30—32.
379
τοῖς ἀνθρώποις πᾶσι πανταχοῦ μετανοεῖν : 31. διότι] ἔστησεν ἡμέραν, ἐν ᾗ μέλλει κρίνειν 3 τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισε,
πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν.
32. ᾽᾿Ακού-
Ἰ καθοτι for διοτι is supported by ΝΑΒΡΕ, Ath., Bas., Cyr., Theodt., Tisch.,
W.H., R.V., Weiss, Wendt, Blass. κριναι, so Blass in B, and Hilg.
For ev ῃ pedAe κρινειν D, Gig., Iren. simply
3 Tisch., R.V., W.H., Weiss read περι τουτου και παλιν, so SAB.
Ver. 31. διότι--καθότι, R.V., see critical note, only found in St. Luke = quia (Blass) in Luke i. 7, xix. 9, Acts ii. 24, ii, 45, iv. 35 = according as: see Plummer on Lukei. 7, and Blass, Gram., p. 268.---ἔστησεν ἡμέραν : hence the com- mand to repent, ϱ/. 1 Macc. iv. 59 and Blass, in loco. t κρίνειν, LXX, Ps. ix. 8, xcv. (xcvi.) 13, xcvii. (xcviii.) 9 ; its form here may = xii. 6, ‘‘on the point of judging” (Weiss).—riy οἶκ., so often in LXX, as in instances above.—év δικαιο- σύνῃ = δικαίως (as of the moral element in which the judgment will take place), cf. 1 Peter ii. 24 and Rev. xix. 11, ¢f. Psalms as above, and Ecclus. xlv. 26. —év ἀνδρὶ: in the person of the man (so Ramsay, Meyer, Alford), not ἄνθρωπος but ἀνήρ, in viro (cf. 1 Cor. vi. 12, ἐν ἡμῖν κρίνεται); above we have ἀνθρώ- ποις, but here the nobler appellation. We may compare with the Christian doctrine Book of Enoch, xli., 9, although according to other Jewish statements it would seem that God, and not the Messiah, was to judge the dead.—¢ ὥρισε: ᾧ attraction, cf. ii. 22, see Winer-Schmiedel, p. 225, cf. x. 42, Rom. i. 4. The whole statement, as indeed the general tenor of the address, is entirely in line with the preaching to the Thessa- lonians in the Epistles written some few months later, cf. 1 Thess, i. 9, 10, iii. 13, iv. 6, v. 2,2 Thess. i. 7, ii. 12; McGiffert, Apostolic Age, p. 259, and Plumptre, in loco. ‘Pour un juif, dire que Jésus présidera au jugement, c’était 4 peu prés dire qu’il est créateur. Aussi je ne sais pas de preuve plus éclatante de l’immense impression produite par le Galiléen que ce simple fait... αρτὲς αι] eut été crucifié, un pharisien, comme I’avait été Paul, a pu voir en lui le juge des vivants et des morts,” Colani, ¥. C. et les Croyances Messianiques de son temps.—wlorw παρα- σχὼν; in classical Greek to afford assur- ince, a guarantee, see instances in Wetstein. But it is difficult to say how much St. Paul included in the words— to a Jewish audience he would no doubt, like St. Peter, have insisted upon the resur-
rection of Christ as a final proof given by God that the claims of Christ were true; but to an audience like that at Athens he might well insist upon the fact of the resurrection of the Man ordained by God asa guarantee that all men would be raised; R.V., ‘“‘ whereof he hath given assurance,” ‘‘ whereof”? implied in the Greek: marginal rendering in A.V. ‘‘ offered faith” is omitted in R.V. ; “ and He hath given all a guarantee in that He hath raised Him from the dead” : so Ram- say. Others have taken the words to mean that God thas affords assurance that He will judge the world righteously in that He hath shown His righteousness by raising Christ, others again connect πίστιν clasely with ἐν ἀνδρί (so Bethge). If at thts point the Apostle was interrupted he may have intended to pursue the theme further, if not then, on some other occa- sion. But the fact that the speech con- tains so little that is distinctively Christian is a strong proof of its genuineness ; none would have invented such a speech for Paul, any more than they could have in- vented his discourse at Lystra, see below on p. 381, and Ramsay, St. Paul, pp. 150 and 250, 2561. Yetin this short ad- dress at Athens the Apostle had preached both jesus and the Resurrection.