30—32.
437
γρηγορεῖτε, μνημονεύοντες ὅτι τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσά-
1 a , µην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον. 32. καὶ τανῦν παρατίθεµαι
ὑμᾶς, ἀδελφοί,] τῷ Θεῷ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναµένω
ἐποικοδομῆσαι καὶ δοῦναι ἡμῖν κληρονοµίαν ἐν τοῖς ἡγιασμένοις
lew Oey, but B 33, 68, Sah., Boh., so Gig., W.H. text, Κ.Υ. marg., and Weiss read τῳ Κνυριφ (Wendt doubtful), Alford, Tisch., Blass, R.V. text follow T.R., so
W.H. marg.
For εποικοδ. ΝΑΒΟΡΕ 18 read οικοδ., so Tisch., W.H., R.V.,
Weiss, Wendt, so Blass in β; DE, Gig. ood. vpas.
ἐκκλησία of Israel, whilst in employing περιεποιήσατο instead of ἐκτήσω (L XX), and retaining the force of ἐλυτρώσω, LXX, by reference to the λύτρον of the new Covenant, a deeper significance is given to the Psalmist’s language: a greater redemption than that of Israel from the old Egyptian bondage had been wrought for the Christian Ecclesia (Hort, Ecclesia, pp. 14 and 102). The verb περιποιεῖσθαι only in St. Luke and St. Paul in N.T., but in a different sense in the former, Luke xvii. 33. In 1 Tim, iii. 13 (1 Macc. vi. 44) it is found in the sense of ‘‘gaining for oneself,’’ so in classical Greek. But it is to be noted that the cognate noun περιποίησις is associated by St. Paul in his Ephesian letter with the thought of redemption, eis ἀπολύτρωσιν τῆς Ἠπεριποίησεως 6 μηίο the redemption of God’s own pos- session,” R.V.—rod 18. τοῦ atp., see critical note.
Ver. 29. ἐγὼ yap οἶδα, see. critical note. Baur and Zeller could only see in this assertion a vaticinium post eventum —the heresiarchs are portrayed in the general expressions in vogue in the second century ; so too Renan thinks that the writer gives us the ideas of a later date, although he does not carry us further than 75-80 Α.Ρ. But if we accept the early date of the Didaché, that document is quite sufficient to show us that similar phraseology to that in the address before us was current in the Church at an earlier date than Baur and Zeller sup- posed. If St. Paul had been engaged all his life in struggling with false teachers, it would have been inconceivably short- sighted ifhe had thought thatsuch dangers would cease after his departure, and still more inconceivable if with such presenti- ments he had neglected to warn the Church. The vagueness of the descrip- tion of the heretical teachers is in itself a proof of genuineness, and a writer of a later date would have made it far less general, and more easily to be identified with some current error. It has been
further objected by Zeller and Overbeck, and even by Wendt, that it is strange that with present opponents before him, 1 Cor. xvi. 8, 9, St. Paul should speak only of the future; but whilst he had himself been present among them he had been their protector against their enemies, but now that he was about to withdraw from them nothing was more natural than that he should warn them against the subtle attacks which might be more easily made when his own careful superintendence was no πιοτε.---εἰσελεύσονται: so men outside the fold—the when of their entrance is not specified precisely, but the words were amply fufilled in the presence of the emissaries of the Judaisers, creeping in from the Jewish communities into the Churches of Asia, as they had slunk into the Churches of Galatia, cf. Hort, fudaistic Christianity, pp. 130-146, on the teaching of the Judaisers and its evil influence in the Pastoral Epistles. There is at all events no need to refer the words with Grotius to outward persecution, such as that of Νετο.---ἄφιξιν, {.6., his departure from amongst them (not necessarily including his death), not arrival, although the latter meaning attaches to the word in classical Greek, so too 3 Macc. vii. 18; Jos., Ant., iv., 8, 47 (but see both Alford and Blass, in Ιοεο).---λύκοι: con- tinuing the imagery of ver. 28, cf. Matt. vii. 15, Luke x. 3, John x. 12; so in the Ο.Τ. λύκοι of presumptuous and cruel rulers and judges, Ezek. xxii. 27, Zeph. iii. 3. The similar kind of language used by Ignat., Philadelph., Πιν 1, 2; Justin Martyr, Afol., i., 58; Iren., Adv. Her., i., Pref. 2, may well have been borrowed from this, not vice versé as Zeller main- tained; but such imagery would no doubt be widely known from its employment in O. and N.T. alike.—Bapeis, cf. for the sense of the adjective, Hom., Γ{., i., 89; Xen., Ages., xi., 12; so too Diog. Laert., i, 72.---μὴ erd.: litotes, cf. John x. 12. The verb occurs six times in St. Paul’s Epistles, twice in Romans and:four