σαμεν εἰς ὑμᾶς ὑπερεκτείνομεν ἑαυτούς; ἄχρι γὰρ καὶ ὑμῶν ἐφθάἐν τῷ εὐαγγελίῳ τοῦ χριστοῦ), 15 οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις, ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν, 16 εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγ ourselves," as if trying to reach over, compare aπокараdокíα in Rom. viii. 19. If the Received Text (D. G.) où yàp us un be correct, then the meaning is, "For we do not extend ourselves beyond our sphere, as would be the case if our sphere did not reach. as far as you." If, according to Lachmann (B.), où is omitted, the same sense is still preserved by making it a question: "Do we extend ourselves?" &c. piкvоúμεvoi, B. D. F., "coming," is probably right; not ἀφικόμενοι, ȧpikóμevol, G., "reaching; and thus applies not to the actual visit (which would require the past tense), but to the general sphere of the Apostle (which naturally requires the present tense). ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν ἐν τῷ εὐαγγελίῳ. This expresses the actual fact: "Not only does our sphere extend to you, but, as a proof of it, we have come as far as you." The conversion of the Corinthians being here given as the proof of his right to convert them, as in iii. 2.; 1 Cor. ix. 3. pláσaμev, as in modern Greek, and as in Matt. xii. 28.; Luke, xi. 20., is simply "we came; or, at least only with a very slight tinge of its earlier classical meaning," to be beforehand; which is also retained in a few phrases, even in modern Greek, plávat, "it is enough;" or, as applied to fruit, "it is ripe." In a sentence so loosely hung together as the present, it is needless and impossible to determine whether the 14th verse or any part of it is parenthetical. At any rate, the words, our sis τὰ ἄμετρα καυχώμενοι, resume the thought expressed by the same words in 13. γείσασθαι, οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι. 17 ὁ δὲ καυχώμενος ἐν κυρίῳ καυχάσθω· 18 οὐ γὰρ ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ κύριος συνίστησιν. • συνιστῶν. still not boasting of labours which do not belong to us." 16. τὰ ἕτοιμα, " ready at hand," as in Thuc. i. 20., iv. 61. 66 The word καυχήσασθαι, “ to boast," brings him back from the thought of the unlawful intrusion of his adversaries to their empty boasting generally. “Let him that boasts, boast only of what Christ has done through him; for it is not by commendatory letters from their own party, but by the blessing of Christ upon their labours, that men's worth is really known.” Comp. iii. 1,2.; Rom. xv. 18. ; 1 Cor. iv. 1 -6. PARAPHRASE X. 7-18.-" But whilst I am thus confident of my power, you regard only outward appearances. Let us see what these outward appearances are, how far my opponents have any exclusive claim to them, or how far they are based on reality. First, they claim a peculiar connexion with Christ. But so do I; yes, and far more, as will be shown by the full exercise of my authority (that authority, be it remembered, which is meant, and which I trust will be used only, for your improvement not for your punishment); and I will now overcome my scruples and go on to boast, contrary to my usual practice, of the extent of this authority and of my communion with Christ. Only remember, that when I do so, it is not my letters only, as the false teacher asserts, which are to be dreaded; when I come to you, you shall find that my deeds fully correspond. For my boast is not, like theirs, founded on commendatory letters from human authorities, but on the commendation of the Lord Himself; it is founded not, like theirs, on fame borrowed from the labours of others, and on the occupation of spheres into which they had no right to intrude, but on my own labours in my own sphere. As far as Corinth, but no further (though I trust soon through your help to go further),— no further, but thus far, my labours, and therefore my boast, legitimately extend." (b.) His Boasting excused by his Affection for the Corinthians. XI. 1-15. 