrant, and etc.) is without " plane praeter mentem Scripturas " as the R.C. Estius honestly says; see also
o-u>|xa
:

advantage

He wore

the

introduces a preparatory cup of renuncia-

El.

ad

loc.

els ttjv p.T|v (cf.

ifieripav,

: :

881
1

2527.
b
jxT)i'

TIPOS K0PIN6I0Y2 A
dvdfi.vr\<TLv ".

19

Tr]v

26.
2

dpTOV TOUTOV KCU TO TrOTY]piOV TOUTO

k

6adKis Y^P * vl ea0ir|T6 tov KupiOO TTlfTJTe, TOV Q&VaTOV TOU

'

j^J^j.
f^/'";'^

'

KaTayyiKKere,
t]

'

dxpis

'

ou ac

2X9tj.

27. wore os av

cctGit)

t6v

dprov toutov*
k See
-1.0s,
ii.

irivr)

4 4 to "'TroTfjpiov toG "Kopiou "dvaSi'ws, "evoxos

^ff

"cor'v' ;
10, etc.

1.

xv. 25;

Rom.
i

xi.

25

Gal.
ii.

iii.

19, etc.

m
;

x. 21.

see

vi. 2.

o
v. ai
f.

ieb.

ii.

With

dat.,

Mt.

Deut.

15 ; Jas. xix. 10.

10 (same constr.

n N.T. h.L; 2 Mace. xiv. 22. also in Isa. liv. 17) Mk. iii. 29, xiv. 6+.
;

'tav,
8
3

NBC,

17.

See Wr.,

p. 390.

Om. touto and tovtov all pre-Syrian codd. Om. av all pre-Syrian uncc, and many minn.
avaui>s tov Kvpiov, fr$DcL, above 20 minn.,

and seemingly Or.

in

one place.

xv. 31) dvd|i.vt]ffiv, in (Cv.) ; Ed. reads it " tion " in contrast to that

mei

memoriant

act,

the

accompanying words, without

dvdp.vt}cri.s is

My commemora-

which the
ki

imperfect.
:

6<rd-

making
ver. 25.

t. ep.Tjv

of Moses (x. 2), correspond to Kaivrjv of

"so Idv (late Or. for dv) Trivr\re many times as (quotiescunque) you drink not "so (it)" t ne CUP OI the context;
often as you drink" (Hf.), sc. at any Our Lord table where Christians meet. prescribed no set times P. assumes that celebration will be frequent, tor he directs that, however frequent, it must be guided by the Lord's instructions, so as to keep the remembrance of Him unimpaired. Ver. 26. Familiarity helped to blunt for the in the Cor. their reverence Eucharist ; hence the repeated 60-dius Idv: "for so many times as you eat this bread and drink the cup, you are proclaiming the Lord's death.until He come ". yap has its proper explicative force Christ bade His disciples thus perpetually
;

Ver. 25. <ravT(*s Kai to iroTTipiov " In the same fashion also (He gave) the The two ritual actions correcup ". p,eTa spond, and form one covenant.

to

StiirvTJo-ai (as in

Luke) " postquam

aenaverunt" (Cv.), or better " ccenatum est" (Rom. Liturgy) is studiously added to "emphasise the distinction between the Lord's Supper and an ordinary evening meal; cf.vv. 20 f. The eating of

the bread originally formed part of the common meal (consider Matt. xxvi. 26, Mark xiv. 22, eo-OictvTwv avTwv), and may still have so continued, but the cup was a solemn certainly afterwards " (El.) " This close to the Kvpiaicov Setirvov. Io-tiv wanting in cup is (see note 24 Luke) the new covenant, in my blood " ; cf. notes on x. 16 f. for to ttot., and the The relation of 8ia0VJKTi to Koivuvia. cup, given by the Lord's hand and tasted

commemorate Him

(24 f. iroieiTe, "go on sustained action), "for it is thus to do " that you publish His death, and in this
:

form the

He comes
parls.),

testimony will continue till again." icaTayytXXeTe (see

:

by each
covenant

disciple
for
all

in

turn,

is
;

a virtual
in

concerned

His

blood it becomes so (v t. cup,, is made by its position a further predicate, not a mere adjunct of 8ia6. cf. Rom. iii. 25), sir.ce that is the ground on which God grants and man accepts the covenant. For 8ia6i]Ki), see Cr., s.v. this term, in
: ;

on this view ind., is the active " Christus de expression of dvdp.vTjo-is beneficio mortis suae nos admonet, et nos coram hominibus id recognovimus "
(Cv.).
bile,

distinction from ctuvGtjktj, indicates the initiative of God as Disposer in the great agreement. For P.'s interpretation of v
t. atp-dTi, see
ii.

The ordinance is a verbum visia " preaching " of the entire Church " Christi sanguis in silent ministry scripturarum omnium sacramento ac testimonio effusus pradicatur " (Cyprian, quoted by Ed.), dxpi ov eXOfl states the terminus ad quern given in the words of Jesus at the Table, Luke xxii. 18, Matt,
:

Rom.
i.

13

ff.,

Col.
i.

iii. 23 ff., Eph. i. 7, 20; also pads, in Ep. to

xxvi. 29.

The
;

rite

looks forward as well

Heb.,

Rev.

5,

John

i.

7,

Pet.

i.

18 f. For "new covenant," see parls. kcuvos, new in nature, contents, as securing complete forgiveness and spiritual renovation (Jer. xxxi. 31 ff., etc.). " This for the commemoration of Me " do towto includes, beside the see ver. 246

a rehearsal of the Passion, Supper, a foretaste of the Marriage Supper of the Lamb. Paul thus " associates with the KaTayye'Weiv of the celebrants the fear and trembling that belong to the Maranatha of xvi. 22 " (Mr.). The pathos and the glory of the Table of the Lord were alike lost on the Corinthians.
as

backward

VOL.

II.

56

882
P
r

OP02 KOPIN9IOY2 A
x. 16.
IV. 1.

XI.

See See

e ffTai

Too

croJfAaTos
2

koI 1

al'p,aTOS too p Kopioo.

"

28.

ooKiu-a^tTW

'

Ol'OpWTTOS

laUTOI',- KOI

s In this

OUTUS K TOO OpTOO eO-0lTW KOI CK TOU

,
,

sense,

xiv.^ojyjpjoy myeTto

29.

6 y-P
>

eorGlWl'

KOI

TTll'WI'

aVaiws,

Kpiaa

v. 12, xi.

eauT<L
'

e<r6tei

Kal

TTiVei,

26; Acts
vii.8, xvii. 33, xxviii. 14.

an r

SiaKpLCUi' r

to
;

crwuta r

too

Koptoo. 4 r

in Rev., six times in

8 times besides in P.; 1 Pet. iv. 17; 2 Pet. ii. 3 Jude 4; Acts xxiv. 25; thrice GG. u Acts xv. 9 ; Jas. ii. 4 ; Job. xii. 11. Cj. iv. 7. ,

'tov
-

l (x

atos

all

uncc, above 40 minn., and many

:

Ff.

ea-uTov avdpuiros (in this order)

CDGP.

3 4

Out.

avagiws ^*ABC*,

17, sah.,

a Western popular gloss

am.*
fu.*.

current in Ff.

Om. tov Kvpiov fc$*ABC*,

17, 67**,

Ver. 27 draws the practical consequence of vv. 20-26, stating the judgement upon Cor. behaviour at the Supper that a right estimate of the covenant-cup and bread demands " So then, whoever eats the bread or drinks the cup of the Lord unworthily, will be held guilty (evoxos reus tenetur, Bz. ; rather, teneeo-Tcu bitur) of the body and blood of the " it is this that he ignores or inLord
:
;

ideas of infirmity and responsibility" (Gd.) ; cf. iii. 4, x. 13. On Soiuu.dci>, see it signifies not judicial iii. 13, and parls.
;

(ivaicpivto, iv. 3, etc.), nor discriminative estimate (Siaitpivw, 31), but self-probing (probet se ipsum, Vg.

examination

sults;

cf.

see note

means
for

is

On *5o-t with ind., What "unworthily" to iii. 7. patent from w. 20 ff. The or,
ver.
29.

eo-Si-n and irivt) supplies the single text adducible for the R.C. practice of lay communion in one kind: " non leve argumentum," says Est., " non enim sic loqueretur Ap., si non sentiret unam speciem sine altera sumi posse ". But and appeared in just the same connexion in ver. 26, and reappears in w. 28 f. ; "or" replaces "and" when one is thinking of the pari, acts distinctly, and the same communicant might behave unworthily in either act, esp. as the breaking of the bread and taking of the cup at this time came in probably at the beginning and end respectively of the Church Supper, and were separated by an interval of time see notes on ei>xo-

and, between

not exploret se, Bz.) with a view to fit partaking; any serious attempt at this would make the scene of w. 20 ff. impossible the impv. is pr., enjoining a practice ; the communicant must test himself habitually by the great realities with which he is confronted, asking himself, e.g., whether he " discerns the Lord's scarcely sic body " (29). Kal outws demum (Bg.), but hoc cum animo ; cf.
:

Phil.
in

iv.

iriverw

solemn fulness of expression, keeping with the temper of mind rethe

prp.

1.

Ik

eo-8iT<i>,

Ik

quired;

implies participation

with others (cf. ix. 7, 13, x. 17). Ver. 29. Participation in the bread and cup is itself a SoKiu.a<ria " For he that eats and drinks, a judgment for himself (sentence on himself) he eats and
:

drinks ".
irivtov,

The

single art. of 6

!o-0i<i>v

Kal

pio-Ti]o-as

and

(from lv-e'x<i), acquires in late Gr., like airios, a gen. of person against whom offence is comTo outrage the mitted ; see Ed. in loc. emblem is to outrage its original as if one should mock at the Queen's picture Except eXOfl, or at his country's flag. the vbs. throughout this passage are pr.

ucto, t. Sciitv. (24 f. ). evoxos to hold in some liability)

combining the acts, negatives the R.C. inference from the tj of ver. 27 (see Contact with Christ in this ordinnote). ance probes each man to the depths (cf. John iii. 18 f., ix. 39) it is true of the Lord's verbum visibile, as of His verbum audibile, that he who receives it lx et tov KpivovTa axiToi' (John xii. 48). His attitude toward the Lord at. His table revealed with shocking evidence the
;

spiritual condition of

tian

his carnality and

many

a Cor. Chrisblindness as one

in tense, relating to habit. Ver. 28. "But (in contrast

with the

guilt described,

in order to escape it) let a man put himself to proof, and so from the bread let him eat and from the

and

cup let him drink." avOpwrros* replacing Ss av (27), is qualitative, " containing the

" not distinguishing the body ". The two senses given by interpreters to SiaKpivu are, as Hn. says, somewhat blended here (" Beruht jedes Urtheilen aufwfecheiden und C/nfcrscheiden "), as in dijudicans (Vg.) one " discerns (judges clearly and rightly of) the (Lord's) body" in the sacrament, and therein "discriminates"
:


233330. 81a touto iv rai
y
"

IIP02 KOPIN0IOY2 A

. ;'

883
*

ufxif TroXXoi
el

aafie^eis nal

" appuorroi, Kal

at'

ttoipwi'-

Cc
l\f'
'.

ucaeoi

31.

yap

eaoTOus "SieKpii/opec, ouk

2

*eKpic6pe0a-

51T"^ 3

32.
*

Kpifopecoi 8e, uiro Kupiou

"iraiSeuopeOa, iVa prj <tvv tw Kocrpw

Actsiv.g

KaTaKpidupei/.
xvi. 18;
39-

33.

wore,
-reii',
;

a8e\(poi
2

pou,

'

(ruvep^opecot

ets

TO

wMt

v.

Mai.

i.

8; Sir. vii. 35.

iii.

Kings
1

xii.

y Acts
iii.
iii.

xii. 12, xiv. 21,

xix. 19

Lk.
ii.

vii. 11, viii. 32.

{cf.

Rev.
Jo.

19; Prov.

11. 18.

Rom.

xiv. 23)

15; -nj/na, Sir. x. 10; -ria, Ps. xl. 3. z 2 Cor. vi. 9 ; Tit. ii. 12 Heb. xii. 6; also 2 Pet. ii. 6 ; Rom. iii. 6 ; Acts xvii. 31 ;
;

vi. 5, 13, x See vii.

17.

b See ver.

8e,

N*ABDG,

17, 46, latt. vg.

vs.p,

Cfr^cCKLP, sah.

cop., Bas., Cyr.

Alexandrian and Syrian.

etc.

'tov Kvpiov:

fc$BC, 17, 37.

Om. tov ADGKLP,

though

(Western and Syrian).

the rite from all other eating and drinking precisely what the Cor. failed to do They did not descry the signi(20 ff.). fied in the sign, the Incarnate and Crucified in His memorial loaf and cup, and their Supper became a mere vulgar matter of meat and drink. This ordinance exposed them for what they were crapKiKoi to o-if.'.a (cf. 24 ff.) a reverent (iii. 3). aposiopesis, resembling -q TJpcpa in iii. the explanation of some 13 (see note) Lutherans, that to 0-wp.a means " the sub" underlying the material element, stance is foreign to the context and to Apostolic On "the serious doctrinal questimes. tion " as to what the unfaithful receive Distinin the sacrament, see El. ad loc. guish tcptpa (unhappily rendered " damnation " in A.V.), a judicial sentence of

sufficiently numerous to arouse serious attention " (El.). The " sleepers " had died in the Lord, or this term would

not have been used of them it does not appear that this visitation had singled out the profaners of the Sacrament the community is suffering, for widely-spread offence. Both in the removal and infliction of physical evil, the inauguration of the New Covenant, as of the Old, was
;
;

marked by displays of supernatural prrwei Vv. 31, 32. Such chastisements may

any kind, from Ka-rd.Kpi.u.a, the final condemnation of the sinner (32 Rom. v.
;

16).

In evidence of the "judgprofanation of the Lord's Table entails, the Ap. points to the sad " amongst you many are sick fact that Ver. 30.

when they come, it is for our " If however we discerned (or discriminated dijudicaremus, Vg.) ourselves, we should not be judged". 8iaKpivb> is taken up from ver. 29 (see note) it is distinguished from icpivu, which in turn is contrasted with koto,Kpivo) (32). to> Kda-p.a> in the sequel explains the bearing of SiaKpivoi here it expresses a discriminating judgment, by which the Christian rightly appreciates
be averted
salvation
: ; :

ment" which

his own status and calling, and realises his distinctive character, even as the SiaKpivwv of ver. 29 realises the diff. be-

and weakly, and not a few are sleeping ". dcr8evis applies to maladies of any kind, apptoo-Toi to cases of debility and

continued ill-health

agroti

et valetudi-

tween the KvpiaKo v Sewrvov and a common The alliterative play on Kpivw Sciirvov. and its compounds is untranslatable cf. For the form of hypoii. 13 ff., iv. 3 ff.
;

narii (Bz.). The added KoifiuvTai (the Christian syn. for diro6vi)o~Kovo-iv) shows that P. is speaking not figuratively of low spiritual conditions, but literally of physical inflictions which he knows to be their consequence (810, tovto). We must be careful not to generalise from this single instance (see John ix. 3). The mere coincidence of such afflictions with

8 Kpiv6p.evoi 8e assumes, from ver. as a fact the consequence hypotheti30, " But cally denied in the last sentence under judgment as we are, we are being chastised by the Lord, in order that we may not with the world be condemned"
vi.

thesis, see
7.

ii.

for the pers. of coaitovs,

(Ka.TaKpi9dijj.ev,

ruin).

Thus hope
;

judged-against, to our is extracted from a

;

the desecration of the Eucharist could not have justified P. in making this statement he must have been conscious of some specific revelation to this effect. For ixavoi (a sufficient number something like our "plenty of you"), see " something less than iroXXoi, parls.
;

sorrowful situation cf. Heb. xii. 6 f., Rev. iii. 19 vov6eo-ias p.aXXdv Io-tiv tj KaTaSiKT|s to -yivop-evov (Cm.). On irav8evti>, to treat as a boy, see Trench, Syn., 32. Plato describes iraiScia as Svvap.is OepaircvTiKT) T'jj $v\j) cf. the proverb, iraOiip.aTa p.aO'qp.aTa. Ch. v. 5 is the
;


88 4
cxvi. 11;
j6 Jas. v.
:

:; ;

XI. 34.
d

nP02 K0PIN0I0Y2 A
<f,ayr>',

aXXrjXous

'

eKOe'xe<T0
'

34b

ei

hi
.

ns
to.

iri.i'd,

'

ev

"oucw

iarQiiru
feX9w, '
*

Xva.

fif/

cis

Kpi/xa

auvipytj\aQe

8e Xonrd,

w?

cU-

13, xi. 10. See iv. 11.

SiaTafoaai. 2 s r
19 t
1

e xiv. 35;

Mk.
1

ii.

Deut.

zi.

Rom.

xv. 14

Phil.

ii.

23,

c/. xii. 2

bJow.
*

g Se. vn. 17.

0.

8e pre-Syrian uncc,

latt.

vg. cop.

SiaTa|<Dpcu,

ADG,

37.

extreme case of such " chastening " unto

salvation

KpivoPs. cxix. 67, etc. p.va (pr.), a disciplinary proceeding; />roK<iTa.Kpi6u)p.v (aor.), a definitive nouncement ; c/. Acts xvii. 31, etc. P. ashimself, by 1st pers. pi., with the sociates readers, sharing his Churches' troubles
;

cf.

(2

Cor.

xi.

28

f.).

Vv.

33, 34a.

The

" charge " (17) pro-

ceeds from inward to outward, from self-examination (28) to mutual accommodation respecting the Lord's Supper. Religious decorum depends on two cona becoming spirit associated ditions, with fitting external arrangements, such as good sense and reverence dictate " And so, my brothers, when you meet for the meal, wait for one another ". dSeX^ioi (xow adds a touch of affection to what has been severely said. <rvvep\6the (i-.voi carries us back to w. 17, 20 same train of admonition throughout. to d>aYtv embraces the entire Church the see notes on w. 20 f. Supper order dXXiqXovs eK.Zi\ir6e (invicem expectate, Vg.) forbids the hasty and schismatic to tSiov Seiirvov irpoXaPeiv (21) no one must begin supper till the Church is gathered, so that all may commence To wait for together and share alike. others presumes waiting to feast with them. eicScxopai never means excipio (receive: so Hf., and a few others), but with the always exspecto in the N.T. former sense in cl. Gr., it signifies to resome particular ceive (a person) from quarter. Some might object that hunger to is pressing, and they cannot wait these Paul says, " If any one is hungry,
;
; ;
;

This stated meetings, as in ver. 18, etc. warning (iva p.ij) closes the wapa-yyeXia introduced in ver. 17. For a clear and impartial account of the various doctrines of the Lord's Supper connected with this passage, see Bt., pp. 206 ff. Ver. 346. Ta Xoiird, an etcetera appended to the charge " other matters," probably of detail connected with the Church Supper and the Koivuvia. Ed. takes this as the antithesis to the n-pwToi' p-ev of ver. 18 (see note), and supposes Xoltto. to refer to other different matters, of which P. would postpone discussion addressing himself nottill his arrival withstanding to one of the principal of

these XoL-ira in " according as I

xii.

ff.

ws
:

av X9a),

the Ap. is uncertain when and under what circumvisit Cor. (cf. xvi. stances he may next his intention to set matters in order 5-9)
;

may come "

is

subject to this contingency.

refers,

SiaTajjo-

presumably, to points of external order, such as those

pai (see parls.)

Romanists (see Est.) just dealt with. justify by this text their alleged unwritten apostolic traditions respecting the Eu: fasting communion, e.g., is placed amongst the unspecified Xonra.

charist

39.

The Various Charisms

of the

One

staying his apeat at home'' petite before he comes to the meeting

let
cf.

him

w. 21, 22fl. The Church Supper is for good-fellowship, not for bodily need
to eat there
like a famished man, absorbed in one's food if nothing worse happen is to exclude Christian and religious thoughts. ev oiko), not iv 4kk'.^o-io. (18: note the absence of the art.). "Coming together eU icpipa" (for a judgment) defines the " coming together els Jjro ov " of ver. 17 in terms of w. 29-32. o-w^px^o-Ot, pr. sbj., of the

In treating of the Spirit, xii. 1-11. questions of Church order discussed in this Div. of the Ep., the Ap. penetrates irom the outward and visible to that which is innermost and divinest in the Christian Society: (1) the question of the woman's veil, a matter of social decorum (2) the observance of the Lord's Supper, a matter of Church communion; and now (3) the operation of the Spirit of God in the Church, wherein lies the very mystery of its life. The words Siaipe'c-eis in ver. 4 and irdvTa TaiJTo in ver. 11 give Many the clue to Paul's intent in this . Cor. took a low and half superstitious view of the Holy Spirit's influence, seeing in such charisms as the " tongues "
;

phenomena analogous
passing,

to, though far surpagan manifestations (2) the proper evidence of His working, while they underrated endowments of a less striking but more vital and serviceable

 "
XII.

'

T7P02 KOPIN9IOYS A
I.

885
b

XII.
*

riepl
2.

8e

tW
on
1

'

TTfcup ariKuv,
eO^i]
3.
'

dbeKfyoi,
to,

ou

9eXw 4p4 lee J

d

x!- 1.

dyvoelv.
e

oi8aT6
'

tjtc,

irpos
8

etSwXa
up.lV

ret

a^xu^a,
ec

Se
f

VI

";

uS
11

av t]yea0,

dirayo^ievo:
Xe'yei

816

yrwpi^w
'It]<touc,
2

on

ouSels

J
e

6 * - " - .1 .?'
-

TrvGv\La.Ti

0eoO XaXwe

aVd0ep,a
;

kcu ouSels SucaTtu

3* .( Isa

With
;

Gen. ii. 19. f In trans, use, Mt. xxvi. 57, etc. rel. clause, Mk. vi. 56; Acts ii. 45, iv. 35 Lk. xxi. 12 Acts xii. ig, xxiii. 17, xxiv. 7. g xv. 1 2 Cor. viii. i Rom. ix. 22 f., xvi. 26 Gal. i. ii 11 times in Eph., Col., Phil.; 2 Pet. i. 16; 4 times in Lk. and Acts; Jo. xv. 15, xvii. 26. i xvi. 22; Rom. ix. h Eph. vi. iS; Rev. i. 10; Jude 20; Mt. xxii. 43; Lk. ii. 27, iv. 1 Mic. iii. 8. Acts xxiii. 14. 1; Gal. i. f.
impf. in
;
; ;

t (?) all uncc. but Ggr.Kmg. K*, a few minn., and Ff., read ore alone. conjecture on o to be a primitive error for o t 1 ir ot e (?) cf. Eph. ii. ix, and the use of iroTe in Rom. xi. 30 Col. i. 21 1 Pet. ii. 10. The confusion of * with ti is a common scribe's error and in the old continuous writing (oniroTe), it is likely enough that the copyist's eye, in some primitive MS., skipped the ir, esp. as no immediate countersense resulted to warn him of the oversight.
1

o t

W.H.

Itjo-ovSj fc^ABC, 17*, 46*, cop. syrr. (seemingly), Euthal. Itjo-ovv, DGKLP, sah., F, 17**, vg. (anathema Jfesu), Ath., Hil. and Svrian. See note below.
l-no-ov,

Western

nature (31,

xiii.

8, 13, xiv.
is

12).

For the
:

moment,
to lay

Paul's object

twofold

first,

down a general criterion of" the presence of Christ's Spirit (3), and then to show the wide manifoldness of His working in the community of believers
Ver.
topic,
xiv.,
is

spiritual things powers)," as in xiv. 1 (cf. irvevviii. 1; not "spiritual |j.aT<>v, 12) and persons" (xiv. 37, ii. 15), as Hf. and others would have it not the some status of the persons spiritually endowed, but the operations of the Spirit who en(gifts,
:

nent. " concerning

For the heading of the new 1. which runs on to the end of ch. see note on vii. 1. twv irvevp.aTi.Kuv

former of which is naturally construed as subordinate and adverbial to the latter, the " leading to idols " supplying the condition under which the "carrying off" took place, (b) We are driven back upon the alternative construction, adopted by Est., Mr., Hn., Ev., Bt., Gd., El. (see his note, and Kruger's Sprachl., 354 b,

Anm.

f.,

for

similar instances),

who

regard aTraydixsvoi as chief predicate after

on, and complete the ptp. by ?jt, which is mentally taken up from the interposed
temporal clause
:

"

You know

that,

when

you were Gentiles, to those voiceless idols, however you might be led, (you
were) carried away ". Since olSa with ptp I. complement occurs but once besides in N.T. (2 Cor. xii. 2, and there with ace. ptp., not nom. as here), the confusion between the ptpl. construction and the Sn construction after 018a, by which Mr. accounts for the grammatical The irregularity, is not very probable. emendation of W.H. (see txtl. note) is most tempting, in view of Eph. ii. n; it wholly obviates the difficulty of grammar " You know that once (on iroTe) you were Gentiles, carried off to those
:

dows them
sitional,

are in question.
SiaTa|o|jtat
' :

" 8e

is

tranto.

with a shade of antithesis to

. .

Xoiira
ject
I

Whatever sub'

postpone, I must not delay to the nature of spiritual gifts On oil OeXot ayvoeiv, cf. note to (Ed.). the Ap. has something to explain x. 1 not quite obvious and highly important. On the critical reading, Ver. 2. ot8oT OTI OT (9vT) tJt . . . US O.V
explain
:

{jvecrBe

aira-ydpcvoi, there are two plausible constructions: (a) that of Bg., Bm. (PP- 383 f-)> Ed., who regard us as a resumption of the on, after the parenthe" You tical ot clause, and thus translate know that, when you were Gentiles, how you were always led to those voiceThere less idols, being carried away ".
:

dumb
led".

are two reasons against this construction (1) the improbability of on being forgotten after so short an interruption ; (2) the inversion of the proper relation between ws o v Jy*o-0 and aTrayouevoi, the

'

now belonging to the Xaos Qeov, distinguish themselves from the 8vtj (see v. 1, x. 20); to be "led away to the (worship of the) idols " ,is the characteristic of Gentiles (viii. 7). oirayu implies force rather than charm P. is not thinking of any in the airayuv earlier truth from which the heathen were enticed, but of the overwhelming current by which they were " carried off" (abreptos, Bz.), cf. 2 Cor. iv. 4, 2
Cor.,
;

The

idols,

howsoever you might be

886
k

IIP02 KOPIN9IOY2 A

XII.
k

^Chron.'
2

"r6lv
i
'-

Kjp t0 "

'Itpouk

cl

b
(at)

eV

rit'cofjiaTi

'Ayiwk

4-

ChronV
Ezra'.
ver
1

8*

xa.pt.<T\idTuy
<av ei<T ^

eu, to 8c aurd n^eotia

Koy

Kai -"tos Kupios

6.
*

Kal

5. xa! k
p

8iaipc'cri$
n

SiaipeW$ m 8ia-

SiapeVeis

cVepYr),u.aTG>k'

T""'
i.

e '<r"''

a " T s

* aTl

6eos

^epywi'

Td pq Trdn-a

* eV q -rraCTiK.

See
PI.

7.

only in this
1.

ch.,

Rom.

Heb.
5
;

14

Rev. n. 19; 8 times

in. 5, v. 6; 8
1.

Gal.

ii. 8,

q xv. 28;

Eph.

xi. 29, xii. 6. PI. h.L; xvi. 15, 2 Cot. passim, eight times more in P.; in Acts also Lk. x. 40. n H.l. o 2 Cor. i. 6, iv. is Rom. vii. times more in P.; also Jas. v. 16; Mt. xiv. 2; Mk. vi. 14. p See viii. 6.
; ;

23; Col.

iii.

11.

Kvpios lr|o-ovs: fc^ABC, Kvpiov Itjo-ow DGKLP, etc.

:

17, 46, 67**, 73, vg. syrch.

See note below.

;

Kai o avros
:

(?)

BC,

37, 46

W.H.
Add

txt

o 8e avros

fc^AKLP, vg.
;

syrr.

avros 8e
Or

DG.

tart.

N'ACDGP,

v g-

after av-ros fc$cKL, etc.

after tvepyuv, B.

Tim. ii. 26, Matt. xii. 29. With this agrees the qualifying us av TJ-ycorOe (not this avrpyecrOe, as Hf. and Hn. read "led up," gives an irrelevant sense "led in sacrifice"), indicating the uncertainty and caprice of the directing powers " pro nutu ducentium " (Est.). For the right sort of a-yco-Oai, see Rom. viii. 14, Gal. v. 18. On the ciScoXa, cf. viii. 4; the voicelessness of the idol is part of its nothingness (cf. Ps. cxv. 4-7, etc.) ; the Pagans were led by no intelligent, conscious guidance, but by an occult power behind the idol (x. 19 fi.). Ver. 3. Their old experience of the spells of heathenism had not prepared the Cor. to understand the workings of God's Spirit and the notes of His presence. On this subject they had asked (1), and P. now gives instruction " Wherefore I inform you ". They knew how men could be " carried away " by supernatural influences; they wanted a criterion for distinguishing those truly Divine. The test P. supplies is that of loyalty to Jesus Christ. " No one speaking in the Spirit of God says ANA0EMA IHIOYI, and no one can say KYPI02 IHZOYZ except in the Holy Spirit." Jesus is anathema, Jesus is Lord, are the battlecries of the spirits of error and of truth contending at Cor. The second watchword is obvious, its inclusiveness is the point of interest; it certificates all true Christians, with whatever SiaipeVeis xapio-aaTtov (4 ff.), as possessors of the Holy Spirit, since He inspires the confession of their Master's name which

of the coming proof of His indwelling. But who were those who might say at Cor., " Jesus is anathema " ? Faciebant gentes, says Bg., sed magis Judjxi. 'Ava0p.a (see parls.) is Hebraistic in Biblical use, denoting that which is cherem, vowed to God for destruction as under His curse, like Achan in Joshua's camp. So the High Priest and the Jewish people treated Jesus (John xi. 49 f., Gal. iii. 13), using perhaps these very words of execration (cf. Heb. vi. 6), which Saul of Tarsus himself had doubtless uttered in blaspheming the Nazarene (1 Tim. i. 13) ; this cry, so apt to Jewish lips, resounded in the Synagogue in response to apostolic preaching. Christian assemblies, in the midst of their praises of the Lord Jesus, would sometimes be startled by a fierce Jew screaming out like a man possessed, " Jesus is anathema " for unbelievers on some occasions had access to Christian meetings (xiv. 24). Such frenzied shouts, heard in moments of devotion, affected susceptible natures as with the presence of an unearthly power hence the contrast which Paul draws. This watchword of hostile Jews would be taken up by the Gentile mobs which they roused against the Nazarenes see Acts xiii. 45, xviii. 6, where pXao-cS-nu.ovvTes may well include XeyovTes 'Ava6ep.a 'Irjo-oiis. Gd., ad loc, and W. F. Slater {Faith and Life

Jesus

(John

xvi.

14)

Spirit

this is the infallible

makes them such (see i. 2, Rom. x. g, Phil, ii. 11, etc.). Not a mystical "tongue,"
but the clear intelligent confession "Jesus is Lord " marks out the genuine irvevpaTiicds
;

of the Early Church, pp. 348 f.) suppose both cries to originate in the Church they ascribe the anathema to heretics resembling Cerinthus and the Ophites, who separated Jesus from Christ (cf. 1 John ii. 18 ff., iv. but this identification 1-6)
;

cf.

the pari, cry 'AppS. 6 iraTTJp, of

"

Gal.

iv. 6.

He

shall glorify

Me,"

said

foreign to the situation and context, is surely an anachronism. The distinction between XaXe'u and Xiym is well
is

and

"

887
'

497. eKdoro) 8e

nP02 KOPINGIOY^ A
SiSoTai
r
r\

4>ave'pa)cri9

tou neeujxaTOS irpos to

u
a T

j|X(j>epov
'

r 2

9 or
-

'

iv '

8.
u

u)

p,f
u T

yap 01a too

Xoyos

Ili'cup.aTos oiSotcu Xdyos w w ycwaews, Kara to auTo nreujia 9. *

ao<j>ias,

aXXw

8e
iv

v *

5-

eTc'pa)

oe

mcms

c
.

x
.

i-

zii. 10;

8e,

iii.4.

Acts xx. 20; see also vi. 12 and vii. 35. t For normal use of 05 nev, see xi. 21. aAAo? os fiev . . Mt. xiii. 4 f. Mk. iv. 4. aAA.09 eTepos, Mt. xvi. 14 Heb. xi. 35 f. cf. Gal. i. 6. T<;po<r, see . . aAAov . u See i. 5; Aoy. <ro'/)., ii. 13. aAAos, xv. 39, 41; Jo. iv. 37. v Rom. xi. 33; Col. ii. 3; Eccl. i. 16, 18, ii. 26. j-ojita, i. 17; yi>tu<ris, i. 5. w ver. n, 2 Cor. iv. 13, xii. 18. iv. irv.,
; .
; ;

vv. 13

f.

Eph.

ii.

18, iv. 4.

Om. it fc$*BDG,
:

67**, vg. syrsch.

A, with the Syrian codcl., inserts.

exemplified here XaXciv iv is " to speak in the element and sphere of, under the influence of" the Holy Spirit. Vv. 4-6. "But," while the Spirit prompts in all Christians the simultaneous confession Jesus is Lord, this unity of faith bears multiform fruit in " distributions of grace-gifts, services, workings". These are not separate classes of Trve-uftaTiKoL, but varied designations of the irvev(j.aTiKtt collectively a trinity of blessing associating its possessors in turn with the Spirit, the Lord, and God the fountain of all. What is a x^pio-pa (see i. 7) in respect of its quality and ground, is a Siaicovia in view of its usefulness (see 21-25), and an Ivcpyqua in virtue of the power operative therein. The identity of the first and second of the syns. rests on that of " the Lord and "the Spirit" {cf. 2 Cor. iii. 17 f.), and that of the second and third upon the relation of Christ to the Father (see John v. 17 ff., xiv. 8-14). For the Trinitarian structure of the passage, cf. 2 Cor. xiii. 13, Eph. iv. 4 ff. Kvpio? and Sia-

doings of every 30a, and note. Siaipecrcis appears to be act., dividings, distributing s, rather than pass., differences, varieties; see ver. 11. The pi. points to the constantly repeated dealings out of the Spirit's store of gifts to the members of Christ's body. Ver. 7. Kacrr<t> 81 k.t.X. distributive in contrast with the collective t. iracriv of ver. 6 cf. Eph. iv. 6 f., and the em" But to each phatic licacrTos of iii. 5-13 there is being given the manifestation of the Spirit with a view to profiting " cf.
in

and operative
Christian

the
i.

man

cf.

7-16, where the Swped t. Xpiorow is similarly portioned out amongst the members of Christ, for manifold and reciprocal service to His body. The thought of mutual benefit, there amply expressed, is here slightly indicated by irpos to
iv.

Eph.

<rup.4>c'pov (ad utilitatem, Vg.) see vi. 12, x. 23, 33, on this word. SSoTai, datur (not datum est), indicates continuous bestowment so in vv. 8 ff. these charisms, blossoming out in rich, change-

icovia are correlative

is

all

Church-ministry

directed by "the Lord" and rendered primarily to Him (iv. 1, vii. 12, viii. 6, Rom. xii. 11, xiv. 4-9, Matt. xxv. 40,

Siaxovia embraces every "work of ministration " (Eph. iv. 12): gradually the term narrowed to official and esp. bodily ministrations, to the duties of the Sidicovos (Phil. i. 1, etc.) see xvi. 15, and cf. Rom. xv. 31 with xi. 13 for the twofold use. Ivepyrjaa (effectus, rather than operatio, Vg.) the result of cvcpye'w this favourite Pauline vb. signifies an effective, and with iv an immanent activity. to. irdvTa covers the whole sphere in which spiritual charisms operate cf. Eph. iv. 6. Ver. refers the same irdvTa ivepytlv to "the Spirit," who is God indwelling Power, in its largest, ultimate sense, "belongeth unto God"
etc.).
;

cf.

Eph.

i.

11, etc.,

Phil.

ii.

13)

"the

same God, who works ... in all " (Rom. iii. 29 f.), knowing no respect of persons

the potencies of the Spirit ever dwelling in the Church. 4>avep<i>cris (opp. of xpijv|ns) governs t. fl fcvpaTos in obj. gen. to each is granted some personal gift in which he shows forth the Spirit by whose inspiration he calls Jesus Lord (3) for the constr., cf. 2 Cor., iv. 2. For the general idea, Matt, v. 14 ff., Luke xii. 1 f., 1 Peter ii. 9. Vv. 8-10 exhibit by way of example (yap) nine chief manifestations in which word the Holy Spirit was displayed of wisdom, word of knowledge, faith, healings, powers, prophecy, discernings of spirits, kinds of tongues, interpreting of tongues. The fourth and fifth are specially marked as \apicrp.aTa and tvepyilAO-Ta respectively the first is said to be given "through," the second "according to," the third and fourth "in the same" (or "the one) Spirit," whose operation in the whole is collectively reaffirmed in ver. 12. In distinguishing the recipients, P. begins with
ful variety, disclose
: ;
: ;

;: ;

XII.
w
2

IIPOS KOPIN0IOY2 A
x

w.

28,

->,o;

T(j
>

* (xutw w rifeuaaTL,
'
'

aXXw
1

8c

'

Jer. xl.

n.

Yapio-uctTa #
1

laudTO)!' eV
1

tw
1

cujtw
t

w ;"!. Ac[s rifeu^aTi,

-aofiot, freq. in

IO.

'

aXXw
8e
2

8c

evepyrjixaTa

T Sui'dp.ewi',

'

aXXw
3
'

8e 8e
3

irpovcVti

<l>iiTta,

'

'

aXXw '

SiaKpicreis

irvsuu.d.T(t>v

'crepto
*

GG. and
Acts.
vi. 5
;

Tim. Heb. Gen.

2 Cor. xii. 12; Gal. iii. 5 (virtually); 2 Th. ii. 9; Heb. ii. 4, PI. in this sense, vv. 28 f. passim. z xiii. 2, 8, xiv. 6, 22; Rom. xii. 6; 1 Th. v. 20; 1 Acts ii. 22, viii. 13. xix. 11 ; a Rom. xiv. 1 Rev. i. 3, etc.; Mt. xiii. 14. -evu, see xi. 4; -t>|s, ver. 28. i. 18, iv. 14; b yep. yA.., ver. 28; xiv. 10; Mt. xiii. 47, xvii. 21 ; -eeir, see vi. 5. v. 14; Job xxxvii. 16.

GG.

i.

n,
1

etc.

1 vi,

AB,

17, 67**, latt. vg.

avToi,
%

J^DGKLP

So crit. edd. (Western and Syrian) harmonistic correction.

;

BDG

om. Sc twice,

after
<j>)

a\k,
Syrian
;

'Om. 8e (after T P ^*BDGP, latt. vg. Add Sc ACKL, syrr. cop. Alexandrian and

cf. ver. 9.

the colourless

<

p.iv (for

the

rel.

pr. in

this use, cf. xi. 21) ; but in continuation aXXw S (to another) is varied with exe'pw the latter seems to (to some one else)
;

mark a more
ence
:

specific, qualitative differff.,

cf.

the interchange in xv. 39

xi. 4,
;

also in 2 Cor.

and th-epos in xiv. 21, Rom. vii. 23 Irepos moreover dispenses with the contrastive 8e, as conveying its

standing alone, with emphasis, it implies an energy and demonstrativeness of faith (cf. iraoro irio"ris, xiii. 2), ein Glaubensidp.ara and 8vvdp.cLs heroismus (Mr.) are operations of suuh faith in the material sphere, by way of miracle; irpo<|>r)Teia and SiaKpioris irvevp-dTwv, in the purely
:

own antithesis (Hn. however,

against Mr., takes the prons. to be used indifferently). Accordingly, the third (faith) and eighth (tongues) in the chain of gifts indicate points of transition, in the writer's thought, from one sort of endowment to another and the nine thus fall into three divisions, of two, five, and two members respectively, with \6yo$, irCcr-ris, YXwcro-ai for their titles, the first of which exhibits the i"!vvp.a working through the vovs, the second in distinction from the vovs, and the third in supersession of the vovs for this basis of discrimination, cf. xiv. 14-20 also xiii. 8, where the like threefold dis'

by way of revelation. Faith however may be exhibited in conspicuous degree apart from these particular demonstrations (cf. Matt. xvii. 20, The first two xxi. 21, Mark xvi. 17 f.). of the five are imparted " in (i.e., grounded upon, exercised in the sphere of) the same what is said of these (the one) Spirit " is understood of the other three (cf. iv in ver. 3): "in the same Spirit" dwell the endowments of a fruitful understanding and of a potent faith " in the one Spirit "
spiritual sphere,
;

in

His power and bestowment alone-

The tinction appears in another order. above arrangement is that of Mr. Ed. gives a more elaborate and somewhat
;

diff.

yvuo-eeos

(a) X070S o-o<j>as and were the charisms most aboundi. 5, and the relevant ing at Cor. see "Wisdom" notes on i. 17, 30, ii. 1, ,

analysis.

the -larger acquisition, the truth of God wrought into the man; "knowledge" is that truth intellectually apprehended and objectified see Ed. ad loc, who says, " The irapK|3aori$ of <r<>4>(a ". is mysticism, of yvvcretDS is rationalism Expressed in \oyos, both gifts serve the Church irp&s to crujj.c|>pov (7) they are the qualifications of pastor and teacher respectively. " The Spirit " is the channel " the same (8id) conveying Wisdom Spirit " is the standard (Kara) regulating Knowledge. (b) irio-ris impresses its character on the whole second series
is
: ;
;

"gifts of healings " lie (cf. Mark iii. 28 ff.). The IdfiaTa (acts of healing see parls.) are xapt<r|JiaTa by eminence gracious acts (cf. Luke vii. 21, Ixapithe Swajxcis (powers ; see parls.) <to.to) display strength rather than grace, e.g., in the sentence of v. 5 above, or that contemplated in 2 Cor. xiii. 2 ff., 10; npo^njTeta, they are "acts of energy". as an edifying gift of speech, is akin to it is contrasted the Xrfvos graces of (a) with -yXwo-o-ai (c) in xiv., as being an inBut prophecy, while telligent exercise. employing the vovs, has a deeper seat it is no branch of troqSia or -yvcocris as though coming by rational insight, but an &iroKd\vi)us of hidden things of God realised through a peculiar clearness and Heb. intensity of faith (2 Cor. iv. r3 f. xi. 1, 13 ; Luke x. 21 f., etc.), and is in miraculous powers line therefore with the preceding; hence "the prophet" is regularly distinguished from " the teacher ". " Discernment of spirits " is the counterpart and safeguard of "prophesying,"
all
:

nPOS K0PIN9I0Y2 A
be

889
c

yXwo-ow, 'aXXw 8e
to
*

ip\x.r]veia
*

'

yXwo-ow
l

II. Trdrra Be TauTa

*

5"^ W|
2 ?:.3>.

"ecepvei
K a0<l>s
12.
xvi. 17.
jti\,

ev

kcu

to

ciuto

nveufxa,

otaipouf

tSia

eKaaTW

p 0lJX 6 Tat.
KaOa/rrep

Jj^ yap to awp-a

If
ttrri
ical

'

/xcXtj

exi

TfoXXd,!
2.

f, '

TI

j*-

6;'Mk.'

and

iv. 34.

d xiv. 26; Sir. prologue, xlvii. 17. -evi-Tjs, xiv. *8; -vu>, Heb. vii. f Lk. xv. 12 avT., see ver. 9. Josh, xviii. 5. -<ris, ver. 4 above. h Of God, Heb. vi. 17; Jas. i. 18; 2 Pet. iii. 9; 1 Kings ii. 25. -rnxa,
;

See
h.l.
;

xi. 5.

ev

g N.T.

Mace
i

Rom.

ix. 19.

See

x. 10.

See

vi. 15.

i-iroXXa x l

(in this order)

non- Western and pre-Syrian uncc.

demanding the
;

like super-rational

pene-

the true critic may not have tration originative faculty, but his mind moves in the same region with that of the
originator
<reis,
pi. 1

emphasis the variety in unity of the "gifts," and vindicating the sanctity of each " But all these things worketh the one and the same Spirit" (cf. 9). In the
:

and tracks
for

his steps.

SiaKpi-

this

gift

had many and

:

various occasions of exercise see parls., as to the also for 8iatcpiv<i>, vi. 5, etc. power itself and the need for its exercise, cf. 1 Thess. v. 20 ff., 2 Thess. ii. 2, 9 ff., f. 1 John ii. 18 ff., iv. 1-6, Matt. xxiv. P. exhibits this SiaKpuris admirably in ver. 3 above; it displays itself in Acts xiii. 8 ff., along with the evcpynpa Suva;

qualifying clause, "dividing separately (seorsim) as He wills," Sicupow takes up the Siaipco-eis of w. 4-6 eKao-raj is resumed from ver. 7 ISia adds the thought that the Spirit deals with each recipient by himself, individually and appropriately
;
;

(cf.

vii.

7,

iii.

8,

xv.

23)

while kclO&s
acts in the

{SovXerai signifies that

distribution

He

upon His choice and judg-

|Ls; cf. Acts v.

i-ii.

(c)

The "kinds

of tongues," with their attendant " interpretation," constitute the third order of in this exercise the specific charisms intelligence of the speaker is suspended. The Y\wo-<rai, ranked first by the Cor. because of their sensational character, P. enumerates last in regard of "profiting"
;

ment, where lies the hidden reason for the giving or withholding of each particular gift. For f3ov\op.ai, see parls.

and
;

for its difference

from

lOeXoi, cf. ver.

ch. xiv. will justify this relative deThe "tongues" of this Ep. preciation. cannot have signified the power to speak
(7)
;

strange languages in missionary preaching, as many have inferred from the terms used in the account of the manifestation of the Day of Pentecost; see notes on Acts ii. 4-1 1. y4n\ implies that this
ecstatic

Eurip., also iv. 19, 21, and parls. 18 Hippol., 1329 f., supplies a good example of the distinction, ovScls diravTav j3ou\Tai TTpoOujiia tt) to5 8e'XovT09, aXX* " None of us likes to adHo-TdiieB' act cross the purpose of one that is bent on anything, but we always stand aside ". No predicate could more strongly imply personality than does fiovXtrai.
:

40.

The One Body,

xii.

of

many

phenomenon was

far

from uni-

12-20. The manifold graces, ministries, workings (4 ff.), that proceed from the action of the Holy Spirit in the Christian community, stand

Members,

the " new tongues " of Mark xvi. 17, together with the indications of ch. xiii. 1 and xiv. of this Ep., point to the breaking out of an exalted and mystical utterance differing from all recognised human speech this utterance varied at diff. times and places in its mode and attendant conditions, and in the impression it produced on the hearers ; it is regularly spoken of in the pi. The necessity of epjx-nveia for the extraction of any benefit to the Church from the Tongues sometimes the will be shown in ch. xiv. possessor of the Tongue became interOn the yXiSo-o-ai preter also (xiv. 13). generally, see Ed., ad loc. also Hn. Ver. 11 sums up the last par. (4-10), impressing on the Cor. with redoubled

form

not only in

common dependence upon

Him
each "the

39), but are mutually bound to The Church of Christ is other. body" for the Spirit of God; and
its
f.).

these operations are

tional activities (12

correlated funcDifferentiation is

The unity of the essence of bodily life. of the Church is not that of inorganic nature, a monotonous aggregation of similars, as in a pool of water or a heap of stones it is the oneness of a living organism, no member of which exercises

faculty as another. Without contrasted as foot with hand or sight with smell (14-17), there would be no body at all, but only a In God's single monstrous limb (19). creative plan, it is the integration and

the

same

"many members,"


890
1

XI L

HP02 KOPINGIOY^: A
'

Tc't"

i'.

rr LVTOi

V,

Se

TO.

k
fi\T)

TOU awfiOTOS TOU

CVOS

'

TToWd

oVtO.
nl

f 6CTTI

m^See'vv.

aii fJLa '

OOTW
TTafTes

k 011

%"&,*"
E^h'iv
n See
x. 2.

