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γέλμένην ευλογίαν υμών ταύτην ετοίμην είναι ούτως ως ευλογίαν και μη ως πλεονεξίαν. 6 τούτο δε ο σπείρων Φειδομένως φειδομένως και θερίσει, και ο σπείρων επ' ευλογίαις επ' ευλο

προκατηγγελμένην. New Testament) in the pecu- tation of some other gift or liar sense of a “gift,” like zápis: advantage in return. “

. the gift, or the spirit of giving, The Apostle immediately is regarded by the Apostle avails himself of the new word both as in itself a gift and to carry on his argument, blessing of God, and as calling and with this opens a down the blessing of God upon subject, namely, the freedom him that gives. Compare the of spirit in which the contribuApostle's quotation of Christ's tion should be made. In doing words : “ It is more blessed this he takes advantage of the (uakáplov) to give than to re- especial sense which ev oyla

ευλογία ceive.” (Acts, xx. 35.) And had now acquired as equivalent also the lines of Shakspeare : to ευχαριστία. (Compare the “The quality of mercy is not strain'd parallel passages ευχαριστήσας, It blesseth him that gives and him Luke, xxii. 17., úloroas, that takes."

Mark, xiv. 22., and see the This usage of it is also justi- notes on 1 Cor. x. 16.), “ Your fied by the LXX., who em- gift is called a blessing” or ploy it indifferently for “gift”

“thanksgiving." Let it then be and “ blessing," as in Gen. made as a free thank-offering xxxiii. 11., of the gift of Jacob from the abundance of the to Essau; 1 Sam. xxx. 26., of blessings which God has given, David to the elders of Judah ;

and not as a payment, which ib. xxv. 27.; of the gifts of

you covet, and which you Abigail to David; Jud. i. 15. grudge.” As the Divine bless

. of Caleb to Achsah; 2 Kings, ing (euloyía) is identified with v. 15., of Naaman to Elisha, the ready gift, so human covetin all which cases it is a trans

ousness (Theovečía) is identified lation of 7777 a “blessing.” with the unwilling gift. In Prov. xi. 26., “a generous 6. τούτο δέ. Probably φημι

. mind,” is expressed by ups is to be understood as 1 Cor.

vii. 29.: " This is what I na?“ a soul of blessing.

mean.' Originally the blending of the two ideas arose from the fact The metaphor of sowing and that every blessing or praise of reaping is in the Epistles alGod or man was in the East most always applied to contri(as still to a great extent)

butions and alms.

1 Cor. ix. 11. accompanied by a gift; and every gift (the modern bach- ŠT'ɛúloyíais is “on the conshish”) suggesting the expec- . dition of blessings,” or “large

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γίαις και θερίσει. 7 έκαστος καθώς προήρηται" τη καρδία, μη εκ λύπης ή εξ ανάγκης. ιλαρόν γαρ δότην αγαπά ο θεός.

δυνατεί δε ο θεός πάσαν χάριν περισσεύσαι εις υμάς, ίνα εν παντί πάντοτε πάσαν αυτάρκειαν έχοντες περισσεύητε εις πάν έργον αγαθόν, 9 καθώς γέγραπται Εσκόρπισεν, έδωκεν

και προαιρείται, gifts ;” compare 1 Cor. ix. 10., others, as ευλογία in verse 6. επ' ελπίδι άροτριών. « These περισσεύσαι, « make to over

are the terms on which we flow." For this active sense give and on which he shall see on iv. 15. receive;" as in Luke, vi. 38.: ίνα εν παντί πάντοτε πάσαν “Give, and it shall be given αυτάρκειαν έκοντες, περισσεύετε unto you ; good measure, είς πάν έργον αγαθόν. The acpressed down.

cumulation of πάσαν, εν παντί, 7. έκαστος, ί. ε. διδότω. πάντοτε, πάσαν, πάν is remarkπροήρηται, « has chosen free

alble. The stress is on περισJy,” according to its classical σεύητε as connected with πεly, sense in Arist. Ethics, iii. 12. ρισσεύσαι. “ He can make

τη καρδία, “in his own inner- your wealth overflow, so that most being :" see on viii. 16. having a sufficiency (αυτάρκειαν, μη εκ λύπης ή εξ ανάγκης. see 1 Τim. vi. 6. ; Phil. iv. 1.)

