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εις υμάς υπερεκτείνομεν εαυτούς και άχρι γάρ και υμών εφθά
; σαμεν εν τώ ευαγγελία του χριστου), 15 ουκ εις τα άμετρα καυχώμενοι εν αλλοτρίοις κόποις, ελπίδα δε έχοντες αυξανομένης της πίστεως υμών εν υμίν μεγαλυνθήναι κατά τον κανόνα ημών εις περισσείαν, 16 εις τα υπερέκεινα υμών ευαγ
ourselves," as if trying to reach slight tinge of its earlier classical over, compare åttokapadokia meaning, “ to be beforehand;” in Rom. viii. 19. If the Re- which is also retained in a few ceived Text (D. G.) où ydp ús phrases, even in modern Greek, un be correct, then the mean- poável, “it is enough ;” or, as ing is, “ For we do not ex- applied to fruit, “it is ripe.” In tend ourselves beyond our a sentence so loosely hung togesphere, as would be the case ther as the present, it is needif our sphere did not reach less and impossible to deteras far as you.” If, accord- mine whether the 14th verse ing to Lachmann (B.), où is or any part of it is parenthetical. omitted, the same sense is still At any rate, the words, oủk eis preserved by making it a ques- τα άμετρα καυχώμενοι, resume
a tion : " Do we extend our- the thought expressed by the selves ?” &c.
same words in 13. εφικνούμενοι, Β.D.F., 'com- 15. “ In other men's labours” ing,” is probably right; not (εν αλλοτρίοις κόποις ... άλλοảøıkój:voi, G., “ reaching ; , , ο
τρία κανόνι), may allude to the and thus applies not to the fact either that the Apostle actual visit (which would re- himself did not interfere with quire the past tense), but the labours of other preachers to the general sphere of the of the Gospel (as e.g. in Rome Apostle (which naturally re- or Palestine), or that his opquires the present tense). ponents interfered with his
άχρι γάρ και υμών έφθάσαμεν labours. εν τώ ευαγγελίω. Τhis ex- αυξανομένης, κ. τ.λ. « Not
, . presses the actual fact: “Not only have we the satisfaction only does our sphere extend to of our labours at Corinth, but you, but, as a proof of it, we in proortion as your faith inhave come as far as you.” The creases, we hope to advance ” conversion of the Corinthians (probably he means through being here given as the proof their assistance)“ to the utmost of his right to convert them, limits of the rule laid down for as in iii. 2.; 1 Cor. ix. 3. us (κατά τον κανόνα ημών), špoúo ajev, as in modern Greek, “ but still beyond you” (els and as in Matt. xii. 28.; Luke, Teplogelav) “ to other regions xi. 20., is simply we came; (i.e. to the western parts of or, at least only with a very Greece and to Spain), “but
γείσασθαι, ουκ εν αλλοτρίω κανόνι είς τα έτοιμα καυχήσασθαι. 17 και δε καυχώμενος εν κυρίω καυχάσθω· 18 ου γαρ και εαυτόν συνιστάνων", εκείνος έστιν δόκιμος, αλλά δν ο κύριος συνίστησιν.
still not boasting of labours « Let him that boasts, boast which do not belong to us." only of what Christ has done
16. τα έτοιμα, « ready at through him; for it is not by hand,” as in Thuc. i. 20., iv. 61. commendatory letters from
The word καυχήσασθαι, « to their own party, but by the boast,” brings him back from blessing of Christ upon their the thought of the unlawful labours, that men's worth is intrusion of his adversaries to really known.” Comp. iii. 1, 2.; their empty boasting generally. 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.
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.”
(6.) His Boasting excused by his Affection for the Corinthians.
XI. 1-15. 1"Όφελον ανείχεσθέ μου μικρόν τι αφροσύνης, αλλά και ανέχεσθέ μου. 2 ζηλώ γάρ υμάς θεού ζήλω" ήρμοσάμην γαρ ηνείχεσθε.