W^S
4

"eis
""

Xpurros tv 13. koI yap m c m awp,a " D 0aTrrur8T]p.',

p

"m
citc

neeufiari
"'louSaioi
q

"**

"

^
q

T
l

l'

e S

8oG\oi eiTc
1

''

cXeiiflepoi,

Kal -irdVTes

eis

If

rifup.a 3

TroTta9Tjp,'. 4

4. tcai

yap to aupa ouk earie

.
.

If

fxeXog
q

p Eph.vi. 18 (with eiTe); Gal. iii. 28; Col. iii. 11; Rev. vi. 15, xiii. 16, xix. 18. eiTe . eire, see iii. 22. For ace. with pass, (without e lS ), 2 Th. ii. 15; Heb. vi. 9; Rev. xvi. 9; Mk. x. 38; Lit. iii. 2.

See

xii. 47.

Om. tov cfos all uncc. but fc<$cD, Om. cis all uncc. but DcKL.
ev iroua
:

Hil.,

Ambrst. (ex uno corpore).

* eis

a number of minn., with Macarius and (virtually) Clem. Al.

* 4>o/Ticr9-rj|jiv,

L, and several minn.

A,

co~p.tv.

reciprocity of a multitude of distinct organs that makes up the physical and the social frame (18 ff,). " The one Spirit," the leadVer. 12.

into one body were baptized whether Jews or Greeks, whether bondmen or freemen and we all of one Spirit were

ing thought of 39, suggests the' similitude of "the body" for the Church (called in ch. iii. the tillage, building, temple of God), since this is the seat of His multifarious energies. In the Eph. and Col. Epp. to o-wpa becomes a fixed title for the Christian community, setting forth its relation both to the inhabiting Spirit and to the sovereign Head as yet it
;

remains a plastic figure. Aristotle had applied this image to the State, the body politic ; and the idea was a Gr. commonThe Ap. is still insisting on the place. breadth of the Holy Spirit's working, as against Cor. partisanship and predilection for miraculous endowments hence the reiterated tv and iroXXa, also the emphatic iravTo. of the second clause " but all the members of the body, many as they are (iroXXa ovra), are one body ". In applying the comparison, Paul writes not as one expects, ovtws t) cKKXijcria or ovtujs T|H-eis, but with heightened solemnity ovtci>s koI 6 Xpurros, " so also is " Christ stands by metothe Christ " nomy for the community united through Him and grounded in Him" (Hn.).
; :
I

to drink," were drenched (Ev.). appeal to experience (cf. Gal. iii. 2 at their ff., iv. 6 also Acts xix. 2-6) baptism the Cor. believers, differing in race and rank, were consciously made one one Spirit flooded their souls with the love and joy of a common faith in Christ. For pain-i^w tv and els, see parls. tv defines the element and ruling influence of the baptism, els the relationship to which it introduces. P. refers to actual Christian baptism, the essence of which lay in the regenerating influence of the Holy Spirit (John iii. 5 ff., Tit. iii. 5 f.) baptism represents the entire process of personal salvation which it seals and attests (Eph. i. 13, Gal. iii. 26 ff, Rom. vi. 2 ff.), as the Queen's coronation imports her whole investiture with royalty. That Jews and Greeks, slaves and freemen, had received at the outset an identical Spirit, shows that they were intended to form a single body, and that this body was designed to have a wide iiroritr6r\\j.(v variety of members (n f.).

made

An

(see parls.) has

been referred by Cm.,

was

This substitution shows how realistic P.'s conception of believers as sub-

sisting " in Christ,"

and

Church-unity to
:

its

raises the idea of highest point; "all

the members are instinct with one personality " (Ed.) cf. Gal. ii. 20, 2 Cor. xiii. 3, 5, for this identification in the case of the individual Christian. The later representation of Christ and the Church as Head and Body is implicit in this phrase. For Xpurros with art., cf. i. 12, x. 4, etc. also Eph. v. 23 ff. Ver. 13. Kal y*P * v tv^ rivevpoTi " For indeed in one Spirit we all ic.t.X.
;
:

Aug., Cv., Est, and latterly by Hn., to the iroi-qpiov of the Lord's Supper (x. 16, xi. 25), as though Kal coupled the two consecutive Sacraments (cf. x. 2 f., and notes) but the tense, pari, to e(3airTio-0T]uev (otherwise in x. 16, etc.), points to a past event, not a repeated act; and it is "the blood of Christ," not the Holy Spirit, that fills (symbolically) the Eucha;

The two aors. describe the cup. same primary experience under opposite
ristic

figures (the former of which is acted in baptism), as an outward affusion and an inward absorption the Cor. were at once
;

immersed in (cf. o*vvTa<j>T)uev, Rom. vi. 4) and saturated with the Spirit; the


1318-

891

TIP02 KOPIN9IOY2 A
15.

aXXd TroXXd
'

ihv

CITTT)
1

O
*

TTOUS, irapa.

" "Oti

OUK
T

clfil

r X 6 ^P' OUK r

^ '^
N.T.

n S*

ClfU

eit

tou 16.

CTWU.0.T09,

touto ouk

icrriv
eiu-i.
r

tou

Of

ctoSu.ci.toc,

KCU

eat'

cittt]

to

ous,

"*Oti ouk

od)9aXr

u.os,

ouk

eifii
l *

ck too o-wu.aTOS," ou "irapd touto ouk

17.
t

early
u

e*K

tou CTwu.aTos

'el
T
rj

oXok to awfia
oa<|>p>]ais
;

d<J>r)a\u.6s,

'ttou

aKOf]
x

persons, see i. 30; partitive as here, Mt. xxvi. 73; Acts

xxi. 8, etc.;

Xoy
to,

ciko^,
y

Trou

18.
1

eufl

w
*

oe

o*

e6s
r

cOcto

Obad. n.

u-eATi,

eV y I Kaoroe auTWf, ey

tw awiiaTi

ko.8ws

Tiae'XifiCTei'

'in

sN.T.U,
this
cl.

sense;
;

Gr., Lidd. s.v. I. 6; syn. with Sia, Philo, I. 263. Interrog. after ei, iv. 7, x. 30, xv. t irou, see i. 20. u 2 Pet. ii. 8. For other uses, see Rom. x. 16 f. Gal. iii. 2, etc. 12, 32 ; 8 times more in P. ; etc. H.l. Logical, vii. 14, xiii. 13, xiv. 6, xv. 20, etc. x ver. 28; Rom. iv. 17; 1 Th. v. 9; 1 Tim. i. 12, ii. 7; 2 Tim. i. n; Heb. i. 2; Acts xx. 28; Gen. xvii. 5. y Six times more in P.; freq. in Lk. and Acts; Rev. xxi. 21. 2 Of God, xv. 38; without Kadwt, iv. 19; Rom. ix. 18, 22; Col. i. 27; 1 Tim. ii. 4; 1 Pet. iii. 10; Jas. iv. 15; Mt. xxvi. 39. Cf. 8(\ritia ., i. 1 and parls.

Pointed interrog. by Tr., as in T.R.

v vdvi,

affirm,

ABDG. So Tr., W.H. txt., R.V., ^CDbcKLP. So Tisch., W.H. marg.

(?)

by other crit. edd. EL, Nestle.

See note below.

second figure supplements the

first

cf.

itotw, which takes double ace. (iii. 2), retains that of the thing in the passive.

Rom.

v. 5, Tit.

iii.

5, 6.

ing itself from hand or eye its pettish argument (eav eiirfl k.t.X.) leaves it where it was. Gd., Ed., and others, less aptly refer tovto not to the saying of the foot,
;

Ver. 14 recalls, under the analogy of the 0-wu.a, the reason given in ver. 12 for the diversity of spiritual powers displayed in the Church: it is not "one member," but " many " that constitute the " body ". This thesis the rest of the illustrates. Vv. 15, 16 represent with lively fancy the foot and ear in turn organs of acas disclaiming tivity and intelligence their part in the body, because they have not the powers of the hand and eye : an image of jealous or discouraged Cor. Christians, emulous of the shining gifts of their fellows. In each case it is the lowlier but kindred organ that desponds, pars de parte quam simillima loquens ovk elu.1 Ik tov (Bg.): cf. ver. 21. cruu.a.To$, " I am not of the body " not

mere
i.

partitive expression
:

it

signifies
iii.

dependence {pendens ab
Tit.

cf.

Gal.
461),

io,

but to the fact that it is not hand, For double ov, cf. 2 Thess. iii. 9. Ver. 17 expostulates in the vein of vv. 15 f. with those who exalt one order of gifts (either as possessing it themselves or envying it in their neighbours) to the contempt of others the despised function is as needful as the admired to make up the body " If all the body (were) eye, where the hearing ? if all (were) hearing, where the smelling ? " The senses are set in order of dignity the ear wishes to be the eye (16), but then its indispensable service of hearing would be undischarged so the nose might desire promotion to the rank of an ear, leaving the body impotent to smell. The discontent of the lower members and the scornfulness of the higher are alike signs of a selfish individualism, indifferent to the welfare of
etc.,

etc.

10,

etc.

Wr.,

p.

d rived status or character.

tradicts,

Paul
the

hence
conself-

the

body

ecclesiastic.

in

identical

terms,

understood here. *H oo-qSp-ncris is " the sense of smell " not odor, but odoratus

f\v

(cf.

ver. 9) is

disparagement of the two chagrined members: ov irapa toBto k.t.X. must be read as a statement "it is not therefore not of the body" (R.V., Bg., Mr., Hn., Hf., Ed., El., Bt., Sm.) not a

(Vg.).

question (A.V., Cv., Bz Est., D.W., Al., Gd.), which would require u.tj instead of ov " Is it for this reason not of the body?" For irapa with ace. of reason {along of this), see parls. " in accordance

with this," viz., the disclaimer just made deplorans (so Mr., Hn., Hf., Ev., El., Er. sortem suam). The foot or ear does not
sever itself from the body by distinguish-

" But now (argumentative Ver. 18. vvv, 'as things are see v. 11) God has appointed the members, each single one of them, in the body as He willed." It is God's will that has ranged the physical organs and by analogy the members of in their several places and the Church offices {cf i. 1, iii. 5). Dissatisfaction with one's particular charism, or contempt for that of another, is disloyalty towards Him and distrust of His wisdom. This is Paul's ultima ratio : !> av6pwire, at) tis el k.t.X. Rom. ix. 20.
'
:


892
a

nPOS K0PINGI0Y2 A
ir.

XII,

Eph.
i.

jg

fi

^,
:i

T
k

^^^
rj

|K

jxeXoS,

TTOU

to crwjia

20.

cOv

8^

s, iv. 9.

TToWa
21.
'

jxef

jteXr], ep

8c

0-tou.a.
4

Heb.v.12.
x. 36;

Ou
"

8ui/aTat 8e 4 6<J>9aXu.65
" ,

cureli' tti

x ei P^ ""Xpeiaf
,

<rou

ouk

thrice in

ly^o)

q TrdXic
b

Kec^aXr] tois ttoo-i,

b

'""Xpetav
rt

up-aik

ouk
d

* ey^u*

Acts ii. 45. 22.

iv.

dXXa

iroXXci)

uaXXo^ rd
;

8oicoueTa

(xcXt)

tou

orwixaTos

35;

freq. in

GG.
c

In
ff.,

rirst

b 2 Cor. iii.9, 11 Rom. v. 9 ff. Phil. i. 23. ii. 12; Mt. vi. 30; Mk. x. 48; Lk. xviii. 39. For second, see iii. 18. d See vv. 12 sense, 2 Cor. x. 9; Gal. ii. 2, 6, 9; Mt. xvii. 25, etc.
;

vi. 15.

1
2 3

Om. T a
vvvl,

(?)
;

BG,
(?)

17

Lach., Tr.,

W.H.

bracket.

GP

see ver. 18.

Om. p,ev
8

BD,

73,

Aug.

So

W.H.

txt. ;

Lachm., Tr. brackets.

;

*o oq>8aXp,os:

Om.
retain.

ACGP,

uncc. but K, and many minuscc. 17, 37, syrsch. cop. (Alex, and late Western)
all

fr^BDKL,

vg.

in mid. voice, cf. ver. 28 and the tense refers the Divine ; appointment constituting the body to past

For

Tiflrifii

appointments,

other parls.

room

time generally "has set" rather than "set". The prefixed iv singles out the individual for the Divine regard, distributed by Ikcmttov; each limb by itself has its part assigned by God. ^eX^o-ey signifies determining will, as ffovXerai (11, note) discriminating choice. Vv. 19, 20 rehearse the doctrine of

which leave, moreover, man's personal effort. We should desire the best of His gifts (31).
for

vividly illustrated by w. 15 ff., viz., that a manifold variety of organs is indispensable for the existence First the principle is of the Church. suggested by a rhetorical question, in the

w.

12-14,

now

if all were one strain of ver. 17 member, where (were) the body ? " Se:

" But

condly, it is affirmed, with grave conclu" But as the case stands (vvv siveness
:

Se)

Many

members, yet one body

".

rioXXa |xe'Xt), iv 8e orwfio sums up the whole exposition in a concise epigram, which was perhaps already proverbial (cf. eo-Tiv hardly needs to be supix. 24). plied. Cf, for the thought, x. 17, and notes on w. 12, 14 above. The Mutual Dependence of 41. the Body's Members, xii. 21-31^. Multiformity, it has been shown, is of the essence of organic life. But the variously endowed members, being needful to the

Ver. 21 personifies again the physical in the fashion of w. 15 f there the inferior disparaged itself as though it were no part of the body at all ; here the superior disparages its fel" The eye low, affecting independence. (might wish to say but) cannot say to the hand, I have no need of thee or the head in turn to the feet, I have no need of you 1 " The eye and head are imagined looking superciliously on their companions in w. 15 f. the ear and foot play the part of discontented rivals. ov ovvarai a moral and practical imposat every turn the eye sibility (cf. x. 21) wants the hand, or the head calls on the the keen foot, in order to reach its ends eye and scheming head of the paralytic what a picture of impotence! The famous Roman fable of the Belly and the Members is recalled by the Apostle's apologue. There is no such thing in the physical, nor in the social, fabric as in-

members,

dependence.
7,

irdXiv
10),

Rom.

xv.

(cf. iii. 20, 2 Cor. x. vicissim (Hn.), rather

other

body, are consequently necessary to each those that seem "weaker" sometimes the more so (21 f.), while the less honoured have a dignity of their own thus all the members cherish mutual re-

and fellow-feeling (23-26). This good of the Church, with its numerous grades of personal calling and endowment (27 f.). No one charism belongs to all Christians (29 f.). There is choice and purpose in God's distributive
spect holds

than iterum (Vg.) or rursum (Bz.), adduces another instance of the same kind as the former. Vv. 22-24a. " On the contrary " (dXXd), instead of the more powerful and dignified (23) bodily parts dispensing with the humbler (21), it is "much more" the " the weaker " or case that these latter "less honourable as they may seem to dafleveorepa be " (toi Sokovvtcl

"are necessary" in themvirdpxiv) selves (22), and treated with " more abundant honour " in our care of the body.
iroX\<L ftaXXov (cf. Plato, Phtzdo, 80 E, aXXa iroXXy fiaXXov), multo potius

...

By


ig-

;
:

26.

nPOS K0PIN9I0Y2 A
'

893
&
c

do-Geve'cTTepa

uirapxeii'

d^ayKaid

m
"

23.
k

Kal

"aTipoTepa elfai tou <rwp.aTOS, toutois 'Tip-V n w cua-yilp.oaucTjt' Kal Ta Ti6efJie' aoxfipova r\p.S>v

irepKrcrojepav
k

SoKoGpcf ||"? " ircpi- e 2 c

.

^2
^_

7'

1 ?-

Trepiao-OTcpaw

cxet,,

24. Ta 8e

cuax^p-oca ^pw' ou
crwaa, r
q
r\

XP 6
p

^
1

^ "jf^.
He *"
^'j'
24. xiii.46. h c; ee lv jo
'
;

* k

*X ei

a ^' 0e S Sous
r

0uveK.4oa.Gtv r
'tiutjiv,

to
p-T]

tu
i
>

p
2

ucrrepouueVw i
1

irepio-CTOTepai'

dXXriXwi'

11
r

25. iVa
'

o_ x"T ua
d

ck

tw awpan, clXXd to auTO

3

u-rrep

-sth.i. 20.

u.epiu.i/oio-1

Ta
;

uc'Xti

26. nai 'citc

;

Trdo"xi

ev peXos,

Kom.
xiii.

ix.

21, Xll. 10,

k Compar., xv. 10; 2 Cor. ii. 1 Pet. iii. 7. ii. 20 f. 1 In this sense, Mt. xxvii. 28, Mk. xv. 17; cf. Mt. xxi. ; 33, N.T. h.l.; Deut. xxiv. 1; cf. -<Tvvr\, Rom. i 27; Rev. xxvii. 48; Ruth iii. 3. -o-is, 1 Pet. iii. 3. o Heb. iv. 2. xvi. 15, vii. 36. n N.T. h.l.; in Plato, Xen. -mv, see vii. 35; -oiao?, xiv. 40. With vngp, N.T. h.l.; Ps. xxxvii. 18. r See vii. 32. s See iii. 22. q See i. 10. p See i. 7.

Th. iv. 4; 1 Tim. v. 17, vi. 1 2 Tim. Heb. vi. 17, vii. 15 9 times in GG.

7; 1 7, x. 8;

va-rtpovvTi,
(rxio-fiaTa,

c
fc^

DGKL,
:

etc.

fr$*DGL, above 30 minuscc.

cf.
i.

Western and Syrian. Western.

xi.

So Tisch. 8 Treg. marg.

,

other edd. trxt-o-pa

3

10,

18.

eiTt (?)

BG, some
its

Favoured by
(Bz.) or
ferior

latt. vg. (et si quid), Ambrst. (Western). So Lachm., Tregdissidence from the pari. it. A omits altogether.

a fortiori

(Ev.), the position of

;

4).

to. 8e vcrxi]fiova k.t.X.

ver. 21 is

more than negatived the inmembers are not merely shielded

seemly parts "

human face
xi.

divine)

headand

"But our

face, e.g. (the

from contempt, but guarded with excepBy the " weaker " and tional respect. "ignobler" parts P. cannot mean the hands or feet spoken of in ver. 21, for these are strong and usually uncovered
but members in appearance quite subordinate and actually feeble viz., the more delicate vital organs. Amongst these the do-xiipova signify definitely to aiSoia, qua inhonesta sunt (Vg.) cf. Rev. xvi. 15, ttjv acrxq\i.oa-\ivqv. The daOevetrrcpa and " dTifjioTepa, the " comparatively weak and "feeble" (comparativus molliens,
(see irepiTidepev, 23)
;

their distinction

"have no need," being conspicuous see

;

this visible, but also moral, ewo-XTifioavvrj is raised to its highest grade. From this text Bg. inferred the

ya,

where

impiety of patches.' On wapxeiv, see note to xi. 7 Soke'w has in w. 22 f. its two meanings non-personal and personal of seem and suppose ; like methinks and I think, Germ., dunken and denken. Vv. 246, 25. " But God compounded
;

(o-vv-CKEpacrev,

mixed together ; Vg. conin

God's workmanship the physical organs

Bg.), are wide categories applicable to the same members from diff. points of view. Weakness, in the case, e.g., of the heart, is compensated by needfulness ignobility, as in the viscera, by careful tendance shown in ample clothing "we put about them (clothe them with) a more abundant honour " (for the use of Tip-i], The unseemliness cf. cov<ria in xi. 10). (indecency) attaching to certain organs,

always guarded from sight, "brings with it (e\ei t cf Heb. x. 35) a more abundant seemliness". Against most commentt.
(Gd., e.g., thinks only of "les soins de la toilette"!), Ed. maintains that cvio-xtim-oc-vvt) (23) has a moral sense, looking beyond the honour of apparel; " the greater comeliness relates rather to function ". Is any office more responsible than that of parenthood, anything more sacred than the mother's womb and mother's also Heb. xiii. breast ? (cf Luke xi. 27
;

The assertion of the structure of (cf. 18) was necessary, when many thinkers affirmed the evil of matter and regarded physical appetites as degrading (cf. 1 Tim. iv. 3, Col. ii. 23 also vi. 13, 18 ff. above). This accounts for the adversative dXXd " Nay but " P. tacitly contradicts those who saw nothing but dnpia and drxT}u.oo-vvTj in vital bodily functions. For 6 0e6s trvveiccpao'EV, cf. Ps. exxxix. 13-16 (where " God's laboratory," Dethe womb is litzsch), Eccl. xi. 5, Job x. 8-11. Ed. reads the assertion as directed against philosophy " where Aristotle says nature,' P. says God ". tg> vaTcpovixe'vu irepio-oroWpav Sovj ti|mJv, " to the part which suffers lack (opus habenti, Cv. cf. note, i. 7) having assigned more abundant honour " so that the human instinct respecting the ignobler organs of the body (ver. 23) is the reflex of a Divine ordinance cf. xi. 14 f., to the like effect. " That there may not be division (<rxC<rp.a
temperavit) the body."
;

'

'

'


8 94
t

:; ;;

riPOS K0PIN9I0Y2 A
viii. t
'

XII.

Rom.
17-

CTUfAiracrxei
(

iravra

Ta

jxeXt]

"

eiTe

So^d^cTat iv
w
'

fieXos,

auy-

With human
obj., 2

Xaipei iravTa Ta
d
a
e

jjlcXt|

27. 28.

6(j.eis

8e lore

<xwp.a

w
6

Xpiorou, Kal
*

pveXt]

ex
'

jie'pous ?

Cor.
10;

Kal

089
b

pkv

edcTO
d

0os
b

ei*

ttj

iii.

Rom.
Rev.
7;
iv. 15.

^KKXtiaia
'

d.Tro(rr6Xous,

SeuTepoy
ctra
3 %

irpo(j>r|Tas,
*

TpiToy

viii. 30, xi.

13;

xvm.
Lk.

8l8a(TKdXou9,
v
18.
xiii.

eireiTa
6; Ph. 12; 1
i.

iu^a P-eiS,
17
f.
;

xapiapara

lap.drui',

Cf. vL 20; h.l. of body. 12 ft".; Rom. xii. 4 f.

ii.

Lk.

i.

x xiii. 9

f.,

Kings
2.

xxiii. 26.

ySeever. 8. cf. Eph. i.

.

i. 18, etc.; Mt. xvi. 18, xviii. 17. b irp. . . Sevr., Heb. x. 9; Mt. xxi. 28, f. (rpiros), 38; Lk. xix. 16, 18; Rev. iv. 7 (rptr.), etc. ; Sevr. . . . rpir., Lk. xii. 38. wputr. e7reira or etTa (eutv), xv. 46; i Th. iv. 16 f. ; i Tim. iii. 10; Heb. vii. 2 Jas. iii. 17; Mk. iv. 23. c PI., see iv. 9. d PL, thus, xiv. 29, 3a; Eph. ii. 20, iii. 5, iv. 11 Acts xi. 27, xiii. I, xv. 32. e PI., in this sense, Eph. iv. 1 1 (with atroo-r., npo<t>.) ; 2 Tim. iv. 3 Heb. v. 12 Jas. iii. 1 Acts xiii. 1 (with wpoct). f See ver. 10. g See ver. 9.

z See ver. 22, etc.; Col.

a See

Earliest instance of

Eph. iv. 12, v. 30. Cf. rr. 58, xv. 6, 9. euro /nep., Rom. xi. 25, etc. ; /xeposri, xi. 18. 77 ckkK. absol., in supra-local sense

30, xxii. 25
.
.

Om. (v N*AB, Thdrt.

pleXovs, D*, latt. vg.

So the crit. edd. (membra Je membro),

*

syrP-,

sk u..\uv,

aXXa

(xcXt)

TroXXa ck fxeXous evos

u-sXos

and many Ff. (ovk enrev \i.t\r\ yap t) KC^aXt] tov oXov craifj.aTo?
:

Severian, in Catena).
3

characteristic

Western
Hil.,

variant.

circwTO,

all

uncc. but

KL.

DG,

Amb.

omit.

the manifestasee parls.) in the body" tion of the jealousy or scorn depicted in w. 16 and 21, which have their counterpart at present in the Cor. Church (i. The opposite state of 10 ff., iv. 6, etc.). things (dXXd), so desirable in the spiritual organism, is realised by Divine art in the natural: "God tempered the body tothe gether " in this way, " that members might have the same solicitude for one another". The physical members are obliged, by the structure of the frame, to care for one another; the hand is as anxious to guard the eye or the stomach, to help the mouth or the foot, as to serve itself; the eye is watchman for every other organ each feels its own usefulness and cherishes its fellows; all "have the same care," since they have the same interest that of" the

body, cf. xv. 40 ff., Phil. iii. 21. Cm. says finely, " When the head is crowned, the whole man feels itself glorified when the mouth speaks, the eyes laugh and are filled with gladness". Ver. 27. The figure of the body, developed from ver. 14 to 26 with deliberation and completeness, is now applied in detail to the Church, where the same solidarity of manifold parts and powers obtains (4 ff.) " Now you are (vip.eis Se I<tt) a body of (in relation to) Christ, and members severally" scarcely " the body of Christ " specifically (El.), as if P. might have written to o-up.a tow
:

Xpio-Toii (as in

Eph.

iv.

12, etc.)

this

has not yet become the recognised title of the Church (see note on 12 above) nor is the anarthrous 0-wp.a to be read

This societas membrorum makes the physical order both a parable For to of and a basis for the spiritual.
one body
".

though the Cor. Church were thought of as one amongst many

distributively, as
0-ciu.o.Ta. P. is interpreting his parable the Cor. are, in their relation to Christ, what the body is to the man. Xpio-Tov is anarthrous by correlation (cf. note on 6eov o-ocpiav, ii. 7). Ik u.e'povs signifies the partial by contrast, not as in xiii. 9 with the perfect, but with the whole (body) particulatim (Bz.) Ik of the point of view "from (and so according to) the part (allotted to each) " ; see ver. n; cf. also p.cpiouai in vii. 17, etc.; similarly, Ik jxeVpov in John iii. 34, e| Lo*oVr|Tos in 2 Cor. viii. 13. Ver. 28 expounds the \t-i\t\ Ik u.e'povs. ofis p-v (cf. 8 ff.) should be followed by ovs 8c but irpwTov intervening suggests SevTcpov, TpiTov in the sequel " instead of a mere enumeration P. prefers an ar-

aiiTo, cf.
etc.

i.

10, 2 Cor. xiii. 11, Phil.

ii.

2,

of meaning) is in pr. sbj., of habitual feeling; in pi., despite neut. subject, since the p-^Xtj have been indithis

shade

p,pip.va><ri.v

(see esp. vii. 32

ff.,

for

vidually personified (15 f., 21). Ver. 26 illustrates the unselfish solicithe nervous tude of the bodily organs connexion makes it a veritable o-up.iroPlato applies the 8ia (<rvp.irdrxi). same analogy to the State in a striking passage in his Politicus, 462C see also Cm., ad loc. So^dtjrrai (glorificatur, Cv. ; not gloriatur, Vg.) goes beyond nervous sympathy " 86|a is more than
;

fvicfia" (Ed.)

for So|d<i>,

applied to the

*7"3iA.

nPOS K0PIN9I0Y3 A
TrdfTes h
;
'

895
Ps. XXI. 20; Sir.xi. 12; 2 Macc.viii.
19.

^T

*'-'
-

airocrToXoi
Trdk'Tes
JJ.Y)

p,T)

trcikTes

-n-po^Tai
irdfTes

fit] *

irdvTes

SiodcrKaXoi
r

utj

Suvdfiets;
k

30.

utj k

^apio-p-aTa Ixouo-ic
u.tj

iap.d;

nav;

irdrres

Y^cuaaats
s

XaXouo-i

irdfTes

'

Siepu-rpeuouo-i

-\afij3ave<T0ai,

m ^tjXoutc Se ta 31a.
11. 14,

Acts xx.
351

\apia\t.ara Ta " KpeiTTova. 9

N.T.

/<./.,

xxiv. 6. -1-17?, Acts xxvii. Acts ix. 36; Lk. xxiv. 27 2 Mace.
;

Rev.
36;

xriii. 17.

k See ver. 10;

xiii. 1.
1,

i.

-rrjs,
;

xiv. 28.

In this sense, xiv.

Prov. i. 5, xiv 3.27; Sir. 39

;

-tij5,

see xiv.

12.

n /uei^ova,

xiii. 13, xiv. 5

Jas. iv. 6

Mt.

xxiii. 17, 19.

|xciova, J^ABC,

17, 37, 67**, cod.

is

am.

(of vg.),

many

Gr. Ff.

KpeiTTova (DG, Kpeicnrova)

Western and Syrian.

4).

rangement in order of rank " (Wr., pp. 710 f.) and this mode of distinction in
;

KvfiepvT]cris

sort of unofficial dvTiX^u\lus and is assigned to Stephanas

turn gives place to circira, at the point where with Svvducis abstract categories (as in 8 ff.) are substituted for the concrete a striking instance of P.'s mobility of style the last three of the series are appended asyndetically. The nine functions of w. 8 ff. are replaced by eight, which maybe thus classified: (1) three teaching orders, (2) two kinds of miraculous, and (3) two of administrative functions, with (4) the one notable ecstatic Three are identical in each list gift. viz., Svvducis, x a P^ cr JLaTa lauaTtuv, and 7vt] -yXwcro-uv, taking much the same position in both enumerations (see the earlier notes). The apostles, prophets, teachers (ranged in order of the importance, rather than the affinity of their powers) exercise amongst them the word of wisdom, prophecy, and word of knowledge " the Apostles " possessing a rich measure of many gifts these three will be expanded into the five of Eph. iv. 11.

and his family in xvi. 15 f. These vbl. nouns, from dvTiXap.pdvop.ai and KvfScpvdw, mean by etymology taking hold of (to help) and steering, piloting, respec-

The figurative use of the latter is outside of poetry; so Ku(3epvno-is iroXuov in Pindar, Pyth., x., 112, and in the newly discovered Bacchylides, xiii., " Government " of the Church im152. plies a share of the "word of wisdom" and " knowledge " (8) see 1 Tim. v. 17, Tit. i. 9. 2 Tim. ii. 2, For ?0cto 6 " God appointed (set Qe6%, cf. ver. 18 " for Himself) in the church
tively.

rare

meaning

the entire Christian Society, with all its " apostles " and the rest. The earliest

N.T. example of eKtc/Vncria in its ecumenical sense see however Matt. xvi. 18, and note on i. 2 above. Vv. 29, 30. In this string of rhetorical questions P. recapitulates once more the charisms, in the terms of ver. 28. He adds now to the yXuo-o-ais XaXeiv
;

e'pfXT]via -yXbxrcrtov (10), omitted at appears in the sequel (30) and the Sidicpicris irvcvudTwv (10) is tacitly understood as the companion of irpo^tji-eia, while the ttio-tis of ver. g pervades other charisms. Nothing is really wanting here that belonged to the \o.pi<r\i.ara of 39, while dvTiX^utJ/cis and tcvfJcpvij" helpings, governings " enrich reis that previous catalogue; "helpings" stands in apt connexion with "healings ". The two added offices became the special functions of the Sidicovos and 71-10- kottos of a somewhat later time

The

its

complementary SicpuTjvcvcLv
xiv. 13,
etc.
:

(see 10,

this point,

and
\j/eis

Sid in

this vb.

im-

ports translation);

and omits dvTiXiju-

and Kvfiepvr)(Tti<;, for these functions had not taken articulate shape at Cor.

the eight

The

are thus reduced to seven. stress of these interrogations rests

on the seven times repeated all; let prophet, teacher, healer, and the rest, fulfil each contentedly his uepos in the

(Phil.

1.

cf.

Rom.

xii.

f.).

No

commonwealth of grace, without trenching upon or envying the prerogative of another " non omnia possumus omnes ". Thus by fit division of labour the effici;

trace

as yet appears of definite Church organisation at Cor. ; but the charisms here introduced were necessary to the equipment of the Christian Society, and the appointment of officers charged with their systematic exercise was only a question of time (see Introd., chap, i., p. 732; ii. 2.

ency of the whole body of Christ will be secured and all Church functions duly' discharged. Svvducis may be nom. (Bg., Hf., Hn., AI., Bt., Gd., El.), in the vein

" are all of the foregoing questions powers ? " (cf. xv. 24, Rom. viii. 38, etc.,
forthe personification

appliedelsewhere,

however, to supernatural Powers);

but


896
o
2

XII. 31

TTP02 K0PIN0I0Y2 A
i.

b. XIII,
XIII.
1.

Cor.

8,

31A Kai en
lay Tais
be

Ka0'

'

uTrcp/JoXTjy p 68ov ojiie oeiKvup.i.

*

Rom.
p See
a

vii.

y\ia<T<rais
d

rCtv
'

a^OpwTrwK

XaXw
r
*1

Kal twv
KujAf3aXoi'
h

*c

dyyeXutv

13; Gal.i.

I3

'

dydTrrjy 8e ut| xw,

passim

iv. 17.

Y Y ol a X a ^ K s

'^X**"'

d\aXd^o>'-

See

iv. 9.

c Acts vii. 38, viii. 26, xvi. 17; Acts ii. 4 ff., x. 46, xix. 6 (koi 7rpo<j>i?T.). ; b xii. 30, xiv. Rev. v. 2, 11, etc. Mt. i. ao, etc., xxviii. 5 ff., etc. Lk. i. 13, ii. 9 ff. Zech. xii. 8, xxiii. 9, xxvii. 23 f. Gen. iv. 22. iN.T.W.; dver. 11; 2 Cor. xii. 11. e Mk. vi. 8; Rev. xviii. 12 i. 13 f., etc. h Mk. g N.T. h.l.; 1 Chron. xiii. 8, etc.; Ps. cl. 5. Jer. xxvii. 42; tjxi Acts ii. 2; Lk. xxi. 25. vi. 20. v. 38; Josh.
; ; ; ;
;

Mk.

these " powers " are in vv. 28 and 8 ff. so decidedly separated from the teaching and associated with the healing gifts, that Swdfieis appears to look forward, and to be obj. (prospectively) to exovcriv " ^ along with x a P"r rl,aTa l* rl * T(,>v all possess powers ? all grace-gifts of ? " For (so Bz., Mr., Ed.). healings Svvap.iv eyw, see Rev. iii. 8 also Luke Acts i. 8, Matt. xiv. 2 ix. 1, Ver. 31a corrects the inference which an indolent nature or weak judgment
;

Church

all

loveless

abilities,

endow-

ments, sacrifices are, from the Christian point of view, simply good for nothing
Ver. 316.
Kai,

Kai en.

Luke

xiv. 26)

iti tc k.t.X. "And besides " adds

{cf.

might draw from w. 29 f., supposing that God's sovereign ordination supersedes man's effort. Our striving has a part to play, along with God's bestowhence ment, in spiritual acquisitions
;

the contrastive 8e. "But (for all that) be zealous after the greater gifts." A man must not, e.g., be content to " speak with tongues " when he might " prophesy" (xiv. 1 ff.), nor to work miracles when beside that he might teach in the " word of wisdom ". y]\6u (see parls.) implies in its good sense an ardent, in its bad sense (xiii. 4) an emulous pursuit. The greater (ucova) gifts are those intrinsically greater, or
5) 42.

to the exhortation just given (31a) an indication of the way to carry it out the X r{Ko% which aims at the p.cova > Xapio-fiaTa must be that of aydirr\. This clause introduces and properly belongs icad' i>TrepPoXi]v (see to ch. xiii. (W.H.). P. is parls.) is superlative, not compar. not pointing out " a more excellent way " than that of seeking and using the charisms of ch. xii. (with such a meaning he should have written "En 8c cf. Luke xxiv. 41, etc.), but "a super-excellent way " (une voie souverainement
;
:

excellente, Gd.) to
1

win them

(cf. viii.

1 b,

AciKvvp.i is " to point out Jo. iv. 7). as with the finger. Ver. 1. This way will be described in w. 4-7, but first its necessity must be

"

conditions usually coincident.

xii.

more

beneficial (xiv.

The Way to Christian

316-xiii.
3.

Emi-

Carefully and luminously Paul has set forth the manifoldness of the Holy Spirit's gifts that contribute to common life of the Church. All are necessary, all honourable in their proper use all are of God's ordination. Some of the charisms are, however, more But if these desirable than others. " greater gifts " be sought in selfish emulation (as the t)Xovtc of ver. 31a, taken by itself, might suggest), their true purpose and blessing will be missed gifts of grace (xapio-fxaTa) are not for men actuated by the t)\o$ of party spirit and ambition (cf. 4 f., iii. 3 2 Cor. xii. While encouraging the 20, Gal. v. 20). Cor. to seek larger spiritual powers, the " besides point out " the " way " Ap. must to this end (316), the way to escape the perils besetting their progress (4 ff.) and to win the goal of the Christian life Love is the path to power in the (8-13).

nence,

proved this is shown by the five pari, hypotheses of w. 1 ft., respecting tongues, prophecy, knowledge, and devotion of goods or of person. The first supposition takes up the charism last mentioned (xii. 30) and most valued at Cor. cav t. -yXcocro'ais . . . XaXu,
:

8e ut| cx<> (form of probable hypothesis too prob. at Cor.), " If with the tongues of men I be speaking, and of angels, but am without love," in that case, " I have become a sounding brass I have gained or a clanging cymbal " by this admired endowment the power of
a.ya.in\v

making

so

much

senseless noise (cf. xiv.

6-11, 23, 27 t.). With love in the speaker, his yXcoororoXaXia would be kept within the bounds of edification (xiv. 6, 12-19,
27),

and

would possess a

tone

and

from that described. of men " does not signify foreign languages (so Or., Hf., Al., Thiersch), such as are supposed to have been spoken on the Day of Pentecost they are, in this (see note on xii. 10) whole context, ecstatic and inarticulate forms of speech, such as " men " do sometimes exercise " tongues of angels " (mi
pathos " Tongues
far different
;
:

i-3.
2. Kal
irao-ai'
11

nP02 K0PIN0I0Y2 A
l

897
^'g
3

eav

exw

Trpo<pT)Tiav

Kai el8a>
1

-ra

fiuor-qpta TrdvTa Kal

"'

-""

0-

rr\v

kl

yewo-iv,

Kal

eav

cx w

'"'So'av'

ttji'

ttiotiv

<5<XTe

**<"".

and

opt}
l

" p,60KTTdveic, 2 ayaTTTjc

q vj/wjitaoj
l

8e

fit)

e^w,

ou8eV
1

eiui
1

3.

Kal

."p*!"

iav

irai'Ta t<x

oirapxoi'Ta fioo, Kal

jxtj

eav

"irapaSw to
(ixpeXoCfiai.

9"-3
ii.

auipa fiou iva

1

Kau0i]<TOjaaL,* ayaiTi(]i' 8e
1

e'xw,

ouSev

3 u

Col.
11.

2;

See

4", xi. 22.

xii.

19; Acts xiv. 9 Jas. ii. 1, 18; Mt. xvii. 20, xxi. 21 Mk. iv. Lk. xvi. 4 ; Acts xiii. 22, xix. 26. p See vii. 19. 13 q Rom. -tov, Jo. xiii. 26 ff. r Heb. x. 34 ; Acts iv. 32; thrice in Mt. ; 8 times in Lk. s Cf. Acts xv. 26. For like sense, 2 Cor. iv. 11 Rom. iv. 25, and parls. Dan. iii. 28. t Kavx^c.. see i. 29. u Mk. v. 26 ; Mt. xvi. 26 Prov. x. 2. Cf. xiv. 6, and parls.
i.

5.

mRom. xiv. 22;

o Isa.
liv. 10.

Tim.

i.

o Col.

i.

20 (Prov. xxv. 21);

Numb.

xi. 4, 18, etc.

Of the 4 instances
;

of Kai eav (T.R.), Kav

;

17

in (3)

by ABC, 17

in (4)
c
;

El.,

Nestle adhere to
:

xai

likely

see vii. 28, xii. 15 f. attested in such connexion.

is given in (1) by AC, 17 in (2) by AB, Ah, W.H. read Kav (?) throughout Tisch., av Lachm. and Tr. vary. After eav, kou eav is more Mk. iii. 24 f. Lk. xvii. 3 f. Nowhere else is Kav well
;

by AC.
;

-(itfliffTavai
ficOio-ravciv,

(?),

^BDG,
etc. (?

17.

ACKL,
:

Alexandrian and Syrian),

forms of

and compounds 3 ovOcv (1) all non- Western uncc, accepted by crit. edd. so Stephens Tisch. adopts this in both. See Wr., p. 48. ovOev (2) fc^A, 17.
i<rTTjp.i
;
:

Tr., Tisch., El., Nestle. the rarer form ; but -avco are not infrequent in P. See Wr., pp. 94, 106.

So Lachm.,

(1550).

fc^AB, 17, cop. sah., Hier. (ob similitudinem vcrbi, qua apud "glorier" una littera parte distinguitur, apud nostros error inolevit. Sed et apud Gracos exemplaria sunt diversa). Lachm., R.V. tnarg., and W.H. adopt this reading, against other edd. See Note of the last-named, vol. ii., pp. 116 f., where Clem. Rom., Clem. Al., Or., are claimed on this side. Ktru0T|o-ouai, (-uuai, CK), latt. vg. syrutr., and the bulk of Ff. suspiciously See note below. like a Western emendation.

'Kovxuffinaii
"ardeam"

Gracos

et

DGL

of the climax: "aye, and of angels I") describes this mystic utterance at its highest (cf. XaXet ey, xiv. 2) a mode of expression above this world. Possibly P. associated the supernatural y\<5<ro-ai, by which he was himself distinguished (xiv. 18), with the appirjTa ^tjuara heard by him "in paradise" (2 Cor. xii. 4); cf. the "song" (Rev. xiv. 2 f.) which only " those redeemed out of the earth " understand. The Rabbis held Hebrew to be the language of the angels. yaXKoq denotes any instrument of brass Kvp,P<x\ov, the particular loud and shrill instrument which the sound of the "tongues" resembled. Ver. 2. Prophecy in its widest range, and faith at its utmost stretch in those lacking love, both amount to "nothing " (lav) et8w to p,wrrjpia iravTa k.t.X., " If I know all the mysteries (of revelation) and all the knowledge (relating thereto)," explains KallavexwTrpo4)T|Tiav by stating the source, or resources, from

yvwo-i>s and irpoejnrjTeia, e.g. in the case of Isaiah.

xii. 8 ff.), as Hn. supplies instead of the nearer clSu, before ex, t. yvwo-iv (cf. viii. 1, 10), reading "if I have all knowledge" as a second, distinct assumption following on " if I know all mysteries," on account of the incongruity of Prophecy and Knowledge; but the point of P. 's extreme supposition lies in this unusual combination the intellect of a philosopher joined to the inspiration of a seer. For uvo-Tfjpia, see note on ii. 1. irioriv (see note on xii. an allusion to 9) tSuTe ucOicrrdveiv 5pT| the hyperbolical sayings of Jesus ad rem (Matt. xvii. 20, xxi. 21 see notes in vol. i.) in the pr. (continuous) inf. " to remove mountain after mountain " (Ed.),

to

Whatever God may be pleased

plish through such a
is

accom-

which "prophecy"
yvuo-iv (attached

is drawn: iratrav t. somewhat awkwardly

to etSw),

combined with

t. p.v<TT., posits

a mental grasp of the contents of revelation added to the supernatural insight which discovers them (see notes on \6yos

man (cf. iii. 9), he personally worthless. On the form ovQiv, see Wr., p. 48; for the thought, cf. iii. 18, 2 Cor. xii. II, Gal. vi. 3. Ver. 3. The suppositions of these three w. cover three principal forms of activity in the Church the spheres, viz., of supernatural manifestation, of spiritual influence, of material aid (3); loveless

men who show

57

conspicuous power
in

in
in-

these several respects,

the

first

vol.

11.

"
:

898
For
cf. 2

nP02 K0PIN8I0Y2 A
hoth,
C

XIII.
x

Cor. 6; .. p'

4.
tj

ayctTrrj
1

u.afcpo8uu.i,

v1

*xP r
z

"
l

reueTat

'

'H

^ycnnr] ou
r

^tjXo?,

ayairn

ou

TrepirepeueTai

ou

<j>u<riouTai, 5.
'

ouk
h

acrxT]p.OfeI
e

00

b Gal. v. 22. b ^titci b to. 2 !o.uttjs,

UCLKpo6., I

06

jrapo^uVeTtu irapo|ofTai
;

ou

XoyieTai
rrj

to

KaxoV,

Th. v. 14; 6. ou Heb. vi. f 15; Jas.v. Tj-arra 7 f. Mt.

;

Yaipei
,

em
,

-rij

a8iKia

auyxcupei Se

dXrjOeia

7.

ore'vei, '

irarra Trtoreuci
_

TracTa cXm^ei, ira^Ta

;

uirojuieVei.

xviii. 26,
;

H.l. 29; Lk. xviii. 7; Prov. xix. 11. -nxa, 10 times in P.; 4 in other Epp. -nut, Acts xxvi. 3. x In this sense, Acts vii. 9, xvii. 5 Jas. iv. 2. Diff. in xii. 31, etc. diff. again in Gal. iv. 17 t in Gr. b See x. 24. c Acts xvii. 16. a See vii. 36. -<tmos, z See iv. 6. y H.L See note below. d In this sense (act.), Rom. iv. 6, 8 (Ps. xxxi. 2); 2 Cor. v. 19; diff. in Acts xv. 39; Heb. x. 24. f xvi. 17; 2 Cor. vii. 13 e Five times in Rom.; Jo. xviii. 23; 3 Jo. 11. iv. 1, ver. 11 below. h In this sense, 16 times g See xii. 26. Lk. i. 14 Mt. xviii. 13 Prov. xxiv. 19. xv. 31 Acts See ix. 12. more in P. Heb. x. 26 Jas.v.19; 1 Pet. i. 22 2 Pet. i. 12, ii. 2 Jo. passim. k With ace, Rom. viii. 24 2 Tim. ii. 10 (navra) Heb. x. 32, xii. 2 f. las. i. 12; Wisd. xvi. 22.
;
;

n ayoirrj (?) B, 17, and a few other minn., f. vg. cop., and a number of So W.H., Tr.,.; Nestle brackets. Tisch. reads tj ayair-q thrice, but attaches the second to \pi\<rr., and the third to i)Xoi. 5 to utj eavr*]s B, Clem. The best codd. may contain a vicious reading.
1

Ot'i.

Ff.

stance are sound signifying nothing ; in the second, they are nothing; in the Those who third, they gain nothing. make sacrifices to benefit others without
love,

fakir

who about
fire at

self

by

this time immolated himAthens.

43.

The Qualities of Christian

xiii.

must have

some hidden

selfish

recompense that they count upon; but

they will cheat themselves. k.t.X., " If I should dole

eav

The previous w. have 4-13. justified the Ka8' VTrpf3o\T)v of xii. 31. The loftiest human faculties of man are
Love,
seen to be frustrate without love by its aid alone are they brought to their proper " excellence and just use. But this " way
;

\|/<i>p,io-ci>

out

all

my

26 ff. a bit or crumb) takes ace. of person in Rom. xii. 20 (LXX), here of thing both regular " Si distribuero in cibos pauperum (Vg.), " Si insumam alendis egenis The sacrifice of property rises to (Bz.). its climax in that of bodily life : cf. Job John ii. 4 f., Dan. iii. 28, Gal. ii. 20, etc. x. n, xv. 13. But in either case, ex hypothesi, the devotion is vitiated by its " tnat I may motive Iva Katix'10' w r*,ai > make a boast " {cf. Matt. vi. 1 ff.) it is prompted by ambition, not love. So the self-immolator forfeits the end he seeks his glorifying becomes Kevo8o|!a (Gal. v. 26, Phil. ii. 3 cf. John v. 44). ovSev aj>e\}/cofj.iov,

property ".