1 . . . . ) These words explain for yourselves, you may overπλεονεξίαν, « from a feeling low in good deeds to others.” "

. of grief or of necessity,” as 9. καθώς γέγραπται, « so as opposed to the cheerfulness to exemplify the saying in Ps. which the Apostle always cxi. 9. (cxii.) The words are

. (. makes an essential part of taken exactly from the LXX.; alms-giving (see on viii. 2.; and apparently with the same Rom. xii. 8.), which he here meaning, namely, that . ),

, , the justifies by a reference to Pro- “ man who fears God (Ps. cxii. verbs, Χxii. 8.: άνδρα ιλαρόν και 1.) gives bountifully, and yet δότην αγαπά θεός (LΧΧ.). has more to give always,” the

, The Apostle's quotation was stress being thus laid on the apparently suggested by stro- last words, μένει εις τον αιώνα, γεί (in Αlex. ΜS. for αγάπα) « abides for ever,” « is never to

," in connexion with ευλογίαις, in be exhausted.” Compare Heb. verse 6.

vii. 16. 17., where the immor8. He proceeds to expand tality of Melchizedek's priestthe reason for giving liberally. hood is argued in like manner ο θεός refers back to ο θεός in from the similar expression verse 7. πάσαν χάριν, “every « for ever” (εις τον αιώνα) in gift.” It is used generally, both Ρε. cx. 4. εσκόρπισεν, « scatfor what God gives to them, tered,” was probably the con

, and for what they give to necting link with the context

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τοϊς πένησιν, η δικαιοσύνη αυτού μένει εις τον αιώνα. 10 και δε

ο επιχορηγών σπόρον τω σπείροντι και άρτον είς βρώσιν χορηγήσει και πληθυνείτον σπόρον υμών και αυξήσει τα γενήσπέρμα. χορηγήσαι και πληθύναι.

• αυξήσαι 4 γεννήματα. of the Apostle, as suggested man. Gal. iii. 5.; Col. ii. 16.; by the image of sowing, be- 2 Pet. i. 11. gun in verse 6., and continued σπόρον τω σπείρoνει και άρτον in verse 9., and thus seems to εις βρώσιν are suggested by show that in the Apostle's the use of these very words mind, as well as in the Psalm- in the comparison of the word

, ist's, the nominative case is not of God to the rain in Isa, lv, “God” (as might else have 10. (LΧΧ.) been supposed), but“ the libe- τα γενήματα της δικαιοσύνης ral man.'

σκορπίζω is used υμών (“ the fruits of your again by Aquila and Symma- righteousness or beneficence”) chus as the translation of 715, is suggested by Hosea, x. 12.,

,

, Χ. the same word in Prov. xi. 24.

where the whole passage turns for “ liberally distributed,” as

like this on the metaphor of is so translated by the LΧΧ., sowing: σπείρατε εαυτοίς εις in Ps. cxii. 9.

δικαιοσύνην, τρυγήσατε εις καρη δικαιοσύνη, « righteous- πον ζωής, φωτίσατε εαυτοίς φώς nees,” here and in verse 10., is γνώσεως, εκζητήσατε τον κύριον used in the same sense as in the έως του εκθεϊν γενήματα δικαιοLXX. Psalm, cxii. 9., though σύνης υμίν. (The Authorized never else in St. Paul's Epi- Version is “ until he come and stles, namely, “beneficence.”

, , “ beneficence.” rain righteousness upon you.”) Compare the reading δικαιοσύ- τα γενήματα is used in later νην for ελεημοσύνην, in Μatt. Greek, and generally in the New VI. 1.

Testament (see Matt. xxvi. 29.; 10. ο δε επιχορηγών, κ. τ. λ.

Mark, xiv. 25.,“ the fruit of the He here resumes,after his quota

vine") in the sense of “fruit;" tion, the thought of verse 8.:

80 that, as σπόρον refers to the « But, if you so scatter, He harvest, γενήματα refers to the that supplies the wants of the vintage. Compare kaptròs as sower and consumer in the applied to this same collection natural world, will supply yours

of alms, Rom. XV. 28. της

, also.”

δικαιοσύνης is repeated from επιχορηγών, from its classical verse 9. in the same sense of sense of “supplying the chorus,"

66 beneficence.” is hence applied to any supply For the general thought of a demand, and in the New

compare 1 Cor. iii. 6.: «Ι Testament is always used of planted; Apollos watered; but the help rendered by God to God gave the increase.”