• add της. Having advanced so far see Buttmann, Gr. Gr. ii. 142. in his boast, he is tempted to τι αφροσύνης is probably right, proceed ; in continuation of poll being governed by úvelthe thought expressed in x. 8., χεσθε, and αφροσύνης by τι. “ Though I should boast some
« Would that you
could what more
I shall not bear with me in something of be ashamed.” But he is still
τι άφροσύνης is full of the consciousness of in B. D. E. The two other its uncongeniality to him ; it readings probably sprung from seems to belong to a senseless- this, tý údpooúvn (J. K.) from ness, to which he here gives a misreading of Ti, both Ti and the peculiar name of “folly” Tŷ being pronounced in the (u pooúvn), occurring eight same manner, and tñs áopotimes in this connexion, and oúvns (F. G. Vulg.) from an only three times besides (the attempt to explain ti. substantive never) in the rest αλλά και ανέχεσθε may be of his Epistles (Rom. ii. 20.; the indicative, “Nay, you do 1 Cor. xv. 36. ; Eph. v. 17.), bear with me;" but the next where it is applied to the irra- verse makes it much more national folly, or “nonsense” as tural to suppose the imperawe should call it, of paganism. tive, “Nay, but I entreat One excuse, however, he urges you to bear with me.” If the for his indulging in it; and indicative be taken, then the that is, his affection for the connexion must be, “I am Corinthian Christians. Those sure that you bear with me, intimate relations which invite for I love you." If the imand justify a departure from perative, then the connexion a man's usual gravity of de- is, “Bear with me, and I demeanour, existed between him
sire that you should bear with and his converts, and encourage me, for I love you.” him to proceed.
2. ζηλώ γάρ υμάς θεού ζήλο. 1.Όφελον ανείχεσθε. For όφε- “ I ardently love you with a dov (B. D'.), see 1 Cor. iv. 8. love that comes from God." åveixeo de (D. E. F. G. J.) is the By a comparison with Gal. iv. less usual form for hvelxeole, 17., and by the passages where
υμάς ενι ανδρί παρθένον αγνήν παραστήσαι το χριστώ, 3 φοβούμαι δε μή πως ως ο όφις εξηπάτησεν Εύαν εν τη πανουρ
it occurs in the LXX., it For the Jewish bridesman, would appear that ζήλος, ζηλόω, see Schöttgen, Hor. Heb. if used at all in a good sense,
and John, iii. 29. Moses was is used exclusively to express so called by the Rabbis with 66 zeal" or “ affection,” the
the regard to Israel and the Lord. idea of jealousy not entering See Rabbi Sal. ad Exod. xxxiv. into its composition.
1. ήρμοσάμην γάρ. The reason èvà åvopi, “ to one husband,
ενί , for his affection is that he was to whom you are to remain the means of their conversion. faithful.” Compare (possibly) This he expresses by the figure 1 Tim. iii. 2., v. 9., “the husof a marriage to Christ, in band of one wife,” “ the wife which he appears as giving of one husband.” away the bride, possibly sug- παραστήσαι το χριστώ is an gested by the paternal relation explanation of the foregoing, . in which he, as distinct from In Eph. v. 27. it is used of the other teachers, stood to Christ Himself, as the Bridethem (1 Cor. iv. 15.); but this groom. But the turn of the notion is not further brought phrase in that passage (iva out here, as it would jar with παραστήση αυτός εαυτώ) shows
) the thought implied through- that such an application of the out, of their complete union word is unusual, and that with, and subjection to Christ, Christ is there represented as who here occupies the same being at once the Bridegroom place, as “the Lord” with re- and the Bridegroom's friend gard to the Jewish people.” (παρανύμφιος). Compare for this relation of 3. φοβούμαι δέ. Το his affec. the Apostle to the Church tion for them is opposed his as “the friend of the bride- fear lest they should be seduced groom," John, iii. 29.; and for from their faith. The com
” this relation of Christ to the parison of the serpent is introChurch, Eph. v. 25.; Rev. xxi. duced on account of the pre2.; Matt. xxv. 1.
vious comparison of the bride, αρμόζω
ápuółw is the word properly which naturally suggests the used of the father's giving temptation (not of Adam, but) away, ápuótouai (passive), of of Eve. The word #EntréTNOev
iEV the bride, Prov. xix. 14., (mid- is taken from Gen. iii. 13.
, dle) of the bridegroom (Herod. (LΧΧ.) ο δε όφις ήπάτησέ με. v. 32. 47.); but also (Philo, ¿v Tŷ Tavoupylą is, according
εν τη πανουργία , Leg. All. iii. 1099., De Abr. to the darker view from which 364. 384.) of others, as here. the subject is here approached,