435
πᾶσιν.
33. ἀργυρίου ἢ Χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα :
” [ή Lal ~ 34. αὐτοὶ 1 δὲ γινώσκετε ὅτι ταῖς Χρείαις µου καὶ τοῖς οὖσι peT ἐμοῦ
1 δε omit. after avrot, W.H., R.V. on overwhelming evidence.
Blass adds πασαις in B ; D has πασιν.
times in the Corinthian Epistles (only twice elsewhere in N.T. in 2 Pet.).
Ver. 30. καὶ ἐξ ὑμῶν αὐτῶν: αὐτῶν adds emphasis, ‘“‘from your own selves”. The Pastoral Epistles afford abundant evidence of the fulfilment of the words, cf. | Tim. i. 20, 2 Tim. i. 15, ii. 17, iii. 8, 13. To some extent the Apostolic warning was effec- tual at all events in Ephesus itself, cf Κεν. ii. 2; Ignat., Ephes., vi., 2.—avao- τήσονται: common word in Acts, see on ν. 17, used here perhaps as in ν. 36. —Steotpappéva, cf. LXX, Deut. xxxii. 5. The verb is found twice in Luke ix. 41 (Matt. xvii. 17), xxili. 2, three times in Acts xiii. 8, το, and once again by St. Paul, Phil. ii. 15, in a similar sense, cf. Arist., Pol., iii., 16, 5, viii., 7,7; Arrian, Efict., iii., 6, δ.--ἀποσπῶν τοὺς µαθη- tas: “(πε disciples,” R.V. with art. mean- ing that they would try and draw away those that were already Christians, µαθ. always so used in Acts, ἄποσ. to tear away from that to which one is already attached; used by St. Matt. xxvi. 51, and elsewhere only by St. Luke xxii. 41, Acts xxi, I; compare with the genitive of purpose after ἀνίστημι, 2 Chron. xx. 23. --ὀπίσω αὐὑτῶν, ‘after themselves,” cf. ν. 37, not after Christ, Matt. iv. 19.
Ver.31. γΡηΥ.: the pastoral metaphor continued; verb used four times by St. Paul, and it may well have passed into familiar use in the early Church by the solemn injunction of our Lord on the Mount of Olives to watch, ¢f. also Luke xii. 37, 1 Pet. v. 8, Rev. iii. 2, 3, xvi. 15, and the names Gregory, Vigilantius, amongst the early converts.—rtptetlav : the three years may be used summarily {.ε., aS speaking in round numbers, or literally, It would have seemed out of place in such an appeal to say ‘two years and three months,” or whatever the exact time may have been. The intention was to give a practical turn to this watchfulness: triennium celeste, Ben- gel. The word is regarded by Vogel as a decided employment of a medical term by Luke from Dioscorides, see also to the same effect Meyer-Weiss, Evangelium des Lukas, note on i., 1. The word is found only here in N.T., not at all in LXX, but used by Theophr., Plut., Ατίεπι. --- νύκτα: perhaps placed first
After ypetars pov
because it corresponded more closely to the idea of watching against attacks, or perhaps because it emphasised the cease- lessness of the Apostle’s labours, cf. xxvi. 7, 1 Thes& Ἡ. ον 11.10, 1 αι ν. '5, 2 Tim. i: 3.—pera δακρύων, cf. 2 Cor. ii. 4, Chrys., Hom., xliv. ‘‘Quod cor tamen saxatum, ut hisce lacrimis non emolliatur ? qui non fleat flente Paulo?” Corn. a Lapide ; see also Farrar, St. Paul, ii., 283.--- νουθετῶν: only here in Acts, but seven times in St. Paul’s Epistles, but nowhere else in N.T., ‘‘ admonish,” R.V. Inclassical Greek it is joined both with παρακαλεῖν and κολάζειν; St. Paul too used it in gentleness, or ‘‘ with a rod”. In LXX, Job iv. 3; Wisd. xi. το, xii. 2.--ἕνα ἕκαστον, 2 Cor. xi. 29 and John x. 3; els ἕκαστος twice in St. Luke’s Gospel, iv. 40, xvi. 5, six times in Acts, five times in St. Paul’s Epistles (only once elsewhere in N.T., Matt. xxvi. 22, but not in T.R.). Ver. 32. καὶ τὰ viv, see above on tv. 29. ---παρατίθ., cf. xiv. 23.—T@ λόγῳ τῆς χ. αὐτοῦ: as in the fourth Gospel, John i. 14-17, so here and in the Epistle to the Ephesians, we find great stress laid on χάρις, but we cannot conclude with Stier and others that in the word λόγος we have any reference here to the Word of St. John’s Gospel, although the similarity between St. John’s doctrine of the Word and St. Paul’s conception of our Lord’s Person is very close elsewhere; the thought here is however closely akin to that of St. James i. 21 (Heb. iv. 12). In his earliest Epistle the Apostle had spoken of the Word, 1 Thess. ii. 13, 3s καὶ ἐνεργεῖται ἐν ὑμῖν. The Word here is able to build up and to give, εἲς,, which certainly seems to ascribe to it a quasi-personal character, even more so than in 2 Tim. iii. 15, where the Apostle uses a somewhat similar phrase of the Ο.Τ. Scriptures, τὰ δυνάµενά (the same verb as here) σε σοφίσαι eis σωτηρίαν κ.τ.λ. The same phrase as here occurs in Acts xiv. 3, which points to its deriva- tion from one imbued with Paul’s words and habits of thought, if not from the Apostle himself (Alford). Weiss and others refer τῷ Suv. to τῷ Θεῷ (Κυρίφῳ, see critical note), cf. Rom. xvi. 25, Ephes. iii. 20, Gal. iii. 21, on the ground that although ἐποικοδομῆσαι (oixod.) may τε-