300
ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόµεθα εἰς τὰ ἔθνη: 47. οὕτω
γὰρ ἐντέταλται ἡμῖν ὁ Κύριος, “ Τέθεικά 1 σε εἰς pas ἐθνῶν, τοῦ εἶναί
3 , = > ~ ~ » σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.
48. ἀκούοντα δὲ τὰ ἔθνη
ἔχαιρον, καὶ ἐδόξαζον } τὸν λόγον τοῦ Κυρίου, καὶ ἐπίστευσαν ὅσοι
= / 3 ‘ 3 ἦσαν τεταγµένοι εἰς Ἰωὴν αἰώνιον.
Κυρίου δι ὅλης τῆς χώρας.
490. διεφέρετο δὲ ὁ λόγος τοῦ 50. οἱ δὲ ἸΙουδαῖοι παρώτρυναν τὰς
σεβομένας yuvaixas® καὶ τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς
πόλεως, καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ τὸν Βαρνάβαν,
1 DE, Cypr. prefix ιδου to quot., so LXX. D, Cypr., Gig. read φως τεθ. σε τοις εθν., so Blass and Hilg., but here variance from LXX.
2 εδοξαζον, D, Gig., Aug. read εδεξαντο, so Hilg.—rejected by Blass in B, but
see also his Commentary, in loco; for the phrase of 2ibhess. hilisas
του Κυριου,
but του Θ. BD*E 180, Boh., Arm., Aug., W.H. text, R.V. text, Blass, Hilg.— Weiss retains tov K., so Tisch., W.H. mg. following ΝΑΟΙ.Ρ 61, Vulg., Sah., Chrys.
3 και (1) om. ΝΕΑΒΟΡ 61, 180, Sah., Boh., Syrr. P. and H., Arm., Tisch., W.H., R.V., Weiss, Hilg. Gig. τινας των σεβ. (τον θεον) γυναικας ευσχηµονας. DE (Ephraem, Harris, Four Lectures, Ρ. 23) read θλιψιν pey. και διωγµον, cf. viii. 11, Western text, and Phil. i. 16; see also Ramsay, St. Paul, p. 106.
Paul, cf. 1 Tim. i. 19, Rom. xi. I, Acts vii. 27, 39; frequent in LXX, FSA Ps. xciii. 14, Ezek. xliii. 9, and 3 Macc. iii. 22, vi. 32, 4 Macc. ii. 16.---οὐκ ἀξίους, cf. Matt. xxii. 8.
Ver. 47. yap: this action of the Apostles in turning to the Gentiles was not arbitrary.—TéOexa, cf. Isa. xlix. 6 (Luke ii. 32). In LXX B reads δέδωκα instead of Τέθ., and inserts after it eis διαθήκην Ὑένους; not in Hebrew.—ce really refers to the Servant of the Lord, the Messiah; cf. Delitzsch, Das Buch Fesaia, p. 486, fourth edition; but the Apostles speak of an ἐντολή given to them, because through them the Messiah is proclaimed to the Gentiles; see note on i. 8.
Ver. 48. ἐδόξ. τὸν λ. τοῦ K.: δοξ. τὸν Θ.: frequent in Luke and Paul, cf. 2 Thess. iii. 1 for the nearest approach to the exact phrase Ίετε. -- ὅσοι ἦσαν τεταγ.: there is no countenance here for the absolutum decretum of the Calvinists, since ver. 40 had already shown that the Jews had acted through their own choice. The words are really nothing more than a corollary of St. Paul’s ἀναγκαῖον: the Jews as a nation had been ordained to eternal life—they had rejected this elec- tion—but those who believed amongst the Gentiles were equally ordained by God to eternal life, and it was in accord- ance with His divine appointment that the Apostles had turned to them. Some take the word as if middle, not passive: ‘‘as many as had set themselves unto
eternal life,” and in support of this Rendall refers to 1 Cor. xvi. 15, ἔταξαν ἑαυτοὺς (see also Blass, in loco). The rendering here given by Rendall may be adopted without pressing the military metaphor in the verb, as has some- times been done; see Wendt’s note, p. 308 (1888). St. Chrysostom takes the expression (rightly as Wendt
thinks): ἀφωρισμένοι τῷ Θεῷ. Mr. Page’s note, im loco, should be con- sulted.
Ver. 49. διυεφέρετο; divulgabatur,
‘was spread abroad,” R.V.; not only by the preaching of the Apostles themselves, but by small knots of Christians in other towns, see Ramsay, δέ. Paul, p. 105, and so Blass, im loco; only here in N.T: in this sense, so in (Wisdom xviii. το) Plut.; Lucian; imperfect, a certain lapse of time is implied, see Ramsay, οἱ. Paul, p. 105.--ὅλης τῆς χώρας: the phrase, ‘‘the whole Region,” indicates that Antioch was the centre of a Region, a notice which introduces us to an important fact of Roman imperial administration. Antioch, as a Roman colony, would be the natural military and administrative centre of a certain Regio, and there is evidence that in Southern Galatia there were also other distinct Regiones, χῶραι, Ramsay, δὲ. Paul, pp. 102-104, 109, ΤΙΟ-Ι12.