The
John

vb. (derived
xiii.

from

\j/up.6s

of Christian attainment has still to be "described," and the promise of xii. So while w. 1-3 have 316 fulfilled. proved the necessity, the rest of the chap, shows the nature and working of the indispensable o/yairr). The Cor. may see in this description the mirror of what they ought to be and are not they will learn how childish are the superiorities on which they plume themselves, (a) The behaviour of Love is delineated in
;

(b) its fifteen exquisite aphorisms (4-7) permanence, in contrast with the transi;

tory and

partial character of the prized

Xapto-fxaTo. (8-13).

Xovp.ai signifies loss of final benefit (cj. Gal. v. 2, Rom. ii. 25, Luke ix. 25). This entire train of supposition P. puts in the 1 st pers., so avoiding the appearance of censure cf, for the usics loquendi, xiv.
:

Vv. 4-7. In w. 1-3 Paul's utterance began to rise with the elevation of his theme into the Hebraic rhythm (observe the recurrent a7a'irT|v Se [xt| cx, and the repeated otiSe'v) which marks his more
viii.

14-19,

viii.

13,

reading that grammatical cannot well be explained except as a corruption of Ka.vxiltrcDji.ai.; it was favoured by the thought of the Christian martyrdoms, and perhaps by the influence of Dan. iii. 28. Hn., Gd., Ed., El., amongst critical comment., are in favour of the T.R., which is supported by the story, told in Josephus (B.J., vii. 8. 7), of a Buddhist

ntonstrutn, a
ix.

26

f.

KavOtjo-tofiat is

impassioned passages 31 ff., Eph. i. 8

scale,
iii.

(see
ff.
;

e.g.,

Rom.

22

f.

above).

on a smaller Here this rhythm

:

dominates the structure of his sentences they run in seven couplets, arranged as one (affirm.), four (neg.), and two (aff.) verse-lines, with the subject (t| a-ya'irn) repeated at the head of the 2nd line.

The ver. which closes the middle, longer movement becomes a triplet, making a
pause
in

the chant by the antithetical


4-8.
8.
"

a
:; ;

nP02 KOPIN9IOY2 A
ayoirr)

899
m

f\

ou8eiroT

iKmirTei
eiTe

m citc

8c *
lT6
q

KaTapyTjO'qo-oi'Tai. 2
19.

y\oio-(rai,

p iraucroi'Tai
see

Vl/W

Lk.xvi.
17;
I

6; Acts xii. Cf. see iii. 22. 7rpo<JjT., see xii. 10. Exod. ix. 33 f. q See i. 5.
ix.

Rom.

las.

i.

11

Of persons,
i.

n See

28.

o See

x. 8. xii. 10.

Rom.
p In

xii. 6.

Kings iii. For ene, eire,

1

this sense. Acts xx.

irtirrci, fc^ABC, 17, 67**.

cmriirTEi,

Western and Syrian.

Required to
effect transition

Om.
i\

from
3

Tr. brackets. 8e C*D*GKP, latt. vg. cop. easily dropped by copyist after eire. ayaiTT)
;

irpo^rjTeia, KaTapYT)8T)<TTtti

(?)

B A
The

(-eia,

-owTai).

So W.H. marg.
:

repetition of the second clause. par. then reads as follows:

show

"Love

Love envies

suffers long, shows kindness. not, makes no self-display;

behaves not unseemly; Seeks not her advantage, is not embittered; Imputes not evil, rejoices not at wrong,
Is not puffed up,

oneself off ire'p'irepos, used by Polybius and Epictetus, signifies braggart, boastful (see Gm.,s..), its sense here. He who is envious (t|X.) of superiority in others is commonly ostentatious (ircpir.) of superiority assumed in himself, and
inferiors. Such mark of bad taste moral indecency from which Love is clear

arrogant

(<{>vo-.)

towards

but shares in the joy of the truth. All things she tolerates, all things she believes; All things she hopes for, all things she endures.''

$>v<riovo-9ai

is

The

first line

supples the general theme,

defining the two fundamental excellenher patience towards evil, cies of Love and kindly activity in good. In the negative movement, the first half-lines set free fromjealousy, forth Love's attitude

(ovk do-XTi^ovet see parls.) she has the instinct for the seemly ; Love imparts a delicacy of feeling beyond the rules of
:

The absence of pride is the burden of the two former of the negative couplets, the absence of greed of the two latter. For ov tjti k.t.X., cf. parls.
politeness.

arrogance {cf. iv. 6b), avarice, grudgewhile the second member in bearing each case sets forth her temper modest, in feeling, placable, having her refined joy in goodness. The third movement
;

2 Cor. xii. 13 ff. supplies a fine illustration in the writer. Selfishness generates

reverts to the

descants.

opening note, on which it For the individual words

:

be long-tempered (longanimis est, Er.) a characteristic of God (Rom. ii. 4, etc.) patient towards injurious or provoking persons; this includes ov irapoijvveTai, ov \oyi.t,e.Tai to
u,aKpo8-j(j.eci> is to

kclkov, irdvTa <rreyei

whereas

virofjtsvei,

the irritability denied concerning Love in ov irapovveTai. intent on one's own advantage, one is incessantly angered to find the world at cross purposes with him. Except Heb. x. 24, the only other N.T. parls. (Acts xv. 39, xvii. 16) ascribe to P. himself the irapovcrp.6s which he now condemns ; as in the case of tj\o<; (see iii. 3), there is a bad and a good exasperation ; anger may be holy, though commonly a sin. To " rejoice at iniquity,"
;

closing the list, signifies patience in respect of adverse and afflictive circumstances ; the two unite in Col. i. n: see Trench, Syn., liii. xp Tl a"reii' eTal a VD perhaps of Paul's coining plays the part of a xpr]o-Tos (benignus), one who renders gracious, well-disposed service to others P. associates (Trench, Syn., lxiii) p.a.Kpo9vp,ia and xpt\(tt6ti]s repeatedly ov tjXoi qualifies the yj(see parls.). Xovtc of xii. 31 directed towards right diobjects, f}Xos is laudable ambition rected towards persons, it is base envy desire for excellencies manifest in others should stimulate not ill-will but admiring The vb. irepirepeverai (pari, in love. form to xPTrT ^ eTai ) occurs only in Marc. Anton., v., 5 besides, where it is rendered ostentare se (the Vg. perperam se agit rests on mistaken resemblance) ia

when

a sign of Love, on the contrary, finds her joy in the joy of " (personified cf. Rom. vii. " the Truth she 22, Ps. lxxxv. 10 f., 3 John 8, 12) rejoices in the progress and vindication " the truth " of of the Gospel, which is
seeing
it

in

others,
i.

is

deep debasement (Rom.

32)

God

{cf.

Phil.

i.

7, Col.

i.

3-6

John

4)

dSiKia and dXijdeia are similarly contrasted in 2 Thess. ii. 10, 12. The four irdvTa clauses form a chiasmus the first and fourth relating to the bearing of ill, the second and third to expectation of good in others the first pair belong to the present, the last to the future. For Bz. and a few others arcyci, see parls. render the clause " omnia tegit," in accordance with the radical sense of the but suffert (Vg.) is its Pauline, and vb. flto-i-is appears "Mso prevalent cl. sense.

: : ; ;

900
*7
s
'

nPOS KOPINOIOY2 A
alS
r r
'

XIII.

See^i
^1'
*!

"

K0tTa PY Tl Tl o eTai
'

'

^K

H-

'p e o S

Y^P Y ll oxo rle

'

<''

''

Kat
totc
u

*R

or

p.e'pous

irpo^Teuofiey
n v

10. otoi' 8e

eX0t]

'tc
n

'te'Xeioi',

to

s ii-6;
**

jxepous
2

KaTapyTjO^o-CTai.
"

II. ore r^-qv

2 u>s

vrjmos,
w

cbs

^mos
2

Ro?J'
ix.

cXdXouc,

as
y

yfprios
D

e<j>p6Vouk,

"^irtog
u

eXoY<.op.T]i'

otc

u;Jas. 8c 3 x

y C'yoKa

dFrjp,

KanrjpYTjKo

to,

tou

rrjiriou.

12.

pXe'irop.ec

ijo. iv. 18.

v Abs., N.T. h.l. ; Isa. xliv. 18. u See iii. i. w In this sense, 8 times more in P.; Heb. xi. 19; i Pet. v. is x See ver. 1. Jo. xi. 50. Abs., here only. y In contrast with vrjn-tos, cf. xiv. 20 Gal. iv. 1-5; Eph. iv. 13. 2 a Cor. x. 7, xii. 6; Rom. vii. 23, viii. 24 f.; Heb. ii. 9, Hi. 19; Jas. ii. 22; Acts i. 9, ix. 8; Mt. vi. 4, vii. 3, xiii. 13, etc., xv. 31 Lk. x. 23 f., etc.
;
;

Om. tote
:

all

uncc. but

DcKL.
to

(in
3

c\aXovv u; vt| Trios, <povovv u; vrjir., cXo-yio|j.r|v this order) ^AB, 17. All crit. edd. Om. 8 ^ABD*, 67**. Here St weakens the antithesis. Cf. note 8
plete.

T|

ir.

above.

to bear in Gal. v. 22 the meaning of faith in men belonging to irurrevei here. Hope

animates and

nourished by endurance iWop.e\'i (sustinet, not patitur), the active patience of the stout-hearted soldier see Trench, Syn., liii., and N.T. parls. Ver. 8. Love, that bears, also outwears everything : " Love never faileth ". That iriirrei denotes "falling" in the sense of cessation, dropping out of existence (cf. x. 8, Luke xvi. 17), not moral failure (as in x. 12, etc.), is manifest from
is
;

xii. 27, and coming of apart, our knowledge and prophesying are limited by the limiting conditions of their origin. For the

ck plpovs (see note,

parls.)

conscious imperfection of Prophecy, cf. 1 Peter i. 10 f. ; this text has some bearing on the much-discussed " inerrancy " of Scripture. Stov 8c eXOtj to teXeiok, to Ik p.*povs KaTapyr|0i]orTai, " But

when there comes

the perfect (full-grown,

the pari, clauses and from ver. 13. The charisms of chh. xii. and xiv. are beon the way and serve the waystowed faring Church, they cease each of them at a determined point but the of Love leads indefinitely beyond them ; ov 8iacr<j>dX\Tai, dXX' act p.Vi fiifiaie. what earlier. real aKivr|Tos (Thd.). " Prophesy ings, ^- Ver. 11 illustrates the abolition of the tongues, and knowledge" faculties in- partial by the perfect through the transispired, ecstatic, intellectual are the three tion from the child to the man in speech typical forms of Christian expression. (sXaXovv), in disposition and aim (!<j>p6The abolition of Prophecies and Know- vovv), and in mental activity (EXoYifcofrnv). ledge is explained in w. 9 ff. as the These three points of diff. can hardly be superseding of the partial by the perfect identified with the yK&aaai, irpotftrjTEia, they "will be done away" by a com- and yvwo-is respectively though " spake pleter realisation of the objects they seek, as a babe " may allude to the childish viz., by intuition into the now hidden fondness of the Cor. for vXo)o-aoXaA.ia things of God and of man (xiv. 24 f.), and (cf. xiv. 18 ff.), and "to reason" is the by adequate comprehension of the things distinction of yvaJous. On the later-Gr. revealed (see note on 12). Of the Tongues mid. form tJp-tjv, see Wr., pp. 95 f. SVav " it is simply said that " they will stop with sbj. is the when of future contin(irawovroi), having like other miracles gency, Ste with ind. the when of past or a temporary significance (cf. xiv. 22) present fact. Ste Ycyova dvTjp icaTijpnot giving place to any higher develop- yTjKa k.t.X. " now that (ex quo) I have ment of the like kind, they lapse and become a man (vir actus sum : cf. terminate (desinent, Bg.). dvTjp Te'Xfios in Eph. iv. 12), I have Vv. 9, 10: reasons why Prophecy and abolished the things of the child ". Such Knowledge must be abolished. Though is the KaTapyT)o-is which Prophecy and amongst the |xeiova (xii. 31) and rich in Knowledge (Scripture and Theology), as edification (xiv. 6), these charisms are at present known, must undergo through partial in scope, and therefore temporary the approaching "revelation" (i. 7). the fragmentary gives place to the com- " Nondicit, Quum abolevi puerilia, factus

Way

mature; see note on ii. 6), the 'in part' will be abolished": cf. Eph. iv. 13 f., where teXeios is contrasted with ktittios as here ; also Phil. iii. ff. This teXeiuo-is is brought about at the iropowia it " comes " with the Lord from heaven (xv. 47 cf. 1 Thess. i. 10, and i. 7 above) that of Eph. iv. is some


9 *3yap
1

nPOE K0PIN9I0YS A
*ap-ri Sl'

901
d

eaoWpou

Iv

alvtYfiaTi, "totc 8e
T

Trpoo-anroi'

irpds

aS

e pT

'?.

13

* n-poo-uTroi'

dpn
g

yifajoxw
13-

en

fie'pous,

totc

oe

eTriyvwcrofAai
dyd-rnr], b

ita6ws Kat "eTreyi/GJcr!^.

to,

'

""*
r}

'&

fAeVei

maris, Xms,

t&'\* 7
*3 sd U 26; Sir.
-

Tpia rauTa
c

p.iuv Se Tou'rwy
xii. 8;

dydirrj.

xii. 11.

See note
d N.T. h.l.; Gen. xxxii. 30. Cf. 2 Jo. 12; Sir. xxxix. 3. 8 times more in P. 2 Pet. li. 21 e xiv. 37, xvi. 18 also 2 Cor. iii. 18. 3 Jo. 14 ; Numb. xii. 8 f See xii. 18 many times in Syn. GG. and Acts. For the antith., cf. viii. 2 f. Gal. iv. 9. Lk. ix. 46. See xii. 31. For compar. with Travriav, xv. 19; Mt. xiii. 32
below.

N.T. h.L; Numb.

;

DG,

latt. vg.,

Latt. Ff.

om.

-yap.

sum

vir.

pellit

Hiems non affert ver sed hiemem sic est in anima et

;

ver
ec-

Num.
Si*

yiyova and Ka-rrjpYTiKa, clesia" (Bg.). in pf. of abiding result ; for Karapyew, cf i. 28 and pads. Ver. 12 figures in another way the contrast between the present partial and the coming perfect Christian state, in respect particularly of knowledge : it is the diff. between discernment by broken
reflexion

xii. 8, o-Top.a icara <rrd|ia . . . teal ov alvivp.dTv (referring to the converse of God with Moses) the " face " to which ours will be turned, is God's. God is the tacit obj. of ver. 126, which interprets the
:

and by immediate
;

intuition.

above figure " Now I know (-yivwo-Kw, see i. 21, etc. a learner's knowledge contrast ot8a, 2 above and ii. n) partially but then I shall know-well (emyvw<rop.ai,), as also I was well-known ". God has formed a perfect apprehension
:
:

" For we see now through a mirror, in of the believing soul (viii. 3) He posbut then face sesses an immediate, full, and interested (the fashion of) a riddle discernment of its conditions (Rom. viii. to face." pXe'irw, as distinguished from opddt, points to the fact and manner of 27, etc.); its future knowledge will match, seeing rather than the object seen (see in some sense, His present knowledge of On ap-ri, see note to iv. 11; it it, the searching effect of which it has pads.). realised (Gal. iv. 9, etc.). 8i' fastens on the immediate present. wvl 8e p.e'vi k.t.X. final Ver. 13. leroTTTpov, " by means of a mirror " ancient mirrors made of burnished metal conclusion of the matter, p.^vei being were poor re- antithetical to wCirm k.t.X. of the forea specialty of Cor. the art of silvering glass was going: " But as it is (nunc autcm), there flectors discovered in the 13th century. roir- abides faith, hope, love these three!" rpov = KaTOirTpov (2 Cor. iii. 18), or they stay; the others pass (S ff.). Faith not SioVrpa, specu- and Hope are elements of the perfect and evoirrpov (cl. Gr.) permanent state; new objects of trust late, the semi-transparent window of talc and desire will come into sight in the (the lapis specularis of the ancients), as some have explained the term. Cf. Philo, widening visions of the life eternal. But De Decal., 21, "As by a mirror, the Love, both now and then, surpasses its reason discerns images of God acting companions, being the character of God and making the world and administering (viii. 3, 1 John iv. 8, 16); in Love is the also Plato's celebrated fruition of Faith's efforts (Gal. v. 6) and the universe " Hope's anticipations; it alone gives worth representation (Repub., vii., 514) of the world of sense as a train of shadows to every human power (1-3). The popular imaging the real. Mr., Hf., Gd., Al., El. interpretation, since Cm., has read wvi adopt the local sense of Sid, " through a as temporal instead of logical, identifying mirror," in allusion to the appearance of it with the opri of ver. 12, as though the Ap. meant that for the present Faith and the imaged object as behind the reflector but it is the dimness, not the displace- Hope "abide" with Love, but Love ment, of the image that P. is thinking of. alone "abides" for ever. But P. puts Such a sight of the Divine realities, the three on the same footing in respect reflexions, presents them Iv of enduringness " these three " in com in blurred parison with the other three of ver. 8 " in (the shape alviY(AiTi, enigmatically pointedly adding Faith and Hope to share of) a riddle " rather than a full intelligible Divine revelation opens up fresh and support the " abiding " of Love view. advanced knowledge raises " love is greater among these," not more mysteries With our defective lasting. For p.ia>v with partitive gen., vaster problems. irpoV- cf. Matt, xxiii. ir, and see Wr., p. 303. earthly powers, this is inevitable. For the pregnant, absolute ucVci, cf. iii. irov irpbs irpoVwirov, Heb. panlm 'elpanlm (see pads,), with a reminiscence of 14, 1 John ii. 6, 2 John 2.
;

IIP 02

902
3

KOPINOIOY2 A
ttji'

XIV.
ra
* "

R OI
o xii"

XIV.
f

i.

'AuSkctc
d

6.ydm)v
2.
*

tjXout Se
*

Tryeup.aTi.Kd,

p/"- -?'
12,14;
'

(xdXXok 8e Iva
dcdpcSiTois

7rpo<pT|TUT)T.
1

Th.
Isa.
8.

v. 15
li.

XaXei dXXd tu *
h

y^P 'ew* ouSeis yap aKouei,

8e
d

XaXwy

y\<i>o<rr\,
*

ouk

-rrveuaari

1;

8e

XaXei
c

(xuoriqpta
d See

3.
e

irpo^nTetW,
f

dvOpahrois
g

XaXci
zvii.

b See
16.

xii. 31.

See

xii. 1.

zi. 4.

See

xiii. 1.

See

i.

25.

w.

14

f.

Acts

h See

ii. 7.

Om. t

<|

the pre-Syrian uncc.

The Gifts of Tongues and 44. of Prophecy, xiv. 1-6. The digression upon y\ a.ydm\ has not diverted us from Love has shown the subject of this Div. the way (xii. 316) in which all to irveufiariKd (xii. i, xiv. 1) are to be sought, the animating principle and ulterior aim that should govern their exercise. But
;

Prophecy, on the principles laid down,

is

that one's fellows receive

no benefit
God,

from the Tongues:

except

"no

the principle of
criterion

Love supplies, further, a by which the charisms are to be

relatively estimated

their use in edification (3 ff., 12, 19, 26). Thus P. at length answers the question addressed to him from Cor. as to the worth of the several " spiritual powers," and in particular as to the relative value of Tongues and Prophesying. He has led up to this answer by his exposition of the general Christian truths bearing upon the matter

of the Holy Spirit as the distributor of God's gifts (xii. 3-1 1), the organic nature of the Church (12-31), and the sovereignty of love in the Christian
viz. the office
life (xiii.).

Ver.
tently

1.

"Pursue

love"

follow
686v
:

in(xii.

Siwkw (see parls. pr. impr.) signifies to prosecute to its goal

316:
(xiii. 13) a course on which one has entered. JtjXovtc 8e to. irvevp.aTi.Kd, "but (continue to) covet the spiritual (gifts) " P. resumes xii. 31 (see note, also on xii. 1). Love is exalted in the interest of the charisms, not to their disparagement it is not to be pursued by forgetting everything else, but opens the true way to everything else " Sectamini charitatem, affectate spiritualia" (Cv.). " But rather (in preference to other gifts) that you may prophesy": this is chief amongst " the greater charisms" of xii. 31. Perhaps the Cor. had asked specifically which of the two, Tongues or Prophecy, was to be preferred, iva irpo4>T)TVT)T (cf. OeXw
:
:

koO* see note):

this

vitp|3oXt|v

one hears " the latter i.e. hears under standingly (cf. Eph. i. 13, iv. 29, etc.). There was sound enough in the glossolalia (xiii. 1), but no sense (23). irvevp,aTi Se XaXei k.t.X., " but in spirit he is speaking mysteries " ; 8e points a contrast to there is somethe ovScis . . . aicovci thing worth hearing deep things muttered by those quivering lips, that should be rationally spoken. For p.v<mipiov see note on ii. 7, and Cr. s.v. : mystery in Scripture is the correlate of revelution; here it stops short of disclosure, tantalizing the Church, which hears and hears not. irvevp-aTi, dat. of manner or "with the spirit," but without instr., the "understanding" (vous: 14 ff. cf. note to xii. 8). " But he who prophesies edification and exdoes speak to men irapdicXY]o-is hortation and comfort." and irapap,vOia are distinct from oIkoprophetic speech serves for (a) oop.7] "the further upbuilding of the Christian life, (b) the stimulation of the Christian will, (c) the strengthening of the Christian spirit" (Hf.). irapap.v6ia has ref. to

sorrow or fear (see

(far

parls.)

irapdtcXTjo-is
oiicoSop.i],

commoner)

to

duty

in

the widest sense, to knowledge and character and the progress of the Church this last stands alone in the sequel. " He that speaks with a Ver. 4. tongue edifies himself, but he that prophesies edifies a church (assembly) " not one but many persons, not himself

The imbut a whole community. pression made on the yXwo-o-oXaXwy by

his utterance, since
it

was

delivered in
;

iva, 5) differs from to by making the object distinctly an aim : in striving after the charisms, Prophecy is to be set highest and to control the rest. For the use of iva, cf. note on i. 10, also Bm., pp. 235 ff.
. . .

udXXov

irpodj)TjT-u6iv

Vv.

2,

3.

The reason

for preferring

a rapture and without clear conception but it (12 ff.), must have been vague powerfully confirmed his faith, since it left an abiding sense of possession by the Spirit of God (cf. 2 Cor. xii. 1-10). Our deepest feelings frequently enter the mind below the surface consciousness. Ver. 5. Notwithstanding the above drawback, the Tongues are a real and desirable charism the better is preferred
;

903
6
n

16.
k

nP02 K0PINGI0Y2 A
Kal
irapdicXTjcriv

'

oikooou.})'

Kal
6

'

irapafAuOiaf.
d
*

4.

'XaXwy'

vv
2 'cor' xf'

yXwaar]
d

eauTov
5
.

oitcoSojie!,

oc

Trpo<j>T)Teuwv
e

eKK\if]<riav

8 \* n

**

oiko^ojj .i.

OeXw Se Trd>ras ufids

XaXeii'
d

yXoJcro-cus,
r\
'

p-aXXoy

Rom

xiv

8e

ifa

TTpo<})T]T6UT]Te

(jlci^wk
(XT]

yap

irpo<|)T|Teuac
r\

6 *XaX<oi'
oiKOOop.T)r

Eph.iv.
see ver.
in
4,

yXwCTcrais, p cktos p ei

otcpp/ni'eur),

iVa

iKKkr\aia

XdBri.
e

6. 'kuci 2
/

&,
/

dScXAoi,
iav
,

ede
\
.

'X0a>

Trpos
r\

uuds
3

vXcoaerais k Freq.
,

XaXwy,
iv
N.T.
See
u

,*

"ti viias
rj

w^eX'rjo-a),

jitj
tj

uu.lv XaXrjo-ej

eV

P.; thrice
1

diroKaXu\|>i

inHeb.;
6 times in Lk.,

rj

yvwcrei,
;

eV

TW

Trpo<})T|Tia

w ef 4 bioaxfj

h.l.

Wisd.
s
14.

throus, see
r

xi. 18.

xii. 18.
ii.

1; Jas.

-toi-, Phil. ii. 1; -rfiai, 1 Th. ii. 11. m See viii. 1. n Naruse, anarxix. 12. p xv. 2; 1 Tim. v. 19. For cktos, cf. vi. 18. q Ste xii. 30. o See xii. 31. Mt. xvi. 26; Mk. viii. 36; also xiii. 3 Rom. ii. 25; Gal. v. 2. Cf. xv. 32; Rom. iii. v See xii. :o. u See i. 5. t See i. 7. Abs., ver. 26; Gal. ii. 2; Eph. i. 17, iii. 3.
; ;

ver. 26; cf. xii. 29. SiSayr)., Rom. vi. 17, xvi. 17 9, 10; thrice in Rev.; 4 times in Acts; 11 in GG.

Tim.

iv.

2; Tit.

i.

9;

Heb.

vi. 2, xiii.

9; 2 Jo. y
.'

8e,

NABP,
all
t|

cop.

Yap,

DGKL,
Cf.

etc., latt.

vg. syrr. (Western and Syrian).

2
3

vvv Om. Om.

pre-Syrian uncc.

xii. ii

(first)

N,

!7i

6 7**. co P-

tv (last)

NDgr-Ggr

So Tisch.

Tr. brackets.

good : " Yet I would have you all speak with tongues, but rather that you might prophesy." jidXXov tvo irpo4>T|what the twt|T is repeated from ver. 1 Ap. bids his readers prefer, he prefers
to the

for

them

not

to

the exclusion

of the

he interpret " (Wr., p. 756). For cl with sbj., in distinction from lav, see Wr., p. 368 it " represents that the event will decide the point " (El.). To supply tis with 8ip{iT|v., supposing another interpreter meant, is ungrammatical the
;
;

Tongues, for the two gifts might be held at once (6, 18), but as looking beyond them. 6e'\io Tva occurs several times in the Gospels without any marked telic

force (Matt.

vii.

12,

Mark

vi.

25, ix. 30,

;

John

but only here in P. its substitution for the inf. (XaXeiv) of the co" Moreordinate clause is significant. over he who prophesies is greater than " attached he who speaks with tongues by the part. 8 where one expected -yap (T.R.) P. is not justifying his own preference just stated, but giving a further reason why the Cor. should covet Prothe main phecy more than Tongues reason lies in the eminent usefulness of besides that (&), its this charism (2-4) possessor is a " greater " person (p.ei>v: xii. 31) " than the speaker with tongues cf. except in the case that he interprets (his ecstatic utterance), that the Church may get edification ". The power to interpret superadded to the glossolalia (see 13, 26 ff., xii. 10) puts the mystic speaker on a level with the prophet first "uttering mysteries" (2) and then making them plain to his hearers, he accomplishes in two acts what the prophet does in one. Iktos l p,Tj is a Pauline pleonasm (see pads.), consisting of etcr&s
xvii. 24),

identity of speaker and interpreter is the essential point. He interprets with the express intention that the Church may be edified (tva . . . oikoSou.t)v Xd{3r|). Ver. 6. What the Ap. has said touching the criterion of edification, he applies to his own approaching visit (iv. 18 ff., " But at the present time, xvi. 5 ff.) brothers," vvv 84, temporal, as in v. 11,
:

etc.

not logical, as in

vii.

etc. (see Hf., against

most

14, xiii. 13, interpreters).

It is the situation at Cor. which gives point to this ref. what help could the Ap. bring to his readers in their troubled
:

offer them nothing mutterings and ravings ? an appeal to common sense. (cf. 7-1 1) The hypotheses are pari, (expressing not by lav actual possibility, cf. 18 the second the mere conceivability) negative of the first " if I should come to you speaking with tongues, wherein shall I profit you if I do not speak in (the way of) revelation or knowledge, or prophesying or teaching ? " In the four
state, if

he were to

but confused

^ clauses, the second pair matches the* revelation comes through the profirst phet, knowledge through the teacher For epxop-ai 10, 28, etc.). (cf. xii. 8,
:

and el p.if (unless) run together; "with this exception, unless

cl

{except

if)

with ptp. of the character or capacity in which one comes " a (mere) speaker with tongues," unable to interpret (see 5)

90 4
X
c

npos KOPiNeiOYs a
7.

XIV.
a
*

"Ofiws
d

to.

SJ/uxa

$<i>vr)v
*

oiooWa,
ft^j

itc

auXos

'eiT

KiQdpa, &v
'

oiaoToXrji' tois
r\

d>66yyois
;

8w,

ttu>s

yyojaOrjaeTai
*&'
g

to
z

auXoup.ci'Of
J

to
x Z

Ki9api^6fico'

8.

tea!

yelp
els

aSuiXov
;

4>a>i'TH'

ordXmyl
81a

S,

ti$

'

TrapacnceudtreTcu

ttoXcu.oi'
*

9.

outw Kal

6|xcts

ttjs

yXoSo-cnr|S
;

lav

k
u,tj

euo-Tip-oe Xoyoi'

Sorre,

irois yfcoo-oS^o-eTai
r)X< <Si-

T0 XaXoufxccof

lo-o-0e

yap

els

'

de'pa XaXoufTe?.

Soua-a. eopvfiov, Eurip.,

8, xiv. 2,

4) ; 26.

Hec, 1093. a See iii. 28. b N.T. h.l. ; -Ay)tt)9, Mt. ix. 23. c Rev. i. xv. 2; Gen. iv. 21, etc. d Rom. iii. 22, x. 12; Exod. viii. 23. e Rom. x. 18 (Ps. xviii. xix. 18. f Mt. xi. 17, avK. KtOap, Rev. xiv. 2 Isa. xxiii. 16. g Lk. xi. 44. See ix. h Mt. xxiv. 31 Rev. i. 10, viii. 13 Exod. xix. 16, 19. See xv. 5a. i 2 Cor. ix. 2 f. Acts k N.T. h.l.; Ps. lxxx. 3. See note below. 1 See ix. 26. x. 10; Jer. xii. 5.
Wisd.
;
;

'o-aXiriyg
4>ov. o-aX-rr.
:

<j>

r\

v,

NAP. So
So

Tisch.,

BDGKL.

Tr., Al.,

W.H. txt., Nestle. W.H. marg., El.

; ;

nPOS K0PIN9I0YS A
IO. ToaauTa,

905
m
x ^- 3?

el

m Tuxot,
q

yeyr]

fywvCtv eoriv

eV Koo-p.a> Kal ouSeV

avT&v

atywvov

11. edy ouv

p.f|

ei8w

rr)i'

ouvap,iv rfjs
q

<f>u>rr|s,

cCTOfAat

to XaXourn
Kai

(3apf3apo5, Kal 6
eirei
"

XaXwv
e'ore
*

*eV 4 cjioi

|3ap{3apos
irpos
394B,
see

^ T; ^ ov
i0
-

:.

12.

outo)

ufieis,

rjX<i>Tai

7rcUfxaTa>i',

Trjv

this

sense;
i.

c/. xii. 2.
;

i4',_Col. in. 11 Tit. ii. 14; i Pet.

p N.T. Acts xxviii.

iii.

/ij.

in this sense
r

2, 4.

Cf. vi. 2;

Numb. Rom.

vi. 21
xi.

Plat., Crat.,

etc.
s
xii. 10.

25

(?}.

See

Wr
t

q
Gal.

Rom.
i.

p. 481.

14

13;

four times in Lk.

and Acts;
2

cf. -010, xii. 36.

PI.,

'eitriv: all uncc. but KL. iSw, by itacism, AD*L, 17,

Om.

avruv

all

pre-Syrian uncc.

46.

G, yivwo-Kw.

Om.

ev

DG,

67**,

latt.

vg. syrutr. cop.

(elsewhere, moreover, expressed by the anarthrous -yXuo-aa otherwise here), for it is precisely his objection to this charism that it gives an ao-np.ov instead of a cv<rTju.ov Xoyov (16, 19, 23) he means to say " As inanimate instruments by due modulation, and by the fixed meaning attached to their notes, become expressive, so it is in a higher degree with the human tongue; its vocables convey a meaning just in so far as they are ordered, articulate, and conformed to usage". Now this is what the Cor. Glossolalia was not "for you will be (otherwise) speaking into the air" the issue of uninterpreted
:

els (cf. 2, 17, etc.). de'pa XaXcZv, a proverbial expression (cf. ix. " talk26) for ineffectual speech, like our ing to the wind " ; in Philo, depop.v6eiv.

Tongue-speaking

Ver. 10. Speaking of vocal utterance, the Ap. is reminded of the multitude of human dialects this suggests a further proof of his contention, that there must be a settled and well-observed connexion " Ever so between sound and sense. many kinds of voices, it may chance, exist in the world." On cl rv\oi (if it should hap = rv\6v, xvi. 6), which removes all known limit from the ToravTa, see note of El. For the anarthrous iv " in the world " Kotrp-w, cf. 2 Cor. v. 19 Kal ovSev (sc. t*v a sphere so wide.
;

possible hypothesis, " I shall be a barbarian to the speaker, and the speaker a barbarian in relation to me " (Iv ejioi, cf. Matt. xxi. 42, and perhaps ii. 6 above), or "in my ear". By this illustration of the futility of the uninterpreted Tongues, Paul implicitly distinguishes them from natural foreign languages there is a |xeTd(3a<ris cis aXXo ve'vos in the comparison, just as in the previous comparison with harp and trumpet one does not compare things identical. The second figure goes beyond the first; since the foreign speech, like the mysterious -yXcfo-<rai (2), may hide a precious meaning, and is the more provoking on that account, as the repeated papBapos intimates. Ver. 12. ovtws Kai vp.is is pari, to ver. 9 but the application is now turned into an exhortation. P. leaves the last
;

yevoiv)

d4>a>vov,
:

" and

none

(of

them)

voiceless "

not tautologous, but asserting for every "kind of voice" the real nature of a voice, viz., that it means
to

something

somebody; "nullum genus

(Est.);

vocum
langue

vocis expers"
n'est

"aucune
;

the love these paradoxical expressions cf. Pios dPta>TOS, X<ipiS dxapis The Vg. and Bz. miss the (Gd., Hn.). point in rendering, " nihil est mutum ". Ver. 11. "If then I know not the meaning of the voice " (ttjv 8vvap.1v ttjs for every <J><<vr)s, vim or virtutem vocis) voice has a meaning (106) on this ver*'

une

non-langue "

Greeks

for itself, and hastens enforce his lesson: "So also with yourselves since you are coveters of spirits (^T)XwTai Io-tc TrvevpaTwv), seek that you may abound (in them) with a view to the edifying of the church " or " for the edifying of the church seek (them), that you may abound (therein) ". The latter rendering, preferred by Cv., Mr., Al., Hf., Sm., is truer to the order of the words, and reproduces the emphasis of irpos ttjv oiKoSop.. Ttjs IkkX. tjtZt has its object supplied beforehand in the previous clause, and iva (irepio-<revT)Te) bears its ordinary sense as conj. of purpose. Spiritual powers are indeed to be sought (cf. 1, xii. 31), provided that they be sought for the religious profiting of others, with a view to abound in service to the Church* The tva clause is thus pari, to irpos t. olKo8op.i]v (cf. vii. 35, 2 Tim. iii. 16) cf. John x. 10, and other parls. for irepitr-

comparison to speak
to
;

<rcu<i>.

spirits (Ev.),

iJ-rjXomn, zealots, enthtisiasts after used perhaps with a touch of irony (Hn.). The Cor. have already the eagerness that P. commends in ver. 1

"

"

906
vfeevili 8 See xiii.
x
'.

nP02 K0PIN9I0Y2
" i K SofXT)i' ttjs

XIV.
13. Sioirep
3

eKickyaias ^t)tcit, Iva T TTepiCTacui]Te w x x XaXoic yXoiaarj Trpoaeuxeo-Ow ii>a T oieppvni'euT).

ra

h j'.

14. 'Eae

yap 2
*

Trpoo-u'xwp.ai yXwo-aT], to

TTfeup.d p,ou irpoaeu'xcTai

b

?- iv :3; 2
iii.

6 oe coos p-ou
c

dtcapiros

eari.
3

5.
4

ti

b d

ouV
vot

iart

irpoo-u'|ou.ai 8

1;

Mt. T Q

n-eeup.a.Ti,

Trpoacu'lofiui

8c Kat

tw

*<J/aXw

iTCup.aTi,

Mi.
35;

xiv.
;

Jude

oira>5, Acts viii. 15. y See xii. 30. z See ii. II. a Eph. v. 11 j Tit. iii. 14; 2 Pet. i. 8; 12 ; Mt. xiii. 22; Jer. ii. 6; Wisd. xv. 4. b Ver. 26; Acts xxi. 22. Instrum. c See ii. ii. dat., ver. 2 ; Rom. viii. 13 Gal. iii. 3, v. 16, 25 1 Pet. iii. 18, iv. 6. d Rom. vii. 25. e Rom. Eph. v. 19 Jas. v. 13 ; Pss. passim. xv. 9 (Ps. xvii. 49)
; : ; ;

o,

all

uncc. but
(?)

^=KL.
Hence Lachm. and W.H.
46;
J>$,

2
3 4

Om.

-yap

BG,

17, sah.

bracket.

Trpoo~vt;&>|jiai

(twice),
latt.

ADGP,

-amai., -op.au

Om.

teat

GKP,

vg. sah.

Western variant.
pray (therewith),
interpret";
struction,
in

but it is not prompted by the best motives, nor directed to the most useful end this word was common amongst Greeks as describing the ardent votaries of a school
:

but this

order that he may strains the con-

and
ver.

yX(io-o~jj

appears

to

be

added

or party, or those jealous for the honour of some particular master {cf. Gal. i.
14).

irvevaaTo

14 just because the vb. irpoo-TJxop.ai had not been so understood before.
in
46.

differs
(i),

somewhat from

The NOYZ the needed ally

to irvvp.aTiKd
forces

signifying not "the

(proper) spiritual " powers, but unseen generally (see xii. 10, Siaicpio-eis trvcvpa-ruv, 1 John iv. 1, and the warn" the Cor. ing of xii. 3 ; cf. the notes)
;

of the flNEYMA, xiv. 14-20. In 44 the Ap. has insisted on edification as the end and mark of God's gifts to His Church, and in 45 on intelligibility as
the a condition necessary thereto. faculty of intelligence is the vovs and we are thus brought to see that for a profitable conduct of worship, and for a
;

Now

sought supernatural endowments, no matter what their nature might be (Ed.) at any rate, they thought too little of the true source and use of the chaiisms, bu. too much and too emulously of their outward impression and Everling prestige (see irvevp,dTuv, 32). (Die paul. Angel, u. Damonologie, pp. 40 if.) infers from this passage, along with Rev. xxii. 6, the conception of a number of Divine " spirits " that may possess men but he overpresses the turn of a

sane and sound Church life (14, 17 ff., 23), the understanding must be in exercise : it is a vehicle indispensable (14 f.)

On this to the energies of the spirit. point P. is at one with the men of Gnosis
at Cor.
;

he discountenances

all

assump-

tions made in the name of " the Spirit that offend against sober judgment (20). This passage, in a sense, counterbalances
i.

single phrase, in contradiction to the context, which knows only " the one and the

18-ii. 5

it

shows how

from approving a

far the Ap. is blind fanaticism or

self-same Spirit" as from God (xii. 11). Ver. 13. " Wherefore (since thus only can the yXwo-cais XaXwv edify the

irrational mysticism, when he exalts the Gospel at the expense of " the wisdom

church)

let

him who speaks with a

:

tongue pray that he may interpret " cf. It appears that the speaker witr. ver. 5. Tongues in some instances could recall, on recovery, what he had uttered in his
trance-ecstasy, so as to render it into rational speech. The three vbs. are pr., The ivo regulating current procedure. clause, after irpoo'evxeo'Ow, gives the purport of the prayer, as in Phil. i. 9 cf. i. 10 above, xvi. 12 Luke ix. 40, etc. Mr., El., and others, prefer to borrow yX<oo-o-{) from the next ver., and render thus: " Let him that speaks (with a tongue)

of the world ". Ver. 14. The Tongue has been marked out as an inferior charism, because it does not edify others ; it is less desirable also because it does not turn to account
the man's own intelligence : " If I pray with a tongue, my spirit prays, but my understanding (vovs) is unfruitful ". The

introductory yip (see txtl. note) seems hardly needed; if genuine, it attaches this ver. to ver. 13, as giving a further reason why the yXwo-o-o\aXcov should
desire to interpret
viz., that

his

own

mind may partake fruitfully in his prayers. In any case, the consideration here

; :

13 i

TIP02 KOPIN0IOY2 A
*

907
3 e

|/aXu 8e
g

Kal tw

ycl

16. eire! eac

euXoy^o-ns
"
;

tw

TTfeupaTi,
'

'^^
thus, Bibl.
h.l.

draTrXTjpwi/ Toy

tottoi/
ihreiOT)

tou
ti
q

'

ISiwtou ttws "epei

Xe'yeis

to
17.

ap.r]v
cru

eiri T[)

<rj)

euYapiaria,
p

ouk
4

oTSe

pev yap
18.
7

See
17-

xvi.
in

KaXws
p

eu)/apurreis,

dXX'
(xoo,
5

erepos

ouk
*

oiKoSopeiTai.
6
"

Found
and
Philo.

Joseph,

cuxapiarai

tw ew

irdrrwe
f.
i

upwy
Ver. 23
f.
;

yXwcro-ais

XaXwe

h N.T.
in this sense, Sir. xii. 13;
c/.

h.l.

note below.
19.

m
i.

n See

21.

viii. 1.

o See
(?)

2 Cor. xi. 6; Acts iv. 13; Proy. vi. 8. See 1 2 Cor. xii. 21 ; Heb. viii. 1 Acts xi. k 2 Cor. i. 20 \<y. ojit/i/, Rev. v. 14, etc. Rev. iv. 9, vii. 12 ; -1-09, Col. iii. 15 -reto, passim in P. 12 times in P. Acts xxir. 3 above. Absol., see xi. 24 See viL 37. r See p See i. 4, and 4 See iv. 6.

Lk.
;

xiv. g

xiii. 1.

Om.

8c

BG,
all
:

46.

Lachm. om.

Tr. and

W.H.

bracket.

2 3

e-uXoYT)S>

uncc. but
fr$ c

GKL.
73, cop. sah.

(v jrveuu.a.Ti (?)
(?),
:

BDP,

W.H.

bracket.

irrev|*aTi tm -irvevfiaTi
4
5 6

KL,

N *AG, I7,latt. vg. syrr.

etc.,

cTaipos, G, syrsch

an obvious
13

Chr., Thdrt.

as

SoTisch.,Tr.,
see Mt.
xi. 16.

W.H.

txt.,

R.V., Nestle.

in ver. 15.
;

itacism

Om.

|toti all pre-Syrian witnesses.

(?),

perhaps borrowed from vv.

vXiuo-o-cus (?),
7

yXwo-ot)

J^ADG,

17, latt. vg.

So Lachm.,
(?

Tr., Tisch.,
txt.

W.H.

marg., Nestle

and 19

Western).

BKLP,

etc., cop. syrr.

So W.H.

XaXw,

all

uncc. but

KL.

The

ptp. a

grammatical emendation.

brought in opens a new point of view. " The //mi* of the speaker is found in the profit of the hearer" (Thd.). " The vovs is here, as distinguished from the
irvevu.a, the reflective cursive faculty, pars

word came to signify the singing of praise to God ; but the connexion indicates a larger ref. than to the singing of the O.T. Psalms;
vpaXfioi, Vhilllm (Heb.), the

and so-called
intellectiva,

dis-

the

human

irvevpa quatemis cogitat et in-

telligit" (El.): see Beck's Bibl. Psychology, or Laidlaw's Bib. Doctrine of Man,
s.vv. ; and cf. notes on i. 10, ii. 16 above ; Religious feelalso on Rom. vii. 23, 25. ings and activities prayer in chief (Phil, take their rise in iii. 3, Rom. i. 9, etc.)

the spirit

into conception

normally, they pass upward and expression through

the intellect. It is the part of nous to share Ver. 15. irf and aid the exercises of pneuma " What is (the case) then ? I will pray with the spirit but I will also pray with the understanding I will sing with the spirit but I will also sing with the understanding ". ti ovv Icttiv; "How then stands the matter ? " (Quid ergo one of the lively phrases of est? Vg.) Greek dialogue it " calls attention, with some little alacrity, to the upshot of what has just been said" (El.). -i|/dXX.<i> denoted, first, playing on strings, then singing to such accompaniment Eph. v. 19 distinguishes this vb. from aSu. Ed. thinks that instrumentation is implied unless forbidden, Gr. Christians would be sure to grace their songs with music. Through its LXX use, esp. in the title
; : ;

included the " improvised psalms which in the Glossolalia, and could only be made intelligible by interpretaEcstatic utterance comtion" (Mr.). monly falls into a kind of chant or rhapsody, without articulate words. Ver. 16. " Since if thou bless (God) in spirit " irvevpaTi, anarthrous " in spirit " only without understanding cf. eav irpotrevx- yXticrcrfj, ver. 14. EiiXoydui x. 16, Matt. xiv. 19) is used ellipti(cf. cally, of praise to God, like iv\api<TTeia it bears ref. to the form, as (17, xi. 24) post>X. to the matter of thanksgiving sibly P. alludes to the solemn act of praise at the Eucharist, this ellipsis being peculiar to blessing at meals. eirei (cf. v. 10, vii. 14) has its " usual causal and retrospective force, introducing the alternative " (El. so quandoquidem, Bz. alioqui, Cv.). 6 dvairXi]pwv tov toitov tov ISiwtov, irws pet k.t.X. ; " he who fills the position of the unlearned, how will he say the Amen at thy thanks,giving ? " P. does not here speak of 6 ISiwtt]9 simply (cf. 24), as meaning one unversed in Christianity nor can this word, at so early a date, signify the lay Christian specifically (as the Ff. mostly read it); the man supposed " holds the place of one unversed " in the matter in question
it

were sung


90S
t

XIV.
1

nP02 K0PINGI0Y2 A
*

Seexi.t8; T a &\\' Q
above.
("'J/
'-

| k 'eKKXrjcna " 0eXcj TrtWe

Xoyous Sid
n
r\

tou

itjos

p,ou

XaX^crai,
yXcjo-o-T].

Iva
20.
*b

kcu

dXXoug
fATj

T x

Karr)X'r)cno )

pupious
T

Xoyous

iv

docXcpoi,

Traioia
y

yieecrGe
b

Tais

cppco-iy

dXXd

2 Mace.
xiv. 42.

KaKiaTT)
in
cl.

fT]-irid^T,

Tais 8e

<ppeo-i

Te'Xeioi yivecrQe.

loo. in. Mt. xviii. 9. Numb. xxii. 6 Cf. Lk. xv. 7, xvii. 2 w See iv. 15. v Rom. ii. 18 Gal. vi. 6 Lk. i. 4 Acts xviii. 25, xxi. 21, 24. z See v. 8. See initios, Hi. 6, xiii. 11. N.T. U, Prov xviii. 2. In like sense, Mt. xi. 16. x y b See ii. 6; for the contrast, iii. 1. a H.I.; see xiii. 11 in Homer, vT}Tria\evoi.
Gr.,

A common formula " 6, etc., LXX.

"

Wr.,

p. 302.
;

'

v o

fi

ov

all

uncc. but

KL.

Cf. ver. 15.

being an iolut^s yXwo-o-rj (cf. 2 Cor. xi. Thd. rightly paraphrases by dpvrj6)
:

tos, uninitiated.

In cl. Gr., ISiwttjs private person in distinction fiom the State and its officers, then a layman as distinguished from the expert or pro-

means

a.

that he excels in it. 2 Cor. v. 13 1-4 show that P. was rich in ecstatic experiences cf. Gal. ii. 2, Acts ix. 12, xvi. 9, xxii. 17, xxvii. 23 f., etc.

God"

and

xii.