1Ὄφελον ἀνείχεσθέ" μου μικρόν τι ἀφροσύνης. ἀλλὰ καὶ ἀνέχεσθέ μου. 2 ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ· ἡρμοσάμην γὰρ 66 ἠνείχεσθε. Having advanced so far in his boast, he is tempted to proceed; in continuation of the thought expressed in x. 8., Though I should boast somewhat more I shall not be ashamed." But he is still full of the consciousness of its uncongeniality to him; it seems to belong to a senselessness, to which he here gives the peculiar name of "folly" (ἀφροσύνη), occurring eight times in this connexion, and only three times besides (the substantive never) in the rest of his Epistles (Rom. ii. 20.; 1 Cor. xv. 36.; Eph. v. 17.), where it is applied to the irrational folly, or "nonsense" as we should call it, of paganism. One excuse, however, he urges for his indulging in it; and that is, his affection for the Corinthian Christians. Those intimate relations which invite and justify a departure from a man's usual gravity of demeanour, existed between him and his converts, and encourage him to proceed. 1. "Opeλov ȧvεíxεσ0ɛ. ForopɛXov (B. D'.), see 1 Cor. iv. 8. aveixeode (D. E. F. G. J.) is the less usual form for velxeo0e, b add της. see Buttmann, Gr. Gr. ii. 142. τι ἀφροσύνης is probably right, μoû being governed by aveíχεσθε, and ἀφροσύνης by τι. "Would that you could bear with me in something of my folly." τι ἀφροσύνης is in B. D. E. The two other readings probably sprung from this, Ty appoσvvy (J. K.) from a misreading of T, both T and T being pronounced in the same manner, and τῆς ἀφροoúvns (F. G. Vulg.) from an attempt to explain T. ἀλλὰ καὶ ἀνέχεσθε may be the indicative, "Nay, you do bear with me;" but the next verse makes it much more natural to suppose the imperative, Nay, but I entreat you to bear with me." If the indicative be taken, then the connexion must be, "I am bear with me, sure that you 66 ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ χριστῷ, φοβοῦμαι δὲ μή πως ὡς ὁ ὄφις ἐξηπάτησεν Εὔαν ἐν τῇ πανουρ કે * Εὔαν ἐξηπάτησεν. it occurs in the LXX., it would appear that ζῆλος, ζηλόω, if used at all in a good sense, is used exclusively to express "zeal" or "affection," the idea of jealousy not entering into its composition. ἡρμοσάμην γάρ. The reason for his affection is that he was the means of their conversion. This he expresses by the figure of a marriage to Christ, in which he appears as giving away the bride, possibly suggested by the paternal relation in which he, as distinct from the other teachers, stood to them (1 Cor. iv. 15.); but this notion is not further brought out here, as it would jar with the thought implied throughout, of their complete union with, and subjection to Christ, who here occupies the same place, as "the Lord" with regard to the Jewish people." Compare for this relation of the Apostle to the Church as "the friend of the bridegroom," John, iii. 29.; and for this relation of Christ to the Church, Eph. v. 25.; Rev. xxi. 2.; Matt. xxv. 1. appów is the word properly used of the father's giving away, ἁρμόζομαι (passive), of the bride, Prov. xix. 14., (middle) of the bridegroom (Herod. v. 32. 47.); but also (Philo, Leg. All. iii. 1099., De Abr. 364. 384.) of others, as here. For the Jewish bridesman, see Schöttgen, Hor. Heb. and John, iii. 29. Moses was so called by the Rabbis with regard to Israel and the Lord. See Rabbi Sal. ad Exod. xxxiv. 1. Évì ảvôpi, “ to one husband, ἀνδρί, to whom you are to remain faithful." Compare (possibly) 1 Tim. iii. 2., v. 9., "the husband of one wife," "the wife of one husband." παραστῆσαι τῷ Χριστῷ is an explanation of the foregoing. In Eph. v. 27. it is used of Christ Himself, as the Bridegroom. But the turn of the phrase in that passage (iva παραστήσῃ αὐτὸς ἑαυτῷ) shows that such an application of the word is unusual, and that Christ is there represented as being at once the Bridegroom and the Bridegroom's friend (Tapavúμios). 3. φοβοῦμαι δέ. Το his affection for them is opposed his fear lest they should be seduced from their faith. The comparison of the serpent is introduced on account of the previous comparison of the bride, which naturally suggests the temptation (not of Adam, but) of Eve. The word ἐξηπάτησεν is taken from Gen. iii. 13. (LXX.) ó dè öpis ǹtátnoé μe. v Tŷ Tavouрyla is, according to the darker view from which the subject is here approached, |