112--Ι δ.
τοῖς κατὰ τὸν νόµον Kall
453
ἐν τοῖς προφήταις γεγραµµένοις, 15. ἐλπίδα
” 3 a , a ‘ > ‘ 4. LZ έχων εἰς τὸν Θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν ee
µέλλειν ἔσεσθαι ” νεκρῶν, δικαίων τε καὶ ἀδίκων: 16. év τούτῳ 3 δὲ
wat =e ; αὐτὸς ἀσκῶ, ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν Θεὸν καὶ τοὺς
1 After και 3 ΒΕ read τοις εν, so Tisch. in β text follows T.R. (Steph.) and omits ἐν.
Wendt (1899), in loco.)
, W.H., R.V., Weiss, Wendt, Hilg.; Biass
(On the force of κατα and εν see
2 After εσεσθαι, νεκρων is om. by SABC 133, 49, 61, 68, Vulg., Sah. Boh., Arm., Chrys., Tisch., W.H., R.V., Weiss, Wendt, Blass (but retained by Hilg.).
3 και (for δε) SABCEL, Vulg., Syr, P. and H., Sah., Aeth., R.V., and other
authorities as in ver. 15.
κός, Gal. i. 14, see Syn., Grimm-Thayer.) Moreover St. Paul could appeal to the fact that liberty had been given to the Jews by the Romans themselves to worship the God of their fathers (see Alford’s note, in loco).—Aatpevw: ‘so serve I,” R.V., see on vii. 42; if it is true that the word always describes a divine service like λατρεία, and that this idea appears to spring from the conception of complete devotion of powers to a master which lies in the root of the word (Westcott), no verb
could more appropriately describe the ᾽
service of one who called himself δοῦλος of God and of Christ.— mao. τοῖς κατὰ τὸν ν. κ.τ.λ.: ‘all things which are according to the law,” R.V., ‘“‘iterum refutat Tertullum, ver. 6, Bengel ; ‘‘and which are written in the prophets,” R.V. The mention of the prophets as well as of the law shows that a reference to the Messianic hopes is intended.
Ver. 15. Amida ἔχων, cf. xxiii. 6: St. Paul speaks of the hope as a present possession, ‘‘ habens id plus quam προσδ. expectant,” Bengel; in LXX very frequent with ἐπί, but for εἰς cf. Isa. li. 5, Ps. cxviii. 114 91, so here, a hope support- ing itself upon ἀοά.- καὶ αὐτοὶ οὗτοι: the Apostle makes no distinction be- tween Sadducees and Pharisees, but regards the Jews who were present as representing the nation.—mpoo5., xxiii. 21, cf. St. Paul’s words in Tit. ii. 13, Gal. ν.5.--μέλλειν ἔσεσθαι, see above on xi. 28, and cf. xxvii. το, future infinitive with µέλλειν only in this one phrase in N.T.—évdoracw . « « Sux. τε καὶ ἀδίκων : the belief was firmly held in all circles where the teaching of the Phari- sees prevailed. But was this belief a belief in the resurrection of Israelites only? Was it a belief in the resurrection of the righteous only? The book of Daniel plainly implies a resurrection of the just and the unjust, xii. 2, but we can- not say that this became the prevailing
belief, e.g.,in Psalms of Solomon, although iii, 16 may probably be based upon the passage in Daniel, yet in ver. 13 there is) no thought of the resurrection of the / sinner (cf. 2 Macc. vii. 14, wot μὲν γὰρ ἀνάστασις els ζωήν οὐκ ἔσται, ad- dressed to Antiochus Ἐρίρμαπες). So Josephus, in giving an account of the ordinary Pharisaic doctrine, speaks only of the virtuous reviving and living again, Ant., xviii., 1,3. So tooin the Talmudic literature the resurrection of the dead is a privilege of Israel, and of righteous Israelites only—there is no resurrection of the heathen. On the other hand there are passages in the Book of Enoch where a resurrection of all Israelites is spoken of, cf. xxii., with the exception of one class of sinners, i.-xxxvi., xxxvii.- Ixx., Ixxxiii.-xc., Apocalypse of Baruch 1.-li. 6, but in Enoch xli.-liv. we have a resurrection of the righteous Israelites only, cf. Apoc. of Baruch xxx. 1 (cf. with this verse in Acts). See further Charles, Book of Enoch, pp. 139, 262, and Apocalypse of Baruch, l.c., Psalms of Solomon, Ryle and James, Introd., li., pp- 37, 38, Schirer, Fewish People, div. ii., vol. Π., p. 179, Weber, Fiidische Theol., p. 390 ff. (1897). Enoch xci.-civ. is placed by Charles at 104-95 B.c., and Baruch xxx. is ascribed to B?, written after the destruction of Jerusalem. Ver. 16. ἐν τούτῳ: “ herein” is rather ambiguous, A. and R.V.; the expression may be used as = propterea, as the re- sult of the confession of faith in vy. 14, 15, cf. John xvi. 30 (Xen., Cyr., i., 3, 14). Rendall takes it=meanwhile (so appar- ently Wetstein), sc. xpévq, {.ε., in this earthly life; ‘*hanc spem dum habeo,” Bengel. If we read καί, not δέ, perhaps best explained “non minus quam illi,” Blass, “‘I also exercise myself,” R.V., aoa, cf. 2 Macc. xv. 4) ἄσκησις, 4 Macc. xiii. 22; ἀσκητής, 4 Macc. xii. ΙΙ; so in classical Greek, laborare, studere, Soph., Elect., ΤΟΖ4.---ἀπρόσκοπον : only by Paul