The omission

of

on

after cvxapicrru is

fessional man. The ptp. avairXirjpaiv, filling up (see parls.), represents the ISiwttjs as a necessary complement of the ykuxr<ro\a\(Jv (xii. 30). Hn. and others insist on the literal (local) sense of Toiros> as

equivalent to 28pa not rdf is, supposing

that the ISmotcu occupied a separate part of the assembly room but this is surely The united to pre-date later usage. " Amen " seals the thanksgiving pronounced by a single voice, making it the " the Amen," since act of the Church this was the familiar formula taken over from Synagogue worship cf. 2 Cor. i. 18 ff. On its ecclesiastical use, see El. ad loc, and Diet, of Christian Antiq s.v eireiSr] ti Xe-yeis ovk oiSev = the oiSels axovei of ver. 2. El. observes, " From
;

exceptional, but scarcely irregular; it belongs to conversational liveliness, and occurs occasionally after a number of the verba declarandi in cl. Gr. cf. note on Soku k.t.X., iv. 9; and see Wr., p. The Vg., omitting pdXXov, reads 683. omnium vestrum lingua loquor, making P. thank God that he could speak in every tongue used at Cor. Jerome, in his Notes, refers the p.dXXov to the other App., as though P. exulted in being a better linguist than any of the Twelve 1 " but in dXXd iv ckkXtjo-io. k.t.X.
: ;

this ver.

it

would seem

to follow that at

note on ver. 4) I would (rather) utter five words with my understanding, that I might indeed instruct others, than ten thousand words dXXd contradicts the in a tongue " seeming implication of ver. 18 " but for " one might have supposed that all that

church-assembly

(cf.

least

some portions of

early
.

Christian

worship were extempore " indeed, it is plain that extempore utterance prevailed
the Cor. Church (cf. 14 f.). Ver. 17. " For thou indeed givest thanks well" admirably, finely (kuXws: cf. Luke xx. 39, James ii. 19): words legirement ifoniques (Gd.). evxapi0"Tis = 'i'XoYiS
in

would make much of a power in which on the contrary, he puts it aside and prefers to use every-day speech, as being the more serviceable ; cf. for the
P.

he excels;

sentiment,
12,

ix. ig-23, 2 Cor. i. 24, iv. 5, 15, xi. 7, xiii. 9, 1 Thess. ii. 6 ff. With his Tongue P. might speak in soli-

6 e-repos, see note, also on i. 4). i.e., the ISiurns of ver. 16 signifies, as in iv. 6, x. 29 ; the pron. a distinct or even opposite person. P. estimates the devotions of the Church by a spiritually utilitarian standard; the abstractly beautiful is subordinated to the practically edifying: the like test is applied to a diff.

(16

and to God " (2, 28, 2 amongst his brethren, his one thought is, how best to help and
tude, " to himself

Cor. v. 13)

benefit them.

For vovs in
SiSdo-Kw
as

irvvp.a, see note clension, cf. i. 10.

differs

on ver. 14 Kan\\iu

contrast with for its de;

(see parls.)

matter in x. 23, 33. Vv. 18, 19. Again (cf. 6, iv. 6, ix.) the Ap. uses himself for an instance in point. Even at Cor., where this charism was abundant, no one " speaks with tongues " (mark the pi. yXwo-trais) so largely as P. does on occasion far from thinking lightly of the gift, he " thanks
;

connotes, usually at least, oral impartation (" ut alios voce instituam," Bz.), including On here prophecy or doctrine (6). Oe'Xw . . . rj, dispensing with jiaXXov, malim quam, Bz. For parls. . . see the rhetorical pvpiovs, cf. iv. 15. Ver. 20. P. has argued the superiority of intelligible speech, as a man of practical sense he finally appeals to the good sense of his readers " Brethren, be not

from

it

"

ig

22.
21. 'Ec tu> fOfiu
*

TTP02 KOPIN0IOYS A
2

909
clsa. xxviiL 11 ; Ps.
cxiii.t

XeiXcaii'

cTe'pois
|aou,

""0 Tl ^ eTepoyXwcrcrois * Kai ek Y e YP a7rTai f XaXrjara* tw Xaw toutw, Kai. ou8' outo>9 8 claa

(Aquila).

Kouaorrai
1

Xeyei

Kupios

"

22.

wore

ai

YXwo-crai

'

eis d

Rom.
13;
xiii.

iii.

Heb.
15
;

crnfietoV ciaty ou tois moreuouo'ii',

xv. 8 (Isa. xxix. 13).
xi. 28.

dX\d

tois

dirioTOts

'

^ 8e
8.

Pet.
10;

iii.

For gen. erepmv, cf. 2 Cor. viii, e Cf. Acts ii. 4; Exod. xxx. 9. h See xii. 10. Mt. vi. 7 ; Lk. i. 13 Acts x. 31 Deut. i. 43. xv. 1 xxiv. 30; Lk. ii. 12, 34. eis arm.. Gen Rev. xii. 1, 3, Mt. sense, Rom. iv. 11 Ezek. xx. 12. k See vi. 6. xix. 20, lv. 13

Mt. f See
In like
;

g Heb.
;

v. 7
;

i
.

ix. 13

Isa.

erepais y\ci><r<rais

latt.

vg. (in aliis Unguis et labiis aliis)

and Latt.

Ff.

Tepwv:

fc$AB, 17, 67**, 73.

So

crit.

edd.

children in

mind"

(see parls.)

"

in

judg-

ment"
;

"the reasoning power on and discriminating side its (El.) <|>pevS differs from vovs much as cfjpovifjios from troths (see notes to iv. Emulation and love of dis10, x. 15). play were betraying this Church into a
(Ed.), reflective

hear, by way of " sign to the unbelieving " (22). These abnormal utterances neither instruct the Church nor convert the world. The unconverted see in them the symptoms of madness (23).
to

Prophecy has an

effect far different

it

childishness the very opposite of that broad intelligence and enlightenment on

,

searches every heart, and compels the most prejudiced to acknowledge the presence of God in the Christian assembly
(24
f.).

which

it

plumed
"

x. 15, etc.).

itself (i. 5, iv. 10, viii. 1, It is characteristic of the

child to prefer the amusing to the useful, the shining to the solid " (Gd.). This is a keen reproof, softened, however, by the

This O.T. citation is ad21. duced not by way of Scriptural proof, but in solemn asseveration of what P. has
Ver.
intimated, to his readers' surprise, respecting the inferiority of the Glossolalia cf. the manner of quotation in i. 19, ii. 9, iii. 19. The passage of Isaiah reveals a
principle applying to all such

kindly

aStX^oi ("suavem "be in Bg.).

-ytveo-Oe,
;

vim habet,"

effect,"

"show
;

yourselves "

cf. xi. 1, etc.

" In malice,

however, be babes

(act the babe)

but

in ".

modes

of

mind show yourselves full-grown (men)

For the force of the ending in vtjitiao, cf. 7rupp-d<u, to redden, Matt. xvi. the vb. is based on vijmos, a kind of 2 "be (not boyish, superlative to iraiSiov but actually) childish" (Ed.), or "inFor the antithesis of fantile, in malice ". avijp) and vtjwios, see ii. 6, -tXiios (

speech on God's part. The title 6 vop.o$ Jewish usage extended to Scripture
at large ; see Rom. iii. 19, John x. 34. P. shows here his independence of the the first clause, Sti . . . tovto>,

LXX

xiii.

9
v.

ff.,

and

parls.

For

icaicia, cf.

note

on

P. desiderates the affection of the little child (see Eph. iv. 32 f., for the qualities opp. to aia), as Jesus (in Matt, xviii. 1 ff.) its simplicity and humbleness. Gd. excellently paraphrases this " Si vous voulez etre des enfants, ver.

la

bonne heure, pourvu que ce

la
;

soit

quant a

malice mais, quant a Intelligence, avancez de plus en plus vers la maturite complete ".

The Strange Tongues an Oc 47. The casion of Unbelief, xiv. 21-25. Ap. has striven to wean the Cor. from
their childish admiration of the

Tongues

by showing how unedifying they are in comparison with Prophecy. The Scripture quoted to confirm his argument (21)
ascribes to this kind of manifestation a punitive character. Through an alien voice the Lord speaks to those refusing

follows the Heb., only turning the prophet's third person ("He will speak") into the first, thus appropriating the words to God (X^yei Kvpios) Origen's Hexapla and Aquila's Gr. Version run in almost the same terms (EL). Paul's second clause, Kai ot>8' ovtus elo-aicovsrovTtti p.ov, is based on the latter clause of ver. 12 (translated precisely in the LXX, Kai o-uk r\di\r\<rav aKoveiv), but with a new turn of meaning drawn from the general context he omits as irrelevant the former part of ver. 12. The original is therefore condensed, and somewhat adapted. Hf. and Ed. discuss at length the Pauline application of Isaiah's thought. According to the true interpretation of Isa. xxviii. 9 ff. (see Cheyne,' Delitzsch, or Dillmann ad loc), the drunken Israelites are mocking in their cups the teaching of God through His prophet, as though it were only fit for an infant school in anger therefore He threatens to give His lessons through
; :
;


910
X
l
'

"

npos kopinoioys a
n'P 4>Tl Tl a
'

XIV,
23. iav

nffee "i2o'
"

ou
1

tois

k
n

amorois, dXXd tois morcoouCTti'.

TTl

0m

i
'

Ac tS
ver.
xii.

05 "
>

m aUy

^H
h
p

"l

KKXT]aia "oXtJ m
elaeXSojai

TO

ClUTO
k
r\

Kal TTd^T5

v. 11, xv.

yXcJa-crais 2

XaXwoii', 2
;

Sc

l8twTai
q

amoroi,

ovx

o See

epou<rie

on

(j.au'6cr0
r\

24. edf 8e TrdiTcs

r

Trpo^TjTeuaxrn', elo-eXO-ri
"

p Acts

%4 tis

dmo~ros

iSkottjSj
q See

eXe'y)(Tai
r

uird irdi'TWf,
v.

dyaxptvcTai
:

24'f.i Jo.
x. 20; Jer. xxxvi. 26; Wisd. xiv. 28. Jo. iii. 20, viii. 46, xvi. 8, etc. : -y/xos, 2
xi. 5.

Eph.
ii.

n,

13; five times in Pastt.

Tim.

iii.

16.

See

14.

eX0T)

BGB1

o-vv easily lost in foregoing ovv.

iu o- o-

XaXci)<riv 7 \
last.

(in this order)

all

uncc. but

DKL. G has XaX-ncrtocnv.

puts iravres

the lips of foreign conquerors (11), ifc whose speech the despisers of the mild, plain teaching of His servants (12) shall The on painfully spell out their ruin. (kl) is part of the citation: " For in men

cartied to its full extent, must make upon men outside a result that follows (ovv) from the aforesaid intention of the gift " If then the entire Church should (22)

of alien tongue and in lips of aliens I will speak to this people ; and not even thus will they hearken to me, saith the

assemble together and all should be speaking with tongues, but there should
enter uninstructed persons or unbelievers,
will they not say that you are mad ! If the Tongues are, as many Cor. think,

Lord

".

God spoke

to

Israel

through

the strange Assyrian tongue in retribution, not to confirm their faith but to consummate their unbelief. The Glossolalta may serve a similar melancholy purpose in the Church. This analogy does not support, any more than that of w. 10 f. (see notes), the notion that the Tongues of Corinth were foreign languages. eIo-o.kovu, to hear with attention, effect, shares the meaning of Waand in cl. Gr. kovu (obedio) in the Ver. 22. The real point of the above citation from Isaiah comes out in uo-tc ai yXicrcrai els a"f\p.eZ6v k.t.X., "And so the tongues are for a sign not to the believing, but to the unbelievers" sc. to " those who will not hear," who having rejected other modes of instruction find their unbelief confirmed, and even

LXX

justified (236),

interpretation

by this phenomenon. This and for (cf. Matt. xvi. 4

;

els <r)|Au>v in the judicial sense, Is. viii.

18) is dictated by the logical connexion of w. 21, 22, which forbids the thought of a convincing and saving sign, read into this passage by Cm. and many others. P. desires to quench rather than stimuardour for Tongues. late the Cor.
y\

the highest manifestation of the Spirit, then to have the whole Church simultaneously so speaking would be the ne plus ultra of spiritual power; but, in fact, the Church would then resemble nothing so much as a congregation of lunatics A reductio ad absurdum for the fanatical coveters of Tongues. The ISiMTOi (here unqualified: otherwise in 16; cf. note) are persons unacquainted with Christianity (altogether uninitiated) and receiving their first impression of it in this way, whereas the amo-Toi are rejectors of the faith. The impression made upon either party will be the same. effect here imagined is altogether The diff. from that of the Day of Pentecost, when the " other tongues " spoke intelligibly to those religiously susceptible amongst non-believers (Acts ii. ff.). The imputation of madness from men of the world P. earnestly deprecates (Acts xxvi. 24 f.). Ed. renders ISiwtcli " separatists " unattached Christians but this interpretation wants lexical support, and is out of keeping with ver. 16 did any such class of Christians then exist?
!

Vv. 24, 25.

How

diff.

(8e*)

and how

8e irpo<pT)Tia K.T.X., " while

prophecy

on the other hand" (Be*) serves the opposite purpose it " (is for a sign) not to the unbelievers, but to the believing ". 01 irio-TeiSovTes implies the act continued into a habit (cf. i. 21) ot airioroi,, the determinate character. For wore with ind., see note on iii. 7.

Ver. 23 shows the disastrous impression which the exercise of the Tongues,

blessed the result, " if all should be prophesying and there should enter some unbeliever or stranger to Christianity see previous note), he is con^18iwtt]S victed by all, he is searched by all, the secret things of his heart become manifest and so he will fall on his face and worship God, reporting that verily God This brings out two is among you " further notes of eminence in the charism of
: ; !


; :

2326.

nPOS K0PIN9I0YS A

9 ti
'

uiro
a

iravTbiv
u

25.

(ecu

outw
OUTW
'

Ta
TT6CTWM
l

KpoirTa
eirt
z

tt)s

'

xapotas aiVrou

qWepa
26.

^
|
v

e '^' s "
it

yiVeTai
y

kcu

irpoauitTOv
u

aei tw 0ew,

dTrayycXXwi'
earir,

'Ti* ouk
X l
;

on 6 cos prrus 2 cv up-i^ Ictti. aSeXqW ; oTay b awpxTlcr0> eKao-ros

d

ee

*.* J

|;

uiujy
i

"

(J/aXu-of

8i8axT|y *X ei > 'yXucraav* ex eL '

;

aTroicdXuvJ/u'

ex t w

Mt.
6,

xvii.

12, xvii. 16

and Rev.
iii.

Rev. xi. 16 y 1 Th: i. 9

1

Numb.
;
;

xxvi. 39; Lk.v.

2:

four times in
Isa. lxvi. 20.

Heb. ii. 12 1 Jo. Tim. four in GG.

;

iii. .16

/3i/3A.

<j/.

x H.l. in P., with Acts xxiv. n. Freq. in GG. GG. and Acts, passim Gen. xiv. 13. f. z Gal. b See xi. 18. a See ver. 15. c Eph. v. 19 CoL Lk. xx. 42. xxiv. 44; Acts i. 20, xiii. 33. Cf. ver. 15. d See ver.
xvi. 4, xx. 6.
i.

6.

See
k

xii. 10.

Cf. epiLtivwrr)*, ver. 28.

Om.

ov

t a>

all

pre-Syrian witnesses, including vg.

:

ovt(iis o 0eos (in this order): all pre-Syrian uncc. Om. o J>$*D*G so Tisch., but not other edd. probably a Western error: the o easily lost between s
!
:

and
3
4

9 in uncial script.

Om. up. ov ^*AB, airoKaXvt{/iv

17, cop.
.

minn. om.

yXaxrer. exi.

So crit. edd. Obvious grammatical addition. -yXwcro-av (in this order) all uncc. but L. K and many a few copies om. airoicaX. e\ti, by homceoteleuton.
:

Prophecy when compared with Tongues The former edifies the Church (3 ff.) (2) it employs a man's rational powers (14-19) (3) it can be exercised safely by the whole Church, and (4) to the converThat " all " should sion of sinners. "prophesy" is a part of the Messianic ideal, the earnest of which was given in
(r)
;

the descent of the Spirit at Pentecost see Num. xi. 23-29, Joel ii. 28, Acts. ii. the speaking of Pentecost 4, 15 ff. Peter identifies with prophesying, whereemphatically distinguishes the Cor. as P. Glossolalia therefrom. Prophecy is an inspired utterance proceeding from a supernatural intuition, which penetrates " the things of the man," " the secrets of his heart," no less than " the things of God " (ii. 10 ff.) the light of heartsearching knowledge and speech, proceeding from every believer, is concentrated on the unconverted man as he enters the assembly. His conscience is probed on all sides he is pierced and overwhelmed with the sense of his sin (cf. John iv. 29, also i. 48, viii. 9, Acts viii. 18 ff., xxiv. This form of Prophecy abides in 25). the Church, as the normal instrument for " convicting the world of sin " (John xvi. 8 ff.) ; it belongs potentially to "all" Christians, and is in fact the reaction of the Spirit of Christ in them upon the unregenerate (cf. John xx. 22 f.) eXyx CTai is the precise word of John xvi. 8. 'AvaxpivM (see ii. 14 and parls.) denotes not to judge, but to put on trial, to sift judicially. God alone, through Christ, is the judge of " the heart's secrets" (iv. 5, Rom. ii. 16); but the God-taught word of man throws a search; :
;

ing light into these recesses. In ver. 24 the airio-TOS precedes the ISicottjs (cf. 23), since in his case the arresting effect of Prophecy is the more signal. irpotrKvvijtrei and ovtois 6 0e6s k.t.X. are a reminiscence of Is. xlv. 14, following the Heb. txt. rather than the (cf. note on 21). air-aYYeXX<ov, " taking word away," reporting, proclaiming abroad (cf. parls.), thus diffusing the impression he has received (cf. John iv. 29). ovtws (revera, Cv.), really, in very deed contradicts denials of God's working in Christianity, such as the amo-ros himself formerly had made. ireo-cov (aor. ptp., of an act leading up to that of principal vb. and forming part of the same movement) indicates the prostration of a soul suddenly overpowered by the Divine presence. To convince men that " God is in the midst of her " is the true success of the Church. Self-Control in Religious 48. Exercises, xiv. 26-33. The enquiry of the Cor. as to whether Tongues or Prophecy is the charism more to be coveted P. supplements his is now disposed of. answer by giving in the two last paragraphs of this chap, certain directions of a more general bearing relative to the conduct of Church meetings, which arise from the whole teaching of chh. xi.-xiv. see the Introd. to Div. iv. Ver. 26. ri ovv iarlv (cf. 15), oScXc^ot; " then stands the case, brothers ? " oviv is widely resumptive, taking in the whole state of the Cor. Church as now reviewed, with esp. ref. to its abundance of charisras, amongst which Tongues and Prophecy are conspicuous; edUca-

LXX

<

How


912
f

: ; ;

";

IIP02 K0PIN9I0Y2 A
12.

XIV
h
2"J.

Ver.

For wpo?
Jo.xi. 3; 1 Pet.
iv. 12.

pp.T)VlClV

c'xci

'

TrdvTa 'irpos
'

fg
r\

oiKooojAT]v yevivQw. 2

citc

yXwCTCTT)

tis

XaXei,

KdTa

8uo

to

TrXeliTTOf
|xtj

Tpels

Kal

a fa

g See ver.
b Single,
h.l.
;

fiepos,
3,

Kal cts

oiep|XT)CueTw

28.

lav 8c

yJ

" 8ip/i.T]VUTT]S 3 5

completed by irpofy. Se, in oratio variata. i Distrib. with numb., Mk. vi. 40 c f. ver. 31. k The phrase, h.l. ; irXeicrro?, Mt. xi. 20, xxi. S Mk. iv. 1. So ai'a, Lk. ix. 3, x. 1 John ii. 6. /nepous, xiii. 9; and an-o ntpovs, Rom. xi. 2 \H.l.; ai'a jitepo; fSctv, Polyb. iv. 20. 10. Diff. from u H.l. See txtl. note. See xii. 30.
;

1 *

DG,

8iep|rr|v[]uiv

ADL,

-tav for -ciav, a

all

common

itacism.

yiveo-Qta:
: :

^ uncc, and
B, with

but a few minn.

o).

p(xt|vvttis

DG

(which prefix
etc., Chr.,

So Lachm.,

Tr.,

W.H.

marg.

8iep|ATivevTT|S

{$ADb.cKL,

Euthal., etc.;

"vox apud antiquos Gra;cot

non
tion

usitata " (Tisch.).

must once more be insisted on as them all. St<xv o-vvc'pXT)cr0e, "whensoever you assemble" (cf.
the true aim of
xi.

per

binos,

(Bz.).

Kal

aut

ad

plurimum

dvo

p.'p s >

the aor. of ver. 23 " Each referred to particular occasions. (to sing) a teaching, a has a psalm a tongue, an inrevelation (to impart) The succession terpretation (to give)." of the objects of ?xei perhaps reflects the order commonly pursued in the Church meetings. For f Kao-ros, cf. i. 12, etc. every Cor. Christian has his faculty; there is no lack of gifts for utterance or readiness to use them cf. i. 5, also iv. 6 ff. This exuberance made the difficulty women as all wanted to speak at once well as men (34) i\ei, in promptu habet "iteratum, eleganter exprimit di(Mr.) 18
ff.)
:

here pr.

The visam donorum copiam " (Bg.). \J/aXp,bs might be an original song (though ev vXoWo-'r] not chanted unintelligibly, see the latter is enumerated distinctly note on \|/aX<L, 15), or an O.T. Psalm
:

Christianly interpreted (see parls.) simiDe Vita Cotit., 10, describing the Therapeutse, 6 dvao-Tas vfiwv ufjtvov aSev ts t. eov, r\ icaivbv avTOS TTrotT)Kiis, apx^uoV nva twv TrdXat jroi-nTciv. For N.T. psalms, see Luke i., 12 f., xv. 3 f. ii., Rev. iv. n, v. 9 f., SiSaxTi and cWoKa\v\|ns (see 6 above two leading forms of xii. 28 f.), the Christian edification. Beside the y\Snr<ra is set the complementary cpp.r)via, by which it is utilised for the Church cf. iravTa xii. 10, 30; and vv. 1-19 passim. irpbs ttjv oIko8o|xt]v yivitrdat (pr. impv.), " Let everything be carried on with a
;

idque vicissim (Cv.) not all confusedly speaking at once. Ed. ingeniously renders the Kara and dvd clauses " by two or at most three together, and in turns" (antiphonally), as though the Tongues could be combined in a duet " the beginning of Church music and antiphonal singing amongst Christians " but this does not comport with the ecstatic nature of the Glossolalia; moreover, the sense thus given to the second clause would be properly expressed by ev |xc'pei, not dvd uepos (Hn.). " And let one person interpret": whether one of the 7X0)0-aoXoAovvTes (i3),or someone else present the use of several in(dXXos, xii. 10) terpreters at the same meeting might occasion delay or confusion. " If however there be no interpreter (present), let him (the speaker with the Tongue) keep silence in the Church, but let him talk to himself and to God " unless his utter-

"and

in

ternos turn,"

larly Philo,

?)

ance can be translated, he must refrain in public, and be content to enjoy his charism in solitude and in secret converse with God (cf. 2 ff.) the instruction to " speak in his heart, noiselessly " (so Cm., Est., Hf.) would be contrary to XaXeiv, and indeed to the nature of a
;

tongue.
cf.

"$ for
v.

cl. irapfj, sit

for adsit

Luke
:

17

Vv.
k.t.X.
let

29, 30.

688 " (Ed.). irpo<f>TJTa.i 8e 8vo f\ rpei.%

Iliad
ix.

view to edification ". Vv. 27, 28. The maxim irpbs

8o(xt)v k.t.X. is

t. oIkoapplied to Tongues and Prophecy, as the two main competing " Whether any one speaks with a gifts tongue (let them speak sc. XaXciToxrav) to the number of two (Kara 8vo), or at the most three" (at one meeting) "fiat
: :

"But in the case of prophets, let the others " (dijudicent, Vg.). In form this discern sentence varies from the pari, clause respecting the Tongues (27); see Wr p. 709, on the frequency of oratio variata in P., due to his vivacity and conversational freedom the anarthrous irpo^TJTai contrast with is quasi-hypothetical, in not " the prophets," yXoSo-o-T) tis XaXti but "supposing they (the speakers) be The prophets, let them speak, etc."
two or three speak, and
;

 "
2732.

; : ;

TTP02 K0PINGI0Y2 A
p

913
2Q. 7
q irpo- r

ovydTw

tf p CKKXtio-ia, t
t]

cauTw 8c XaXeiTw Kal tw t

'

QeG>.
'

* om25
j
1

xvl six
.

4>T)Tai

be 8uo

Tpeis XaXeiVwo-ay, Kal 01 aXXoi

*

'

Sia.KpireTwaai'

imes

'?

30. cAk 8e dXXco

d.TTOKaXu4>8fj
l

KaGrjueVw, 6 irpwTos "aryaTW- 3 1.

'

Acts. For
subject,

8uVaa6e yap
'

icai

irdfTes
vi. 5.
;

Ka0' I'a ird^Tes "irpocpTiTeueii', lia Trdrres u-avQavwcri ' w x irapaKaXwi'Tai "nreuaaTa 2 " * irpo^TjTaiK 32. ical
*
'

see Wr.,
p- 787-

p oee
r

xi. 10.

qSeexii.2g.

See

See ver. 27. For xa6' eva, add Eph. v. 33 Jo. xxi. 25 K a0' eis, Rom. xii. 5 Mk. xiv. 19; Jo. viii. 9. u See xi. 5. v Abso)., Col. i. 7; 1 Tim. ii. it; 2 Tim. iii. 7: Mt. xi. 29; Jo. vi. 45. w Frequent throughout P.; in Acts rarely; in GO., only Lk. iii. ib with this sense. x Rev. xxii. 6. irvfvtiara, see xii. 10.
s

See

ii.

10.

Om.

01

aXXoi

D*GL an

example of Western

license.

irvevpo,

DG,

67**,

latt. (not ~g.), syrsch.,

Epiph., Latt.

Ft

number

to

prophesy at any meeting

;

it

limited to "two or three," like that of the Tongue-speakers the condition dvu
fie'pos

(27)
is

is

self-evident,

where

edificaetc.).

tion

"The
;

consciously intended others" are the other

(3,

prophets

present,

who

were competent to speak

these silent prophets may employ (31) themselves in the necessary " discernment of spirits " (see xii. 10) SiatcpiWTuo-cv, acting as critics of the revelations given through their brethren The powers of irpo<J>tiTia and Sidicpio-is appear to have been frequently combined, like those of artist and art-critic. It is noticed that in the Didache a contrary instruction to this (and to 1 Thess. v. 20 f.) is given irdvTa irpo<|>TJTr|v XaXovvTa iv

Angulatim, Cv.), in order that all may learn and all may be encouraged ". Stress lies on the repeated irdvrcs {cf. xii. 12 f.) let every prophet get his turn, and every hearer will receive benefit {cf. 26b) even if the Church members were all prophets, as Paul imagined in ver. 24, and thinks desirable (1-5), by due arrangement, and self-suppression on the part of the eloquent, all might be heard. Ver. 32. The maxim orvevpaTa Trpo^tv -B-poqVrJTais iirordao-CTai, is coupled by Kal to ver. 31 under the regimen of
;

yap

it gives the subjective, as ver. 31 the main objective, reason why the prophets should submit to regulation. " How
;

can

trvvp.aTi o/iiireipdacTeoiiSe 8iaKpivciT.

I prophesy to order?" one of them might ask; "how restrain the Spirit's course in me ? " The Ap. replies " (for)
:

The above regulation implies pre-arrangement amongst the speakers but this must not hinder the free movement of the Spirit if a communication be made
; ;
:

ex tempore to a silent prophet, the speaker should give way to him " But if anything be revealed to another seated " (the prophesier stood, as in Synagogue reading and exhortation Luke iv, Acts xiii. 16), "let the first be silent". This kind of subjection could hardly be o-ryaTw does not command (as a-iyy\<rar<t> ascribed to the ecstatic Glossolalia. On might) an instant cessation; "some the pi. irvV|AOTa, signifying manifold token would probably be given, by mo- forms or distributions (xii. 4, 11) of the tion or gesture, that an d-rroKdXvvj/is had Spirit's power, see note on xii. 10. been vouchsafed to another of the irpo- viroTdo-<reTai is the pr. of a general " a Gnomic Present " (Bn., 12) this would be a sign to the <|>TJTQi truth speaker to close his address, and to let cf. iii. 13, 2 Cor. ix. 7. the newly illumined succeed to him Ver. 33. The apophthegm of ver. 32 Even inspired prophets might exemplifies the universal principle of (El.). speak too long and require to be stopped order in God's works; cf. the deduction* Ver. 31. By economy of time, every drawn in xi. 3. God's gift of the one who has the prophetic gift may exer- Spirit submits itself to the receiver's cise it in turn so the Church will enjoy, will, through whose direction its exercise in variety of exhortation, the full benefit is brought into regulated and edifying of the powers of the Spirit conferred on use " For God is not (a God) of disorder all its members: "For you can (in this (or seditionis, Cv.). but of peace". To way) all prophesy one by one (ko8' !va: suppose that God inspires His prophet
: ; : !
;

also the spirits of the prophets are subject to the prophets " this Divine gift is put under the control and responsibility of the possessor's will, that it may be exercised with discretion and brotherly love, for its appointed ends. An unruly prophet is therefore no genuine prophet he lacks one of the necessary marks of the Holy Spirit's indwelling (see 33, 37).
;

VOL.

II.

58

IIP02 K0PIN9I0Y2 A
f

: ;

9H
y
xvi
15

XIV.
*

?6

nrpo<J>rJTais
oS

uiroTdcrrjeTai

$3.

ou

ydp ecrnv
b
*

dtKaraaTaaias o

times
;

dX\'
2

"eiprji'rjSj

ws eV
3

ird<rais tcus

exi<Xr|oricus

rac

dyim^. 1
ou

thnce

34-

Al yo^aiKes
4

ojawi/

ep tous

eKKXirjo-iats
y

aiy&Ttocrat'
'

yap

(nvtvitara d
U7TOTaO"0'. t
X. 20)

emTCTpaTrrai
;

auTais XaXely

dXXd

uTTOTdacrccrGcu,

Kadws Kal

four exx. in Heb.

1

one
xiii.

Prov. xxi. 8: Tob.

iv. 13.

in Jas. six in 1 Pet. -tos, Jas. i. 8.

;

Th.

v. 23

Heb.

20; 2 Th.

iii.

pass.,

Acts xxvi.

1,

xxviii. 16.

See

z 2 Cor. vi. 5, xii. 20; Lk. xxi. g; Jas. iii. 16; a 2 Cor. xiii. 11 Rom. xv. 33, xvi. 20; Phil. iv. g; 16 (6 <vp. r. tip.). b See vii. 17. c See vi. 1. d Impers. also xvi. 7; 1 Tim. ii. 12, Acts xxi. 3g.
;

fc"$

Ff.
2 3

by its punctuation distinctly attaches us . . . ayiwv to ver. 33. So Chr. and so also the crit. edd., exc. Tisch., Weiss, W.H. marg. See note below.

DG

and several Latin authorities read w.

34, 35 after 40.

Om. vfitu v fr$AB, 17, vg. cop., Or., Mcion., Cyp. 'effiTpeirtToi, all uncc. but KL.
5

viroTao-<r<r0G<rav: fc^AB,
:

uTTOTcto-o-eo-Oai

DGKL,

latt.

vg.

a Western emendation.
upon
in

17, 73, syrsch. cop.

basm., Mcion.

speak two or three at a time, to make a tumult in the Church and refuse control, would be to suppose Him the author of confusion, of chaos instead of cosmos. dKa.Tao-Ta.crta (see pads.) is a word of and later Gr., denoting civil the disorder or mutiny it recalls the ayia-p,oTa and ifpiSes of i. 10 f., xi. 18 f., to which emulation in the display of spiritual powers seems to have contributed. " As it is in all the Churches of the saints": in evidence of the " peace " which God
to

which he first touched reproving the disorderly Church life at Cor., viz., the irregular behaviour of certain Christian women (xi. 2-16)
turns to the matter
there
it

was

their dress,

now

it

is

their

LXX

tongue that he briefly reproves. Vv. 37 f., glancing over the injunctions of Div.
IV. at large, commend their recognition as a test of the high pretensions to spiritual insight made at Cor. Ver. 39 recapitulates Paul's deliverance on the vexed question of Tongues versus Prophecy. Ver. 40 adds the final maxim of propriety and order, a rule of administration as comprehensive and important as the wdvTa irpos oiko8ou.t)v of ver. 26. Ver. 34. Ai -ywaiKcs kv Tais IkicXij-

confers on human society, P. can point to the conduct of Church meetings in all other Christian communities a feature proper to " assemblies of the saints ".

is a final and solemn reason why prophets of Cor. should practise self-control and mutual deference cf. xvi. 1. also i. 2b, and note xi. 16 clause, see On the connexion of the is Ed. or El. W.H. attach it to ver. 31, regarding w. 32, 33a as a parenthesis but this breaks the continuity of w. 31, nor does it appear that " all the 32 churches " had the superabundance of prophets that necessitated the restrictions Other leading imposed in w. 29-31. editors (Tisch., Mr., Hn., Hf., Bt., Gd.) link this qualification to the following context but it comes in clumsily before the impv. of ver. 34, and the repetition of kv tcus !kkXt)o-C<u is particularly awkward. On the other hand, the ref. to the example of the other Churches appropriately concludes the Apostle's appeals on the weighty subject, of universal interest, which has occupied him throughout this

Here

the

criais

<riya.Tii><ra.v

"Let women

(Gr.

generic art.) keep silence in the church assemblies, for it is not allowed them to Tim. ii. 12, where the speak " cf. 1 " speaking " of this passage is defined as " teaching, or using authority over a man ". The contradiction between this veto and the language of xi. 5, which assumes that women "pray" and "prophesy " in gatherings of Christians and forbids their doing so " with uncovered
;

head,"

is

relieved

by supposing

(a)

that

in xi. 5 P. refers to private gatherings (so Cv., Bg., Mr., Bt., Ev., El.), or means specifically at home (Hf.), while here

chapter.

Order,

49. Final Instructions on Church In w. 34 ff. P. rexiv. 34-40.

speaking kv ckkXtjo-io. is forbidden (35) but there is nothing in ch. xi. to indicate this distinction, which ex hyp. is vital to the matter moreover, at this early date, the distinction between public and private Christian meetings in church or house was very imperfectly developed. Or (b), the instances admitted in xi. 5 were exceptional, " ou la femme se sentirait
;

; :

33376
fOfios
Xe'yei

riPOS K0PIN6I0Y2 A

915
*

35.

el

8e

ti

fxaQeiv
e

Oe'Xouaiv,

'

iv

oiku tous
3 h

'

|^
GG
-

XI X
;

34

1810U9
h
t|

acSpas
4

eirepwTaTwcjac

aioyjpov
'

yap eari yumi^'ie

8oKi

ev
;

* ' Isa
{re
.

6KK\T]CTia
k

XaXclV. 4
U.0V0119

36.
k

Tj

d<j>'

ujawv 6

eis
11

up.&s
n

k art) frn tree;

37,

Xoyos too 'coo e^fjXGey m 61

TIS
'

irpO<j>TJTT]S
5

^ Seexi.lS.
17. iv. 2;

ctecu

TT^eofiaTiKos,

emyivwo-KeTW

&

ypd<fr<a

ujiif,

oti tou

14; Col.

i.

Syn.
i.

GG.
(?).

12

6; Phil", i. 25; 1 Th. ii. 13; 1 Tim. iv. 5; 2 Tim. ii. 9; Tit. ii. 5; occasional in other Epp. ; freq. in and Acts. k See x. 11. 1 See iii. 18. See xii. 28; sing, thus, Acts xxi. 10; Tit. n See ii. 15. o 2 Cor. i. 14, xiii. 5 Acts iii. 10, iv. 13. For vb., see xiii. 12.

DG

and several Latin authorities read w.

etc.

34, 35 after 40.

(xa0eiv:

txt.,
D

^cBDGKL, following ^*A 2 17,

,

and

edd. except W.H., who put (Ao.vfla.veiv (?) in a few other minn. with Greg.Nyw., and p,afl. in marg.

So

all

-yvvaiKi:

fr$AB, 17, 73, vg., cop. basm.

XaXeiv

ev

k k Xtj

<r 1

(in this

order)

fc^AB, 17.
34).

GL, and a few others, ev etcKXiio-iais (cf. ver. 5 Om. tov all but a few minn. cf. vii. ig.
;

pressee de donner essor a un elan extraordinaire de l'Esprit " (Gd.) but irao-o ywrj (xi. 5) suggests frequent occurrence. (c) Hn. supposes participation in the ecstatic manifestations forbidden, as though yXwcnxrj were understood with XaXeiv. (d) Ed. thinks the tacit permission of xi. 5 here withdrawn, on maturer consideraBut (e), in view of the words that tion. follow, "but let them be subject" and " if they want to learn " (contrasted with XaXetv by 8e'), and on comparison with the more explicit language of 1 Tim. ii. 12, in view moreover of the principle affirmed in ch. xi. 3 ff., it appears probable that P. is thinking of Church-teaching and authoritative direction as a role unfit for women. inroTao-owfluHrav is the keynote of Paul's doctrine on the subject This com(cf. also Eph. v. 22 ff., etc.). mand cannot fairly be set aside as a temporary regulation due to the state of If the Ap. was right, ancient society. there is a vnroTaao-eo-flai which lies in the nature of the sexes and the plan of creation ; but this must be understood with the recollection of what Christian subjection is (see Gal. v. 136, Eph. v. What 22 ff. also note on xi. 3 above). " the law says " was evidently in Paul's mind when he grounded his doctrine in ch. xi. on the O.T. story of the creation of Man and Woman. For Jewish sentiment in the matter, see Wetstein ad loc, Vitringa, Synag., p. 724; Schottgen, Hor., For Gr. feeling, cf. Soph., Ajax, p. 658. 293, "yvvai|i KoVfiov v\ o'lyT) <j>epei (Ed.); for Early Church rule, Const. Apost., iii. 6, Cone. Carthag., iv. 99 (quoted by EL). Ver. 35. cl 8e' ti fle'Xovtriv u.avAaveiv " But if they want to learn something "
:

motive that prompts This plea furnishes an excuse, consistent with the submission
if

this

is

the

them

to speak.

enjoined, for women raising their voices the Church meetings but even so P. deprecates the liberty. As between p,avflaveiv and Liafleiv after fleXw and the like, El. thus distinguishes: "when attention is directed to the procedure of the action specified, the pr. is commonly used when simply to the action itself, the aor." In bidding the Cor. women of enquiring minds to " ask at home of their own husbands," P. is laying down a general rule, not disposing of all cases that might since the impv. of ver. 35 admits arise of exceptions, so may that of ver. 34 the utterances of Pentecost (Acts ii. 4) proceeded from "all," both men and women (cf. 18 f.) there is also the notable instance of Philip's " four daughters which did prophesy " (Acts. xxi.
in
;

9).

At Cor. there was a disposition to put men and women on an equal footing in public speaking and Church leadership
this is stigmatized as altrxpbv (turpe, init shocks honestum ; cf. xi. 6, 13 ff.) moral feeling. For ev eKKXrjoria., see xi. 18. Ver. 36. The Ap. adds the authority of Christian usage to that of natural instinct (cf. the connexion of xi. 14 and " Or 16), in a tone of indignant protest (is it) from you (that) the word of God
;
:

went out
i.e.,

or to

you only did

primi,

it

reach
soli

"

"

Neque

neque

estis

Christiani " (Est.). The Cor. acted without thinking of any but themselves, as though they were the one Church in the world, or might set the fashion to all the rest (see note on i. 26 also 33 above, and xi. 16). For the self-sufficiency of this
;


916
p Lk.
see
10.
i.

XIV. 3840.
q

nPOS KOPIN0IOY2 A
6.

eiT. .,
vii.

"Kupiou

dclv
5

ivTo\al
3
r

38.
to

i
s

hi

ti?

nyvoeT,

ayyoeiTW.*
4

C/.
ix.

39. "{iore, &SeX<poi,

1

y]XoGtc
6

TTpo^TjTeucic,
6
T

Kat to 'XaXei^

also
ii.

yXcSffCTais

n
(it)

K(i)XuTC.

40. irdi'Ta

eucr)(T|fiovas

Kat icard

14, vii. 40,

16.

Ta|if yifeo-Sw.
22 (pass.)
r
;

q 2 Cor. vi. 9 (pass.)

;

Rom.
etc.

ii. 4.

(see esp. 2 Pet.

vi. 3, vii. 1, x. 3; Gal. i. ii. 12). Sir. v. 15.

Tim.
1

i.

13.

See
ii.

xii. 31.

s
i.

See also See xi. 5.

v

x. 1.
t

See

Six times in N.T. besides xiii. 1. u Mt. xix. 14,

13; 1 Th. iv. 12; -ixu>v, Contrast xxxviii. 12.

For

kuja. in P.,
;

Rom.
;

i.

13;

Th.

16;
ii.

Tim.
Lk.

iv. 3.

Rom.

xiii.

see xii. 24 -ocrvvrj, xii. 23. aroKTOs, -<o?, 1 Th. v. 14 2 Th.

Col.
II.

8;

Heb.

v. 6, etc.;

Job

iii. 6,

Cf. xv. 23.

c<ttiv cvtoXt): fr$AB,

17, cop.,
;

Aug.

(|{^c,

cvt. e<n\).

D*G,

14,

Or., Hil.,

Ambrst., eoriv simply (Western)

2

so Tisch.

eio-iv

evToXai

Syrian emendation.

QVvoeiToi
(?)
:

Tr. marg., Tisch.,

avvociTu
note below.
'

^*A*D*G, Or., latt. vg., Amb., Ambrst., Hil.; so Lachm., W.H. txt., R.V. marg., Nestle. Possibly a Western corruption. 2 BDbc, ^cA e tc. retained by Tr. txt., R.V. txt., W.H. marg. See
(?)
: ;

a8

<j>

p.

ov
:

jf^AB*, 67**, syrr. cop.

Om.

(xov

Western and Syrian.

BD*G, cop., Tr. marg. to XaXciv |xt| kcdXvctc y X <o o- o- a 1 s

ev y\ta<r<raLis

(in this order)

fr$

ABP,

17, 73

con-

formed by Western and Syrian edd. to usual order.

"iravTo. 8c:

all

uncc. but

KL.

church, cf. iv. 6 ff., v. 2. On KaTavTau t) links this ver. with the els, see x. 11. foregoing, " Or (if what I have said is not sufficient), etc." a YpdqSci) vp.iv, in the Vv. 37, 38. apodosis, includes, beside the last particular (34 ff.), the other instructions of
this

who "judge all things" (ii. 15); being " of God," they hear His voice in 1 John ii. others (cf. John viii. 42 f., etc.
ally,
;

20,

iv.

6).

The

" Lord "

is

Ep.

irpo^tJTTis

and

1rvcup.aTi.1cos in

the protasis recall esp. the directions of chh. xii.-xiv. cf. xi. 4, xii. 1, xiv. 1. SokeI, as in iii. 18 (see note), is putat, sibi videtur (not videtur alone, Vg.), denoting self-estimation. The term trvevfAcriKos includes every one endowed with a special gift of the Spirit cf. the pi. irvV(xaTa, ver. 12. Hf. and Hn. think however that the disjunctive t| narrows the ref. of " spiritual," by contrast with " prophet," to the sense of " speaker with
: ;

(cf. vii. 10, 25, xi. 23, xii. 3, etc. ; Matt, xxviii. 20, etc.). For liri-Yivwo-KeTe*, cf. xiii. 12 "judicet atque agnoscat " (Est.) ; the pr. impv.

Head of the Church, who " mandment to His Apostles "

Christ, the gives com-

but this is a needless infertongues " ence from the part. the Ap. means " a prophet, or a man of the Spirit (in any sense) ". The adj. itvvijlotikos (in masc. see parls.) refers not to spiritual powers (to irvev(JtaTiicd, xii. 1, etc.), but to
; ;

asks for a continued acknowledgment of "But if Christ's authority in His Apostle. any one is ignorant (of this), he is ignored " (avvoeiTai) a retribution in kind. The professor of Divine knowledge who does not discern Paul's inspiration, proves his " ignorance his character as " prophet or "spiritual" is not recognised, since he does not recognise the Apostle's character; cf. Matt. x. 14 f., 41, John xiii. 20, for this criterion as laid down by Christ the Ap. John assumes it in 1 iv. 6. aYoeiTai, is pr. in tense, ignoratur (not ignorabitur, Vg.), affirming an actual rejection sc. by the Lord, who says to such despisers of His servants, " I know

spiritual character
irvwp.c,Ti,

=6

kclto.

irvevua, cv

you not "

(cf. viii. 3
;

which gives insight in matters of revelation (cf. John While the true "provii. 17, viii. 31 f.).
viii.),

Rom.

v. 42, etc.)

2 Tim. ii. 19 John but by His Apostle too, who

;
;

phet," having a kindred inspiration (cf. " the 29), will " know well of the things Ap. "writes, that they are a commandment of the Lord " (Kvpiov cctiv IvtoXt], " are what the Lord commands " cf. ii. 10-16,
;

40, and notes, 2 Cor. xiii. 3), this ability belongs to " the spiritual " genervii.

cannot acknowledge for fellow-servants repudiate the Lord's authority Christ foretold in him (cf. 3 John 9 f.). that He would have to disown " many " in His name (Matt, who had prophesied If ayvotlra be read (still previi. 22 f.). ferred by Mr., Bt., Ev., Gd., with R.V. txt.), the impv. is permissive, as in vii.

men who

15

" sibi suaeque ignorantias relinquen-


XV. 12.

IIP02 K0PIN9I0YS A
Tewp'w 8 ufiti', a8\<{>oi, to b uayY e'^ t01 o b euT)YYe\io"<-" m o m Kai c irapeXdpeTe, d iv m <Z m Kai a conq kcitc, 2. 81' ou
' *

917
*?ee *"
3-

XV.
jxrji'

1.

vixlv,
'

In this
2 Cor. xi.
19,
ii. 10; e Pr., xxvii. 20.

Kal

CToi^(T0

Tlfl X6y<i>

UT)yyeXlO-<|UlirH'

U|Al'j

CI

'

KOT6)(Te, *KTOS
viii.

Acts
see
f
i.

xiii. 32.

d c See xi. 23. 18; also, beside ptpl. use, Heb.

Rom.
v.

v. 2

7, vii.

Col. iv. 12 25; 1 Pet.

Jo.

44
18

cf.
;

2 Cor.

i.

24.

iii.

21, iv.

Jude 23; Acts

See

xi. 2.

g See

xiv. 5.

dos esse censeo" (Est.) a counsel of despair contrast 2 Tim. ii. 24 ff. Vv. 39, 40 restate the advice of ver. 1 in the light of the subsequent discussion, moderating the Church's zeal for demonstrative charisms by insisting on the seemliness and good order which had been violated by their unrestrained exer" And so, my brothers, cise (26-33). covet to prophesy " t]Xovt, cf. xii. 31
;
:

by the regular the telic tva irpo^riTevriTe of ver. 1 koI t4 XaXtlv p,Tj kwXvctc (see note). " and the speaking with yXcio-o-ais,
to
irpo<f>T)Tveiv replaces
inf.

ferentially, the whole verity and saving worth of the Gospel (1 f., 13-19). Such scepticism nullified the faith and hope of the Church (11) as effectually as the party-divisions destroyed its love. While standing apart from the practical and personal questions upon which the Ep. turns (and accordingly reserved to the last), this doctrinal controversy has two important points of connexion with them, lying in the differences (1) of opinion prevalent at Cor. (cf. 12, XeYovo-iv ev vp.iv Tives, with tvo tJ>

tongues do not hinder " this is to be allowed in the Church, but not encouraged like Prophecy, of course with the proviso that the Tongue has its interFor wtrre with impv., preter (13, 28).
;

<ivto Xe'y)T iravTS> i. 10), and (2) in the laxity of moral sentiment associated

with Cor. unbelief

vi.

(cf.

32

ff.

with

v.

2,

f., viii.