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ματα της δικαιοσύνης υμών. 11 εν παντί πλουτιζόμενοι εις πάσαν απλότητα, ήτις κατεργάζεται δι' ημών ευχαριστίαν [το] θεώ 12 ότι η διακονία της λειτουργίας ταύτης ου μόνον έστιν προσαναπληρούσα τα υστερήματα των αγίων, αλλά και περισσεύουσα διά πολλών ευχαριστιών τω θεώ. 13 διά

11. πλουτιζόμενοι may possi- church by the people offering bly be connected with έχοντες good deeds and praise. Comand Teplo Geúnte in verse 8., pare the same connexion of but is rather an instance of the thought, Heb. xiii. 15. : « By Apostle's free use of participles this we offer continually the for indicatives or imperatives, sacrifice of praise to God, that as in viii. 20.; Rom. xii. 9–17.; is, the fruit (compare γενήματα Εph. iii. 18. ; Col. iii. 16. εν in verse 10.) of our lips, giving παντί and εις πάσαν accumu- thanks to His name. But to lated upon each other as in do good and to communicate verse 8.

απλότητα, see on forget not; for with such sacrivii. 2. ήτις κατεργάζεται δι' fices God is well pleased.” ημών ευχαριστίαν θεώ. «Your προσαναπληρούσα « supplying

a liberality by its contributions by addition” only used here, produces through us who ad- and in xi. 7. minister it, thankfulness from περισσεύουσα διά πολλών ευthose who receive it. θεώ χαριστιών τω θεώ.

« Over“ towards God” is added to flowing beyond its immediate give the religious turn which object of relieving want through he immediately follows up in the many thanksgivings which the next sentence. In his se

it causes to be set up to God." cond edition, Lachmann restores Lachmann, in his second ediin brackets.

tion, reads τω θεώ (C. D. G.), 12. ή διακονία, see viii. 4. in his first τω χριστώ (Β.), αnd της λειτουργίας, is the word used on the same grounds, in his in Rom. xv. 27. of this very first retains, and in the second contribution, and in Phil. ii. 30.

omits kaì before dià in verse 13. of a similar one. The sense is 13. This sentence, like the as in classical Greek of

one immediately preceding in public service," but here re.

verse 11., is entirely without stricted by later use to religious grammatical connexion : δοξάservices. It is possible that ζοντες relates to πολλών, 18 by its combination here with πλουτιζόμενοι to υμών. “thanksgiving to God,” it has διά της δοκιμής της διακονίας, a sense corresponding to the “though this experience of priestly service, performed in the service.” δοξάζοντες τον the Temple by the priests of- θεόν, see viii. 23. επί τη υποfering victims, in the Christian ταγή της ομολογίας υμών εις

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της δοκιμής της διακονίας ταύτης δοξάζοντες τον θεόν επί τη υποταγή της ομολογίας υμών εις το ευαγγέλιον του χριστου και απλότητα της κοινωνίας εις αυτούς και εις πάντας, 14 και αυτών δεήσει υπέρ υμών επιποθούντων υμάς δια την υπερβάλ. λουσαν χάριν του θεού εφ' υμίν. 15 χάρις" τω θεώ επί τη ανεκδιηγήσω αυτού δωρεά.

χάρις δε. evayyém.cov Toll XPLOTOû. (1.) for you, long to see you, be

They glorify God for your cause they hear of the exobedience to the confession of ceeding gift which God has your faith, in regard_to the worked in you.” For xápis see Gospel of Christ." For the viii. 1. use of ouodoyía in this sense

It would seem

as if, in sec, 1 Tim. vi. 12.; Heb. iji. these four last verses, the 1., iv. 14., X. 23., in all cases Apostle threw himself forused for “ the profession of ward into the time when at Christianity."

Jerusalem he should receive Els evayyé lov toŮ XPLOTOŮ. the thanks of the Jewish ChrisSee ii. 12. It is here inserted tians for this contribution, and to express the religious ground thereby witness the completion of thankfulness, as els aŭtous of the harmony between the in the next clause is to express Jewish and Gentile Churches; the human ground.

a result for which he longed απλότητι της κοινωνίας (not with an anxiety, of which not “ the sincerity of their com- only these two Chapters, but munion,” but) as in viii. 4., the whole of his last jourthe “liberality of their com- ney to Jerusalem, is a proof. munication." είς αυτούς και Hence the impassioned thanksEis Távtas, “ to the Jewish giving for what else seems an Christians, and if to them, then inadequate occasion. Comto all.”

pare the abrupt introduction of 14. και αυτών, κ.τ.λ. This is similar thanksgivings in Rom. another independent sentence, ix. 5., xi. 33-36.; 2 Cor. xv. following out in sense, though 57.; Gal. i. 5.; Eph. iii. 20.; not in grammar, the preced- 1 Tim. i. 17. ing: “ And they with prayer

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