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15ου μέγα ούν ει και οι διάκονοι αυτού μετασχηματίζονται ως διάκονοι δικαιοσύνης, ών το τέλος έσται κατά τα έργα αυτών.
Apostles of Christ,” possibly word in reference to the earliest with an allusion to the party use of it in the Old Testament, “ of Christ" (see on x. 7.).
x. 7.). in Job, i. ii.; and that he He assumes, as, in verse 3., refers particularly to the transthat they are instruments of formation (which is there imSatan. This, and xii. 7.; 1 Cor. plied, though not expressed) v. 5.; and i Tim. i. 20., are of Satan into the form of one the only places in St. Paul's of the angels who appear in writings where the word the presence of God (Job, i. “ Satan” occurs. In the later 6.); oi äyyslou being used Epistles the Greek version there in the LXX. as in 2 Pet. diásodos is found, but not in ii. 4. for “the sons of God.” the Epistles to the Romans, äryelov wtós is in allusion to Galatians, Corinthians, or Thes. the light in which God and salonians. The Hebrew forin the angels live ; comp. Acts, may possibly be used here, in xii. 7. express reference to the Rab
15. où péya. See 1 Cor. ix. binical learning, in which is to 11. be found the notion of the evil ós Slákovoi, i. e. “change
διάκονοι, . spirit transforming himself into and become like instruments of a good angel; viz. for this is the righteousness.” Compare Rom. only instance alluced by Ei- ix. 29., ως Γόμορρα αν ώμοιώ
. senmenger, Entd. Judenthum, Onuev. δικαιοσύνης, i. p. 845.) in the case of the teousness or“ holiness," as in angel who wrestled with Jacob Rom. vi. 13. (Gen. xxxii. 24.), and who is ών το τέλος, « whose final thus represented by the Rabbis. fate.” So Rom. vi. 21.; Phil. But it is much more likely that iii. 19.; and for the construc
. here, as in xii. 7., he uses the tion, Rom. iii. 8.
PARAPHRASE XI. 1-—-15.-—"Let me, then, continue my boast.
It is a weakness to sing one's own praises; yet let me conjure you to bear with it for a moment. It is a weakness which arises from my affection for you, that affection which the bridegroom's friend feels for the bride whom he has given to the bridegroom. But I am haunted by the fear lest the story of the Fall should in your case be enacted over again ; lest your affections should be estranged from your heavenly spouse by the tempter, who comes now in the shape of an Apostolic teacher, as of old in the shape of the serpent. For I see that, notwithstanding the new Jesus, and the new Spirit, and the new Gospel of your new teachers, you bear with them; yes, well and easily with them, and why not with me? However far
However far they may push their Apostolic pretensions, they are not superior to me; they may be superior to me in rhetoric, but assuredly not in divine intuitions, nor in the signs of an Apostle which were so openly and without reserve shown by me amongst you. Is it possible that you doubt this? or do you doubt my love for you, because I debased myself for your exaltation, and refused to receive support from you, in declaring the glad yet awful message of Divine favour? True it is, I did so; the fact I cannot deny. Before I came to you, I took more than their due from the Macedonian Churches, to relieve you ; and after I came to you, I still continued, when I was in want, to receive support from them, and to maintain myself, without applying to you. This is the fact, and I am proud to avow it ; this boast, at any rate, shall speak out boldly under the sky of Achaia, and shall not be taken from me. And
why? not certainly from any want of affection, but from my determination to cut away from under the feet of my opponents the ground which they so much wish to establish, namely, that in the matter of receiving support from you they and I are on the same level. Well may I desire to make clear this difference between them and myself ; for they are Apostles only in appearance, they are interested self-seekers ; they appear to be Apostles of Christ, only by a concealment of their own true nature. And that they should be able to effect this concealment is no wonder ; their master, the great adversary of whom we read in the old dispensation under the name of Satan, does the same. He conceals his dark deeds under the guise of an angel clothed in light; and as he is, so are his instruments ; and as their deeds are, so will be their end."
(c.) His Boasting excused not by his Power, but by his
XI. 16-XII. 10.
16 Πάλιν λέγω. μή τις με δόξη άφρονα είναι ει δε μή γε, καν ως άφρονα δέξασθέ με, ίνα καγω μικρόν τι καυχήσωμαι. .