This

10, x. 14, 21 f., xi. 21, 29 ff.). latter trait identifies the doubters of

see iv. 5, etc. iravTa 8J yivccrOa: " But the Sk let all things be carried on, etc." attaches this caution specially to ver. 39 zeal for Prophecy and permission of Glossolalia must be guarded by the observance at all points of decorum and discipline. v<ryj)fiova>j (see pads., and note on vii. 35), honeste (Vg.) or decenter ; North. Eng. mensefully {cf. Eph. iv. 1, a sort of " ethical v. 4, and 33 above)
: ;

the Resurrection with the men who justified antinomian tendencies by the assumption of superior " knowledge " (see notes on vi. 12 and viii. 1, etc.) affecting " the wisdom of this world," they cherished the rooted prejudice of Greek culture, against the idea of a bodily re;

demption

(see Introd., p. 732).

To men

enhancement of the more mechanical

kclto.

Ta|iv "

(El.).

On the

latter expres-

sion, opp. of aTaKTws, cf. 2 Thess. iii. 6 f., also xi. 346 above: the Cor. would interpret it by P.'s previous instructions his -rraoaSoo-sis, evroXai, 6801 v Xpio-rw and those given in this Ep. evo'X'n-

of this way of thinking the Resurrection was a folly even more than the Cross; some of those who had overcome the latter offence, still stumbled at the former. Unbelief the Resurrection was sure to be excited wherever the Gospel spread amongst educated Greeks the Ap. feels that he must grapple boldly with this difficulty at its first appearance in the Church he puts forth his full strength

p.dvas

demands a

right

Christian

taste

and deportment, Kara rd|iv a strict Christian method and rule of procedure.
Division V. The Resurrection of the Body, Chap. xv. Some members of the Cor. Church denied the resurrection of the dead (12), compelling the Ap. to enter on a systematic defence and ex:

to conquer that was

it and to commend the truth impugned to the intelligent

Sceptics as they are in reCorinthians. gard to the general doctrine, the tiv^s do not question the personal resurrection of Jesus Christ (a circumstance of great
the Apostle's refutation starts from the assumption of this; cardinal fact. They will not admit the recovery of the body as a part of the, Christian salvation they reject it as a principle, and a law of the kingdom of God. It was probably held that Christ's rising from the dead was a unique, symbolical occurrence, bringing about for be-

apologetic value)

position of this Christian doctrine. The question was not raised in the Church Letter nor does Paul indicate the source the opinion of the of his information tivJs was openly expressed, and was doubtless matter of common report (cf. Their position was incompatible v. 1). with Christianity; it contravened, in; ;

lievers in
tual,

Him

literal

a redemption wholly spiriand full deliverance from the

'

nP02 K0PIN6I0Y2 A

. :

9i 8
h
*
'"

xv.
y&P

<Jp.t'
'

^GaLi'ii!

h
f"I

eiK fl
"

eTT^TCutroTe

k
;

3.

irape'SwKa

iv

'

TrpcjTOis,

CoViiUProv.
ii.

KC"

'

a P e ^aj3o^,

on

Xpioros
1

"aTve'Savei'

urrep

r&v

djjiapTiwK
ix.
;

i See iii. 5. xxviii. 25. k See xi. 2. 10 2 Th. i. 11 ; 1 Pet. ii. 8. iii. 21. 22. Cf. jrepi afLo.pT., Rom. viii. 3, etc
;

N.T.
viii.

h.l.;

Gen.

xxxiii. 2.
i.

Rom.

24

Gal.
xlv.

n See

n.

o Gal.

Heb., 4 times

Ezek.

flesh and the world of matter. Paul's argument is in two parts (a) w. 1-34,
:

concerning the certainty ; (b) w. 35-57, concerning the nature oi the Resurrection. To establish its certainty (a), P. begins by (a) rehearsing the historical evidence of
Christ's bodily resurrection, which been preached by himself ev irpwTois
;

had and

so received by the readers (1-11) (b) he shows that to deny the resurrection of the dead is to deny Christ's resurrection, and so to declare the Gospel witness false and its salvation illusive (12-19) and further, (c) that the risen Christ is the first-fruit of a great harvest, whose ingathering is essehtial to the fulfilment of the kingdom of God (20-28) (d) he closes this part of the case by pointing to the practical results of faith or unbelief in a future resurrection (29-34). B The ( ) nature of the resurrection body is (a) illustrated by the difference between the seed and the perfect plant ; also by the endless variety of material forms, instanced in animal organisms and in the heavenly bodies, which helps us to understand how there may be a future body of a higher order than the present
; ;

the resurrection of Jesus Christ is logically to destroy the theorem, " There is no resurrection of the dead" (12). Six successive appearances of the Risen One are enumerated the first made to Kephas, and the last to Paul himself (5-9) the list is not intended as exhaustive, but includes the names most prominent in the Church, the witnesses whose testimony would be best known and most accessible. The Ap. dwells on the astonishing mercy that was in this way vouchsafed to himself (9 f.), insisting finally, on the unbroken agreement of the Apostolic preaching and of the Church's faith in regard to this supremely important event (n). Vv. 1, 2. " Now I give you to know, brothers " {cf. xii. 3, for yvmpiT,m) Paul writes, with a touch of blame, as though informing the Cor. of what the staple of his message had been, that on which their whole Christianity is built (cf. 2 Cor. xiii. 5, Rom. vi. 3) viz., " the good news which," on the one hand, " I pro-

vb.,

claimed to you (for cognate noun and emphasising the benefit of the news,
;

cf. ix. 18, etc.),

human frame
ence between

(35-43).

(b)

This

differ-

awp.a irvcvpaTiKov and the 0-up.a \|tvxikov being premised, it is argued that our investiture with the former is as necessary a consequence of our relation to Christ as our investiture with the latter is a consequence of our relation to Adam (44-49).
the
(c)

which also," on the other hand, " you received in which also you stand fast (cf. i. 6, xi. 2), through which also you are being saved". Ver. 11 similarly contrasts the correspondent part of proclaimers and receivers in attesting the saving facts (cf. xi. 23). The three relative clauses describe the inception, con-

Only by

this transformation,

victory over death

and

by the sin thus achieved,

can the promise of God in Scripture be fulfilled, His redeeming purpose effected, and the work of His servants made secure (51-58). This is the earliest Christian

tinuance, and progressive benefits of the faith of this Church. <ru>lr6e affirms a present, continuous salvation (cf. Rom. viii. 24, Eph. ii. 8); but "salvation," with Paul, always looks on to the future (see Rom. v. 9, 1 Thess. v. 8 ff.). The connection of tivi \6y<s> fvr\yyf\i<ra.fir\v
is difficult to seize. The two interpretations of the R.V., txt. and marg. (also A. V.), are those commonly adapted (a) making the tivi Xdyw dependent on -yv<i>pia>, as appositive to to evayytXiov

doctrinal

essay

in

method and
it

vp.iv

argumentative character the Ep. to the Romans.

akin to Hn. ably defends its integrity against the attempts of Clemen and the Dutch School to make out interpolations and contradictions. 50. The Facts concerning Christ's
is

k.t.X., "

make known
;

the good

news

Resurrection, xv. 1-11. The doubt which the Ap. combats strikes at the
fundamental, probative fact of his Gospel.

with what word I preached, etc." (so (b) prefixing the clause, Bg., Hn., Ed.) with an inversion of the normal order, to
the hypothetical l KaTxT, which states the condition of o-ieo-0e, " (you are saved), if you hold fast by what word I preached (it) to you " (Bz., Mr., Ev.,

He must therefore go back to the beginning, and reassert the "first things" he had taught at Cor. (1-4) to establish
;


35-

"
; :

nPOS K0PIN9I0Y2 A
p Kcrrci
'

919
r

^puv
Tf]

-ras

ypa<pds1

4.

Kal
p

on

q eTatpY),
'

Kal

on

cyrjyepTai P

8
lpa<j>"'i, yp<

"Tpirn

"rjfAe'pa,

KaTa

-ras

ypacpds

5-

Kai Tt

'^1

M^?' x
Pet.

Rom.

i.

2,

iii.

Scrr. relevant in (1): Ps. xxi., Isa. liii., Zech. xiii. 7, Dan. ix. 24, 16; 14 exx. in GG. and Acts. q Rom. in (2), Ps. xv. 10, Isa. xxv. 7 f., liii. 9 f., Hos. vi. 2 Jonah i. 17 (see Mt. xii. 40), etc. r Vv. 13 rt. Mt. viii. 21 f. Lk. xvi. 22 Acts ii. 29, v. 6, 9 f. ; Gen. xxiii. 4. (<TvveTatt>THJ.ei) 4 s Mt. xn. 40, xvii. 23, xx. see vi. 14. For pf. pass., outside this ch. 2 Tim. ii. 8 Mk. vi. 14. t In this tense, 1 Tim. iii. Lk. xiii. 32, xxiv. 7, 21, 46 ; John ii. 19 f. 19, xxvi. 61, xxvii. 40. 63 u See ix. 5. 16; Rev. xi. 19, xii. 1, j; freq. in Acts; Mt.xvii. 3; Lk. i. 11, xxii. 43, xxiv. 34. Cf. ix. 1.
etc.
vi.
; ;
;

'tu

t]|*p(f txj

TpiTxj:

NABD,

17,37.

Gd., Bt., El., Sm., Wr., Bm.). There are convincing objections to both views, advanced by Mr. and El. against (a), and by Ed. and Hn. against (b) beside the harsh inversion it requires, (b) leaves the interrog. tCvi (the instances of tis for 6s, with ?xw, adduced in Bm.'s Grammar are not really pari.), and the substitution of Xdyos for evayyeXiov, unexplained. Preferring therefore construction (a), one feels that at this distance the tivi Xdyw clause practically detaches itself from Yvwpijjw (Hf.) the Ap. restates to evioy: ;

ye'Xiov

eviT|Yye\irap.T}v

tip.iv

in
to

the

altered

shape

of

a challenge

memory and faith of his readers an interrogation prompted by the misgiving

expressed directly afterwards in el KareXT " In what word (I ask) did I preach (you will remember) if you (it) to you ? unless you believed are holding (it) fast The Xdyos is "the word of the idly! " gospel " (Acts xv. 7 ; cf. Eph. i. 13, Col. i. 5), "the story of the cross," etc. (i. 17), as told by P. quo sermone (Bz.) not qua ratione (Vg.) nor quo pacto (Er., Cv.). Can it be that the Cor. have let this slip ? or did they believe it elK-jj not frustra, in vain (so Vg., and most others, as in Gal. iii. 4), but in the common cl. sense of eiK-jj, temere (cf. Rom. xiii. 4, Col. ii.
:

the

died for our sins according to the Scriptures, and that He was buried, and that He has been raised on the third day according to the Scriptures ". Amongst the three irpwTa, the first and third are irpuTio-Ta (cf. 2 Cor. v. 14 f., Rom. iv. 25, the second is the 1 Thess. iv. 14, etc.) link between them, signalising at once the completeness of the death and the reality of the resurrection (cf. Rom. vi. 4, x. 7) oti Itcm^t) Kal 5ti cyriyepToi is a more vivid and circumstantial expression for oti ey^yeprai Ik vetcpaiv (12, etc.). The two chiefest facts P. and the other Apostolic preachers (n) were accustomed to verify, both separately and jointly, from the Old Testament, koto, tos ypcupas (Acts xiii. 32 ff., xvii. 3, xxvi. 22 f., Rom. i. 2 ff.), after the manner of Jesus (Luke xxii. 37, But it was the xxiv. 25 ff., John iii. 14). facts that opened their eyes to the meaning of the Scriptures concerned (cf. John
;

ii.

22, xx. 9).

The death and

burial are'
;

affirmed in the aor. as historical events the resurrection is put with emphasis into the pf. tense, as an abiding power (cf. 14, 17, 20) = lyepOels . . . ovkti airo-

(Rom. vi. 9 cf. Heb. vii. 25). " For our sins," see parls. " pro peccatis " P. could not nostris abolendis " (Bg.).
6vrjo-Kei
;

have said
self-denial,

wep

random, without serious apprehension, without realising the facts

18), heedlessly, at

Christ's death

twv apapTiwv T|p.civ if were only an example of not because virep must be

involved. rives (12)

The

self-contradiction of the
levity
'
-

shows

of belief.

For

see x v 5answer the question put in " For I ver. 2, reinforming the readers delivered to you amongst the first things, that which I also received ". icai em-

Iktos

i p.T|>

Vv.

3, 4

phasises the identity of the -n-apaSoOev and irapaXT||i4>9v, involved in the character of a "faithful steward" (iv. 1 f., cf. John xvii. 8, etc.). How these matters had been received whether by direct revelation (Gal. i. 12) or through other contributory channels (cf. note on xi. 23 above) is irrelevant. ev irpw-rots, in primis, in chief (cf. 1 Tim. i. 15 f.). The things thus delivered are " that Christ

rendered 'instead of (in loco), but because the ref. to sin involves with virep the notion of expiation " (Ed.) cf. the see the exposition excellent note of Mr. of the relation of Christ's death to man's sin in 2 Cor. v. 18 ff., Rom. iii. 23 ff., v. 611, Gal. iii. 10 ff., with notes in this Comm. ad locc. ; also ver. 56 below, and note. The definition on the third day indicates that " in His case restoration to life ensued, instead of the corruption of the corpse that sets in otherwise after this interval (Hf.). Jesus appears to have seen a " Scriptural necessity in the " third day
;
;

(Luke
Ver.

xxiv. 46).
5.

SwSeKa:

koI Sti >$Qi) Kr|<^a, etTa rots so much of the evidence P.


920
v Acts
vi. a;

"
;;

xv.
w itrdvu
' 1

TIP02 KOPINOIOY2 A
elm
Tl yc S
1

above twenty
times in

tols
*

SuSeica

6.
5>v

IirciTa
T 01
*

w<

TrefTaKoaiois
*

doeXd>ois x

eiaTra^, x 3
4 b

'
'

irXeious 3

ficfouaic
&4>6r|

Iws

apn,
6

GG.

e/.

Rer. xxi.

gg

Kal

CKOiU.rjOrjO-ai'

" 7.
1

"~ '-" circiTa

'laKw^w, ciTa
d

'

w *A xiv. Mk. See 5.

Wr.,
(with

TiS dirooroXois
x
i.
;

irdaii'

8.

e<r\arov

8e

TT&VTUiV,

WOTTCpel

TW

p. 313.
irai'i-up)

z In this sense, Phil.

Num.

Rom. vi. 10 ; Heb. vii. 27, ix. 12, x. 10. See note below. y See ix. 19. a See iv. 13. b See vii. 39. c Adv., Mk. xii. 2a 3 John xxi. 22 f. xxxi. 2. For adj., see ver. 26. d Bibl. h.l. See note below.
;

cira,
2
3 4

So Tisch., Tr., and W.H. marg. (?), ^A, 17, 37, 46. BDcKLP. p,ra ravra D*G. evStKa, DG, latt. vg., and Latt. Ff., a characteristic Western emendation.
eireiTa
:

Tr\i.ovs pre-Syrian uncc.

Om.

pre-Syrian uncc. and verss.

eiTa, D, Cyr.
eiretTa
(?), N*AGK, ^cBDLP, etc.

17. 46.

So Tisch., Lachm.,

Tr.,

W.H.

marg.

eiTa,

Cf. note 2.

states as

to the Cor. for these

having been formally delivered along with the facts attested two clauses are under the

The regimen of irapcScoxa (ver. 3). manifold testimony was detailed with
more or less fulness at diff. times but P. seems always to have related imprimis the witness of Kephas and the Twelve,
;

beside the revelation to himself (8). The Lord's manifestation to Peter (on the form Kephas, see i. 12) preceded that given to the body of the Apostles (Luke xxiv. 34). Peter's evidence, as the witness of Pentecost and oitoo-toAos t. irepiTop.fjs. was of palmary importance, d|ioxp<i>v Ei5 [xap-rupiav (Thd.), esp. in view of the consensus to be asserted in ver. 11 (cf. i.
12).
6><j>8tj

of the risen Jesus, made at the general gathering to which His brethren were invited by Him in a body, as it is related in Matt, xxviii. 7, 10, Mark xvi. 7 the appearance to " the eleven " described in Matt, xxviii, 16 ff. is recorded as the sequel to this summons, and implies the presence of a larger assembly (see esp. the words ol 8c 8i<rra<rav in ver. 17), such as P. alludes to the great charge of Matt, xxviii. 18 ff., closing the First Gospel, corresponds by its importance to this <j>dira!. P. writes a quarter of a the followers century after the event of Jesus were mostly young in age for
; ;

aor., in reflexive

with dat., appeared (pass, sense see Bm., pp. 52,

:

used of exceptional, supernatural appearances (see parls.). " The twelve," the college of the App., without exact regard to number actually ten, wanting Judas Iscariot, and Thomas absent on the Luke speaks on this occafirst meeting. sion of " the eleven (the Western reading here) and those with them," xxiv. 33 Paul cites the official witnesses. Ver. 6 carries forward >$dr) into a new sentence, independent of irapc'Suica . . . on the four remaining manifestations P. recites without indicating whether or not they formed a part of his original communication. eireiTa (cf. 23, 46, xii.
187), is
: :

k.t.A. : " After tAat (deinde) appeared to above (eiravw, cf. Mark xiv. 5) five hundred brethren once for all 28)
5(j)0Tj

He

(semel, Bz.).

Nowhere

else has" e<(>dira

meaning simul, at once (so Vg., and most interpreters, in violation of usage). This was the culminating manifestation
the

Iws apn, see iv. 13. Ver. 7. " After that, He appeared to James " sc. James, the brother of the Lord, as elsewhere in P. (Gal. i. 19, ii. 9, 12), included in the dScX^oi t. Kvpiov of ix. 5 above (see note) associated with P. in Acts xv. 13, xxi. 18 (see notes). The manifestation to James only mentioned here the chief of our Lord's formerly unbelieving brothers (John vii. 5), explains the presence of "His brothers" amongst the 120 disciples at Jerus. (Acts i. 14) and James' subsequent leadership in the mother Church. His high position at the time of writing accouats for his citation in this place. Paul made acquaintance with James as well as Peter on his first visit to the Jerus. Church (Gal. i. 18 f.). The well-known story about the meeting of Jesus with James told by Jerome (De viris illustr., 2) implies an earlier date for this than Paul's narrative admits of, since <fireiTa signifies succession in time ; succession of rank cannot be intended. " After that, to all the
;

"the majority" been still alive.

(oi

irXcCovcs)

to

have

On

"
921
N.T. tS>v e
h.l.;
16;

10.

FIP02 K0PIN9I0YS A
'w^Gt]
k&u.oi
g

cKTpwfAOTi,

9.

eyw
k

ydp

elu-i

i\d\i<rro<s

Job

iii.

diroCTToXuH', os
rr\v
'

ook

eip.1
'

licafos KaXeicrGcu dTroaroXos, Sioti

^oiwa
f

Eccl. vi.3.

Of

per-

eKicXifjo-iay

too
tj

0eou

io.

xapiTi Be
v!

0eou

eiu.i

5 eiju, Kai

^ 'X^P 1 ?
TfdcTWv

o-utou

'els ep-e oo

KCi'T]

m iyvriQr\, dXXd
k
iq

sons, Mt. v. 19, XXV.

40, 45.

TrepiaaoTcpoc

CKoirtaaa
g
iii.
1

ouk eyu>
5
;

oe,
^

dXX'

X^P 1 ? T0 "
j

cou

rj

<tuk

Cf. Eph. iii. 8 see also iv. 3,

;

above. 29 ; Phil.
k

2 Cor.

iii.

2
f.,

Tim.

ii.

and Mt.
f.,
;

iii.

11 (with inf.)
f.
;

Ex.
13
;

iv. 10.

h Gal
ff.,

i.

vi. 2, 13, 23. iv.

i

6
1

Acts

ix.

xxii. 4, 7

xxvi. 11, 14

Rev.

xii.

Mt.

v. 10

etc.

See

i.

4.

see ver. 14. Ph. ii. 6, 12

;

Pet. i. 10 cf. 2 Cor. ix. 8 Rom. v. 15. n Adv., Mk. vii. 36; Heb. vi. 17, vii. 15. 16 Acts xx. 35 Mt. vi. 28 ; Psa. cxxvi. 1.
; ;

See

i.

2.

Th.

ii.

1, iii. 5

(ets
8.

Ktvov)

For khvos,
o

For comp. adj., see For kottos, see iii.

xii. 23.

Rom.

xvi.

Om.
Om.

t)

DG,

latt.

verss.
:

and
V S-

Ff.

gratia ejus in me.

2
s

KTu>\t\ ovk Yvt)8t|

i)

DG
-

(yeyovev),

some
-

latt.,
>

Amb., Ambrst. (pauper, egena).

N*BD*G,

latt

So

crit

edd

exc

WH
-

marg.

Cf. note

1.

apostles "

: in this formal enumeration, d-rroo-ToXois bears its strictest sense, and could hardly include James (see Acts i. 13 f. ; he is not certainly so styled in

Gal. i. 19). Paul was, presumably, aware ol the absence of Thomas on the occasion of ver. 5, and his consequent scepticism .(John xx. 24 ff.); he therefore says distinctly that all participated in this latter sight, which coincides in point of time with Acts i. 6-12, not John xx. 26. The

witness of the First App. to the resurrection was complete and unqualified. Ver. 8. rxaTov 8 irdvTwv, uorircpcl tu eKTpwp.aTi "But last of all, as it were to the abortion (a creature so unfit and so repulsive), He appeared also to me ". ecrxorov (adv.) irdvTwv marks the conclusion of a long series cf. iv. 9, also Mark xii. 22. worircpci, a frequent cl. conjunction, " nonnihil mitigat ut si [or quasi] docet non debere hoc nimium premi. Articulus vim habet (tw KTpwpan). Quod inter liberos est abor:

gests that rb 6KTp<ou.a was one of the insulting epithets flung at Paul by the Judaists in their eyes he was a wirklich Missgeburt. He adopts the title " the abortion, as they call me " and gives it a deeper meaning. His low stature may have suggested the taunt cf. 2 Cor. x. 10, and Acta Pauli et Theclae, 3. An abortion is a living, genuine offspring. Ver. 9. 6 iXdxicros corresponds to (a\arov Trdvrwv (8); "the least" properly comes "last": cf. Eph. iii. 8, which enhances this expression also 1 Tim. i. 15. 6% ovk elp.1 iKavos icaXcio-Oai k.t.X., " who am not fit to bear the name of apostle ". iKavbs (lit. reaching up to, hinreichend), as distinguished from d|ior
;

xvi. 4), denotes adequacy, competence for office or work (cf. 2 Cor. iii.

(worthy
;

tus, inquit, id

ego sum
est

in apostolis.

Ut abortus non
nomine,
sic

dignus humano apostolus negat se dignum

; ;

similarly apostoli appellatione " (Bg. Est., Mr., Al., Ed., Sm.) cKTpup.a need not be pressed beyond this figurative and descriptive meaning. However, Cv., Gr., Bt., Gd., and many find in the phrase an indication of the suddenness and violence of Paul's birth into Christ Hn. and El. see pictured in it, more appropriately, the unripe birth of one who was changed at a stroke from the persecutor into the Apostle, instead of maturing normally for his work, " P. describes himself thus in contrast with those who, when Jesus appeared to them, were already brothers or apostles, already born as God's children into the life of faith in Christ" (Hf.). Sm. aptly sug;

the words are interchangeable " where the capacity to act consists in a certain moral condition of mind and heart (Ed. cf. Matt. iii. 11, and John i. 27). Sioti (propterea quod, Bz. ) e8ici>a k.t.X., "because I persecuted the Church of God " a remorse which never left the Ap. (cf. Gal. i. 13, 1 Tim. i. 13 ff., Acts xxvi. 9 ff.) the prominence of this fact in Luke's narrative is a sign of Paul's
5)
:

hand. The Church of Je|us., whatever opposition to himself might proceed from it, was always to Paul " the church of God " (Gal. i. 13, 22) on this phrase, For KaXcopai, in this see note to i. 2. sense, cf. Rom. ix. 25 f., Heb. ii. n. This ver. explains how P. is "the abortion " among the App.; in respect of his dwarfishness, and the unripeness of hii birth into Apostleship. Ver. 10. " God's grace," which makes Paul what he is (see ix. 1 f. the double
:

clpA is firmly assertive "I am what I verily am "), is the favour, utterly undeserved, that summoned Saul of Tarsus


922
p See
q
r
iii.
i.

xv.
q

riPOS KOPINGIOYS A
22
5

Sec See

ejxcu.

II.
r

eiTe

GUI'

eyw

p citc

iKtlvoi,

outw

KT)puo-o-ou.ee

Kai

23.

iii.

ouTtJS

7rtCTTocraTe.

(ver. 2

above),
s
t

12.
v

Ei 8e

See
Mt.

""XptaTos

KY|puo-o-eTai
2

on

ck

veKpwi'

ta

eyr^yepTai,
outc

23. xvii.
i.

ttws Xe'youaa
vi.

nves
7
;

ec
ii.

upuc

on

dmoraats
14
;

ceKpwc

earie
;

9, xiv. 2,

etc. (airo
r.
i.

21

Mk. iwi. 14 ; Heb. xi. 19 ; 8 exx.

)
; ;

Lk.
;

ix.

14, iv. 9.

w Rom.
t|

i.

in in

Rom.
Acts

Jo. 7 in P. elsewhere. ;
five

22, xii. 1, g, 17, xxi.

;

Acts
;

iii. 15, iv.

10, xiii.

30
;

Pet.
ii.

times

Heb.

vi. 2

v Rom. vi. 2 Gal. u See ver. 4. Pet. i. 3 Mt. xxii. 31 Lk. xx. 35.
;

Om.

{$*BD*G,

latt.
:

vg.

So cm.
17.

edd., exc.

W.H.

marg. Cf. note

1 (p.

921).

ev vp.iv

nves

fr^ABP.

from the foremost rank of the persecutors to the foremost rank amongst the servants of the Lord Jesus cf. 1 Tim. i. 14, Eph. The grace of iii. 8, ii. 7, Gal. i. 13 ff. Apostleship implies the antecedent grace
:

so

we

proclaim

(3 f.),

and

so

you believed

(2) ".

For

eiTe, eiTe, giving alternatives

indifferent

from the point of view as-

Kai t| x-P l ? forgiveness and adoption. aiirov fj els ep.e k.t.X., " and His grace that was extended (or went out) unto me, has not proved vain": cf. the emphatic eaoi of Eph. iii. 8; the repeated art. marks me as the signal object of this
of

sumed, cf. iii. 22, x. 31, etc. ovtws is emphatic: in the essential matters of w. 1-4 and the crucial point of the resurrection of Jesus, there is not the least variation in the authoritative testimony Jerusalem, Antioch, Peter, James, Paul Corinth are in perfect accord, preaching, believing, with one mind and one mouth, that the crucified Jesus rose from the dead. On Krtpvcro-u, see note to i. This closes the case on the ground 23.

grace
Kevrj

for x-pis els, cf. 14)

Peter

i.

10.

(cf.
is

(that

result paTaia, 17), but void of reality :

means not void of

Paul's Apostleship was no titular office, no mere benevolence towards an unworthy man the favour brought with it

of testimony.
If Christ is not Risen ? xv. 51. Paul has intrenched his own 12-19. position he advances to demolish that His negative deof his opponents. monstration, taking the form of a destructive hypothetical syllogism, has two
;

a labour quite as extraordinary " nay, but (dXX') more abundantly than they labour Koiridu connotes exdid
;

all

".

ertion, painful or

exhausting toil;
8.

see
last

note on kottos,

iii.

So

that,

if

and

least at the outset, and conspicuously unfit for Apostleship, in execution P. took

the premier place

xi.

23,

xii.

ff.,

Rom.

see 2 Cor. x. 13-18, airuv xv. 15-21.

jrdvTojv,

presumably, more than all the

rest

together: by his single labours P. had extended the kingdom of Christ over a region wider than all the Twelve had traversed up to this date. From the depth of Paul's self-abasement a new pride is ready to spring, which is corrected instantly by the words, ovk iyia 8e, dXX' f\ x*P l S T0V ov "vv ep.oi: "not/, however, but the grace of God (working) with me " this really wrought See iii. the work I was its instrument. 7 ff., xii. 6, Phil. ii. 12 f., Eph. iii. 20, and for the turn of expresCol. i. 29 sion, Gal. ii. 20. Ver. 11 breaks off the comparison between himself and the other App., into

branches: he deduces (a), in w. 13-15, from the (supposed) non-existence of the fact of resurrection, the falsity of the faith (KevT) t| ttuttis) accorded to it, and of the witnesses attesting it; (b), in w. 17-19, from the non-existence of the fact, the unreality of the effects derived from it (parata r\ irlo-Tis). Are the sceptics at Cor. prepared to affirm that the App. are liars ? and that the new life and hopes of their fellow-Christians are an illusion ? In arguing these two points, P. presses on the impugners twice over (13, 16), that their general denial logically and in principle excludes Christ's resurrection. Ver. 12. 8e contrasts with the affirmation of all Christians (11) the contra-

which Paul was being drawn, to sum up the statement of fact and evidence concerning Christ's resurrection " Whether then it were I (8 f.) or they (Kephas, the
:

Twelve, the

first disciples,

James:

ff.),

dogma of nves ev ip/iv. For their sake P. made the rehearsal of vv. 1 ff. " But if Christ is preached, (to wit) that He is raised from the dead" not " it is preached that Christ, etc." the preaching of Christ is the preaching of His resurrection; lY TlY e PrlVOS an(^ lo-Tavpwixe'vos (see i. 23 f., ii. 2) are, both of them, predicates inseparable from Xpio-Tos (cf Rom. iv. 24 f., viii. 34, x. 9, 2 Cor. v. 15
dictory

923
n

ii 15.

TTPOS K0PIN6I0Y2 A
ecrric,
x
1

13. ci 1 8e "(Wcn-acHs "keKpcoc ouk

ou8e

XpiaTos
2

iy^yeprai
8

s *e *er
g

14. el 8e "Xpicrrds ouk "ey^ycpTai,

* Ke^rj

nevbv apa
*

to

Kr\puyp.a ^pwv,
i|/eu8o-

^"u 58
6; Col.
; ;

'

Se

ical

r)

moris

upwi'
b

5.

eupiffKopeOa 8e Kal
bc
5

ii.

pdpTupes tou
d

6eou,

on

epapTuprj crape v
d

KaTa tou
d

eou oti
d

S Jas. ii. 20 Acts

iv. 25.
i.

T]veipe rbv XpioToV, ov ouk

^yeipcy eurep

apa

yeKpol ouk

eyei- y See

21

a Mt. xxvi. 60. C/. Acts VI. 13, /xapT. i//eu5i? ; -peir, Mlc. X. 19 ; -pia, Mt. XV. 19. b N.T. h.l. Cj. Karoixaar., Mt. xxvi. 62 ; also Mk. xiv. 56 f. For vb., 2 Cor. viii. 3 ; Rom. iii. ai, x. a ; Gal. iv. 15 ; Col. iv. 13'; Tim. v. 10, vi. 13 ; in Acts and Heb. freq. in Mt. and Lk. once each ; Rev., 4 exx. ; Gosp. and Epp! 1

of Jo. passim. 26 Lk. vii. 22,

;

c Cf.
x.

Acts

iv. 26, vi.

;

37

Jo. v. ai

Mt. 13 Acts xxvi. 8.

;

xii. 33.

d See

vi. 14.

Cf.

Mt.

x. 8, xi. 5

Mk.

xii!

1 fr$*K, with several minn., om. ei . . . ecrriv, the copyist's eye skipping from ver. 126 to ver. 13a. Several such omissions occur, in important ancient copies, in the duplicated clauses of this context.

apa Kai
;

{bracket)
3

Tr. and
c

Om.

fr$*ADgr-GKP, some 25 minn. W.H. marg. See ver. 18. pre-Syrian uncc. and verss.
(?)
: :

So

Tisch., Lachm.,

and Nestle

BD*, 17, 67**, sah. basm., Cyr.-Hier., Epiph., Ruf. witnesses few, but varied, and forming a strong group. So W.H. txt. and R.V. marg. vjiuv, as in all other witnesses, R.V. retains in txt., W.H. relegate to marg. Ver. 11 speaks for iricrns vpuv.
4

tiimov (?)

eiircp
. . .

ft

e-yeipovrai omd.

7eipovTai omd. by D, 43, sah. basm. syrsch. some latt. codd. by P, 123, and two chief codd. of vg. See note 1 above.
;

Acts xvii. 18, 1 Peter iii. 18, 21, etc.). For the pf. cynYepTai, see ver. 4. If this

is

so,

"

how
?

some

contradiction, that Christ is preached as risen and is so believed by the readers, and yet some of them say, 'AvdcrTacris vexpuv ovk ecrruv, " There is no (such thing as a) resurrection of dead (men)!' {cf. the

say

"

(is

it

that)

amongst you

crying

and that of the Christian which case he should have written r\ avdcrTacris tv vcKpuv he speaks of "the dead in Christ" first in ver. 18. Hn. and Gd. justly observe that the nves might have allowed Christ's resurrection as an exception but the point of Paul's argument is that this is
Christ's rising

dead

in

modern dogma, " Miracles never happen "), a sweeping denial of anything of the kind. The doctrine of the Sadducees (Acts xxiii. 8) cf., for the Greeks, out of countless parls., ^Eschylus, Bumen., 639, aira| 6avovros ovtis can*' avdo-Tao-is. The deniers are "some" (not many), quidarn, quos nominate nolo (Mr. cf. 2 Cor. x. 2, etc., Gal. i. 7): "were they the 'few wise men' of i. 26?" (Ed.). Their maxim belonged to the current " wisdom of this age " (i. 20, iii. 19 f.). irws, of surprised expostulation, as in Gal. ii. 14 for the emphasis on cv vutv,
;

impossible, that the absolute philosophical denial of bodily resurrection precludes the raising up of Jesus Christ; on the other hand, if He is risen, the axiom 'Avdcrracris ovk ecrriv is disproved, the spell of death is broken, and Christ's rising carries with it that of those who are "in Christ" (18, 20-23, l Thess. iv. 14 cf. John xi. 25, Heb. ii. 15).
;

logically

Vv.

14,

15.

The

'implicit affirmative

conclusion just intimated P. will develop afterwards. He has first to push the

opposing axiom to further consequences

(1)
if

cf.

John

Ver. of the Ttves by a syllogism in the modus tollens " " sublato genere, tollitur et species if bodily resurrection is per se im(Gr.) possible, then there is no risen Christ (so Bg., Mr., AI., Bt., Ed., El., etc.); the abstract universal negative of the deniers ver. 16 will restate in the concrete. Hn. and Gd. (somewhat similarly Cm., Cv.) hold, on the other hand, that P. is making out the essential connexion between
:

xiv. 9, irws crii Xe'-yeis 13 opposes (8c) the thesis

the fact is untrue, the testimony is untrue " But if Christ is not raised, vain therefore is our proclamation, vain also your faith ". kcvos (see note on ov Kevrj, 10; and cf. Kevoo), i. 17, etc.) signifies void, unsubstantial (inanis, Vg. ) a hollow witness, a hollow belief, while p.fiTaios (17; see parls.) is "vain" as ineffectual, frustrate. For K^pv-ypa, see note on i. 21 on its distinction from \d-yos (2), see ii. 4 t)u.J>v includes P. and his colleagues (n). For dpa, see v. 10. If " the message is empty," declaring a thing that is not, " the faith is also


924
e

'

xv.
a

; :

nPOS K0PIN9I0Y2 A
porrai 1
Tai
.

See

in. ac.

'

1 6. el 1
u

yap
'

veKpol ouk

yeipovTai, 1 ooSe
r\

Xpi<rro9

"ey^Y 6 ?"

'24, ix. 34. g See vii.39.

17. el Se
f

XpiffTos ouk "ev^veoTai, "ao/rata 11 t

f

maris

u\iC>v/

In*
K

Th.

iv.

^(j-re

cV T ais

dp.apTiais vtL&v

18.

apa xai
;

01 '

Koiu/nOecTes

eiircp
. .

i
2

some latt. cod. eyeipovTai omd. by D, 43, sah. basm. syr*ch. See note 3 above. YipovTai omd. by P, 123, and two chief codd. of vg.
:

view of

Ins. <rriv (?) ver. 14.

:

BD*.

Lachm. and W.H.

;

bracket.

If original, easily

dropped

in

3 icai t-ri, fr$*A, 31, sah. basm. syrsch. ti en, d e (quid adhuc).

V g., adhuc enim.

oti cti, 37, 43, Tert.

empty," building on the thing that is not preaching and faith have no genuine content the Gospel is evacuated of all For the character of P. and his reality. fellow-witnesses this conclusion has a " We are found moreserious aspect
;

bound
apa,

st

over (to be) false witnesses of God" men who have given lying testimony, and that about God, "the worst sort of tov 6ov is objective impostors " (Gd.) gen., as the next clause shows; it is always "God" to whom P. imputes the raising of Christ, who by this act gave His verdict concerning Jesus (Rom. i. 4, Gal. i. i, Eph. i. 20; Acts ii. 36, xiii. 8 e Kal calls emphatic 30-39, xvii. 31). attention to another and contrasted side of the matter in hand. tvpio-Kouefla approaches the sense of XYXop- a or
!

sure ; Ver. 16 restates the position of the see note), in order to press it nve's (13 to another, even more intolerable conclusion (1) w. 14, 15 proved the witness untrue, if the fact is unreal (2) w. 17, 18 conclude the effects unreal, if the fact is unreal. Vv. 17, 18 unfold this latter consequence in a form pari, to the former el 8e . . . apa (14). For (xaTaia (syn. with
;
:

ctirep to raise from the dead. videlicet (Bz.), supposing to be see viii. 5 ; and v. 10, for apa.

apyij,
Tit.

James
9),

ii.

20;

with

aK(o<j>eXeTs,
;

aXio-Kou.e6a
in a false

"discovered" (see parls.) Nothing guilty position. can be stronger evidence than this passage to the objective reality, in Paul's

and

a see note on tcevov (14) faith is "frustrate," "null and void," which does not save from sin; now "Christ died for our sins" (3), but His resurrection makes His death valid, publishing it to men as accepted by God and availing for redemption (Rom. iv.
iii.

experience, of the risen form of Jesus. The suspicion of hallucination, on his own part or that of the other witnesses, was foreign to his mind; the matter stood on the plain footing of testimony, given by a large number of intelligent, sober, and responsible witnesses to a sensible, concrete, circumstantial fact: " Either He rose from the grave, or we the dilemma admits lied in affirming it" 8neu.apTvpiio-au.ev k.t.X. of no escape. "in that we testified against God that He raised up the Christ whom He did

Luke xxiv. 46 f. viii. 33 f., x. 9 Acts xiii. 32-38 observe the yvwo-rbv ovv rr#) it is hereby that " God gives the victory " over both sin and death (57). In Christ's resurrection is the seal of our justification, and the spring of our sanctification (Rom. vi. 4-11); both are wanting, if He is still in the grave. The absence of both is implied in being "yet in your unforgiven, unrenewed. Now this sins " is contrary to experience (i. 30, vi. 11); the Cor. readers know themselves to be saved men, as Paul and the App. know themselves to be honest men (15). P. leaves the inference, which observes the
25,

some indeed then (as affirm) dead (men) are not raised up". Kara t. eov, adversus Deum (Vg., Est., Mr., Hn., Gd., Ed., Sm.), as always in such connexion in N.T. (see iv. 6 and park.), not de Deo (Er., Bz., Al., El., the falsehood (ex hyp.) would A.V.) have wronged God, as, e.g., the ascription
not raise,
if
' ;

method of the modus tollens, to the consciousness of his readers (cf. 20)
strict

of miracles to

God

eyes of Deists. TJ-yeipe tov XpurroV, "the Messiah," whom "according to the Scriptures " (3 f. cf. Luke xxiv. 46, Acts xvii. 3, xxvi. 22 f.. etc.) God was
;

traduces

Him

in the

are true witnesses, you are reon both accounts it believers risen, and is certain that Christ has therefore that there is a resurrection of A further miserable consethe dead". quence of the negative dogma emerges from the last apa Kal ol Koip/qOevTes . . airuXovTO. " Then also those that were laid to sleep in Christ perished!" perished (ptp. and vb. both aor.) when we laid them to rest, and with the

"We

deemed


: !

16

20.
'

IIP02 K0PIN9I0Y2 A
diruXorro

925
tjXitik6ts
1
'

Xpi<rrw
1
'

19.
ft.6vov,

ei

iv

ttj

wtj

TauTrj

lni

See

vil1-

eofxef

eV

XpKTTw
8e
i.

n
"

eXeeiyoTepoi iracTwi' dedpctfirwi'

"

e<rjxeV. k Phil.

i.

20;

20.
12)
v. 5, vi.
1

Novl
Eph.
17
;

Xpicrros

iyf\yeprat
;

iK

yocpwy,

'd7rap)(*l

twi'

Pet. Hi.

12

4 Kings xviii. 5

cf. eA7r<. is,

;

Jo. v. 45.

n Rev.

iii.
;

p xvi. 15
1

Rom.

viii. 23, xi. 16, xvi. 5

17 2

for

compar. with
ii.

Th.

xxxiii. t. 10. Pf., 2 Cor. i. 10 ; 1 Tim. iv. io, irnvtuiv, see xiii. 13. o See vv. 4 and 12. 13 (?); Jas. i. 18 ; Rev. xiv. 4 ; Exod. xxiii. 19, etc.
2 Cor.

cv Xpi<rTij

ijX-n-i

kotij

co-ficv

(in this order)

all

pre- Syrian uncc.

"perishing" which befalls those "yet

in their sins" (cf. i. 18, viii. 11, Rom. ii. 12, vi. 23, etc.; also John viii. 21, 24). They were " put to sleep in Christ " (cf.
I Thess. iv. 14), as the sense of His presence and the promises of His gospel turned their death into sleep (John xi. The fia.TaioT]s of being lulled 11, etc.).

In ver. 20a he therefore affirms it unconditionally, hav ing overthrown the contrary assertion that "there is no resurrection of the dead." But Christ never stands alone He forms " a body " with " many mem;

reality of its effects (17).

bers "

when falling into They thought "the sting drawn (56), and lay down
to sleep

utter

ruin

" firstborn among 12) many brothers " (Rom. viii. 29, Col. i. His rising shows 18, John xv. 5, etc.).
(xii.
;

He

is

of

death"

to rest un-

troubled

cruelly deceived

classical position of

For the unapo, see Wr., p. 699.

1

Ver. 19 expresses the infinite bitterness of such a deception. In the right order of words (see txtl. note), (xdvov is attached
only had hope in Christ" no present deliverance from sin, no future inheritance in heaven " we are more than all men to be pitied ". For a hope without legitimate basis or ultimate fruition, Christians have sacrificed all material good (cf. 30 ff., iv.
to tjXiuk<5ts this life we
(cf.

Luke

xxiv. 21)

"

If in

have

II

ff.

Heb.
10),

x.

32-46,

etc.).

TiX/rriKOTes <rp.ev
iv.

Tim.
actual

with
of
futile

xviii. 22, TjXiriKap.ev (1 stress laid on the

Luke

those who have hope, kv Xpicrrai points to Christ as the ground of Christian
condition
this

formed

that bodily resurrection is possible nay, it is inevitable for those who are in Him In truth, the universal (18, 206, 23). redemption of Christ's people from the grave is indispensable for the realisation of human destiny and for the assured triumph of God's kingdom (24-28). The Ap. thus advances from the experimental ( 5 1 ) to tne theological proof of his theorem, much as in Rom. v. 1-11, 12-21. Ver. 20. Nvvi 8e (cf. xii. 18) marks the logical point P. has reached by the reductio ad impossibile of the negative proposition attacked in ver. 12. Christ has been raised therefore there is a " now " resurrection of the dead (12-18) the ground is cleared and the foundation laid for the declaration that the Christian dead shall rise in Him " Christ has been raised from the dead, a firstfruit He of them that have fallen asleep "
;
; :

hope

(cf.

Phil.

ii.

19).

ev rjj Jw'g Tov-qj

brings to mind all that the Christian " here and now losing "this life for the vain promise of another, letting earth go in grasping at a fancied heaven no wonder the world pities us ! Ed. ad. loc. answers well the censure passed on the Ap., as though he made the worth of goodness depend on its future reward (1) P. does not say "we are more worthless " a good man may be very " pitiable," and all the more because of his worth (2) on Paul's hypothesis (17), moral character is undermined, while future happiness is destroyed, by denial of the Resurrection.
forfeits

52.

The Firstfruit of the Re-

surrection and the Harvest, xv. 2028. Paul has proved the actuality of Christ's personal resurrection by the abundant and truthful testimony to the fact (5-15), and by the experimental

has risen in this character and purpose, " not to remain alone in His estate of glory " (Gd.). cWapXT] tTv KKoip.i]p.v<t>v (pf. of abiding state: cf. John xi. 11 f., Matt, xxvii. 52) = apxij> irpwTOTOKos etc t*v vexpwv and irptoroTOKos tuv veKpwv (Col. i. 18, Rev. i. 5). Cm. and Bg. are surely right in seeing here an allusion to the first harvest-sheaf (airapxriv tov depicfiov vfiwv, Lev. xxiii. 10 cf. in this connexion Matt. xiii. 39 ff. with f. and Rev. xiv. 14 ff.) of the John v. 28 Passover, which was presented in the Sanctuary on the 16th Nisan, probably the day of the resurrection of Jesus this allusion is in the Easter strain of v. 6 ff. (see notes). The first ripe sheaf is an earnest and sample of the harvest, consecrated to God and laid up with Him \cf. Rom. vi. 10 f.) in anticipation of the rest. The Resurrection has begun. Vv. 21, 22 explain the identification of


926
q

"

xv.
dvGpwTrou 6
t

ITP02 KOPINOIOYS A
vii.

See

KeKOip/np.eVwi' eyeVeTO. 1
'

21.

irciST)
*

yap

81'

GdVaTOS,
*v

rSeei.
r t

31.

Ka i 8 t ' dvSpwTvou
.

deaoraais
'

v eKpwy

22.
a

wc7ir6p

yap
p

T$

12, xvi.
5

'ASdu.
'

Trdrrcs

dTrodfTurKouo-iK,

outo>

Kai

tw Xpiaru> iraWes
-

xi.

1;

exx.

^u)oiroiT]0T](TOfTai
26; Jo. v. 21, 26.
11
;

23. eicaoTOS 8e 6K tw louo

u
vii.

/ w Tayp.aTi

dirapxT)

Ga'i. iv. 29 ; J as.

ii.

14; 2 Cor. v. 19; Gal.

Rom.

iv. 17, viii.

Jo. v. 21

4 Ki. v. 7.

N.T.

Ajt. ;

ii. 17 ; Eph. i. 4, iii. 11 ; Acts iv. 2. Ki. iv. 10 ; 2 Ki. xxiii. 13. See -|is,

xiv 40.
1

Om. cytvero
risen

all

pre-Syrian witnesses. those

sleeping
to

Om. o fc^ABD'K,

17, 67.**

the
in

Christ

with

which was assumed by the word dirapxiv It rests on the fact that
death,
is

the antitype of Adam, the of life to the race as Adam was of death. This pari, is resumed in w. 46 ff., where it is applied to the nature of the resurrection body, as here to the These universality of the resurrection. two passages form the complement of the antithesis of Adam 12-21 Rom. v. and Christ who representees/!, trespass, death and spirit, righteousness, life respectively is thus extended over the entire career of the race viewed as a " For history of sin and redemption. since through man (there is) death, through man also (there is) a resurrection 8i* dvOptoirou, " through of the dead " a man (qua man) " through human
Christ

medium

John v. 28 f., Acts xxiv. 15) as Bt. says, the absence of dvOpuTroi tells against such ref. to the race (contrast Rom. v. 12, 18), also the use of ^uoirouu (see below). The point is that as death in all cases is grounded in Adam, so life in all cases is
:

grounded in Christ (cf. John vi. 53, no death without the one, no 25)

xi.
life

without the other (Aug., Bg., Hf., Ed., Hn., Bt.). irdvTes = 01 iroXXof (Rom. v. 18 f.), as set in contrast with 6 els Za>oiroica> is narrower in exdvOpuiros. tension than eyeipu (20), since the latter applies to every one raised from the grave (15 f., 35) wider in intension, as it imports not the mere raising of the body, but restoration to " life " in the full sense of the term (Hf. cf. 45, Rom. vi. 8, viii.

