Exalteth himself (€za/perac). Asch.x.5. It is noticeable that these are the only two instances out of nineteen in the New Testament where the word is used figuratively.
Smite you on the face. The climax of insult. Compare Matt. v. 39; Luke xxii. 64; Acts xxiii. 2. Also the injunction to a bishop not to be a striker, 1 Tim. iii. 3; Tit. i.7. Stanley notes the decree of the Council of Braga, a.p. 675, that no bishop, at his will and pleasure, shall strike his clergy.
21. As concerning reproach (cata atiiav). Better, Rey., by way of disparagement. Intensely ironical. Yes, you have borne with these enslavers and devourers and smiters. I could never ask you to extend such toleration to me. I speak as one without position or authority, having shown myself weak as you know.
I speak foolishly (é€v adpootvy). Rev., in foolishness. My pretensions are equal to theirs, but, of course, it is folly to ad- vance them, and they amount to nothing. Yet, even speaking in this foolish way, I possess every qualification on which they plume themselves.
92. Hebrews. See on Acts vi. 1.
Israelites. See on Acts iii. 12, and compare Philip. iii. 5, and the phrase Jsrael of God, Gal. vi. 16, and an Israelite in- deed, John i. 48. ?
Seed of Abraham. Compare Matt. iii. 9; John viii. 33 ; Rom. ix. 7; xi. 1; Gal. iii. 16; Heb. ii. 16. The three names are arranged climactically, Hebrews pointing to the nationality ; Israelites to the special relation to God’s covenant; seed of
350 WORD STUDIES IN THE NEW TESTAMENT. (Cu. XI.
Abraham to the messianic privilege. Compare with the whole, Philip. iii. 4, 5. 23. Ministers of Christ. Referring to his opponents’ claim
to have a closer connection with Christ than he had. See the note on 1 Cor. i. 12.
As a fool (zrapadpovev). Only here in the New Testament. See the kindred zrapadpovia madness, 2 Pet. ii. 16. Lit., beeng beside myself. Rev., as one beside myself. This expression is stronger than that in ver. 21, because the statement which it characterizes is stronger. Up to this point Paul has been as- serting equality with the other teachers. Now he asserts superiority, “I more;” and ironically characterizes this state- ment from their stand-point as madness.
More abundant (zepiccortépws). Lit., more abundantly, as Rev.
Stripes above measure (imepBadddvtws). This peculiar form of suffering is emphasized by details. He specifies three Roman scourgings, and five at the hands of the Jews. Of the former, only one is recorded, that at Philippi (Acts xvi. 22, 23. See on Acts xxii. 25), and none of the latter. The Jewish scourge consisted of two thongs made of calf’s or ass’s skin, passing through a hole in a handle. Thirteen blows were in- flicted on the breast, thirteen on the right, and thirteen on the left shoulder. The law in Deut. xxv. 3 permitted forty blows, but only thirty-nine were given, in order to avoid a possible miscount. During the punishment the chief judge read aloud Deut. xxviii. 58, 59; Dent. xxix. 9; Ps. lxviii. 38, 39. The possibility of death under the infliction was contemplated in the provision which exonerated the executioner unless he should exceed the legal number of blows. Paul escaped Roman scourg- ing at Jerusalem on the ground of his Roman citizenship. It is not related that he arid Silas urged this privilege at Philippi until after the scourging. It is evident from the narrative that they were not allowed a formal hearing before the magistrates: and, if they asserted their citizenship, it may have been that their voices were drowned by the mob. That this plea did not
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always avail appears from the case cited by Cicero against Verres, that he scourged a Roman citizen in spite of his con- tinued protest under the scourge, “I am a Roman citizen” (see on Acts xvi. 37), and from well-known instances of the scourg- ing of even senators under the Empire.