Ver. 25. καὶ viv, see on ver. 22.— οἶδα: no infallible presentiment or pro- phetic inspiration, but a personal con- viction based on human probabilities, which was overruled by subsequent events. The word cannot fairly be taken to mean more than this, for in the same context the Apostle himself had distinctly disclaimed a full knowledge of the future, ver. 23. And if οἶδα is to be pressed here into a claim of infallible knowledge, it is difficult to see why it should not be also so pressed in Phil. i. 25, where the Apostle expresses his sure conviction πεποιθώς οἶδα of a release from his Roman im- prisonment, cf. xxvi. 27 where Paul uses the same verb in expressing his firm persuasion of Agrippa’s belief, but surely not any infallible knowledge of Agrippa’s heart. For a full discussion of the word
24-27.
είαν τοῦ Θεοῦ.
433
26.1 διὸ μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρα, ὅτι
καθαρὸς ἐγὼ ἀπὸ τοῦ αἵματος πάντων" 27.3 οὐ γὰρ ὑπεστειλάμην τοῦ
1 For διο NABEP read διοτι, so Tisch., W.H., R.V., Weiss, Wendt; but Blass
as Τ.Κ. But in β text Blass reads (instead of 810. . ηµερας with D? (possibly point not grasped—Weiss). After καθαρος
. οτι) αχρι ουν της σηµερον ΝΒΟΘΡΕ, Vulg.,
Syr. Η., Sah., Irint., Lucif. read ειµι, so Tisch., R.V., W.H., Weiss, Wendt; Τ.Κ.
= xviii. 6 (Wendt).
2 Instead of ov yap υπεστ. Tov μη αναγ. υμιν Gig., Lucif., so Blass in β, read και
ov διελιπον κηρυσσων.
Gig., Lucif. also omit υμιν, but Blass retains with emphasis
as last word in verse, so Tisch., W.H., Weiss, Alford, following S*BC(D) 13, 81, Vulg.
see amongst recent writers Steinmetz, Die sweite rimische Gefangenschaft des Apostels Paulus, p. 14 ff. (1897); Zahn, Einleitung, i., p. 436.--οὐκέτι ὄψεσθε: “shall no longer see,’’ see Rendall, whereas A. and R.V. rendering “πο more,” οὐκέτι, give the impression that St. Paul definitely affirms that he would neverreturn. Rendall compares Rom. xv. 23, but on the other hand Acts viii. 39 seems to justify the usual rendering. The Apostle’s increasing anxiety is quite natural when we remember how even in Corinth he had thought of his journey to Jerusalem with apprehension, Rom xv. 30, Paley, Hore Paulina, ii., 5. On the inference drawn by Blass from this pas- sage as to the early date of Acts, see his remarks in loco, and Proleg., p. 3, and to the same effect, Salmon, Introd., p. 407, fifth edition.—8.qAGov: the word taken in the sense of a missionary tour, see xiii. 6, indicates that representatives not only of Ephesus but of other Churches were present, hence ὑμεῖς πάντες, διῆλθον κηρύσσων, coalescing into a single idea; the Apostle could not say διῆλθον ὑμᾶς, and so we have ἐν ὑμῖν substituted. If the word is Lucan it is also Pauline, and that too in this particular sense, cf. 1 Cor. xvi. 5.—kyp. τὴν βασ.: if Lucan, also Pauline—cf. Col. iv. 11. As our Lord had sent His first disciples to preach (κηρύσσειν) the kingdom of God, and as He Himself had done the same, Luke viii. 1, ix. 2, we cannot doubt that St. Paul would lay claim to the same duty and privilege; in his first Epistle, 1 Thess. ii. 12, as in his latest, 2 Tim. iv. 18, the kingdom of God, its present and its future realisation, is present to his thoughts; in his first journey, xiv. 22, no less than in his third it finds a place in his teaching and exhortation; in his first Epistle, t Thess. ii. 9, as in his latest, 2 Tim. i, 11, iv. 17, he does the work of a herald, κἠρυξ. No less than five times in 1 Corinthians, one of the Epistles written during his stay at Ephesus, the phrase