11; John
wrjs

v.

21, vi. 63),

v.

an
firm

ovdo-Tao-iv

(John
is

29).

and broad

means or mediation. For circiSt), quandoqnidem (Cv.), see i. 21 f. the first fact necessitated and shaped the second man was the channel conveying death to his kind (Rom. v. 12), through the same channel the counter current must flow (Rom. v. 15, etc.). This goes deeper
; :

basis
arity

now shown

to exist for the solid-

between Christ and the holy dead

affirmed in ver. 20.
differ-

(oi KCKoipr|pevoi)

Ver. 23.

But dirapxT] implies

than airopx'rj

Christ is the o.p\r\, the principle and root of resurrection-life "Through man" implies (Col. i. 18). that Death is not, as philosophy supposed, a law of finite being or a necessity of fate it is an event of history, a cala;
;

mity brought by man upon himself and capable of removal by the like means. " For uKTirep yap Iv tw 'ASap. k.t.X.

just as in the

Adam
be

all

the Christ

all will

made

die, so also in alive ". The

ence in agreement, distinction in order along with unity in nature and determining principle. Hence the added qualification, ?kclo-to9 8e Iv t<}> !8i<[> TayuaTi, " But each in his proper rank k.t.X. Christ (as) firstfruit; thereafter, at His coming, the (people) of Christ ". Taypa signifies a military division (cf. xiv. 40). There are two rdypaTa (cf. Matt. xiii. 8) of the resurrection host; the Captain (6 dpxTjyos, Heb. ii. 10 cf. dirapxT| above), in His solitary glory; and the rest of the army now sleeping, to rise
:

dvdpvirov opens foregoing double Bi out into " the (representative) Adam " the natural and spiritual, and Christ earthly and heavenly counterparts (45 ff.), the two types and founders of humanity, paralleled by wcrircp . . . Kal cStoj? (cf. Rom. v. 12 ff.). The stress of the comparison does not lie on irdvTs> as though the Ap. meant to say that " all (men) will rise in Christ as certainly as they die in Adam (so, with variations, Or., Cm., Cv., Mr., Gd., Sm., El., referring

His trumpet's sound (52, 1 Thess. iv. It is incongruous to make a third Tayua out of to Te'Xos (ver. 24) as Bg. and Mr. would do, paraphrasing this as
at
16).

" the last act (of the resurrection)," viz., the resurrection of non-Christians. Their introduction is irrelevant P. has proved the resurrection of Christ, and is now making out that the resurrection of His sleeping ones is bound up with His own. Christ and Christians are the participants in the resurrection of life. lirctTa, opp. of trpwrov (cf. 46) implied
:

:: ;

JJI

2q.

flPOS K0PIN9I0YS A
iretTa
*

927
auTOu
2

J(ptCTTs,

ol

Xpiorou
b

y 3
f

iv

ttj
c

irapouaia

24.

'eiTa to *Te\os, orae

d

irapa8w

rr\v

|3ao-i\eiaf

tu
'

0ew Kal

^onsfr."' se

^"

[?'

TraTpi, OTay

KaTapY^o-p iraaay

dpxV

Kai

T'o-o'a*'

e^ouaiai' Kal

* 9,

13
*JV
ii.

'

Jo.

28.

Mk. iv. z Single, in temp, sense, Jas. i. 15 freq. with this ref. Cf. xvi. 17. Mt. xxiv. 6, 14. See i. 8. a 1 Pet. iv. 7 Lk. viii. 12 Jo. xiii. 5, xix. 27, xx. 27. Rev. i. Abs., Acts xx. 25 Lk. xii. 32, xix. 15 c See iv. 20. xi. 27 Lk. iv. 6. Rom. xv. 6 ; Gal. i. 4 Eph. i. 3, iii. 14 Col. i. 3 ; 1 Pet. i. 3 Rev. i. 6. 2 Cor. i. 3, xi. 31

The noun
;

17, viii.

25

b
e

Cf.

Mt.

6, v. 10.

See

i.

28.

All three,

Eph.

i.

np\.

and

Svv.,

Rom.

viii. 38.

vi. ap\. and efov<r., Eph. iii. 10, vi. 12 ; Col. |ou<r. and &vv., 1 Pet. iii. 22 ; Rev. xvii. 13.

i.

16,

ii.

10, 15

Tit.

iii. 1.

'roti Xpio-ro-u:
2

all

Gr.

MSS.

The

early printed texts omd. tou by error.

Ins. Xiri<rovTs (01 ev -rn irapovo-io, ovtov eXirio-avTes): G, with several latt. codd. Hil., Ambrst., also qui in adventu ejus crediderunt ; instances of Western license.

irapa8i8w

(?),

Tr. txt., Nestle' R.V.

Or irapaSiSoi fc$ADP, 67**. See Wr., p. 360; Bm., p. 46.

patum,
n-o/rpi,

(?),

BG.

so

Lachm.

txt.

and

in dirapxTlj is defined by ev Tfj iropov<ria. Some attach the latter phrase to ol tow

Xpio-Tov, referring it to the first advent but Christ's irapovcia in the N.T. always There is signifies His future coming. nothing to exclude O.T. saints (see x. 4 Heb. xi. 26, 40, John i. 11), nor even the righteous heathen (Acts x. 35, Matt. xxv. 32, 34, John x. 16), from the Ta-yua of " those who are Christ's ". " Then (is) Ver. 24. eiTa to tc'Xos the end " sc, " at His coming". Christ's advent, attended with the resurrection of His redeemed to eternal life, concludes the world's history; then "the harvest " which is " the end of the world" (Matt. xiii. 3g f., 49; cf. Rev. xiv. 15 f.), " the end of all things " (1 Pet. iv.

The title t^ 0ej> koA etc." " to Him who is God and Father," contains the reason for this irapa8oo-is Christ's one aim was to glorify the
Father (Luke

xvii. 4, etc.)

mately at will be so ultimately when our Lord, having "subdued all things to Himself"
(Phil.
iii.

John iv. 34, vi. 38, end was reached proxithe cross (John xix. 30), and
ii.

49,

this

21), is able to present

to the

Father a realm dominated by His will and filled with His obedient sons (cf. Matt. vi. 9 f.). This is no ceasing of Christ's rule, but the inauguration of God's eternal kingdom irapaStSw does not connote the losing of anything (see John xvii. 10) it is just the rendering to another of what is designed for Him (cf.
: ;

7), the denoument of the drama of sin and redemption in which " the Adam " and "the Christ" have played out their

3, v. 5,
etc.).

"

Rom. viii. 32, Luke iv. 6, x. The end " does not mean
,

22,

the

respective parts, the limit of the human horizon. As eireira was defined by Iv fjj irapovaia, so iTa by the two orav " when He yields up the kingclauses dom to His God and Father, when He

has abolished every rule and every authority and power ". The two vbs. denote distinct, but connected and complementary acts. irapaSiSu (the reading irapa81801 is sbj., not opt. Bm., p. 46) is pr. sbj., signifying a proceeding, contingent in its date and manner of occurrence, but concurrent with ciTa, which again rests upon ivr. irapovarta. The aor. sbj. xaTapYTJo-fl (Lat. futurum exactum) signalises an event lying behind the irapaOiSai and by its nature antecedent thereto, " when He shall have done away, etc. " every opposing force has been
:

termination of Christ's sovereignty which in its largest sense began before the world (John i. 1-3, xvii. 5) and is its goal (Col. i. 16) but the termination of the reign of sin and death (Rom. v. 21 At the o-vvTcXeia cf. John vi. 37. ff.). " the throne of God and of the Lamb," Christ and of God," "the kingdom of fills the N.T. horizon (Eph. v. 5, Rev.
;

ipxTjv |oao-iav k.t.X., 15, xxii. 3). should not be limited (with Ff. generally, Est., Ed., Gd., El.,Sm.; Everling, Paulin. Angelol. u.s.w., p. 44, in view of Eph. i.
xi.

21,

vi.

12,

Col.

ii.

15,

etc.)

to angelic

powers, or demons; nor (as by Cv., Gr. cf. ii. 6) to earthly rulers : iracav (see iravTas tovs X^P^S 2 5 irdo-av iravTa vrrcTalev, 27 also Rom. viii. 37.

39)

destroyed, then Christ lays at the Father's " Cum tradat (not feet His kingdom. tradidtrit : so Vg., reading irapaScp) regnum, etc., cum evacuerit omnem princi-

all forces oppugnant to (Bg., Cr., Hn., Hf., Bt.),on earth or above it, whether they exercise princely sway (dpxT)v) or moral authority (l|ovcr(av) or active power (8vvap.1v). Death

embraces

God

is

a {3ao-iXtvs amongst these (Rom. v.


'

92
g I^Y^'-g
ec X1 i
1

nP02 KOPIN9IOY2 A
2 -'

xv.
'

SiWfuy

25. *hei
k

yap auTcV
2

paaiXeuei*'

axpis
26.
3

'

ou

&v

k
0rj

C
.

irdrras tous
*

e'x^pous

uiro tous "iroSas

aoTou

lo-xcrros

ex^P

^Tb^
13
;

;35

'

KaTa PY ^ Tai
auTOu
i.

OdVaTos.
3

27. "'irdrra" yap " uTreTas'ee utto tous

Mt. TroSas

"

otot 8e eiirn
iii.

on 4
ii.

" irdrra OTTOTeraKTai "

'

xxii. U511. 14-

m 8ri\of
'

Ps. viii.6. In like connexion, Eph.

1

22

Phil.

21

Heb.
xi.

Pet.

iii.

22

see xiv. 32.

Gal.

iii.

11.

Om. av
Insert
$*> x 7>

all

pre-Syrian codd.

Cf.

26.

2
3

uvtov AG,

17, sah. cop. syrscta,

om
25.
(?)

avTov of ver.
4

(Tx*tos iroSas av-rov (26, 27a), by skipping from the irooas See notes on vv. 13-16.

Om.
;

on

e, vg.,

and several

Ff.

Lachm.

brackets

W.H. om.

in

marg.
;

and behind death Satan (Heb. ii. "the prince" and "god of this world" (2 Cor. iv. 4, John xiv. 30). On
14)

14

f.),

KUTapyc'u, see note to i. 28. Ver. 25 sustains the representation of the T'\os just given by prophetic words "iFor He must of Scripture (cf. 3 f.) needs reign, until He has put all the
:

enemies underneath His

feet ".

Not

till

every enemy of God is vanquished can Christ's existing kingdom reach its end. P. is thinking of the culmination, not the cessation, of Christ's kingship (see note on irapaSiSco, 24). irdvTas is added to the text of the Psalmist, as if to say " Every one of the foes proscribed in the Messiah's charter must submit, before He can present to His Father a perfect kingdom " ; see parls., for other applications of this cardinal O.T. dictum. On 8ei, see note to viii. 2'. &xpis ov radically "up to," rather than "until, (the time at) which " in later Gr. takes sbj. of future contingency dispensing with av (Wr., p. 371) .The words of Ps. ex. are freely adapted 6^ gets its subject from aiirov, viz. Christ not God, as imported by Est, Bz., Bg., Hf., Gd., to suit the Ps.; it is pari, in tense-construction to KaTapyi]<rT) (24, see note). Ver. 26. eerxaTOS x6p6s KarapyciTai "(As) last enemy death is 6 OdvaTos abolished" in other words, "is aholished last among these enemies eo-xa-ros is the emphatic part of the predicate and KaTapy. (see i. 28) is in pr. tense, of what is true now in God's determination, in the fixed succession of Death personified, things \cf. iii. 13). If as in ver. 55, Isa. xxv. 8, Rev. xx. 14.

raoas ovk ttiv of Cor. philosophy the Tivcs of ver. 12 say, " There is no resurrection " P. replies, " There is to be no death ". The dogma of unbelief has been confuted in fact by Christ's bodily resurrection (13 ff.) in experience, by the saving effect thereof in Christians (17) and now finally in principle, by its contrariety to the purpose and scope of redemption (21-26), which finds its goal in the death
;

of Death.
in

Hofmann makes

to

tcXos

ver. 24 adverbial to ver. 26 (" at last," cf. 1 Peter iii. 8), with the otxv clauses as its definitions and the yap

clause parenthetical: "then finally, when when etc. (for etc.), as last enemy His construction death is abolished ". is too artificial to be sustained; but he sees rightly that this ver. is the climax of the Apostle's argument. Vv. 27, 28 are a supplement to w. 20-26. They reaffirm, in new words of Scripture, the- unlimited dominion assigned to Christ (25-270), in order to reassert more impressively the truth that only through His absolute victory can the kingdom of God be consummated (24a,
etc.,

286). The opening yap adduces, by way of comment, a prophecy pari, to that cited in ver. 25 and specifically applied
in ver. 26. Psalm viii. promised to man complete rule over his domain (cf. Heb.
ii. 5 ff.) as man Christ here stands forth the countertype of Adam (21 f.) who
;
,

forfeited our estate, winning for Himself and His own the deliverance from death (Heb. ii. 9, 14 f.) which seals. His conquest and sets "all things under His

enemies must be subdued, and death to fall, then " the end" (24) cannot be until Christ has delivered His own from its power and thus broken Death's This ver. should close with a sceptre. KarapyeiTai 6 Odvaros is the full stop. Christian counter-position to the 'Avdo all
is last

feet". But (8* . . . Bi) this subjection of all things to Christ is no infringement of God's sovereignty nor alienation of His rights on the contrary, it is the
;

Such to their perfect realisation. is the purport of the two otov sentences, the second of which repeats in another way, after the interposed 87JX0V 5ti clause, what the first has announced, t6t aiiTos

means


2528.

nPOS K0PIN0I0Y2 A

929
n

x "oti "cktos toO 1 UTTOTd|av'Tos auTw Ta 'irdrTa), 28. OTav 8c 'uTTOTayfj

\l^
^j*'
c/^tJiB, and xiv. 5.

auTW T&

TTClKTa, 1
'

TOT KOI

OOTOS 6 OlOS
tJ

'

OirOTayTJ (TCTOl
'

TW &TTOT&'

|avri aurw Ta
o Col.
1

irdrra, Iva
;

'

6 6ed$
warra
rjr

Ta

8 *p tt&vto,

iv p mio-iv.

iii.

11

Herod.,

Hi., 157,

v rot* Ba/SvAwKiotvi

Zwrvpot

(Al.).

p See

xii. 6.

orav

irovra omd. by

fr$*>

and a few others, skipping from

t.
;

iravTa of ver.
Tr. omits.

Om. icav BDG, 17, 67**, latt. vg. Lachm. and W.H. Om. Ta ABD*, 17. So Lachm., Tr., W.H., Nestle.

bracket

Tisch. retains.

o vl&s furnishing their common apodosis so Hf., R.V. marg., after the Vg. (cf. 54) and Lat. interpreters. The two w. then read as follows " For all things did He
;
:

'

put in subjection under His feet'. But when He hath said, All things are brought to subjection (manifestly, with the exception of Him that put all things yea, when all in subjection to Him) things have become subject to Him, then shall (also) the Son Himself become sub' '

ject to

Him that made subject to Him all things, to the end that God may be all God is the tacit subject of in all ". v-irTaev, as supplied by the familiar Ps. and brought out by the ptps. in vv. 276, 286 but Christ is subject to eiirrj not God speaking in Scr., or at the end of the world (so Mr., Ed., El., etc.), nor v\ Ypa4>i) (D.W., and others), nor propheta (Bg.). " All things are subdued " is the joyful announcement by the Son that the grand promise recorded in the 8th Psalm " the viireTafev of God affirms is fulfilled the purpose, the woTSTOjcTai of Christ attests its accomplishment" (Hf., Hn. ).
;

be subjected] with the exception of Him, an affirmation of quite subsidiary etc." importance, on which the writer has no The non-inclusion of need to dwell. God in the category of "things subjected" is rather a self-evident assumption made by the way, and serving to prepare for and throw into relief the real apodosis, " then shall the Son Himself also become subject, etc.," to which both The the OTav clauses press forward. advl. use of St)Xov oti (perhaps better

Thus orav
iroSas (25)
:

etirg

is

simultaneous with

oTav KOTapYi]0-j)

(24)

and otov

8fj

viro t.

Christ proclaims the victory at last achieved; He reports that, with the abolition of death, His commission is ended and the travail of His soul satisfied. For anticipatory sayings of His, giving an earnest of this crowning word, Matt. xi. 27, xxviii. 18, John iii. 35. see oTav vnroTaYiJ k.t.X. (28) reassumes objectively, as matter of fact, what was given subjectively in OTav iirn k.t.X. as the verdict of Christ upon His own finished work. Those who read StjXov oti k.t.X. as a principal sentence, the apodosis to the first oto.v clause (A.V., Mr., El., etc.), borrow from the protasis
n-dvTa \nroTTaKTai more strictly viroTTatTai or (by zeugma) to-Tai, after
this, the virtually fut. elirn (cf. 286, 546) makes a halting sentence "But when He [God] says, 'All things have been made subject,' it is evident [that this will be, or that all things will
;

written StjXcvoti = OT)XaOT]), signifying manifestly or to wit (sine dubio, Vg.), is familiar in Attic Gr. no other certain instance occurs in the N.T. The remark that He who^at^ dominion is not Himself under it, reserves behind the Messianic reign the absolute supremacy of God, to which Christ will conform at the plenitude of His kingship. to, irdvTa (equivalent to " the universe ") gathers into a totality the iravTa otherwise separate and diverse: cf. Col. i. 17, to. iravra iv avToi o"wvo"ttjkv. viroTaYi] o-ctoi (mid. in force, like the 2nd aor. pass, in Rom. x. 3, in consistency with the initiative ascribed to Christ throughout) has often been explained away, to avoid Arian or Sabellian inferences from the text it affirms no other subjection of the Son than is involved in Sonship note on 24). This implies no in(see feriority of nature, no extrusion from power, but the free submission of love (adtos 6 vlos, " the Son of His own accord will subject Himself" not in addition to, but in distinction from the irdvTa), which is the essence of the filial spirit that actuated Christ from first to
;

John viii. 29, xii. 27* etc.). (cf. Whatsoever glory He gains is devoted to the glory and power of the Father'
last

(John
in

xvii.

2, etc.),

who
5
;

turn

(John

xvii.

glorifies Him Phil. ii. 9 ff.).

viiroTaYtjo-eTOi speaks

however,

the closing word of Christ's mission, as 'ISovi tjko> tov

iroiTJaai

to

Oe'XijfAa o-ov
x.

word (Heb.

7).

It

whether Tva $ 6 0os

its opening hard to say k.t.X. is dependent is

was

VOL.

II.

59


93Q
rArts^xxL*
t
xi-'sTjo-

; ;

FIP02 K0PIN9I0Y2 A
2 9- ''Eirel
r

xv
1

Ti

Tron]o-oucriv ol Paim^6p,c'ot

uirep

tuc veicpw, 1
uircp

LXX, jl?.
iv. 30, v.

k'CKpoi
*

ouk

eyeipovTCii

* ;

"n

"koi PcnrnovTai
w

'?*>' 2

' 3- ,Tt ""

T1f*iS

KivtWeuofiey

itaaav

<3pav

31

Hos.
40

27,

Ex.
1

ix. 5. s See v. 1. t See ver. 15. I.k. viii. 23 (abs. as here) ; Isa. xxviii. 13; ; xviii. aa, 26 ; Lev. xvi. a. Cf. Rom. viii. 36.

u Here and Rom. viii. 24 (?) only. Jonah i. 4 -vos, a Cor. xi. a6.
;

v Acts xii.

N.T.

h.l.

Lachm., Tisch.,
k p

Al.,

v i

w v, attaching
all

ci o\* k.t.X. to

back as fSairTi&opcvoL
-

and others, place the interrog. sign after the following sentence. Tr. puts it as far See note below.
El., Nestle,

W.H.,

avTiiv,

uncc. but DcL.

on 6 vto9 viroTayrjrTai (so most commentt.) or on t. viroTaam (so Hf., and some others). This solemn conclusion most fitly attaches to the princ. vb. it expresses the loyal purpose of the Son in His self-subjection, whose submission
;

ver 30 (t ical thacis Kiv8vvcvopev ;) P. associates himself with the action of

" those baptised for the dead," indicating that they and he are engaged on the

same behalf
"

(for

icai

TJpcis associating
cf.

we "

with persons aforementioned,

ii.

exhibits the unity of the Godhead (cf. John x. 30-36, xvii. 23), and constitutes

2 Cor. iv. 13, Gal.

etc.).

16, iv. 3,

Eph.

ii.

3,

the focus and uniting bond of a universe in which God's will is everyitself

where regnant and His being everywhere

,

irprnanent.
53.

traxriv neuter, like irdvro.

The Effect of Unbelief

in

To 29-34. truth and the necessity of the Christian resurrection and to bring it home to the readers, the Ap. points out how futile Christian devotion must be, such as is witnessed in those baptised for the dead " and in his own daily hazards, if death ends all
the
Resurrection, xv. clinch the argument for the
'

consideration excludes the interpretation, at present widely adopted (Ambrst., Anselm, Grot., Mr., Holsten, Al., Hn., Bt., El., Sm.), that P. alludes to a practice then (it is conjectured) in vogue at Cor., which existed much later amongst the heretical Cerinthians and Marcionites (see Cm.
last

This

ad

loc.

in

Cramer's Catena; Tert.,

De

(29-31); present enjoyment would then appear the highest good (32). The effect of unbelief in the future life is already painfully apparent in the relaxed moral tone of a certain part of the Cor. Church

Vv. 29, 30.

tions

There are certain condi-

of interpretation bearing on the sense of the much discussed expression

ol Pairri6p.cvoi vttip

tmv

veicpuv

which

bar out a large number of attempted explanations (a) ol Pairri6p,voi, unless otherwise defined, can only mean the%recipients of Christian baptism, in its wellunderstood sense as the rite of initiation into the Christian state administered upon confession of faith (i. 13 ff., xii. 13, Rom. vi. 3 f., Gal. iii. 27, etc.). (b) virep tuv vcicpwv (not Wep vcicpwv, " on behalf of dead persons " as such : cf. 12,
:

Resurr. Carnis, 48, adv. Marc, v., 10 Epiph., Har., xxviii., 6), viz., that of the vicarious baptism of living Christians as proxies for relatives or friends dying unbaptised. With such a proceeding P. could not have identified himself, even supposing that it existed at this time in the Church (of which there is no evidence), and that he had used it by way of argumentum ad hominem. An appeal to such a superstitious opus operatum would have laid the Ap. open to a damaging retort. Gd. justly asks, A quoi cut servi ce procede de mauvaise logique et de bonne " foi douteuse ? This objection tells less forcibly against the view, lately suggested, that P. allades to some practice of substitutionary baptism observed in the Pagan mysteries, finding thus a witness to the Resurrection in the heathen conscience, Kal T|pcis adding thereto the Christian practical testimony; but con'

dition (a) forbids this solution. As El. admits, condition (b) also bears strongly against the prevalent exposition, (b)

etc.)

dead

points to a specific class of "the interested in the baptism of the living presumably to " the (Christian) " of the last , and probably to those dead
"

amongst them who were connected with

" the baptised " in question,
(c)

moreover negatives the idea of Cm. and the Gr. Ff., maintained by Est. and Ev. (see the ingenious Addit. Note of the latter), that vircp twv vcicpwv means, as Thp. puts it, virep avacrrd<r*s, ciri
irpocrSoitia
this,

In

fol-

lowing up ver. 29 with the words of

why

dvao-Tacrews did he not say

:

if
it ?

P.

meant
fol-

The


2932.
31.
x

93
tjf x *

nP02 KOPIN9IOY2 A
qfiepay diroOrqaKW,
'(ncrou
7 vr)

ko.6' *

ttjk
r\fi>v

"

ujAT-pai> * *

KauxnmK *

C
8
t

^r

"eXw'eV Xpiarw
Acts
;

tw Kuptw

32.

ci *

Kara

aydpanrop
xi. 31
;

inHeb.;

xv. 4. ii. ig

Mt. xxvi. 55. y N.T. h.l.; Gen. See note below. a Rom. xv.
;

xlii.

15

f.

r = obj. gen.,

Rom.

so nu.fr.,
;

Lk.and Rom.
1

Jas. iv. 16.

-nua, see v. 6

For tbe noon, Rom. iii. 37, ; 6 exx. in 1 Cor. -aouai, see i. 29. b See iii. 3, and note below.
17,

Th.

T|UtT6pav

A, and

many

minn., Or., Thdrt.

So Stephens and Bexa, but not

Elzevir.
2

Ins. aSXeSoi fc^ABKP, and 15 minn., Omd. by the Western and Syrian codd.

sah. cop. vg. syrr.

uirep

lowing vwep o-vt*v indicates that by tv vcKpuv definite (dead) persons are meant. Ed. notices with approval the rendering of John Edwards (Camb., 1692), who supposed these "baptized" to be men converted to Christianity by the heroism of the martyrs; somewhat This points in the right similarly, Gd.
direction, but misses the force of virefp (on behalf of; not 810, on account of), and narrows the ref. of twv vcicpwv (cf.
18, 20, 23) ; there is no indication in the ep. of martyrdoms at Cor. (see, on the contrary, iv. 9 f.). P. is referring rather

*).

For

iirti,
;

since otherwise, else (aliosonst), see

quin, Vg.
v. 10.

Germ, da

note on

ri irotrjo-ovo-iv ; (see pads.) indicates that the hope on which these baptisms rest will be stultified, without a resurrection ; it will betray them (Rom.
v.

LXX

el SXus veitpot k.t.X., " If ab5). solutely (omnino, Vg. see note, v. 10) dead men are not raised" (the axiom of the unbelievers, 12, 15, etc.), unfolds the assumption involved in eim as the protasis of ri kcli (3airriovTai, vircp avTv ; which repeats, with emphasis on the
:

to a

much commoner, indeed

a normal

experience, that the death of Christians leads to the conversion of survivors, who in the first instance " for the sake of the dead " (their beloved dead), and in the hope of reunion, turn to Christ e.g., when a dying mother wins her son by the appeal, 'Meet me in heaven 1" Such appeals, and their frequent salutary effect, give strong and touching evidence of faith in the resurrection ; some recent example of the kind may have suggested this ref. Paul designates such converts "baptised for the dead," since Baptism seals the new believer and commits him to the Christian life (see note, xii. 13)

pronoun, the former question " Why indeed are they baptised for them ? " how can they be interested in the baptism of survivors, if they have perished On this assumption, converts (18) ? would have been gained upon false hopes
as " as wellalso upon false testimony Why do run hazard every hour " further consequent of
(cf. 19),

(15).

tee

cl

vcKpol ovk syeipovTtn "our case (that of the App. and other missionaries, braving death unceasingly: see 11 iv. g ff., 2 Cor. iv. 10 ff., xi. 23 ff. ; John xv.
: ;

18-xvi. 22) is pari, to theirs as they, in love for the dead whom they hope to meet again, take up the cross of Christian profession, so we in the same hope face
;

with

The hope

losses and hazards (cf. 30). of future blessedness, allying itself with family affections and friendship, was one of the most powerful factors in the early spread of Christianity.
all
its

hourly peril ". Vv. 31, 32a.

P.

Mr. objects to

this

view (expounded by

Koster) that t. vcxpwv needs definition by (rvyytvmv kou (j>iXwv, or the like, to bear such meaning but to each of these PairTii^ojievoi those who had thus influenced him would be " the dead ". The obscure passage has, upon this explanation, a large, abiding import suitable to the solemn and elevated context in which the words reveal a communion it stands in Christ between the living and departed (cf. Rom. xiv. 9), to which the hope of the resurrection gives validity and worth (cf. 1 Thess. v. 10, 2 Thess. ii.
;
;

In no slight jeopardy do and his comrades stand for his part " Daily J am dying ; my life he declares, at Ephesus has been that of a combatant with wild beasts in the arena for what With end, if there is no resurrection ? "
;

2 Cor. iv. 10, 36; referring to his present " affliction in Asia," P. writes in have had the sen2 Cor. i. 8 f., tence of death in ourselves ". Ed. softens the expression into " self-denial, dying to self and the world": better Cv., " obsideor assiduis mortibus quotidie " ; and Gd., " Not a day, nor an hour of the day, when they might not expect to be seized and led out to execution ". P. had not been in this extreme peril at
ko.6' T)p.e'pav a-iroOvrjo-Ku cf.

xi.

23,

Rom.

viii.

"We

932
cflX;m
below.
"

nP02 KOPIN9IOYS A
ed^piofidx^ffa
eyciporrow.,
6,

xv.
et
'

iv

'E^vw,
koi
f

ti

p.01

to
f

oepeXos

^expoi

ouk

'

dVywftK
e

iriwfxev,
iv.

aupiotActi

yap

&Tro8yr|o-Kou.e.
xrv.

16; Job xv. 3 : cj. xiv.

xii:.
:
f.
;

xhi.

3.

Im.

xxli. 13.

Adv., Js.

13

xxiii. 20.

Lk.

xii. 28,

Mt.

vi.

30; Exod.

viii. 29.

Cor. (see Acts xviii. 9 f.), and his readers might think the description overdrawn so he exclaims, vr\ t. vu.eTe'pav Kavx^aiv " Yea, by the glorying over you, k.t.X. brothers, which I have in Christ Jesus
:

in the strain

of iv. 9 (see note) cf. also Ps. xxii. 12, 16, etc., and the use of 0T|piov in the Rev. In view of this last
;

our

Lordl"

cf.
f.,

the protests of 2 Cor.

31,
:

i.

18, 23, xi. 10 tests by this

is

Rom.
-

ix. 1.

He pro-

KavxTio *? as by that which dearest to him cf. i. 4 ff., iv. 14, 2 Cor. vii. 3, 14 ff. similarly in 1 Thess. ii. 19 f., 2 Thess. i. 4, Phil. iv. 1, etc. For this rare use of the pron., cf. xi. 24, t. p.T)v ovdp.vT)riv (and note), 2 Cor. ix. 3. vrf (= vat) with ace. of adjuraPaul's "glorying" he tion, a cl. idiom. "holds in Christ Jesus our Lord" (cf. i. it is laid up with Christ as a 7) icavxTip-a ets Tj|icpav X. (Phil. ii. 16 cf. iii. 8, iv. 3 ff. above, 1 Thess. ii. 19, Col. " If in the manner of men I i. 4, etc.). have fought with wild beasts in Ephesus, what is the profit ? " ko,tci avOpwirov bears the stress, "humanitus spe vitae praesentis duntaxat" (Bg. cf. iii. 3 f.); seeking the rewards applause, money,
;

2 Tim. iv. 17, Krenkel in his Beitrage, V., finds the " wild beast" of Paul's struggle in the Imperial Power, which K. thinks was already so designated " in the secret language of Christians " (cf. 2 Thess. ii. 5 f.). But nothing in Acts xix. indicates conflict on P.'s part with the magistrates of Eph. (and Lk. habitually traces with care his relations with Roman authorities) it was the city-mob, instigated by the shrine-makers, which attacked him ; before the riot he had
pari,
;

and of

been probably in danger of assassination from this quarter., as well as from " the Asian Jews," who set upon him afterwards in Jerusalem (Acts xxi. 27 ff.).
Bt.

observes

the

climax

KtvSvvevw,

etc. for which men Instead of these, P. earns poverty and infamy (iv. 9 ff., Phil. iii. 7 f.) if there is no" day of Christ " when his " glorying " will be realised, he has been berisk

their

lives.

&iro6vijo*Kw, 6T)pio|xax> Ver. 326 states in words of Scripture the desperation that ensues upon loss of faith in a iuture life " If (the) dead are not raised (the Sadducean dogma repeated a sixth time), ' Let us eat and drink, for to-morrow we die ! ' " el
:

19 and note, Phil. iii. 14, 2 Matt. xix. 27 ff., Luke xiv. 14, xxii. 28 ff.). 5<J>e\os (from 6<$>\k<*, to increase; nearly syn. with p.icr0<$s, iiifooled
(cf.

Tim

iv.

8,

etc.

or Ke'pSos, Phil.

i.

21) signifies

veKpol k.t.X. is rightly attached by the early Gr. and most modern commentt. to the following clause. Paul is not drawing his own conclusion in these words, nor suggesting that the resurrection supplies the only motive against a sensual life; but he points out (cf. 33 f.) the patent fruit of the unbelief in ques-

the consequent advantage accruing to P. from his fight; that it brings present moral benefit is obvious, but this is not the point (cf. ix. 24-27; see Ed. ad loc, touching the diff. of pagan and Christian
morality). i0r|piop.dx'n<ra is probably figurative, though Gd., Weizsacker(^4/>osr. Zeitalter 2 pp. 325 f.), McGiffert (Christianity in the Apost. Age, pp. 280 f.), with some older expositors, take it that P. had been actually a 0T)piop.dx<>s in the Ephesian amphitheatre, despite his Roman citizenship. But no such experience is recorded in the list of his woes in 2 Cor.
,

xi. moreover it appears from Acts xix. 31-40 that P. had friends in high quarters at Eph., who would have prevented this outrage if attempted. Ignatius (ad Rom., v. cf. ad Smyrn., iv.) applies the figure his to guards, borrowing it probably from this place. The metaphor is
; ;

This is just what men were saying on all sides the words quoted voice the moral recklessness bred by loss of hope beyond death. Gr. and Rom. literature teem with examples of this spirit (see Wisd. ii. 6; Herod., ii., 78, Thuc, ii., 53, and other reff. furnished by Ed. ad loc.) indeed Paul's O.T. citation might have served for the axiom of popular Epicureanism. Hn. describes ancient drinkingcups, recently discovered, ornamented with skeleton figures wreathed in roses and named after famous philosophers, poets, and gourmands, with mottoes attached such as these to Tt'Xos t|8ovt}, Tepire v aeavTov, <tktjvt| ptos, tout'
tion.
;
;

avOpwiro? (written over a skeleton holding a skull), wv |AeTdXaf3 to yap o/upiov aSrjXdv eo"Tiv. Cf. our own miserable " adage, " A short life and a merry one Vv. 33, 34 deliver Paul's judgment
!


333533.
34.
B
p.*l

FfPOS KOPIN0IOY2
'irWeUrfc

A
ojuXuu Kaicai".
*

933

"

fc

<*>9etpouo-u>
p.*]

'

*]9t|

xpV 9
*

'

'

eitn]|/aT "

SiKaiws al
p

dpapTciveTe,
2

dycwo'iaK yap

cou

if"^ J N.T.
'

**'

Ti^cs eypuai

Trpos
q

errpOTrrp' upiy Xe'yo*.

26.

35.
{cf.

''AW
;

epei 'tis,
ii.

" riws

eyeipocTai 01 'eeicpoi;
;

'iroiw 8c

wherein
ptrsons

Jer. xxiv. 2)

besides in P. 24 ; i Ki. xxv. 37

r

See
1

xvi. 20. ver. 15.

Eph. iv. 32, etc. -cvopat, xiii. 4 -oti/s, a Cor. vi. 6, nd eight times Ex. xxi. 10; Prov. vii. 21 Wisd. viii. 18. m N.T. h.l. ; Gen. ix. a 1 Th. ii. to Tit. ii. 12 1 Pet. ii. 23 Lk. xxiii. 41 Deut. Joel i. 5, avavrf(pm. o Wi3d. xiii. 1. ayyuxr., i Pet. ii. ij Job xxxv. 16. p See vi. 5. q Jas. ii. 16. a Rom. iii. 27; Jas. iv. 14; 1 Pet. 1. 11, ii. 20; Rev. iii. 3; oftener in GG. and Acts.
4
;

Rom.
1

N.T.

h.l. ;

XPTrTa
XaX

>

all

uncc, many minn., and nearly

Xeyw,

all Ff.

Printed xp^o-6' for sake of

metre.
2

Read, doubtless, with elision of the a.

u, fc^BDP.

AGL,

etc.

freq. variation; cf. vi. 5.

upon the situation: the

disbelief in the Resurrection declared in the Cor. Church is of a piece with its low ethics (iii. 1 ff., iv. 18-v. 2) and its heathen intimacies (viii. 10, x. 14-22, 2 Cor. v. 14-vii. 1) ; it springs from iiyvtta-ia 0cov, from a feeble jatj irXavoo-Oc religious consciousness. (see pads.), " Be not misled (seduced) " the seduction lay in the specious philo:

sophy under which sceptical tenets were advanced, concealing their demoralising tendency. The line the Ap. quotes (an
ordinary senarius of the dialogue in the Attic drama xp 7!*""** so written in the best copies, was probably read XP'HO'G',
:

to you," otherwise than " Ignorance of God " is a deeper than the ingratitude toward the Ap. which he censured earlier this can only be remedied by a thorough inward reaction " ad pudorem vobis incutiendum dico " (Cv.). That these wise Cor. should be taxed with "ignorance," and "of God" on the knowledge of whom they flattered themselves above all (viii. 1, 4), was humiliating indeed.
(it)

for a

shame

in

iv.

14. evil

The Manner of the Resur 54. rection, xv. 35-420. We enter on the second part of the Apostle's argument touching the Resurrection see the analy:

Wr., Hn.)

is

attributed

(322 B.C.), of the New Epicurean, by Tert. and Hier., followed by most others. But this was a proverbial gnome, and probably current long before Menander. opiXiai bears the narrower sense of conversations (A.V. colloquia, Vg.), or the wider sense, more fitting companionships here, of intercourse, (R.V.). licvrj\|raTC SitcaiMS k.t.X. (cf. ^zb, xi. 21 and parls. for Kvrj<p) " Rouse up to soberness in righteous fashion, and cease to sin " (the first impv. is aor., of a single action; the second pr., of a course of action) a startling call, to men fallen as if into a drunken sleep under the seductions of sensualism and heathen society and the fumes of intellectual pride. SucaCws signifies the manner of the awaking; it is right the Cor. should rouse themselves from selfdelusion P. assails their conscience. ayvwo-iav -yap @<ov nves (cf. 12) xovo*iv, For some have (maintain) an ignorance of God " (cf. the use of rx in 31, viii. 1,
;

Menander Comedy and an

to

sis,

'

Introd. to Div. V. He has established the truth of the doctrine and the certainty of the event, and proceeds consequently to set forth the manner of its occurrence and the nature of the new body to be assumed. P. has still in view the unbelieving " some," and pursues the dialectical and apologetic vein of the foregoing context. The deniers found in the inconceivability of the process (35) a further and, in their eyes, decisive objection against the reality of the fact. In vindicating his doctrine upon this side, P. therefore confirms its truth he traces its analogies in nature, and its harmony with the order of Divine revelation and the first half of his grand argument culminates in the second. See Edwards' subtle analysis of w. 35-44. Ver. 35. 'AXXa tpi n% this form of interlocution belongs to Jewish dialectic (see parls.) cf. ver. 12, also pcts poi, Rom. ix. 19, and the familiar Pauline challenge, ri ovv epovpev; are the dead raised up ? With what sort of* (iroitp hi) body moreover do they come ? "
; ; : ;

"How

Rom.
mind)
;

iv.

2,

v.

1,

respecting states of

two

this

asserts,

beyond tov 0t6v

iyvooio-iv, a characteristic, a persistent condition, in which the Cor. nvis share with the heathen (xii. 2, Rom. i. 19 ff., etc.). irpos lvrpoiTT)v vjiiv XaXw, " I say

distinct questions. Si might indeed introduce the same question in an altered form (Mr., Bt., El., Sm.), but the vbs. and the interr. prons. are both different.
iii.

The
52,

first

(cf.
ii.

Luke
3.
1

i.

34,

John
17)

9, vi.

Heb.

John

iii.


934
uTxTao
1

: ;;

" ;
;

nP02 K0PINBI0Y2 A
' <

xv.
ou
B

^FiaTl

*PX ovrai ;"

T

36.
X

a^poc, 1

<ru

o tnreipeis

^wottoisIto.1

p
S; 2

*LV
^iii
five

aTToddk'T]

37.

leal

o <nrcipei5, 00 to aiati to

YC^
T]

'f

Jl'

Sl' 0,'

OTTCipClS,

&XXd " yUfJL^Ok

KOKKOk,
2

TUXOt "o-lTOU
2

TIVOS
b

TWP

Cor.

*XonruK-

38. 6 8e cos aoTw

Siowon

awpa

koJws

T|8e'XT)ae,

to P. himself) ; Rom. ii.ao; Eph. y. 17; 1 Pet. ii. 15. usage. For common use, see 2 Cor. r. 3, etc. z In like connexion, Mt. xiii. 25, 29 xiv. 10.
iref.
-

uSeever.22.
x Jo.
f.
;

xii. 24.

<cok.,

Mk.

iv. 28.

See

v Cf. Jo. zii. 24. wH.J.inthis Mt. xiii. 31, xvii. 20. y See vii. 12, xi. 34. b See xii. 18.

<p

o)

v, all

uncc. but
:

KL.
17

SiSuo-iv oT(|i

^ABP,
;

chief pre-Syrian and non-Western witnesses.

like implication,

and

intimates the impossibility of the thing, the latter, is answered in ver. 36 the inconceivability of the manner, answered in w. 37 ft. (so Cm., Cv., D.W., The sceptics advance their Hf., Ed.). second question to justify the first they " The resurrection P. preaches is say, absurd how can any one imagine a new body rising out of the perished corpse " a body suitable to the deathless spirit ? The vbs. are logical pr., as concerned " actio rei with general truths (cf. 26) declaratur absque significatione temcpxovrai (cf. John v. 29 poris " (Er.).
: ; ;

but another application,

in

John

xii.

23

f.

6 Seos *) graphically represents the difficulty of the objectors " In what bodily form do we picture the " dead coming on the scene ? Ver. 36. o^pwr (opposite of cppovipoi, iv. 10, x. 15) taxes the propounder of these questions not with moral obliquity, but with mental stupidity (see parls.). Wanting the art. (cf. Luke xii. 20), the word is an assertion rather than an ex" Insense que tu es, toi qui clamation Some attach te crois si sage I " (Gd.). <ro as subject to ctypwv, but this weakens the adj., and the pron. is required to give due emphasis to S crirctpcis following. With a little sense, the questioner might answer himself; every time he sows his garden-plot, he assumes the principle denied in regard t man's material form, viz., that death is the transition to a "that which thou thyself further life sowest, is not made alive except it die ". This answers irws kyeipovrtu. ; by ref. to the analogy of nature. P. does not explain, any more than Jesus, the modus operandi of the Resurrection what he shows is that the mystery raises no prejudice against the reality, for the same mystery is wrapped up in every vegetating seed. iytipovrat in the question is substituted by [ax>iroieiTou in the answer (see note on 22 cf. other pads.), since it is life that rises out of the dying seed, and the Resurrection is an evolution, not a reinstatement. Our Lord uses the same figure with the
1

Thess.

iv. 14,

Vv. 37, 38 make answer to the second branch of the question of ver. 35, by the aid of the same profound analogy. icol & <nre(pis, ov to crcip. a to yev-rjcrofAevov " And what thou sowest not arirctpcis> the body that will come to be dost thou sow". It is the object of the sower to realise a new wou>n)s in his seed. If any one interrupted him with the question, " What sort of a body can the grain take that you drop in the earth to rot ? the sower would dismiss him as a fool he has seen in this case " the body that Now the actuality of the lower is to be ".

resurrection vindicates the conceivability of the higher. to Yvr)o-opyov states not merely a future certainty (that shall be quod futurum sit, Vg.), but a normal quod nascetur, process (oriturum, Bz. aXXa yvpvov k6kkov, " but a Cv., Bg.). naked grain " unclothed with any body,

wanting the appearance and furnishing

of life (cf. 2 Cor. v. 3, IvSvo-dpcvot, ov For cl tvx ^ (" if it should yupvot). chance, of wheat"), see note on xiv. 10: the kind of grain is indiff. " or of any of the rest (of the seeds)". The grain of wheat gives to the eye no more promise of the body to spring from it than a grain of sand. 6 8c 0os stands in opposition to o~u S o'vcipets God the lifegiver responding to the sower's trustful " But God gives it a body, accordact. ing as He willed" (t|6'Xt)o-v) not "as He wills " (according to His choice or liking), but in accordance with His past decree in creation, by which the propagation of life on the earth was determined from the beginning (Gen. i. 1 1 f. for the vb., cf. note on xii. 18). To allege an impossibility in the case is to impugn the power and resources of the Creator (cf. Acts xxvi. 8), manifested in this very way every spring-time. The Divine will is the efficient nexus between seed and "And (He gives) to plant (cf. xii. 6). each of the seeds a body of its own


3640.
tea! eicdcrrw
r\

nP02 KOP1N91QY2 A
twk cnrepp.aTUK to

935
ap$ cVer
3
-

iSiOf
2

o-<2>pa.

39. ou ira
d

2?

Anarth-

auTT] oa'p^
KTrjk'wy,
4
d

dXXd
d

aXXt]
f

fief cap*;
5 d

dfOpuiray,
d

dXXrj
5

8e o-dp|

rous, vi. 9;

GaL
1

aXXtj

8e

tx^owf,

aXXn
bl

8e

'

irrnWSi'.
k

40. Ka!
k

Tim.
vi.

ii. 6,

o-cauaTa
20,
ii.

15;

eiroupdVia, Ka!

auuaTa

Trivia-

dXX'

eWpa r

uiv n
'

Tit. i. 3, 12, u. 19; 2 Pet. i.

;

16; Acts xxviii. 30; Jo. x. it. d Phrase, N.T. h.l. e Lk. x. 34; Acts xxiii. 24 Rev. Numb. xx. 4, etc. f N.T. h.l. ; Job v. 7. Prose for wtcu<os (Rom. t. 23, etc.), which is el. Gr. h The antith. in Phil. ii. 10 and Jo. iii. 12. g Freq. in GG.; h.l. in Epp. erroup., w. 48 f. five times in Eph. 2 Tim. iv. 18 six times in Heb. ; Mt. xviii. 35. Cf. Eph. i. i 2 Cor. v. 1 ; Phil. iii. 19 ; Jas. iii. 15. 10; Mt. vi. 9, etc. Cf. - i tjjs ytj^, Eph. i. 10, etc. k This form of antith., h.l. in N.T. For erepos, see xii. 9.
xviii. 13;

poetical in

*
3 4

Om. t o all pre-Syrian codd. Om. trap all uncc, and very many minn. Om. o-ap (before ttrrjvcuv) the Western witnesses.
:

kttjvovs, Western.

K, 37, 47, om. this clause altogether, skipping to irrnvwv,

this order)
:

hrough homoeoteleuton.
8
6

*t

t|

wv

ix9vv(in

all

uncc. but

GKL

17, cop. vg. syrsch.