κάγώ after τι. Three times he has attempt character which have given ed to begin his “boast,” first, occasion to his opponents to in x. 8., when he is interrupted charge him with “ weakness." by the recollection of the “His bodily presence is weak” hollowness of the boast of his (aolevńs, x. 10). What precisely opponents, and compelled to was the idea which they and he assert the reality of the grounds meant to convey by the word, of his own; again, in xi. 1., is difficult to determine; but when he is checked by the re- it would seem to indicate that collection of the difficulty of mixture of physical and mental pressing it on readers so per- infirmity which connect verted as the Corinthians were with the notion of nervousness by the influence of their false and depression, resulting either teachers; again in xi. 6., when from a keen susceptibility of he is led aside to
temperament, or from overthe charge arising out of his exhaustion of body and mind. refusal of support. Now, once Thus he says, in 1 Cor. ii. 3., more he returns to the point that he had arrived at Corinth and now for the first time car- “ in weakness (év áosvía), and ries it through. He is still
He is still in fear and trembling; ” and. oppressed by the consciousness such is the sense borne by it of the seeming senselessness of through the whole of this Secsuch self-praise; but he de- tion, of which it is the keyfends himself on two grounds: note, and in which it occurs no first, that he is driven to it by less than six times. the pretensions of his oppo- Fortified with these two nents; secondly, that he is thoughts, of which the first speaking, not of his higher soon loses itself in the second, gifts, of which he might rea- he begins his “ boast” by sonably be proud, but of those again expressing his sense of very points in his conduct and its inappropriateness to his
17 και λαλώ, ου κατά κύριον λαλώ", αλλ' ως έν αφροσύνη, εν
• ου λαλώ κατά κύριον.
character and position ; but at η σκία, Acts, V. 15. ; δέξασθε, the same time, of its necessity i. e. bear with me (like åvéunder the circumstances. χεσθε, in xi. 1.). ώς άφρονα is 16. Πάλιν λέγω,
6. I return
taken, as it were, twice over in to what I said before;” i. e. the sentence, once with káv, either the general subject of even if you do receive me as his boasting, as in x. 8., xi. 1. a fool, yet as a fool receive 6.; or his folly, as in xi. 1. In what follows, the stress is, pixpóv Ti, “a little bit,” as
μικρόν τι, not on the first words of the sen- we should say: ironically as tence (uń Tis ue... Eival"), but against his opponents, in conon the last (εί δή μή γε ... καυ- trast with whom, he says, χήσωμαι); i. e xnowpai); i. e. “I had rather Kủyú, “ That I as well as they that you should not think me
So verse 18. and foolish; but what I care most 1 Cor. vii. 40. For tu comfor is, that whether you think pare ti è posúvns, in xi. 1. me foolish or not, you would 17. He had said, “Bear bear with what I have to say with me as a fool.” He now in my own defence.” ei dè un ve proceeds to enlarge upon this:
.ει δε μή γε is, “but if any one does think For what I am now speakme foolish.” For this force of ing, I speak not as Christ si dè un, in which the meaning would have me speak, but in of the particular words is lost the person of a fool, and in in the general meaning of this matter of their boasting.” otherwise,” comp. Matt. vi. 1. ο λαλώ
ô alô is “my language,” 2. : προσέχετε την δικαιοσύνης “my general strain," in disυμών μη ποιείν... ει δε μήγε tinction from. ό φημι or λέγω, (“but if you do”), klobov,K.7... “my words.” The expression Matt. ix. 17.: ovdè Báalovou is, perhaps, curious as applied οίνον»... είδε μή γε(but if they to writing, instead of ypáow, do”), prywurtai. Luke, v. 36.:
), ρήγνυνται . and may serve to indicate ουδείς επίβλημα επιβάλλει εί that this portion of the Epistle Sè un rye (in Mark, ii. 21. it is as well as the rest was dictated, είδε μή) («but if he does”), σχί- ου κατά κύριον, ί. e. “ not in the YEL After an affirmation ei humility which Christ would dè uń rys denies, but after a ne- inculcate, and which His spirit gation, as in this instance, it would breathe.” The expresaffirms.
sion is remarkable, as containkâv, “even if you receive ing a condemnation, as it were, me as a fool;" elliptically for of his own language by the kai įày devode, as kâv Toll Apostle himself. For the diskpaonédov, Mark, vi. 56. ; kậv tinction thus drawn between