24—25.
373
οὐκ ἐν χειροποιήτοις ναοῖς KaToLKEl, 25. οὐδὲ ὑπὸ χειρῶν ἀνθρώπων
θεραπεύεται προσδεόµενός τινος, αὐτὸς διδοὺς πᾶσι ζωὴν καὶ πνοὴν
chosen by Paul as a word familiar to his hearers. Both by Aristotle and Plato it had been used as including the orderly disposition of the heaven and the earth (according to some, Pythagoras had first used the word of the orderly system of the universe), and in this passage οὐρανοῦ καὶ γῆς may perhaps both be taken or included in the κόσμος, cf. iv. 24, xiv. 15. In the LXX κόσμος is never used as a synonym of the world, {.ε., the universe (but cf. Prov. xvii. 6, Grimm, sub v.), except in the Apocryphal books, where it is frequently used of the created universe, Wisdom vii. 17, ix. 3; 2 Mace. vii. 23, viii. 18; 4 Macc. v. 25 (24), etc., Grimm, sub v., and Cremer, Wé6rterbuch.— οὗτος: ‘‘ He being Lord of heaven and earth,” R.V., more emphatic and less ambiguous than A.V., ‘seeing that”. ---ὑπάρχων “being the natural Lord”’ (Farrar), ‘‘ He, Lord as He is, of heaven and earth” (Ramsay) ; see Plummer’s note on Luke viil. 41; the word is Lucan, see above on ovp. καὶ γῆς κ., cf. Isa. xlv. 7, Jer. x. 16, and 1 Cor. x. 26.--οὐκ ἐν χειροποιήτοις ναοῖς κ.: as the Maker of all things, and Lord of heaven and earth, He is contrasted with the gods whose dwelling was in temples made with hands, and limited to a small portion of space, cf. 1 Kings viii. 27; Jos., Ant., Viii., 4, 2, and St. Stephen’s words, vii. 48, of which St. Paul here as elsewhere may be expressing his reminiscence, cf. for the thought Cicero, Leg., ii., 1Ο, and in early Christian writers Arnobius and Minucius Felix (Wetstein), see also Mr. Page’s note.
Ver.25. οὐδὲ . . . θεραπεύεται: used in LXX and in classical Greek of the service of the Gods, significantly twice in Epist. Fer., vv. 27, 39, of the worship- pers and priests of the idols overlaid with silver and gold, which are contrasted with the true God in that they can save no man from death, or show mercy to the widow and the fatherless, before which the worshippers set offerings and meat as before dead men. ‘Non quarit ministros Deus. Quidni? ipse humano generi ministrat,’’ Seneca, Efist.,g5, and instances in Wetstein; but St. Chrysos- tom’s comment must also be noted, λέγων δέ, μὴ ὑπὸ x. avd. θεραπεύεσθαι τὸν θεόν, αἰνίττεται ὅτι διανοίᾳ καὶ νῷ θεραπεύεται.- -προσδεόµενός τινος: only here in N.T., to need in addition, as if necessary to perfection, ‘‘qui habet
quidem aliquid, sed non satis, qui insuper eget,” Wetstein, so “cum... nullius boni desideret accessionem,’’ Erasmus; a close parallel is found in 2 Macc. xiv. 35 (3 Macc. ii. 9) ; in both passages the word ἀπροσδεής is used of God, and in the former reference is made to the fact that God was pleased that the temple of His habitation should be amongst the Jews, cf. also Ecclus. ΠΠ. 21. Blass and Wet- stein both quote a striking Pythagorean saying from Hierocles, see in loco, and to this αὐτάρκεια of the divine nature both the Jewish philosopher Philo and the Roman Epicurean Lucretius from their varying standpoints bore witness, see the instances in Wetstein (cf. Psalm li, 9).—Luther takes τινος as masculine, which as Wendt admits corresponds well to the preceding and also to the following πᾶσι, but it seems best to take it as neuter, of the service which men render, cf. Clem., Cor., lii., 1, ἀπροσδεής, ἀδελφοί, 6 δεσπότης ὑπάρχει τῶν ἁπάν- των, οὐδὲν οὐδενὸς χρῄζει εἰ μὴ τὸ ἐξομολογεῖσθαι αὐτῷ, and Epist. ad Diognetum, iii., δ.---αὐτὸς διδοὺς: “΄5εε- ing he himself giveth,” R.V., so Vulgate ipse, but although αὐτός is so emphatic it was unfortunately ignored in Wycl., Genevan and A.V. The best commen- tary on the words is in David’s words, 1 Chron, xxix. 14, cf. the striking pas- sage in Efist. ad Diognetum, iii., 4.— πᾶσι: taken as neuter or masculine, but perhaps with Bengel ‘omnibus viventi- bus et spirantibus, summe προσδεοµένοις indigentibus, De homine speciatim, v. seq.’—{Lwiv καὶ πνοὴν, cf. Gen. ii. 7, not a mere hendiadys, vitam animalem, or spiritum vitalem, but the first word = life in itself, existence ; and the second the continuance of life, “per spiritum (hali- tum) continuatur vita,” Bengel: on the paronomasia, see Winer-Moulton, Ixviii., 1. For πνοή LXX, Ps. cl. 6, Job xxvii. 3, Isa. xlii, 5, Ecclus. xxx. 29 (xxxiii. 20), 2 Macc. iii. 31, and vii. 9, etc.—ra πάντα: omnia quecumque, Rom. viii. 32, the expression need not be limited with Bethge to all things necessary for the preservation of life and breath. ή Ver. 26. ‘‘And he hath made of one every nation of men for to dwell,” R.V., so also A.V. takes ἐποίησε separately from κατοικεῖν, not “caused to dwell’’; ἐποίησε, cf. ver. 24, he made, i.e., created of one; see Hackett’s note.— κατοικεῖν: infinitive of purpose.-—é§ ἑνὸς