:

Ver. 396, corrected, reads Ins. trap? (before trri]vuv) all uncc. but AKLP. aXXa a\\r) p.v avOpwiruv, aXXrj oc <rap$ rrr|v>v, clXAt| 8e aap| mr>|vwv, aXXri

This added clause meets the (1810 v) ". finer point of the second question of ver.
35
;

Ver. 40.
is

The

possibility of a futurs

body unimaginably

God

will find a Jit

body
does

for
for

redeemed nature, as

He

man's each of

the numberless seeds vivified in the soil. " How unintelligent to think, as the Pharisees did, that the same body that was buried must be restored, if there is Every wheat-stalk to be a resurrection ! contradicts thee " (Mr.) The rest of the goes to Ver. 39. sustain ver. 386, showing the inexhaustible variety of organic forms in the Divine economy of nature and the fitness of This is each for the life it clothes. manifest, to begin with, in the varied aw iracra orap( q types of animal life avTrj trap!, "All flesh is not the same " in the zoological realm there is flesh no uniformity, but endless differentiation. (Ed. makes irao-ao-a.pl predicate "the same flesh is not all flesh," i.e., physical assimilation means differentiation getting out of the sentence a physiological idea obscure in itself and not very relevant to the context). Instead of men, cattle, birds, fishes, with their heterogeneous natures, being lodged in the same kind of corporeity, their frame and organs vary with their inner constitution and needs. If God can find a body for beast and fish, in the lower range, no less than for man, why not, in the higher range, for man immortal no less than for man mortal? icrfjvos (from ir/rdopai.), denoting cattle as beasts of purchase in the first instance, is applied to four-footed beasts at large cf. Gen. i. 25 ff., ii. 20.
! :

diff. from the presen* indicated in the contrast suggested bv the diff. regions of the two: " Bodice also heavenly there are, and bodies earthly ". The <rap of ver. 39 is now dropped, for it belongs only to the awua What does P. mean by his iriYiov. crwpara eirovpdvia ? The previous context and the tenor of the argument lead us to think of bodies for celestial inhabitants, sc. the angels (Luke xx. 36, Matt. xxviii. 2, etc.), as suitable to their condition as the o-iipuaTa Imycia are for the

forms of
(so Mr.,

o-wpa

is

enumerated Sm.) moreover never used elsewhere in Bib. Gr.,

terrestrial life just

D.W.,

Al., El.,

"

rarely in cl. Gr., of inorganic bodies. the other hand, ver. 41 in connexion with ver. 406 strongly suggests the sun, moon, etc., as the "heavenly bodies" in Paul's mind (so Bg., Hf., Hn., Ed., Bt., Gd., and most moderns). The former considerations preponderate, esp. when we find P. in w. 47 ff. (see notes) resuming the same contrast in the antithesis between "the earthy man" and "the heavenly ". Paul is thinking of the risen Christ whom he had seen, more than of the angels, as supplying the type of the crufia eirovpdviov cf. Phil. iii. 20 f. Gm,, Hilgenfeld, Holsten, Everling {Die paul. Angelologie u.s.w., pp. 46 ff.) combine the above interpretations by attributing to P. the belief of Philo and the Jewish mystics that the stars are animated, and

and

On

are to be identified with theO.T. "angels," as by the heathen with their gods. This

936
I

IIP02 K0PIN0I0Y2 A
in a

xv
iinyeitov.
'

Thus
7,

T
n

ciroopai'tojc
t^Xi'ou,

'

86|a,

k
'

iripa

8e

r\

tuc

hl

41.
n

dXX-r)

18; Lk.
xvi.

m 8 a
d<TTT)p

Kal aXXr]
dcrTepos
a

86a m

(TeX-qnrjs,

Kal

aXXirj

S6|a

darepaif
f\

Ex.

yap
t&v

8ia$pci iv 'Solfj.

42a. outu Kal

dva-

7 above,

crracris

p ficpu>y.
t

Acts

ii.

20; Mt. xxiv. ap Lk. xxi.

in Rev. Jude 13

420.
;

TireipcTat
p

ev
r

cyeipeTai

iv

d<0apcua
T

43.

oTreipeTai ck

25t4exx.
n
r
t
;

dnfAio, "eyeipcTai f 8o|ti * *

"(nreipcTai'ei'

do-Qeveia, '
;

o In this use, Gal. iv. 1 Dan. vii. 3 Mt. ii. four times, xxiv. 29; 14 exx. in Rev. (fig.) q Ver. 36 ; see note below, p See ver. is. (Thcod.). Cf. Rom. ii. 18, etc. ; also iv. 7 above. Gal. vi. 8 Col. ii. 22 2 Pet. i. 4, ii. 12, 19; Jonah ii. 7. viii. 21 s See vi. 14. Ver. 50 Rom. v See ii. 3 and for u See xi. 14. Rom. ii. 7 Eph. vi. 24 2 Tim. i. 10 Wisd. ii. 23, vi. 18 f. xii. 9 f., xiii. 4 f., Heb. xi. 34. antith., 2 Cor.
;
;

notion
P.

is wanting in Biblical support. asserts that there are " bodies " for heavenly beings, just as there are for

six

words: ovrws

ical

i)

avdo-Tacris

rmv

earthly (cf. 49) the adj. cirovpdvia supplies the iroidTTis desiderated in ver. 35. The heavenly and earthly bodies, alike as being "bodies," are far diff. in "glory". dXXa eTepa k.t.X. traverses the mistaken inference as to the identity of nature in the two kinds of organism, which might be hastily drawn from ver. " But the glory of the heaven lies 39ft is indeed one (glory), and the (glory) of ei-cpa (cf. note the earthlies another ". on xii. 8 ff.) implies a diff. wider, or at least more salient, than that connoted by where the the dXXin of w. 39 and 41 two are distinguished in cl. Gr., aXXos marks a generic, crepes a specific diff. utterly diff. was the glory of the risen Lord, who appeared to P. (Acts xxvi. 13), from that of any earthly Potentate Ver. 41. Even amongst the crwpaTa cirovpdvia there are varieties, just as amongst the eiri-yeia (39), such as are indicated by the diff. of aspect in the " There is one visible celestial objects
;

vcKpwv, " So indeed is the resurrection of It is as possible as that the dead ". plants of wholly diff. form should shoot from the seed sown by your own hand and the form of each risen body will be determined by God, who finds a suitable organism for every type of earthly life, and can do so equally for every type and grade of heavenly life, in a region where, as sun, moon, and stars nightly show, the universal splendour is graduated and
varied infinitely.

The First Adam and the 55. Last, xv. 426-49. The Ap. has now removed a priori objections, and brought
his theory of bodily resurrection within the lines of natural analogy and pro-

How

He has at the same bability of reason. time largely expounded it, intimating (1) that the present is, in some sense, the seed of the future body, and (2) that the two will differ as the heavenly must needs He goes on to differ from the earthly. show that this diff. has its basis and pattern in the diff. between the primitive Adam and the glorified Christ, who are

of sun, and another glory of moon, contrasted in condition (426, 43), in nature and another glory of stars for star differs (44 ff.), and in origin (47 ff.). Vv. 426, 43. Zirctpcrai Iv <}>0opa . . . from star in glory ". While these luminous orbs are not to be identified with the ev a.Ti(i.ia . . . iv dcrOcvcia " The sow" heavenly bodies " of ver. 40 (see note), ing is in corruption (perishableness) they serve to symbolise the diversity of in dishonour ... in weakness ". It is better, with Cv., Wr. (p. 656), and Hn., all are glorious, glory amongst them but in degrees. aXXt), as in ver. 39 (con- to regard cnrcfpcTai and iyctpcTai as imtrast 40), indicates diff. within the same personal, since no subject is supplied ; the order. The frequent symbolic associa- vbs., thrice repeated with emphasis, are contrasted in idea tion of sun and stars with God, the the antithesis lies angels, the righteous, and with the glori- between two opp. stages of being (cf, for yesus, may account for the asyndetic the mode of expression, Luke xii. 48). fied crircipeTai recalls, and applies in the most transition from ver. 406 (signifying persons) to 41. From the distinctions manigeneral way, the & tnrcipcis and o-jreppara fest amid the common glory of the visible of w. 36 ff. To interpret this vb. as heavens we may conjecture corresponding figuring the act of burial ("verbum distinctions in the heavenly Intelligences amcenissimum pro sepultura," Bg. so and in the bodies appropriate to them. Cm., Gr., Mr., Bt., El., and many others) Ver. 42a sums up what has been ad- confuses the analogy (the " sowing " is vanced in w. 36-41, and presents it in expressly distinguished from the "dying"
fflory

4145'eY6ip 6Tat "**

'

ITP02 K0PIN9I0Y2 A
" Sofa'jiei

937
"ey" lori
-

44.

q o-TreipeTcu
*

crwfia

tyvx lK v >
ical
2

^1" IT
?
ce
j*
.'.'

u!
'

peTai

aufta
* 7

iri'eujiaTiicoV.

Ioti
*

crufia
*

* |/ux<.KOf,

5'
-

awfxa

iryeuixciTiKoV
4

45.
*

outw xal t X*1

xzi. 42
, >'

Y^YpaTrrcu.,
'
'

'"'EycVcto

Lk
Atts

xxlv

irpwTos
a Gen.
ii.

aVOpwrrog
7
;

'ASdp.
1

els Mt.

t^wrai

"

e<xx aTO$ 'ASdp.

;

*".*

14 above,

Rom.

xi.

Pet.

ii.

and Acts

it. ii (Ps. cxvii. 22)

Acts

v.

36

Lk.

xiii. 19.

ii eorriv: all pre-Syrian codd., and all ancient verss. exc. syrr. 3 *<ttiv tcai: all uncc. but KL. Om. <r*fi pre-Syrian codd. 4 BK, and several minn., om. avOpunros.
1

of the seed, 36), and jars with ev dcrvcvcCq. (a sick man, not a corpse, is called weak), and with \J/ux lK0V in ver. 44 cf. also vv.
;

flrtjTov

where r\ 4>0opd, to 4>0apTov, to tovto are identified with the living T)fAis- Our present life is the seedtime (Gal. vi. 7 ff.), and our " mortal bodies" (Rom. viii. 10 f.) are in the
50-54,

germinal state, concluding with death (36), out of which a wholly diff. organism

The attributes 4>0opo (cf. will spring. SouXeia t. 4>dopds, Rom. viii. 21), aTijjua (cf. Phil. iii. 21), do-fleveia (cf. 2 Cor. xiii. summed up in the 0vt)to o*u>p.aTa of 4)
Rom.

SoiJAov of Phil, sows to the Spirit (in the natural body), will reap of the Spirit (in the spiritual is wont to ascribe ii. body)," Gal. vi. 8. " If there is a psychic to man's actual physique, in contrast with the d<f>6apo-ia, 86a, 8vvap.is of the body, there is also a spiritual " a frame post-resurrection state : see 2 Cor. iv. 7, suited to man's earthly life argues a frame suited to his heavenly life, accord10, 16, v. 1, 4, Rom. i. 4, viii. 18-23. Thus, with variety in detail, Est. ("mori- ing to the principle of ver. 386 (cf. the argument from lower to higher in Matt. tur corpus multis ante mertem miseriis obnoxium, suscitabitur vi. 30) ; and the 0-wp.a irv. lies, in some et fceditatibus idem corpus omni ex parte gloriosum "), way, germinally hidden in the o-upxi t|/., Gd. refers the three- to be unfolded from it under " the uniCv., Hf., Hn., Ed. Ictiv fold o-jreipeTai to the three moments of versal law of progress" (Ed.). (existit) bears emphasis in each clause burial, mortal life, and birth respectively van Hengel identifies it with procreation, from the fact of sense P. argues to the quite unsuitably. fact of faith. Observe txtl. notes 1-3. Ver. 45 puts into words of Scripture Ver. 44. " There is sown a psychic body; there is raised a spiritual body." the law of development affirmed, thereThis dictum grounds the antithesis un- by showing its agreement with the plan of creation and its realisation in the two folded in w. 42 f. upon its proper basis the diff. is not a matter of condition successive heads of the race. Into his merely, but of constitution. Corruption, citation of Gen. ii. 7 (LXX) P. introduces dishonour, feebleness are, in great part, irpwTOS and duplicates avflponros by penal inflictions (Rom. v. 12 ff.), signalis- 'ASdp. (ha'adam), to prepare for his aning not a natural defect, but a positive tithetical addition 6 Eo~xaTos 'ASdp, ct subjection to the power of sin (53-56) irvevp-a (uottoiovv. On the principle of man, however, is essentially tyv\y) under ver. 446, the Adam created as x|/vx*j was the present order (45), and his body there- the crude beginning of humanity (the pred. |nX''1 **>"* is shared by A. with fore is essentially \|/vxncov as determined by that order (cf. vi. 13, and note; Col. the animals, Gen. i. 20, 24) a "first" requiring a " last " as his complement ii. 20 ff., Matt. xxii. 30, etc.), being fitted to and expressive of the " soul " wherein and explanation. The two types differ his earthly being centres see the note here not as the sin-committing and sinon vjy-uxiKos, ii. 14. Though inadequate, abolishing (Rom. v. 12 ff.), but as the " natural " is the best available rendering rudimentary and finished man respecof this adj. ; it indicates the moulding tively, with their physique to match.
viii. 1 1

and 7 are those that P.

of man's body by its environment and it* adaptation to existing functions the same body is x^ KOV respect of its material (47). \|ri>x t,tov ' s on ly relatively a term of disparagement; the "psychic body " has in it the making of the "spiritual"; "its adaptation for the present service of the soul is the sowing of it, that is the initial step in its adaptation for the future uses of the spirit. An organism fitted to be the seat of mind, to express emotion, to carry out the behests of will, is in process of being adapted for a still nobler ministry " (Ed.) " he that
;

p.op4>T]

"

; ; : ;

938
b See ret. ej ?

npos KOPiNeioYs A
-jrvcGua
b

XV
to
' TcvfVfio.T'.Kov

^wottoiouv.

46.

d\X'

00

TrptoTOf
*

cjo.

iii.

31,

iXXd to
uos
e

" \|/0)(ik6',

eiretTa to * Tryeup-ciTiKOi-

47. 6 "rrpwTOS ac0pw.

6

antilh. see d H./.

;

CK

*YT1S, '

Y " 0l,t0 S

'

&

ScUTCDOS

afSpwiros
'

KupiO?

ef
iii

note below.

xt, x. 18, xi.'i3

e 2 Cor. v. 2; Gal. i. 8; 1 Th. Jo. i. 32, xii. 28; Act ii. 2.

;

i.

10; 2 Pet. i. 18; freq. in Rev. ; Mt. xxviii. 2 Ref. to Chr., Jo. iii. 13, etc., vi. 31 ff.

Lie.

Ins.

An

o Kvpios N*BCD*G, 17, 67**, latt. vg. cop., many Ff. Tert. censures this reading in Mcion. o Kupios fc^cADb.cKLP, and syrr. instance of the Syrian readings followed by A, even in Paul.
Ottt.

Aoo.fi. is

repeated

in

the second clause by

way of maintaining the humanity of Christ

and His genetic
(cf.

and c-rovpdvios 'ASdu, are not to be found here. For (a) Philo's first is Paul's
last; (b) both Paul's Adams are equally concrete (c) the resurrection of Christ distinguishes their respective periods, a crisis the conception of which is foreign to Philo's theology (d) moreover, Gen. i. 26 is referred in xi. 7 above to the historical, not the ideal, First Man.
; ;

relation to the protoplast

23-38), essential as the ground of our bodily relationship to Him (48 f. The time of Christ's cf. Heb. ii. 14 ff.).

Luke

i.

view of the context and esp. of w. 42 ff., can only resurrection from the grave (Est., be His Gr., Mr., Hn., Hf., El.), which supplies the hinge of Paul's whole argument (cf. Rom. i. 4, vi. 4 ff., x. 9, etc.) not the incarnation (Thp., Bz., Baur, Ed.), for His pre-resurrection body was a o**|xa ijn)x<-it v (Rom. viii. 3, etc.; 2 Cor. xiii. By rising from the 4, Phil. ii. 7, etc.). He endead, Christ eytvrfii) els irvvp.a tered on the spiritual and ultimate form of human existence ; and at the same time, He entered eyevr\9r\ els irv. (wo-iroiovv this state so as to communicate it to His fellows: cf. w. 20-23, Col. i. 18, Rev. i. also Rom. viii. 10 f., 2 Cor. iv. 14 5
yeve'o-Oai

els ht. (moit., in

46 might have been expressly it the Philonian exegesis affirms a development from lower to higher, from the dispensation of \|>vxt) to that of irvevpa, the precise opp. of that extracted from Gen. i., ii. by Philo. (iXX' oi) " Nay, but not first is the after that spiritual, but the psychic
Ver.

aimed

at

John

vi.

33, xi.

25,

xiv.

19, etc.

The

action of Jesus in "breathing" upon His disciples while He said, " Receive the Holy Spirit " (John xx. 22 f.), symbolised the vitalising relationship which at this

epoch

He assumed

this act raised to a higher

towards mankind potency the

"breathing" of God by which " became a living soul ". " Spirit is life-power, having the ground of its vitality in itself, while the soul has only spirit a subject and conditioned life vitalises that which is outside of itself,
original

man

soul leads
(Hf.)
;

its

individual
its
iii.

life

within the

sphere marked out by

cf.

environment
14, v. 25 f. recalls

John

Heb.

vii. 25.

6 rx*Tos avOpwiros

34, iv.

the Rabbinical title, ha'adam hd'ach arSn, given to the Messiah (Neve Shalom,\x. 9) Christ is not, however, the later or second, but the last, the final Adam. The two Adams of Philo, based on the the duplicate narrative of Gen. i., ii. ideal " man after the image of God " and " the actual " man of the dust of the earth with which Pfleiderer and others identify Paul's irpuTos and tcr\o.TOS, x**S

the spiritual ". P. states a general law (o-wp-a is not to be underthe \J/u- ikov as stood with the adjs.) such demands the irvevp.aTitcov to follow it (44) they succeed in this order, not " The Ap. does not share the reverse. the notion, long regarded as orthodox, that humanity was created in a state of moral and physical perfection. Independently of the Fall, there must have been progress from an inferior state, the psychic, which he posits as man's point of departure, to a superior state, the spiritual, foreseen and determined as man's goal from the first" (Gd. ad loc. see the whole passage). Vv. 47-49 draw another contrast between the two "men," types of the two eras of humanity, which is suggested by the words x^ v *"* r *\$ Y*i s ('aphar minha'adamah) of Gen. ii. 7. The first more is Ik yijs, xi K(fe (terrenus, Vg. literally, pulvereus, Bz.) the second is It, ovpavov (om. 6 Kvpios). The former epithets, and by antithesis the latter, point to bodily origin and substance (cf. 40, also 2 Cor. iv. 7, ev 6TTpaKivois o-KV<riv) but connote the whole quality of the life thus determined. The expresnot de sion e ovpavov (e ccelo, Bz. ccelo, Vg.) has led to the identifying of the incarnate the 8vTpos av6p. with Christ (see Ed.), to the confusion of
(jfireiTo,:

cf. 23)

4650.
'*

nP02 K0PIN9I0Y2 A

939
x 0lK0t
'

oupacou
g

48.

'

otos
f

xoikos
d

toioutoi

Kai 01

Kai

010s 6

eiroupdvios,

toioutoi Kai oi

' e-rroupdyioi

49. Kai KaOws

1

In this order. 2 Cor. x. n;

Mt.

xiii.

bope'crauci' -n]v

'eiKoVa toG
k

xoikou,

$op<ro\iev

Kai TTjf

'

eiKoVa

eTToupaciou.
2
<|>T|ui,

50. Touto Se

doeXtpoi, Sri
8

'

odp| Kai
r\

'

aiua m
p

{3acriXeiak
d<J>0apo-iap

OtOf 19. besides. 2 Cor. xii. 20; Phil. i. 30 : 1

2

m 06oi; "KXTjpoKOUTiaai

ov "SuVarrai,

060c
;

d>0opd ttjc
;

Th. i. 5 Tim. Hi.

;

xvi. 18

h Rom. xiii. 4 Mt. xi. 8 Jo. xix. 5 Jas. ii. 3 Prov. xvi. 23. Mk. ix. 3. g See ver. 40. Eph. vi. 12 Heb. ii. 14 Mt. xvi. 17 Sir. xiv. 18 cf. Lk. xxiv. 39. k See vii. 29. See xi. 7. n Swarm, for the compound subj. and sing, vb., cf. Mt. v. 18 there m Sec vi. 9 (with /cA.Tjpovou..). o, p See ver. 42. the pred. precedes. N.T. h.l. for such a constr. ad sensum, in this order.
;

<

o p

e cr

wfi.c v, all

uncc. but B, with 46, and

in txt., referring
*

in marg.,
s

R.V. and Weiss

many minn. W.H. retain -opev -wpcv to marg. other crit. edd., -wficv.
;

yap,

DG,

Tert.

Ivrtrtk, NBP,
first

73. Or.

phrase ck Y^js

This (cf. note on 45). suggested by the antithetical the form of existence in which the risen Jesus appeared was superterrestrial and pneumatic (cf. 2 Cor. v. it possessed a life and attributes im2) parted " from heaven " by an immediate and sovereign act of God (Rom. i. 4, vi. 4, 2 Cor. xiii. 4, Eph. i. 19 f., 1 Peter i. This transformation of the 2i, etc.). body of Jesus was foreshadowed by His
Paul's

argument
is

displacing our
49),

father (46, see note

is

whereas the Baurian Urmensch

antecedent to the earthly Adam. The above xik6s and eirovpdvios have
severally their copies in x^ K l a d eirovpdviot (48). Is this a purely physical distinction, between pre- and postresurrection states of the same men (cf. 44) ? or is there a moral connotation implied, as Hf. and Ed. suggest ? The
latter

seems
iii.

likely, esp.

on comparison

His Ascension P. realised it with the most powerful effect in the revelation to himself of the risen Christ "from heaven ". The glorious change attested, indeed,
in
;

Transfiguration, and

consummated

the origin of Christ's personality, but it should not be confused with that origin

(Rom.

i.

cf.

resurrection

Matt. xvii. 5). From His onwards, Christ became to

human
(Rom.

the avflpwires lirovpdvios 9 f., Rev. i. 17 ff.), who was taken previously for a 0vT)Tds and xoitths Baur, Pfleiderer, Beylike other men. schlag (N.T. Theology), Sm., and others, see in the avOpuiros c ovpavov the preexistent Christ, whom they identify with Philo's ideal or " heavenly man " of Gen.
faith
vi.

26 (see note on 45 above) on this interpretation an entire Christology is based the theory that Christ in his pre-incarnate state was simply the Urmensch, the prototype of humanity, existing thus, either in fact or in the Divine idea, with God from eternity, and being in this sense the Eternal Son. Doubtless the " second man " is ideally first and reveals the true end and type of humanity, and this conception is, so far, a just inference But what P. from Paul's teaching. actually sets forth is the historical relation of the two Adams in the development of mankind, Christ succeeding and
i.
;

18 ff., Col. Hi. 1-4, Rom. vi. 4, and in transition to the exhortation of ver. 49. Those who are to be "heavenly" in body hereafter already "sit in heavenly places" (Eph. ii. 6), while those are " earthy " in every sense "whose flesh hath soul to suit," 01 to. Admitting the c-rrlveia <J>povovvT6s. larger scope of ver. 48, we accept the strongly attested hortatory <j>op<r<op.ev of " Let us wear also the image of ver. 49 the Heavenly One ". The cIkwv embraces the entire "man" not the body alone, the and <tkcvos dvOpuirov (Phil. ii. 7, 2 Cor. iv. 7, 1 Thess. iv. 4) in Adam and Christ respectively (cf. xi. 7, 2 Cor. iii. 18, Rom. viii. 29, Col. i. 15 iii. 10) ; and we are exhorted to " put on Christ" (Rom. xiii. 14, Gal. iii. 27), realising that to wear His moral likeness here carries with it the wearing of His bodily likeness hereafter: see w. 20-23, Rom. viii. 11 1 John iii. 2 f. 56. Victory over Death, xv. 50-58. The second part of the argument of this chapter has now reached the same platform as the first (cf. 51 and 54). The Resurrection of the Body, it has been shown, is an essential part of the Divine world-plan and necessary to the fulfilment of God's kingdom through Christ and the transformation of the (20-27)

of Phil.

ax^a

940
qSeeii.7.
1

nPOS K0PIN9I0Y2 A

xv

nXtjpocojjier.

5
3

^"

ftuCTTiipiov
*

ofiif X^ycj
3

TraWcs
iv
*

p.>

ou

Rom.
jo)
ir.
;

i.

23

KOifiT^0if]<T<5(i.e0a,

Trdrres
ri.

8e

dWayTjo-ofieSa,
33.
t

52.

dTop-w,

ck

Gal.
;

20

Heb.

L it (Pa. d. t6)

Acti

14

Ley. xxvii.

Bibl. h.L

icAiipovofiT)0-ei

C*D*G,
:

vg. cop. syrr.

tjO-

Om.
8c

'tons?

ov Koip.T|0

opte6 a

taut?

(icv BC*D*. aXXayT)o-o|x9a a X X a 7 cr o (a

T)
1

(as

BDbcKLP, etc., cop. syrr., Or., Cyr., Greg.-Nyss., Chr., T.R., om. only pcv) Thdrt. So Tisch., Tr. txt., AL, R.V., W.H., El., Nestle. j^(A)CG, 17, Gr. codd. iravTes icoi(iTj6T)o-op.e8a ov iravrcs 8c a\XayTio-op,8a So Lachm. and Tr. marg. A* reads iravrcs mentioned by Hier. and by Aug. Koi[iTj6. 01 iravrcs k.t.X., afterwards correcting ov to ov, but then inserting ov before ttoifitjS. as well. D*, d e f vg. (omnes quidem resuriravrcs aywrTTjo-o(ie9a ov "ravrcs 8c aXXay. gemus [or resurgimus], sed non omnes immutabimur) latt. codd. mentioned by Hier., " Quaeritis quo sensu dictum sit et Hier. writes (Ep. 119) by Aug. and Pelag., Hil. quomodo in 1 ad Cor. ep. Pauli apost. sit legendum Omnes quidem dormiemus, non autem omnes immutabimur, an juxta quaedam exemplaria Non omnes dormiemus, The omnes autem immutabimur; utrumque enim in Graecis codd. invenitur ". Patristic authorities from the 3rd to the 5th century stood in doubt as to the true Intrinsic considerareading, and the Gr. MSS. then presented great confusion. tions are decisive in favour of the T.R., in adopting which the Syrian edd. showed The unusual position of ov (after iravTes), and the fact that ov excellent judgment. Koip.T)0-qo-. appear to express an anticipation that failed of fulfilment, led to the avoo-TT]o-ojtc6a is a bold Western paraphrase. The reading shifting of the ov. of B and the T. R. alone agrees with Paul's situation (cf. 1 Th. iv. 15), and with See note below. For full textual evidence and disthe tenor of this passage. cussion, see Tisch. 8 ad loc, also W.H., vol. ii., p. 118.
:

earthly into the heavenly, of the psychic into the pneumatic form of being, is involved in the present constitution of things and accords with the lines of development traceable in nature and revelaIn a word, P. holds the tion (36-49). Christian resurrection to be grounded in the person and mission of Christ, as He is on the one hand the Son of God and mediatorial Head of His kingdom (24-28), and on the other hand the Second Adam and Firstborn of a spiritual humanity (22 f. 45-49). He finds the key to this great controversy, as to so many others, in the supremacy of Christ, the "one Lord, through whom are all things and we
,

ff., 1 John iii. 2 f.), we must be clothed " Flesh and to enter that diviner realm blood cannot inherit God's kingdom nor

34

indeed doth corruption (perishableness)

inherit incorruption (imperishableness) ". The second assertion explicates the first 9opd (cf. 42, and note), o-ap k. atpa

through Him" (viii. 6). It remains for him only to state the practical conclusion of this reasoning (50), to describe our
anticipated transformation and victory over death (51-57), and to urge his readers in this confidence to accomplish worthily
their life's

since decay is inherent in our bodily nature; 6 e|w avSpwwos SiaoSOeipcTai (2 Cor. iv. 16 cf. Rom. viii. 10 f.). " Flesh " is the matter and " blood " the life-vehicle of man's present essence and corporeity. Nature forbids eternal life in this earthly dress (cf. note on 46). " Inherit" points to the kingdom as the' right of the sons of God (Rom. viii. 17, etc. cf. Matt. xxv. 34), but a heritage unrealised during the "bondage of corruption " (see Rom. viii. 21 ff.). Another, but removeable, disability of " flesh and
; ;

blood" appears
Vv. 51, 52.

in

Matt. xvi. 17.

Ver. 50.

work (58). Tovto 8e

cfjTjjxt,

dScX<t>o( (see

note, vii. 29) introduces, with a pause, an emphatic reassertion of the ruling thought of the previous that of the opposition between the psychic body of the

dispensable in just affirmed, is the object of a momentous revelation communicated to P., to which

This bodily change, inview of the incompatibility

he
tell

calls

you a mystery "

I

" Lo, I our earnest attention On pvo-nipiov,

:

the spiritual body of the manifestly the former is unfit for God's heavenly kingdom with the latter, it is assumed (486; cf. Luke xx.
First

Adam and
;

Second

P. began by demonsee note to ii. 1. strating the historical fact of Christ's resurrection (i-n); he then reasoned upon it, in its bearings on religion and nature (12-49) now ne adds a new specific
i


5153pixrj
oi
x
J

nPOS K0PIN0I0Y2 A
6<$>r)aXp.ou,
x

941
?-^j
'

iv t]

ccrx<iTT)

o-dXiriYY 1

w
'

o-a\mo-6i yap, Kal u 5 ib,,

'

kckpoI
*

cycpOr^aorrai

'

a^SapToi, Kai ^p.is

b

aXXayno-oueSa.
Kai to

7
'

>''

88 5
t
.

53.

8ci

yap to "^dapTOK touto

x See ver.
14
;

eV8uo-ao-0ai p afyQapalav
z

w
Rev. ten times.
3
;

Mt.

vi.

15.

y See
;

ix. 25.
iii.

See

viii.2.
9.

See

ix. 25.

b 2 Cor.

v.

Rom.

xiii. ia,

Eph.

iv. 14, vi. 11

Col.

10

Ps. cxxxi.

D*G,

67**,

4>9a\(xov, oculi ".

2

and some others, read poirrj. Hier. " ev piirt) sive ev poir^j utrumqae enim legitur, et nostri interpretati sunt in momento et in ictu
:

avao"nrjo-ovr<m

ADGP.
aTdfiy OaXfiov
Gr., Iv aicapei), ev pi-irfj 6<Vg. in a twinkling), the first two ev tq 4o-x* T Tl o-dXiriyyi describing the instantaneousness and the last (with allusion perhaps to the saying of Matt. xxiv. 31 cf. r Thess. iv. 16) the
(cl.

In revelation to crown his teaching. doing so, P. challenges his opponents in the right of his inspiration and authority, hitherto in the background in this chap. Ver. 15 only vindicated his honesty. In ver. 516 dWaynadficBa (required by 50 and repeated in 52) bears the stress to it the first irdvTes (reiterated with emphasis) looks forward ov koiut)" 0T]o-dpc0a is parenthetical shall
; ;

(in ictu oculi,

all

not

sleep,
".

but

we

We
<

shall

all

be

dXXdVo-u is interpreted by cvSvopai of ver. 53 and |x,CTao"x r)f*.aTiw

changed

solemn finality of the transformation. The former idea is emphasized, possibly, to preclude the fear of a slow painful The craX-ir-iyl was the warprocess. trumpet, used for signals and commands and (cf. Iv KcXevo-fiaTi, 1 Thess. iv. 16)
;

o-aXirio-ei (sc. 6 o-aXiriyKTijs) is indef. in

of Phil. iii. 21. As much as to say: " Our perishable flesh and blood, whether through death or not, must undergo a

subject, according to military idiom (cf. Xen., Anab., I., ii., 17). 1 Thess. iv. identifies the " trumpet " with the " arch-

change ". That such a change is impending for the dead in Christ is evident from the foregoing argument (see esp. P. adds to this the de22 f., 36, 42 f.) claration that the change will be uni;

versal, that

it

will extend to those living

Last Trumpet sounds (52), amongst whom he then hoped that many of the present generation would be found: also 1 Thess. iv. 15 ff., where cf. i. 7 This the like is affirmed ev Xdyw Kvpiov. hope dictates the interjected ov Koip/r|the
;

when

angel's voice": any such description is of course figurative. Vv. 52, 53. The necessity for change, negatively declared in ver. 50, is now reaffirmed positively, as a necessity lying in the nature and relations of the changed " For this corruptible (perishable) is bound (Set cf. xi. 19) to put on incorruption (imperishableness), and this mortal to put
: :

on

immortality".

The double tovto

:

which disturbs the grammar of the sentence and necessitates the con6t|o-6(j.0ci,

8c irdvT9 (see
trastive

Wr., p. 695 also El. ad loc). no need to suptrajection of ov (as if for ov vavrcs, pose a or ov |iiv irdvTes koijj.t)6t|o-.), nor any diff. between the sense of aXXayr|cr. in w. 51 and 52 the certainty of change in all
txtl.
;
;

attached note

to
is

the

repeated

There

who

shall " inherit incorruption "

is

de-

clared (51), and the assurance is given that while this change takes place in "the dead" who are "raised incorruptible," at the same time "we" (the assumed living) shall undergo a corresponding change (52 cf. 2 Cor. v. 2 ff.). Thus in " all " believers, whether sleeping or waking when Christ's trumpet sounds, the necessary development will be effected (53 f.). The critical moment is defined by three vivid phrases Iv
;

'

speaks, as in 2 Cor. v. 2, Rom. vii. 24, out of P.'s painful self-consciousness cf. 2 Cor. iv. ro, Gal. vi. 17. to 6vt)tov and to <j>8apTov (concrete, of felt necessity: <|>6opd, 50, abstract, of general principle) relate, as in w. 42 ff., to the present, living body of the ^ueis, not to the dead body deposited in the grave. The aforesaid " change " is now represented as an investiture (IvSvo-ao-Oai) with incorruption and immortality the two ideas are adjusted in 2 Cor. v. 4, where it is conceived that the living Christian will " put on " the new, spiritual body " over " (cir-evSvorao-Oai.) his earthly frame, which will then be "absorbed/' (KaTairo&) by it. Ver. 54. This clothing of the saints with immortality fulfils a notable O.T. word respecting the Day of the Lord " Then will be brought to pass the word that is written, Death has been swallowed up (KaTe-rrdOTi, the vb. adopted in 2 Cor.
-f| ;


9+2
c 2

FIP02 K0PIN8I0Y2 A

"

:;

xv.
*

Cor.

it.

0^ TO(

touto

ekOu'crao-8ai
p
'

aQavaaiav
kcu
*

54.
*

otov Se

to
b
g

4>8apTcr

Rom.
l1 '

yi.

to Gto
d
.

ivhv<Tr\Ta.i

d<J)0apo-ia'

to

On)** tooto

c^ouo-riTai
Ka.TeTr69r|
s

dOcwao-uxy, 2 "tote

yc^acTat
3
;

6 Xoyog 6 yeypap-jj-eVos, "

<rou,
1

16

Wisd. 6

Odmros

VIII. 13.

etc.

aou, aT],
;

[(hto kikos
;
;

eis

vIkos ".

K 1. irou

Odeovre,
-

to

'

ceWpoi'
tj

xoS

56. to 8c

KeVrpov too

damTou
;

dp.apTia,

xvi. 2

a
; ; ;

1 Th. v. 3 Lk. v. 35 ; Jo. viii. 28. Cor. xii. 10 Col. iii. 4 xxv. 8 (see note below) in this sense, 2 Cor. v. 4, also ii. 7 h Mt. xii. 20; 2 Ki. ii. 26; Job xxxvi. 7. 8; Rev xii. 16.

f Mt. v. 18 Mk. xi. 23. g Isa. Mt. xxiii. 24; Heb. xi. 29; 1 Pet. v. i Hos. xiii. 14; Acts xxvi. 14; Rev.

ix. 10.

N*C*IM, cop. vg., and several Ff., om. to d>0apTov . . xai, reducing the two G om. the entire double oTav clauses to one oto.v 8e to 8vt|tov tovto k.t.X. otov clause, skipping from aSavacriav in ver. 53 to aBavaaiav in ver. 54.
1

ti\v

aGavao-iav
. . .

fc^AI, 17

so

in ver. 53.
:

vino;
54 )
4

icevTpov(in
:

this order)

){^BCIM,
vg.,

17, cop. vg.

(BD*I
0.81)

vcikos, vv.

fio

vaTe

twice

fr$*BCDGI, 67**, cop.

and many

Ff.

in

Hosea.

4 as above) unto victory I " oVav, with its double clause, recalls the double oTav of ver. 24 and of w. 27 f. (see notes), which are pari, to each other and to this, alike marking the great "when," the epoch of the consummation. The destruction of the " last enemy " secures absolute " victory " for Christ and His own. Paul corrects the LXX txt. of Isa.
v.

istic lilt
cf. xiii.

of Paul's more exalted passages 4 ff., and parls. there noted.

Now

"Where, O Death, is thy victory? Where, O Death, is thy sting? the sting of Death is Sin, and the strength of Sin is the Law But to God be thanks, who gives to us the victory Through our Lord Jeius Christ
;

xxv. 8, which makes Death the victor,-^ icaTciruv 6 Savaro? to-xvcas he appears to have read the Heb. passively bulla
; 1 ,

P. freely adapts the words of Hosea, repeating Oavo/re in the second line, where

Hosea

writes sh''ol

(LXX

$8ti),

since

for

Massoretic

billa'

Theodotion's

with Paul's. identical translation is lanetsach (for ever) is often rendered els viKos (later Gr. form of vdctj) by the LXX, according to the Aramaic sense of the noun ; its Heb. sense implies a final and unqualified overthrow of the King of Terrors, and therefore admits of P.'s application. " This is the farthest reachit bears alluing of all O.T. prophecies see also sion to Gen. iii. " (Dillmann Delitzsch, on the Isaianic txt.), and reverses the doom there pronounced. Vv. 55-57. At this climax P. breaks into a song of triumph over Death, in the strain of Hosea's rapturous anticipation of Israel's resurrection from national death. [Many interpreters, however, put the opp. sense on Hos. xiii. 14, as though
;

death is the enemy he pursues throughout (Ed. notes that $8t)s never occurs in Paul's Epp.) and he substitutes syn. terms for each of the other nouns to suit his own vein, vttcos being taken up from ver. 54, and iccVrpov preparing for the thought of ver. 56. to Si KeVrpov k.t.X. throws into an epigram the doctrine of Rom. iv.-viii. and Gal. iii. respecting the. inter-relations of Sin, Law, and Death '* Mors aculeum quo pungat non habet nisi peccatum et huic aculeo Lex vim mortiferam addit " (Cv.). Sin gives to death, as we mortals know it, its poignancy, its penal character and humiliating form, with the entire " bondage of corruption" that attaches to it: see esp.
; ;

Rom.
10,

v.
ff.,

12,

17, vi. 10, 23, vii. 24, viij.

God were summoning Death and

the-

Grave to ply all their forces for Israel's annihilation, and this accords with the prophet's context but violent alterations of mood are characteristic of Hosea see
;
:

Nowack ad
also Orelli's
in

lot.

in

Handkom.

s.

A.T.,

Minor Prophets,

C.B.S.]

The passage has

or Cheyne the Hebra-

ii. 14 f. Apart from sin , our present bodily existence must have terminated in the course of nature (44but the change would have been 46) effected in a far diff. way, without the horror and anguish of dissolution as indeed it will be for the redeemed who have the happiness to be alive at the Second Advent (see 51 f., and pads.).

20

Heb.


54

5*

nP02 K0PIN9I0Y2 A
dfiapTias
o
yop.os

943
X apt S

rj

oe Sii^afjus ttjs
h

57- T *? &e
rjfidii/

e
n

<t*

TifSe-^
58.
address,

SiSocti ^/xIk to
2ot,
'

vikos 8id tou

l

Kupiou

'Itjctou

Xpiorou.

d8e\<j>oi

p.00

dyaTTTiToi,
''

m eSpcuoi ylveaQe,
p

du.eTaKiVT)TOi,
d"

Ja s -..-

16.

TTpiao-uocTS
g

iv

tw

Ipyw tou
KCVOS

Kupiou irarroTe, eiSoTes oti

See

vii.

ICOTTOS

UU.Sf r

OUK 0TI

'

&

KupiW.
i.

nH.l.;c/.
Col. i. 23. o See viii. 8;
9; Col.
r
ii.

p xvi. 10

in like connection, 2 Cor. viii. t, 7, ix. 8 ; Rom. xv. 13, Phil. q See ; Phil. ii. 30 ; cf. Rom. xiv. 20 (t. epy. r. .).

Th.

iii.

12, iv. 1, 10.

iii. 8.

See

ver. 10.

who "fall asleep in Christ" Thess. iv. 14), death, while it death and naturally feared (ov is still OeXopev etcSijo-a<r6ai, 2 Cor. v. 4), is of its "sting" (cf. 1 John iv. 18; robbed also John v. 24, viii. 51 f., xi. 25 f., 2 Tim. i. 10; Rev. xx. 6), vis., the sense of guilt and dread of judgment " tametsi adhuc nos pungit, non tamen letaliter, quia retusum est ejus acumen, ne in animae vitalia penetret " (Cv.). tccvTpov is sting (as in Rev. ix. 10), not goad (as in Acts xxvi. 14) Death is personified as a venomous creature, inflicting poisoned
For those
20;
1

(iS,

and

fatal

wounds.

Here Death reigns

;
:

through Sin, as in Rom. v. 17 Rom. v. 21 pictures Sin reigning in Death the effect through the cause, the cause in effect. the While Death gets from Sin its sting, Sin in turn receives from the Law its power. r\ 8vvau.L Ttjs apapTtas 6 vgjxos condenses into six words Paul's teaching on the relation of Sin to Law

20, vi. 14, vii. ; Gal. 21-v. 4) the view, based on his experience as a Pharisee, that the law of God, imposing on sinful man impossible yet necessary tasks, promising salvation upon terms he can never fulfil
iv. 15, v.
iv.
ii.

(see

Rom.
iii.,

16,

of the Xoyos t. trravpov which alone P. proclaims at Cor. (ii. 1 f.). God "gives to us the victory," won for us by " our Lord Jesus Christ," which otherwise Sin, strengthened (instead of being broken) by the Law, had given to Death. The pr. ptp. to> SiSovti to vikos asserts the experience of redemption (cf. i. 2, vi. 19 2 Cor. v. ax, xiii. 5, Rom. v. 1 f., Eph. i. similarly Wcpvi.Kup.Ev, Rom. viii. 37, 7) declares the continuous triumph of faith for the sentiment, cf. Rom. v. 2-1 1, 1 Thess. v. 16 ff., Phil. iv. 4, 1 Peter i. 3-9. Ver. 56 is set aside by Sm., and Clemen (Die EinheitUchkeit d. paul. Br., ad loc), after Straatmann and Volter, as a " marginal note " of some early Paulinist, on the ground that it is out of keeping with the lyrical strain of the passage, and with the absence of the anti-legal polemic from this Ep. But the ideas of this ver. fill the contemporary Rom. and Gal. Epp., and are uppermost there in Paul's highest moods (see Rom. viii. 31 ff., 2 Cor. v. 1321); they are expressed with an origin-

and threatening death upon non-fulfilment, in effect exasperates his sin and involves him in hopeless guilt tj ajxap;

(Rom. vii. n). The exclamation of relief, " Thanks be to God, etc.," is
precisely pari, to Rom. vii. 25a, viii. 1 f. The believer's " victory " lies in deliver-

ria . reivev

Sia t. cvtoXtjs

|M

airctc-

ance through Christ's propitiatory death

(Rom.

iii.

23

f.

cf.

i.

17

f.,

30, vi. 11

above) from the condemnation of the Law, and thereby from " the power of Sin," and thereby from the bitterness of Death. Law, Sin, and Death were bound into a firm chain, only dissoluble by " the word of the cross God's power to the saved" (i. 18; cf. Rom. i. 16 f., viii. ff.). Thus the Ap. finally links his 1 doctrine of the Bodily Resurrection and Transformation of Christians to his fundamental teaching as to Justification and the Forgiveness of Sins ch. xv. is a part

and pregnant force unmistakably Pauline, and in a rhythmical, imaginative turn of expression harmonising with the context. In this Ep., which " knows nothing but Jesus Christ and Him crucified," the Ap. was bound to link his theology of the Resurrection to the doctrine of salvation by the Cross see w. 17 f., in proof that the Xoyos ttjs dva<rra<rcws is one, in Paul's mind, with the AiJvos tov trravpov. Ver. 58 briefly directs the previous teaching against the unsettlement caused by Cor. doubts. This unbelief was taxed in w. 32 ff. with sensualism and ignorance of God; its enervating effect on Christian work is here indicated. For Jhttc with impv., cf. iii. 21, iv. 5, etc. ISpaioi yivz<r$, " show yourselves steadfast": see note on vii. 23, also *. for the adj., see parls. 32, xi. 1 In Col. i. 23 the combination eSpaioi, ajj.tTality
:

KivrjToi

("not-to-be-moved")
;

is

almost

similarly in Aristotle, Nic. Eth., II., iv., 3, to ^{Jaiio? iced apETaKivTJTus *x tkV ls specified as a con-

identically repeated

^4+
bSeevi.

DP02 K0P1JN910Y2 A
XVI.
i

XVI.
TOus
b

I.
e

riepl 8e ttjs *
*

Xoyias

tt)5

ei$

Ayious

'

ujcrn-ep

te

b"fow c See xv. 22. d See vii. 17. Th. ii. 14; Rev.

SuTafa
e
i.

Tais
vii.

kkXt)o-icus ttjs ro.Xo.Tias,

for pi. in local use, rer. 19
;

outw

ko.1 up.is troir|<TaT.

See

17

2 Cot. iii.

1 ;

Gal L

(t.

Tax.), 22

4.

Xo Y ias

(?)

B*or and

I.

dition of all right and virtuous doing. irepio-cevovTCs k.t.X. adds the positive to the foregoing negative side of the in-

junction: " abounding (overflowing see parls. ) in the work of the Lord always ". t. ep-yov t. Kupiov (cf. ix. 1 Col. iii. 23 Matt. xxi. 28, Mark xiii. 34) is " the f., work " which " the Lord " prescribes, while " the work of God " (Rom. xiv. 20: " the work " which cf. iii. 9 above) is " God " does contrast xii. 5 and 6 above. " Knowing (as you do) that your toil is not empty in the Lord." clSores implies assured knowledge, such as springs from the confirmation of faith given in this chap. On kottos, see note to iii. 8 and on Kv6s, ver. 14 the " toil " is " empty " which is spent on illusion " ce n'est pas la une activite d'apparat, accomplie dans le neant, comme si souvent le travail terrestre, mais un serieux labeur, accom" pli dans la sphere de l'eternelle realite hence the pr. IctIv rather than (Gd.) co-Tai. ev Kvpico: in the sphere of Christ's authority, wrought under His headship, which supplies the basis of all Christian relations and duties ; cf. ver. 36, iv. 17,
:

Jerusalem (1-4), his own and Timothy's intended visits, and the invitation declined' by Apollos (5-12). These are followed by an energetic final exhortation, into

which is woven a commendation of Stephanas and other Cor. now with P. (13-18), and by the epistolary salutations which are full and animated, a word of severe warning being attached to his own affectionate greeting and autograph
signature (19-24).
57. xvi. 1-4.

Concerning the Collection,

During
P. his

Third Missionary

Journey

collecting money for the relief of the Christian poor in Jerusalem. Two chaps, in the middle of 2 Cor. are devoted to this business, which, as it seems, had moved slowly in the interval between the two Epp. The collection had been set on foot some time ago in

was

Galatia (1) in Macedonia it had been warmly taken up (2 Cor. viii. f.) from
;
;

vii.

22, etc.

Division VI. Business, News, and xvi. The Ap. has delivered mind to the Cor. upon the questions which prompted this great Ep. He had reserved to the last the profound and solemn problem of the Future Life, in

Greetings,
his

treatment of which the conceit of and the moral levity that spoiled this powerful Greek Church found their most characteristic expression. To the defence and exposition of the Christian hope of the Resurrection of the Body P. has devoted in chap. xv. all his powers of dialectic and of theological construction, bringing his argument to the glorious conclusion with which, in 56, the thought of the Ep. culminates. He has thus carried his readers far away from the Cor. atmosphere of jealousy and debate, of sensuality and social corruption, infecting their Church, to seat them in the heavenly places in Christ Jesus. There remain a few matters of personal interest, to be disposed of in two or three paragraphs concerning the collection for
its

intellect

Acts xx. 4 we learn that " Asians " also (from Ephesus and the neighbourhood) accompanied P. in the deputation which conveyed the Gentile offering to the mother Church. A little later, in writing to Rome (xv. 25-32), the Ap. refers to the collection, with great satisfaction, as completed. Every province of the Pauline mission appears to have aided in this charity, which, while it relieved a distressing need, was prompted also by Paul's warm love for his people (Rom. ix. 3), and by his desire to knit together the Gentile and Jewish sections of the Church, and to prove to the latter the true faith and brotherhood of the converts from heathenism (2 Cor. ix. n-14). P. had taken part in a similar relief sent from Antioch many years before (Acts xi. f.) and in the Conference of Jerus., when the direction of the Gentile mission was committed to him, the heads of the Judaean Church laid on him the injunction to " remember the poor " (Gal. ii. Foreign Jews were accustomed, as 10). an act of piety, to replenish the poorfunds of the mother city. The Christian community of Jerus. suffered from chronic
;

poverty.

With

little

natural

or

com-

mercial wealth, the city lived mainly upon on the attracits religious character tions of the Temple and the Feast-


nP02 KOPIN9IOY2 A
2.
k
h 'kcitcL * \ilav

945
f

aa^^ariav
2

ckootos up-wy 'imp'

'

eau-rw tiOc'tu,

^'^y"
3

O^o-aopi^uf o,ti &c

;
;

cuoSwtch 8,

im

p.^,

otok eX0w,
;

T Te
i ;

^c'tsx

Mk.
h In this sense, Mk. xvi. 9 Lk. xviii. 12. Lk. xxiv. i Jo. xx. i, 19. 2 k 2 Cor. xii. 14 ; Rom. ii. 5 ; Jam. t. 3 irapa, cf. 2 Tim. iv. 13 Lk. xix. 7, etc. 1 Rom. i. 10 Lk. xii. 21 4 Ki. xx. 17. vi. 19 f. 3 Jo. 2 ; Gen. xxxix. 3, 33.
;

Mt.
iii.

xvi. xxi. 25.

2 Pet.

Mt.

See xv.

54.

o-aPParov,
t

all

uncc. but

N*

(ra00aTG>),

^
3

KLM.
NcACIKM,
etc.

av(?),

BIM.

So W.H., uniformly.

evoSwvfl,

thronged by Jews from the whole world and the Nazarenes, while suffering from the intense bigotry of their compatriots in other ways, would find it esp. difficult to participate in employments connected with religion. 1 Thess. ii. 14 intimates that the Judaean Churches had recently undergone severe perse;

sengers from Ephesus at a later time. This ref. fairly implies that the arrange-

ment made had been

successful in Gal. the business being completed there some while ago, the Ap. makes no observation upon it in the extant Ep. to the Gal.,

which was probably contemporary with 1 and 2 Cor. (See Lt., Introd. to Gal.).

cution.

" But about the collection that (is made) for the saints " (ttjs ls t. aylovs). This clause might be construed as subordinate to the following is SicTa|a; it reads more naturally as a detached title to the par. indicating this, seemingly, as another topic of the Church Letter (cf. vii. 1, viii. 1, xii. 1). The subject is alluded to as one in which; the Cor. were already interested (see 2 Cor. Xoyia (more correctly spelt Xoyc(a) ix.2). = cl. Gr. orvXXoyi), or epavos [club-contribution) elsewhere in Paul x*P l $ (3)> evXoyia (2 Cor. ix. 5), XciTovpyia (2 Cor. Till the ix. 12), Koivwvia (Rom. xv. 26). other day this word counted as a h.l. in but the Egyptian Gr. Gr. literature papyri furnish instances of it as a business term, denoting, along with Xoyevw (from which it should be derived), the collecting of money either in the way of imposts or voluntary assessments see Deissmann's Bibelstudien, pp. 40 ff. Hn. in Meyer's Kommentar ad loc. The Cor. understand from previous communications who are meant by "the saints" Hf. thinks that the (cf. Rom. xv. 31): Christians of Jerus. are so called by eminence, but such a distinction is un-Pauline (Gal. iii. 28); rather, the fact that the collection is made for the saints commends it to saints (i. 2 cf. 2 Cor. ix. 12 ff.). Such ministry is part of " the work of the Lord " in which the Cor., a moment ago, were bidden to "abound" (xv. 58). uonrep Siraa k.t.X. " Just as I gave order to the Churches of Galatia, so also
Ver.
1.

On the question as to the part of " Galatia" intended, see Introd. to Gal. in this Comm., and notes on the relevant passages in Acts. Ver. 2 rehearses the rule previously " On every first laid down for Galatia (day) of the week let each of you by himself ( = at home) lay up, making a store (of it), whatever he may be prospered in ". piav <ra|3|iaTov 'echad shabbath or bashshabbath according to Hebrew idiom (see parls.) for the days of the week, the term Kvpiaio] ^pepa (Rev. i. 10) not being yet current, while the heathen name (dies solis) is avoided. The earliest mention of this Christian day, going to show that the First Day, not the Sabbath, was already the Sacred Day of the Church (cf. Acts xx. 7), appropriate therefore for deeds of charity (cf. Matt. xii. 12). irap' cavTu, apud se, chez hit (see pails). Qy]<ravpLt,wv, "making a treasure," describes each householder " paulatim cumulum aliquem faciens " (Gr.), till at the end the accumulated store should be paid over. cvoSutcu (from ei and 686s> to send well on one's way) is pr. sbj., with ov of contingency and 8, ri in ace. of specifica:

tion

any

little

superfluity that

Provi-

dence might throw in a Cor. Christian's way, he could put into this sacred hoard

do you act ". This direction was either given by P. personally on his last visit to
Gal. at the outset of the Third Missionary

Many in this Church (cf. 2 Cor. viii. 12). were slaves, without wages or stated income. The Vg. renders, " quod si bene placuerit," as though reading o, ti eav EtiSoiqj ; and Bg. wrongly, " quod coromodum sit". !va pi), Srav cX6o>, toVc " that there may not be, when k.t.X. I come, collections going on then ". P. would avoid the unseemliness and the

difficulty of raising the

money

suddenly,

Journey (Acts

xviii. 23),

more than two

at the last

moment

and he wishes when

years before, or through letter or mes-

he comes to be free to devote himself to

VOL.

II.

60

: ;

946
n

nPOS K0PIN9I0Y2 A
*^Y* l y^tavrai.
3.

XVI.

H^'ir
11; Acts
Lk.xii\ 51,
Jo.
13iii.

otot 8e

"

TrapayeVwpcH, oug i&v 'SoKipdo-nTe, 1

q

P8 t*

p iiri<rro\Q)v

toutous
tj

-rrep.ij/ci>

direfcyiceif t^jk

'xdpir upw^

ets

'icpouaaX^ji
iropeoaorroi. r
,

4. 4Ak 8e

'

a|ioK 8 tou ttdpi iropcucadai, ctuk epol

33

Gen.

xiv.

5*
this
.

EXeuaouai Be irpos upas oTa* MaKcSofiay

oiepxopai

81 A.0w,

MaKeSoviae
r\

O In

senses
8;
i.

yap
w

6.

'"irpos
upel?,

dpas 8c "tuxoc
pe
x

Te

Trapap.ci'u>, 3
e'dv

koi*

Rom.
38, xiv.
1

Trapaxeipdaw,

fra

irpoir^u<|/T]T

00

Tropeuwpcu

33;
ii.

Th.
Cf.
i.

4.

Lk. xvi. 22

Tim.
25.

ii. 13. p a Cor. x. 11 ; 2 Th. ii. 2, 15, iii. 14. q Rev. xvii. 3, xxi. 10 Acts xix. 12 ; r In this sense, 2 Cor. viii. 6 f., 19. ; Mk. xv. 1. gen. of thing, Rom. i. 33 ; 1 s 15, iv. 9, v. 18, vi. 1 ; 11 exx. in Lk. and Acts ; Mt. iii. 8. Here only with inf. cf. Lk. xxiv t See x. 1. u Bibl. h.l. ; cl. idiom ; cf. xiv. 10. v Karafievu, Actsi. 13 ; irapancvta,
;

With

Phil. i. 35 ; x 3 Cor. i. 16

Heb.
;

vii.

Rom.

23 ; Jas. i. 35 ; Gen. xliv. 33. xv. 34 Tit. iii. 13 ; 3 Jo. 6 ; Acts xv.
;

3,

Tit. iii. 12 ; Acts xxvii. 13, xxviii. 11. xx. 38, xxi. 5.

1 Lachm., Tisch., Tr., W.H., R.V. marg., place the comma after Si* ciri<rtoXtjv, attaching this adjunct to SoKipatnjTc see note below.
:

*
8

ABCIMP. So critt. edd., exc. Tisch. koto(ivo(?): BM, 67**. So W.H. and Weiss irapap.
a11ov u
:

N
:

lation to irapaxi|xao-w

the stronger tcaTapcvw

in

is intrinsically fitting,

looks like an assimiby contrast

with ev
*

irapoScii

see note below.

Om.

tea

1 (?)

BM W.H. txt.itai
;

marg.
the Ap. deprecated being obtrusive; he guarding his self-respect, being scarcely sure of the liberality of the Cor. " Justa estimatio sui non est superbia " (Bg.).
is

higher matters

(cf.

Acts vi.

2)

" tunc

alia

agens"
Vv.

(Bg.).

3, 4.

The

Cor. are to choose dele-

who will travel to Jerus. with P., if this be deemed fit. Acts xx. 1-4 shows that in the event a
gates to bear their bounty,
representatives of GenP., doubtless on this common errand. 8i' ciucttoXwv may qualify either 8oiupdrT|TC (Bz., Cv., Est., A.V. and R.V. txt., Ed.) or ire'u,^ (R.V. marg., with Gr. Ff., and most moderns). Being chosen by the Cor., the delegates surely must have credentials from them (cf. 2 Cor. iii. 1, and Acts xv.,
large
tile

58.

Visits to Corinth,

xvi. 5-12.

The arrangements for the

Collection have

number of

Churches voyaged with

led P. to speak of his approaching visit to Cor., and he explains more definitely his plans in this respect (5-9). Timothy's coming, though not certain, may be looked for speedily; and the Ap., with

such letters passing from Church to Church also 1 Clem, ad Corinth.). At the same time, as P. is directing the whole business, he will " send " the deputies and introduce them at Jerus. On
for
;

him considerate Apollos is not coming at present, as the Cor. seem to have desired and as Paul had urged upon him he prefers to wait until circumstances are more favourable (12). Vv. 5, 6. " But I will come to you,
solicitude, asks for
f.).

some

treatment (10

SoKip,d<i>,

see

note to

iii.

13.

cdv

when I have gone through Macedonia." The Ap. writes from Ephesus some time
before

Pentecost
(v.

(8),

be worth while that / should journey too, they shall journey with me " a hint that P. would only take part in presenting the collecoiov
fl

k.t.X., "

But

if it

Easter

see note)

probably before he intends to

;

traverse

Macedonia on

his

way

(Step-

tion if the character of the aid sent made otherwise the delegates it creditable; must go alone ; he will not associate himself with a mean charity. The inf. (in gen. case), tov icdpi iropeveo-9ai, de-

pends on a|iov
"
it

"worthy of my going,"
ego earn " (Vg.)

si

dignum

fuerit ut et

can hardly be softened into " if it be right (seemly on any ground: as in 2 Thess. i. 3, where d|iov is unqualified) that I should go" (Ed.) as though

Xopai, repeated with emphasis, regularly denotes in the Acts an evangelistic tour see xiii. 6, xvi. 6, xx. 25, etc.), completing the work of his mission, there so abruptly terminated (Acts xvi. f.). This task will require considerable time (it occupied the months of summer and autumn, during which the Ap. penetrated beyond Mac. into Illyria; Rom. xv. 19), so that P. expects to see Cor. not much before winter (6). He adds therefore in explanation, " For I am going through

Macedonia (travelling over the region:


3 io.
7.
T

94*

:;

nPOS KOPIN9IOY2 A
T

00
be

9fK<a

yap
c

fififis "

apn

iv * irapoSw tSeif

eXm^w

8e
8.
b

xpo"

"

"
1

f^^t

Tied

emp.eik'ai
'E<po-a>
B

2 irpos up.ds, edy 6 Kuptoc, * eWriTpcVj).

cirifieyw
'

8c eV

Iws

tt|$

rUrrrjicocrTTJs b

9.

Oupa ydp

p,oi

deeuyc

"

xvili -

p.ydXr) Kai

eVepy^s, 8 Ktn
iVa
k

dfTtxcificvoi iroXXoi.

10. iav 8c IX0r| b In

6p.ds

this
i.

Tt/x66eos, 4
Phil.

'

j3XeireTe

d4>6f3ws

"yeVrjTai

"irpos

to yap

Gal.
npoi)

18

See

i. 24; Acts six times. c See ii. 3 ; also 1 Th. Hi. 4 ; 1 Jo. i. a ; Jo. i. 1 ; Mt. xiii. 56. xiv. 34. e Acts ii. i, xx. 16 ; Tob. ii. 1 ; a Mace. xii. 3a. f 2 Cor. ii. 12 Col. iv. 3 ; Act* xiv. 27 ; Rev. iii. 8, 20, iv. 1 ; Isa. xlv. 1. For 0upa (fig.), Lk. xiii. 24 ; Jo. x. 9 ; Hos. ii. 15. For the vb., 2 Cor. vi. 11 ; Rom. iii. 13 ; Rev. iii. 7 ; Mt. vii. 7 f., etc. g Phm. 6 ; Heb. iv. ia ; -yen-, -yriixa, see xii. 6 ; -yem, Eph. i. 19, etc. h Gal. v. 17 Phil. i. 28 ; 2 Th. ii. 4 ; 1 Tim. i. 10, v. 14 Lk. xiii. 17. xxi. 15 ; Zech. iii. 1. With tea, Col. iv. 17; ireos, see iii. 10. 1 See i. 36. k Phil. i. 14 ; Jude ia ; Lk. i. 74 ; Pror. L 33 ; Wisd. xvii. 4.
; ;

Yap,

all

uncc. but

KL, and
(P

all

anc. verss. but syrp- aeth.

;

ciriTp

tj/fl,

fr^ABCM
latt.

-\|/i)

-irn,
;

1 *

vapYT)s,

some

and

vg., evidens

Western and Syrian. no extant Gr. codd.

TciuoOco;, a favourite itacism of B*D*.

pr.,

of imminent purpose) but with you haply I will abide (tcaTaucvw, as in Acts
;

13, signifies, by contrast to 8ilpxop.ai, keeping to Cor. instead of touring through the province), or [even] spend the winter ". Paul will time his visit, if possible, so as to make his winter-quarters in Cor. ; in any case, when he arrives, he will give the Cor. the full benefit of his presence. He did so stay for three months (Acts xx. For irpos, in converse with, see w. 3).
i.

and when the Ap. does come he means His recent short to stay " some time ". visit had been very unsatisfactory (see Introd., chap. ii.). For apn, see note on iv. 11 it is in tacit contrast with the future, as in xiii. 12. For cirip.elvat, " to stay on " (in time) distinguished from KarapcVw, "to stay fixedly" (in place or

7,

10,

ii.

3,

and

parls.

tv\ov

(ace. abs.

of neut. ptp.) = ci tvxi (see pari.) another of the cl. idioms confined to this Ep. it indicates the uncertainty of human plans, and is piously replaced by lotv ft Kvp. iriTpe\|/fl in ver. 7. In this plan P. has a further aim, which he mentions to show his dependence on the Cor.: "in order that you may send me forward, wheresoever I may go" i.e. probably, though not certainly, to Jems. (4) cf. ver. ii, 2 Cor. i. 16, Rom xv. 24. It would help P., whose infirmities required " sendfriendly attentions, to have a good off" on his leaving Europe. A generous "collection for the saints" would be a
;

condition parls. eav 6 Kvp. 6), see k.t.X., see parls., also to iv. 19, pia conditio (Bg.) Paul's plans have been repeatedly overruled (Actsxvi. 6 f. 1 Thess. ii. He says "if the Lord permit, 18). thinking of his visit as a pleasure but *' if the Lord will," in the pari, clause, iv. 18 f., viewing it as a painful duty. Vv. 8, 9. " But I stay on in Ephesus until the Pentecost " ttjs itcvtijkoo-ttjs
: :

1 '

welcome
Ver.
7.

lift

(1, 4).

I would not see you now, I hope to stay some in passing length of time (xpovov nva) with you, if the Lord permit." P. could have crossed by sea and taken Cor. on his way to Mac. the Cor. had re(cf. 2 Cor. i. 15 f.); quested his speedy coming, which might have been so arranged. But such a visit could only have been iv irap68o> (explaining the apn.), "in the way-by," as the summer must be devoted to Mac. this flying visit would not be of service there is much to be done at Cor. (xi. 34, etc.),
;

" For

for (yap)

"the fiftieth day" from the Nisan in the Passover Feast (see This suggests that P. is writing parls.). not very long before Whitsuntide v. 6 ff. indicated a date for the Ep. immediately antecedent to Easter. Ver. 9 explains why the Ap. must remain at Eph. some time longer, although required at Cor. " for a door is open to me, great and effectual, and (there are) many adversaries". This 9vpa is defined in Col. iv. 3 (cf. 2 Cor. ii. 12) as a 8vpa tov Xdyov a door open to the preacher ; in Acts xiv. 27 it is seen from the other side, as 6vpa iritrTews a door for the entrance of the
(-f|fi'pas), 1 6th
;

believing hearer ; see parls. for kindred applications of the figure. The door is ueyaXi) in respect of its width and the region into which it opens, cvepyns in respect of the influence gained by entering it. dvTiKeiucvoi iroXXoi (cf. xv. 32) an additional reason for not retreating cf. Phil. i. 28. The terrible riot that shortly


948
I

IIP02 KOPINOIOY2 A
1

XVI.
II. T15 oov auToe

See

xv.

epyoK

'

Kupiou m epydeTai is Kal iyw

'

\ir)

Acts xiii u e^ouOckrjo-T] x irpoiTe'fn|aTe 8e 41 (Hab. 5): Jo-i p.6 p 6K8^xop.ai yap auTOf jactci
i

auTov

iv

cipi^cif),

IVa X0n Trpos

21, vi. 28,

ix.

t&v

d8e\<t>wk.
r

12. Hep! 8e 'AttoXXw Xva eX0Y]

** O^XrjjJia

4;

Mt tou d8eX<f>ou
;

TroXXa

irapeKaXeaa auTov
'TrdcTws
t

xxvi. 10 Ps. xliii.

iTpos u|i,ds

x,

p.Ta

tui-

dSeX^wy

Kal

n See i. 28. oSeevii. 15, 2X0T],

ouk

*tjv

"iva

KOf

eXeucrcTai 8e otoc
7r.)

euKaiprjcrn.

P See xi. 33. q Adv., ver. 19; Rom. xvi. 6, 12, xv. 22 (ra u Jo. vi. 39 f. t Mt. xviii. 14.

v Acts xvii. 21
xxii. 6.

Mk.

vi.

31.

-pos,

iii. 2 ; ten times in Mk. r See i. 10. 8 See v. 10. ; Jas. Cf. SeA.a> im, Mt. vii. 12 ; Mk. vi. 25, x. 35 ; Lk. vi. 31 ; Jo. xvii. 24.Heb. iv. 6; Mk. vi. 21 ; -p<os, 2 Tim. iv. 2 ; Mk. xiv. 11 ; -pia, Lk.

Kayw

eyw

(simply):

fr^ACKLP, and some minn. BM. So W.H. txt.

so most

crit.

edd.

kcu cyw

DG,

etc.

The last reading best accounts for the others. It appears to be Neutral Kayw Alexandrian, kcu eyw Western and Syrian. The emphasis given by kou is scarcely in keeping here, while it is perfectly suitable in vii. 8 and x. 33 (which may have suggested icayw to copyists here), and in 2 Cor. xi. 12 ; cf. Gal. iv. 12.
:

2 fc$*D*G, with corresponding latt. and some anc. codd. of vg., preface this clause with 8t)\w v\i.iv on (iroXXa k.t.X.) an ex. of Western license.

afterwards drove Paul from Eph. verified Evangelism this statement (Acts xix.). flourishes under fierce opposition ; " Saepe bonum et, contra id, malum simul valde vigent " (Bg.). lav (not 5Tav) 8e ?X0fl Vv. 10, 11. his Tiu<56cos " But if Timothy come "
:

some prominent Cor. Christian

<ras).

coming

is

not certain.

He and

Erastus

have been before

this sent to

Macedonia

(Acts xix. 21 f.) in advance of P., with instructions to go forward to Cor. (iv. 17 above) he might be expected to arrive about the same time as this letter. But local circumstances, or even the report of the unfriendly attitude of the Cor. He is (Ed.), might detain him in Mac. found in Mac. with P. when some months there is no exlater 2 Cor. is written plicit ref. in that Ep. to Timothy's presence at Cor. in the interval ; but Titus visit and report are largely in evidence. Ed. says, " In point of fact he (Tim.) did not come" (cf. Lt., Journal of Sac. and also El.). But CI. Philology, ii., 198 ff. In iv. 17 this assertion is too positive. above P. announced Tim.'s coming de; :
1

happened, the apprehensions expressed here about the treatment Tim. might receive, proved only too well-founded "see (to it) that without fear he may be with you " (or hold converse with you: -ylvrp-ai irpos vuds, see ii. 3, and pads.) ..." let no one then set him at naught". These words point to Timothy's diffidence, as well as to his comparative youth see 1
this

If

(6 dSucij-

actually

Tim. iv. 12, and the vein of exhortation in 2 Tim. ii. 1-13 and iii. 10-iv. 18. Tim. was P.'s complement, as Melanchthon
gentle, affectionate, studious, but not of robust or masculine character. The temper of the Cor. Church would be peculiarly trying and discouraging to him. Paul hopes that regard for him will have some restraining effect upon the Cor. to yap epyov Kvpiov (cf. xv. 58) k.t.X. identifies Timothy in the strongest way with P. himself: cf. iv. 17, Phil. ii. 20; similarly respecting Titus, in 2 Cor. viii. 23. For e|ov0vc<i>, see parls. " But send him forward in peace "

was Luther's

Tim. shares in the Address of 2 Cor., and the fact that he is associated by the Ap. with
finitely

and

laid

stress

upon

it.

for if

Tim. attempts the task indicated

such
" ji.,

in iv. 17, a rupture is very possible, as, we gather from 2 Cor. ii. and

of vii. 2 ff. (cf. ii. 5-1 1) points to his being in" grief" which volved in some way in the P. had suffered from Cor. subsequently to the writing of 1 Cor. Very possibly Timotliy was the d8iici)0is of 2 Cor. vii. 12, in whose person, seeking as he did to carry out the directions of 1 Cor. iv. 17, Paul had been insulted by

himself in the significant

"we"

actually

ensued.

From
xi.

the

following

words, " that he may come to me, for I am awaiting him," it appears that P. expects Tim's return before he leaves Eph.
cf, for the vb.,

whether

ucto. tv subject " with the

doubtful the " I brethren those of w. 12-18, the Cor. brethren now in Eph. and interested in Tim's success at
33.
It
is

dSeX<{>b>v qualifies

;; ;

xx

16.

TIP02 K0PIN9I0Y2 A
" rpTjyOplT,

949
*

J 3'

<rrf)KtT

iv

ttj

morei
b

r dfOpil^ecrGe, 1

K P a-

w
f xh

vV
;

TCUouaGe

14. 'Trdrra *u(xw' iv aydirr\

yiviaQw.
d
"

15.

napaicaXu
'

8e up-as, dSeXd^oi
ttjs

oiSaTe
' els

ttj*'

"otKiav lT<|>afd, 2
tois
'

on

ifrrlv

airapyr]

io ; Acts 1 xx. 31 Pet. v. 8; thrice in

'Axatas not
e

Siokokioc
'

dyiois

eralav cauTous
ical

Rev.;
14 exx. in

16.

lva ical uueis r

xir. 4
6.
;

uiroTdtrcrTjoOe

'tois

'toioutois,

irorrl

tw
'

Syn. GG. x In this

sense,

Phil. i. 27,|iv. 1 ; 1 Th. iii. 8 ; 1 Th. ii. 12 Jo. viii. 44. y N.T. hi. 16 ; Lk. i. 80, ii. 40 ; Neb. ii. 18. -<uos, 1 Pet. v. 6. a This constr. of was, c See i. 10 ver. 12. d See iii. 20 with oiSa, 2 Cor. xii. 3 f b See ix. 15. hi. 1 Th. ii. 1. fSeexv. 20. g Acts xiii. 48; cf. a Mace. vi. 21, irpos and e Phil. iv. 22; Jo. iv. 53; Gen. 1. 8. h See xii. 5. For vb., Rom. xiii. 1 ; Acts xv. 2; Mt. viis 9, etc. i See vi. 1. dat. k See

Rom.

Gal. v.

Josh.

i.

Eph.

iii.

xiv. 32.

See

v. 5.

Ins. kcu

AD,

cop. vg. syrch.

:

lT(j>ava kqi <t>opTowoTov

fr$cD

and some mlnn., vg.

(oldest codd.), cop.,

Dam..

Ambrst.
Cor.,

C*G add

kou AxaiKov besides.

who

he brings his report

and) the " I await him with ( object brethren," i.e. those, including possibly Erastus, whom P. expects to arrive at Eph. from Cor. along with Tim. (so most interpreters). The relevancy of the words on the latter construction is not obvious. On the former view, "the brethren " of w. 11 and 12 are the same, being the deputies who had brought over the Cor. Church Letter to P., and who are now awaiting Tim's return before they themselves return home. This hints an additional reason why the Cor. should

are delaying their return until or the (so Hf., Gd.)

;

fulness, steadfastness, manly vigour, above all Christian love, were the qualities in which this Church was lacking. Their "love" they would have a particular opportunity of showing to the family of

Stephanas, who had been foremost works of benevolence (15 f.) for St.
;

in
is

now

returning

home

Ep. with his two had brought the letter of the Church to P. and cheered him by their society. The deputation has done a timely public
service in the best spirit;
offices

in charge of this companions, after they

their kindly

must be duly acknowledged

(17

f.).

with Paul

all

speed send Timothy back

to

"in peace".

Ver. 12. The manner in which the clause riepl 8e 'AiroXXw tov dSeX^ov is loosely prefixed to the statement of the this ver. (" Now about Apollos brother " ) suggests that Apollos' coming had been mentioned in the Church Respecting Letter: cf. ver. 1, vii. 1, etc. Apollos, see notes to i. 12, and Acts xviii. 24 ff. Considering the way in which Ap.

Vv. 13, 14. rprjyopetTc, <tti]KT belong to a class of vbs. peculiar to later Gr. presents based on older perfects the former from eyp^yopa (iyeipw), the latter from lo-TT]Ka (io-Tt|fti). The first exhortation recalls xv. 33 f., the second iv. 17, x. 12,' xv. 2, 11 ff. dvSpi<ree,

"play the man,"

viriliter

agite

(Vg.),

adds an active element to the passive

and defensive attitude implied in the previous impvs. it looks back to xiii. rr and xiv. 20 (relating to the glossolalia),
;

had been made a rival to P. in Cor., it shows magnanimity on Paul's side to desire his return, and a modest delicacy on
the side of Apollos to decline the request ical iravTu; ovk rjv 0^Xt)p.a iva k.t.X., "And there was no will at all (it was altogether contrary to his will) that he should come now ". evKaipe ** (see parls.) denotes "to have good opportunity". The present ferment at Cor. affords no icaipos for Apollos' coming. For iravTus, and 0cXi]|Aa tva, see parls.

59.

Concluding Homily, xvi.

13-18.

but exhorts in general to the courageous prosecution of the Christian life by the Cor., who were enfeebled by contact with heathen society (x., 2 Cor. vi. 11 ff.). This word is common in cl. Gr. cf. 1 Mace. ii. 64, io-xwraTc k. avSpi^co-de iv ry v6fup, also the Homeric dvlpes ecrr*. KpaTaiowOc enjoins manful activity, in its most energetic form (see parls.'). Kparos, from which, through tcpo-Taid?/ (1 Peter v. 6), the vb. is derived (cl. Gr. Kpam5v),signifies superior power, mastery (see Col. i. 11, 1 Tim. vi. 16): "be [not

According to the Apostle's wont, at the end of his letter he gathers up the burden of his message into a single concise and stirring exhortation (13 f.). Watch-

merely strong, but] mighty ". The four impvs. of ver. 13 are directed respectively
against the heedlessness, fickleness, childishness, and moral enervation of the

; ; :

950
m
2
i
;

nP02 KOPIN0IOY2 A
T1
'

XVI.

C
ii

n'

Rom
22xvi.
I

tru

^PY
3
-

"

'

Ka>l

"wmwm.
l

17.

"Xai'pw 8e

em
q
,

ttj

p
r

irapou<ria

]"s

^ T T>a>'<* Kat oupToucciTou

|5

Kai 'Axa'iKou,
cu'eirauacu'

on

to

ujxif 2
e H ''

uvrip-q^a
Kai

Mk.
20;
2
;

TOt

Mp wcrac
xv. 10. o Cf. xv. 23.
1

lb.

yap* T0

" '"''cGp.a.

Esdr.
1

vii.

Mace.

T0
9.

ftu,iav

eiriyn'&MTKeTC 00c

tous

toioutous
;

XII. 1.

-yo?, see
2

iii.

n See

Mace. viii. 12, xv. 21. Phil. ii. 30; Col. i. 24; this antith., Phil. ii. 30.
xi. 29, xii. 43 1 Th. v. 12.
;

Rev.

iv. 8,

See xiii. 6. p In this use, 2 Cor. vii. 6 f. Phil. i. 26, ii. 12 ; q v/uuTepoi', see xv. 31. r 2 Cor. viii. 13 f., ix. 12, xi. 9; 10; Lk. xxi. 4; Judg. xviii. 10. -*>, see i. 7. s See xiv. 16; in t 2 Cor. vii. 13 Phm. 7, 20 Mt. xi. 28 1 Chron. xxii. 9, 18. -cris, Mt. xiv. 11. u See xiv. 15. v 2 Cor. vi. 9; Deut. i. 17, xxxiii. 9. Cf.
Th.
iii.
; ; ;

'TopToncttTov,
J
3

all

uncc. but

KMP,
with vg. syrr.
;

vfj.eTpov,
ovtoi,
Ins. xai

all

uncc. but fr^AKL.

avroi,

fc^BCKLP.

ADGM,

so Lachm., Tr. marg.

DG,
fifth

latt. vg.,

Ambrst.
shares in the work and labours ". These persons did not constitute a body of Church officers we find no traces as yet of an official order in the church of Cor. the Ap. enjoins spontaneous submission to the direction of those able and disposed to lead in good works. The prp. in o-uv-pyot)vti refers not to St. specifically, still less to P., but generally to cooperative labour in the Church, while KoiriwvTi implies labour carried to the point of toil or suffering (see note on kotos, iii. 8; also xv. 58). Loyal and hard work in the cause of Christ earns willing respect and deference in the Church cf. 1 Thess. v. 12 f. Vv. 17, 18. " But I rejoice at the presence (or coming) of Stephanas, and Fortunatus, and Achaicus." The stress lying on irapovo-ia explains the introductory 8^ " You must show respect to such men, when they reach home but I am glad that just now they are here".
;
: : ;

Cor.

the

" All

your doings,

let

yiveo-8w) in love " reiterates the appeal of chh. viii. and xiii. touching the radical fault of this Church see also ii. 3, iv. 6, vi. i-S, xi. 21 f., xii. 21, etc. Vv. 15, 16 urge particular instances of the above Iv aydirQ yivco 8w. The tva clause of ver. 16 is complementary to trapaKoXw (see note on i. 10), and is suspended to make room for the explanatory "you know that oiZare . . . eavTovs the household of Stephanas is the firstfruit of Achaia, and that they set themselves for ministering to the saints ". ttjv oliaav k.t.X., ace. by attraction to otSare, according to the well-known Gr. usage with vbs. of this class (Wr., p. There were earlier individual con781). verts in Achaia (see Acts xvii. 34), but with this family the Gospel 'took root in the province and the earnest appeared of

them be done

(or carried

on

the subsequent ingathering cf. Rom. xvi. 5 also i. 16 above, and note. The St. family must have been of independent means for Iraf av Iovtoxis (they arrayed or appointed themselves made this their business) implies a systematic laying out of themselves for service, such as is possible only to those free to dispose, as they choose, of their persons and their time see this idiom in Plato, Rep., ii., 371C. " The saints" can hardly be the Jerus. saints of ver. i, since els Siaxoviav is quite general, and the last words of ver. 16 imply manifold Christian labour the present commission of St. to Eph. is an instance of "service to the saints". P. " exhorts " his " brethren that you also (in return for their service to you) submit yourselves to such as these (t. toiovtois, referring to the interpolated oiSclti k.t.X. ), and to every one that
:

Fortunatus (Lat.

name, and common) and Achaicus (Gr., and rare) are Stephanas' companions in the deputation
the three will speedily return to Cor. Since P. thus commends them at the end of his Ep., written in reply to the Letter they had brought from Cor., perhaps they were to be its bearers also. On Stephanas, see i. 16. The two latter

names are also h.ll. in N.T. a Fortunatus appears in Clement's list of emissaries from Rom. to Cor. (ad Cor. 65). Ed. supposes all three to be slaves (Achaicus, at least, resembles a slave-name), and identifies them with 01 t. XXorjs of i. but this does not comport with the position given to Stephanas in w. 15 f. ("I rejoice see, further, note on i. 11. at their presence), because the (or my) vuelack of you these have filled up ".
;

17

20.
19.

FFPOS K0PIN9I0Y2 A
ujias
1

95 1
do-ird^orrai
*ttj
* b

w 'A<rirdoKTai
ev
T

ai ^KKXrjcuai rfjs *'Auas

ical

up.ds
b

Kupiu)

'

TroXXa 'AKuXas
20.
w

flpio-KiXXa,

ow

KaT'

"

p"'^?!, c Gal -

oiKO'

auTuv

"ckkXtjctioi 4,

d<nrdoTai ujias 01 dSeX^ol irdvTcs.

y Rom. b Acts
xvi. a
ii.
ff. ;

* d{

Epp., exc. 2 Pet., i Jo., Jude. x See ver. 1. ver. i2. a Rom. xvi. 5 Col. iv. 15 ; Phm. a.
;

46, v.

of other see vii. aa above, etc. z See 4a cf. * oikm, xi. 34 above.
;

CP,

syrsch. ins. ircurai.

:

2 3
4

ao-irajTai, ^CDKP. acnraJovTai n p 10-K a, fr^BMP, 17, vg. (best codd.)

BGLM,
See

etc
note-

cop.

oelow.

Clem., Pelag. add irap' ots icai |cvitop.ai (apud quos et hospitor) an ancient gloss, contradicting the airo iXiiriruv of the Subscription.
latt. vg.,

DG,

repov represents the objective gen. (cf. expresses the supreme peril and supreme xv. 31): the presence of the three with consolation of the Christian calling (22). Vv. 19, 20a. Three successive clauses, P. could not make up any lack in Cor., but it made up to P. for the absence of headed by d<TTrdop.at "There salute supplying him, representatively, you the Churches of Asia. There saluteth the Cor., with their desired society. El. and others you in the Lord abundantly Aquila and read the poss. pron. subjectively " what Prisca, with the assembly (church) at you were lacking in (i.e., your want of their house. There salute you all the this constr. is brethren ". The pi. expression, at access) towards me " consistent with the usage of v<rrepT)p.a (see icXi)<riai ttjs 'Aaias, accords with what but the former suits better the appears elsewhere as to the general difparls.) antithesis to irapovata (Ed.), and Paul's fusion of the Gospel in the province of fine courtesy. " For they refreshed my Asia during Paul's three years' ministry spirit and yours." dvairavu (see parls.) at Eph. (Acts xix. 10, 26; Col. i. 6, ii. 1, describes the restful effect of friendly iv. 13, 16), and as to the solidarity of the converse and sympathy. Paul adds Kai Asian Churches gathered round Eph., to vip.wv, realising that the comfort of heart which collectively the Revelation of John, received by himself will react upon his and probably the (so-called) Ep. to the friends at Cor. the Cor. will be cheered Ephesians, were addressed. While P. to know that their fellowship, in the had not personally visited all these compersons of S., F., and A., has so greatly munities (Col. ii. 1), he was in touch cheered him at a time of weariness and with them and knew their mind towards heavy trial (cf. 2 Cor. ii. 3, vii. 3). their brethren in Greece. Desiring a Ver. 186 repeats in another form the more catholic feeling in the Cor. Church advice of ver. 16: "Acknowledge (know (see note on i. 2), P. makes the most of well) then such men as these ". For these Church greetings. The second tovs toiovtovs, see parls., and ver. 16. salutation has a note of personal warmth, en-iYivworica) (see parls.) denotes strictly as the first of catholic breadth Aq. and accurate knowledge, of persons or things; Prisca "send much greeting" (iroXXd but knowledge of personal qualities im- cf. 12, etc. in requests and wishes, implies corresponding regard to and treatplies frequency or intensity, or both) ment of those who possess such qualities and "in the Lord" not as a matter of ordinary friendship, but in the way of cf. 1 Thess. v. 12 f. Final Greetings, xvi. 19-24. love and service to Christ. This worthy 60. The Ep. closes with three public saluta- pair entertained the Ap. in Cor. when he tions from the Christians surrounding P. first came there (Acts xviii. 1 ff.) on at Ephesus to their brethren at Cor. (ig, some occasion (perhaps about this time 20a), followed by a request to the latter, at Eph.) they risked their lives for his such as appears besides in 1 Thess., 2 (Rom. xvi. 4). They had now migrated Cor., Rom., and Phil., to "salute one to Eph., where they reappear some years another " in token of brotherly union, later in 2 Tim. iv. 19 see notes on Rom. and of communion with those who now xvi. 3 ff., for their further history. send their greetings (206). The letter is Thrice their names figure in the Acts, then sealed with the writer's personal and thrice in the Epp. Prisca first salutation (21-24) penned by his own (" Priscilla " only in Acts) four times hand, and stamped with a characteristic see Hort's Prolegom. to Rom. and Eph., double motto peculiar to this Ep, which pp. 12 ff., Sand.-Headlam, Romans, pp.
;


952
c2Cor.
xiii.

: :

nPOS K0PINGI0Y2 A
c

XVI.

dcnrd[<7a(r9c
d
rrj
d

dXXijXous
'xeipi,

iv

'

<iXf||iaTi

dyiw.

21.
h

do-JTao-p.ds,
h

xvi. 16;
i

efxf)

nAY'AOY

22.

'

f ei 'tis

'ou

<tnXei

tov

Kupioi'

Pet v. AiArma besides, Lk. vii. 45, ia Ka.To.4n.Keu, Acts xx. 37 i8 etc
"

Mt
g See

xxi'ii.

; '

Lk.

i.

29, etc.

vii. 9.

h Jo.

xxi. 15

ff.

xxii. 48; Prov. xxvii. 6; Cant. i. a. <JuAea> in this sense, Mt. xxvi. d Col. iv. 18 ; a Th. iii. 17. The noun besides. 5 exx. in GG. fa Tim. iii. 10 ; Mt. xvi. a4 ; Rev. xiv. 11. e Gal. vi. 11 ; Phm. 19. C/. note c above.
;

on the ff., also Rom. ad loc. above, conjectures associated with this lady's name. The vb. is sing., the two sending one greeting. The " ecclesia at their house" can scarcely mean the whole
418

vii. 20,

Eph. Church, but some neighbouring part of it accustomed to gather, more

or less formally, at Aquila's hospitable If P. lodged with A. (see txtl. hearth. note), as he had done in Cor., the house would be a rendezvous for Ephesian Christians: cf. Rom. xvi. 5,^ Col. iv. 15, Philem. 2, Acts xii. 12. ot dScXdWi irav-

Ts comprise the whole body of Ephesian believers, in distinction from the smaller circle of Aquila's house, and from the mass of the Asian Christians. Ver. 206. V <|>iXijp.aTi a-yty = tv duXi}This Heb. H<xti dvdirTjs (1 Peter v. 14). custom of the sacred kiss is retained, at

where ov 8^Xw = nolo) but Wr. 599-602) rightly distinguishes such instances as this and ix. 2 (cf. note) from the above class of combinations, accounting for the ov as contradictory to some tacit assertion " if any one does not love the Lord " (as he ought, or pretends, to do) it is a spurious love that is accursed cold, false heart which, knowing the Lord, does not really love Him (cf. viii. 1 ff., xiii. 1 f.). The use of <f>iXcu for ayairaw (only in Tit. iii. 15 elsewhere in P.: cf. the interchange in John xxi. 15 ff.) is noticeable for the distinction, see
;

(pp.

Gm.,

s.v.

<j>iXcu

Cr.,

s.v.

ayarrdw
;

the Greek and Eastern died out in the West from the 13th cent., after having been the subject of many Conciliar limitations, occasioned by its abuse in the decline of

Communion, by
Churches
;

it

ayiy by posiChristian simplicity. "in a kiss that is tion is predicative holy". See Art. Kiss in Diet, of Chris-

tian Antiquities. Vv. 21-24. Paul's

tion,

Syn., 12. ov <j>iXi strikes a deep note of accusation it is a charge of heartlessness human affection to the Master is wanting, to say nothing of higher feeling, as with Judas and his perhaps traitor kiss (see Mt., xxvi. 47 f.) iv duXi^aTi just above suggested this Paul's curse on the Lord's false 4hXei. lovers recalls xii. 3 (see note on dvadcpa) the haters of Jesus outside the Church, " inspired by Satan, call Him " anathema instead of " Lord " and those who bow the knee to Him with a feigned heart are themselves anathema this cry a retort

Trench,

N.T.

autograph salutaletter (cf. 2

to that.
(b)

tJtw for ttco (see

Wr.,

p. 85)

which authenticates the

prevails in

N.T.

it is

common in later

Gr.

Thess. iii. 17), includes the title of the greeting (21), the double motto (22), and the greeting proper in two wishes (23 1.). Ver. 21. 6 d<rira<rp.os t. Ijayj X l P* nAY'AOY: "the salution, with my own hand, of PA UL ". flavXov apposed to distinction T"g efixb an ^ inscribed with the Up to this of a personal signature.
point, the Ep.

The second clause of the motto, Mapdv d0a, is Aramaic transliterated into
Gr. the original cannot be quite certainly restored. Mapdv, it is fairly certain, represents Maran (Syrian) or Maran'a (Aramaic: the final 'a of the suffixed
;

another hand

was presumably written by Rom. xvi. 22). Vv. 22, 23. With pen in hand, Paul must needs give expression, in two words,
(cf.

noun having coalesced with the initial 'a of the vb.), and d0d the pf. Peal of But it is doubtful '*tha\ to come. whether a tha' is strictly past " our Lord hath come" (so Cm. and the ancients, with the Syriac Vers. and Kautzsch in
'

to the pent-up feeling under which he has written a fiery seal burnt upon the last leaf of the Letter; ch. vi. 12-17 of Gal. occupies a like place in that Ep. The

his
iii.,

Gramm.
;

d.

Bib.-Aramdischen, pp. 12
;

sentiment, or motto, of the d<rra<rp,os forms two clauses (a) " If any one loves not the Lord, let him be anathema". o\i (instead of pr]) in hypothetical clauses may rest upon the vb., constituting it a negative termsc, "hates the Lord" (so
:

see also Field's Otium Norvic, or whether the pf. should f.) be rendered proleptically " Our Lord cometh," "will come," "is at hand,"

and 174
pp.

no

after the
iv.

14

ff.,

manner of Phil. iv. 5, James v. 7 ff., Rev. i.

Thess.
iii.

7,

II,

Ed.

cf. vii. 9, xi. 6, xv.

13

and Rom.

sense accords with the context, with the strain of ch. xv., and with the N.T. attitude towards our Lord's return see i. 7, xi. 26, 1 Thess. i.
xxii. 20.

The

latter

'

21

23
1

TiPOS K0PIN0I0Y2 A
XpioroV
3

953
" X<*P l
'

'iTjaooi/

't]T

dfd0efia*

'

Mapdf
6p.uc

dOa'.

23. *H

J p*. di!*

tou "Kupiou

'Itjaou

Xptoroo

m
p-cG""

dyd-mj "fiou p.Td

k

^
-

c c# x
xiJ

Trdvrdiv upvuf iv Xpicrrw 'lno-ou.

dp,^. 5
d-iro

npds Kppii'Oioos

irpoSnr)

eypd^T)

iXiinrwi' Sid XT<J>ava Kal

^ H
13

1 -'

see

oopToufaTOu Kai r
1 vi. 20,
;

'AxaTicou Kal TiaoO^oo. 8 r r

below.
ro.2C0r.x111.
;

Rom.

34; Gal. vi. 18; Phil. iv. 23; 1 Tb. v. 28; 2 Th. iii. 18; Phm. 23 ; Rev. xxii. 21. Without n Subj. gen., Phil. i. 9; Col. i. 8, 13; 1 Th. iii. 6; 2 Th. i. fLtff vii.., 2 Cor. viii. 9; Acts xv. 11. Phm. 5, 7 ; Rev. ti. 4, 19 Mt. xxiv. 12 ; Jo. xv. 9 f. H.l. for this form of wish ; cf. 2 Cor. xii. 15. 3
;

Om. It|o-ow

Xpio-Tov fr$*ABC*M,
Itjw.

17.

KP,

syrsch., Victorin., Pelag.

add

to Kvpiov. cod. of vg., and a

T)p.<v

Some ALP, many minn., cop. syrch., * Om. Xpio-rov fr$*B, 17, 73, Lachm. and R.V., who retain Xp.
2
3

a Western and Syrian addition. few FfM add Itjo-ow alone. edd. write papavaOa as a single word.

xp-

The

arm. vers., one

several Ff., ins. t)p.wr.

oldest vg. go., Thdrt.

So the

crit.

edd., exc.

Om. aptjv BFM,

17.

So

all crit.

edd.; only

Lachm.

brackets.

liturgical

addition.
8 The Subscription, as in other Epp., varies much in form. fc^ABC* read irpos KopivOiovg d, as at the beginning of the Ep. The received Subscr., due probably to a misunderstanding of ver. 5 (MaiceSoviav yap Siepxop.cn), appears first in the Syrian uncc. KL. B 3 P and a few others have, more correctly, Ypa<H o.iro E<j>eo-ov.

a wish expanded in 2 Cor. into the Trinitarian blessing of ch. xiii. 13 (2) in the further wish, peculiar to this Lord, O come 1 " in keeping with Rev. Ep. and fitting in view of the frequent xxii. 20; but this is questionable in censures of the letter, which might seem The to indicate alienation on the writer's part grammar, and less appropriate. exclamation, like 'Afj^d (Rom. viii. 15, (cf. iv. 14 f., 2 Cor. xi. n, xii. 15 Gal. Gal. iv. 6) and 'Ap,Vjv, was probably iv. 16 If.) " My love be with you all in caught up by Gentile Christians from the Christ Jesus ". Many Cor. Christians ranged themselves under other leaders, first preachers, who in moments of rapture natiTrally reverted to their mother many criticised and opposed the Ap., tongue cf. Ed. ad he. Such salient and some he has been obliged to threaten mystic phrases might serve as watch- with the " rod " (iv. 21) nevertheless he words, or on occasion as passwords, desires his love to " all," and that abidamongst the early Christians. In Didache, ingly, " with you all, in Christ Jesus," who is the basis and bond of love x. 6, Mapdv dOd stands as the closing formula of the Thanksgiving Prayer at amongst His people. Mr., Hn., Bt. the Eucharist, apparently in the sense of read the last sentence as a matter-ofxi. 26 above. For other interpretations, fact, not a wish, understanding Icrrlv numerous and often fanciful, see the instead of eti\ " love is with you, digest in Mr.-Hn. ad loc, also N. etc." but this destroys the parallelism Schmidt in the Journal of Bibl. Liter., with ver. 23 (see El.). The sentence expresses an aspiration rather than an 1894, i., ii., 50 ff. Vv. 23, 24. Having uttered the great actuality. Paul's " love in Christ Jesus " watchword of the waiting Church, Paul is not, strictly speaking, with those who has only to add his personal benediction " love not the Lord " (21), nor with those upon the readers: (1) in his favourite who " destroy the temple of God " (iii. phrase of farewell, desiring them Christ's 17), nor with the culprit of v. 1-5.

10, etc. So most moderns. Bickell, Gd., and a few others, would read Maran'a the vb. intpv. " Our tha', making

grace

My

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