Ver. 4. Here Paul justifies his use of the Ο.Τ. ὅσα γὰρ προεγράφη = the whole Ο.Τ. εἰς τὴν ἡμετέραν διδασ- καλίαν ἐγράφη: was written to teach us, and therefore has abiding value. 2 Tim. iii. 16. ἵνα introduces God’s purpose, which is wider than the immediate pur- pose of the Apostle. Paul meant to speak only of bearing the infirmities of the weak, but with the quotation of Ps. Ixix. 9 there came in the idea of the Christian’s sufferings generally, and it is amid them that God’s purpose is to be fulfilled. διὰ τῆς ὑπομ. κ. τῆς παρακλ. τῶν γραφῶν κ.τ.λ.: “that through the patience and the comfort wrought by the
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5. ὁ δὲ Θεὸς τῆς ὑπομονῆς καὶ τῆς ” παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν 52 Cor.i.3-
τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν.
Heb. o ας ἀλλήλοις κατὰ Χριστὸν ᾿Ιησοῦν: 6. ἵνα ὅμοθυμαδὸν ἐν Evi στόµατι vi. τὸ; ν . ο / a , αν. to a a ΧΙ. 5. δοξάζητε τὸν Θεὸν καὶ πατέρα τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. : c Ch. xiv. τ.
7. Διὸ “προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελά- ο] ῃ, ie
Beto ἡμᾶς 1 cis δόξαν Θεοῦ. 8. λέγω δὲ, Ιησοῦν Χριστὸν ? 4 διάκονον ¢ Ch. i. 5; - ~ c A ’ - 3 A - Phil. il. γεγενῆσθαι περιτομῆς "ὑπὲρ ἀληθείας Θεοῦ, εἰς τὸ βεβαιῶσαι τὰς se =
1 ημας, so BDP cursives; adopted by Weiss, W. and H. text. But υµας is put in marg. by W. and H., and by many edd. in text. It really seems to have arisen from ηµας being changed to agree with the preceding context in which the readers are directly addressed. Yet it is strongly supported RACD®3FL. Ins. του before θεου ΝΑΒΟΡΕΡ.
2 For δε Ιήσουν Χριστον read γαρ Χριστον with NABC and all edd. γεγενησθαι NAELP; γενεσθαι BCDF. The edd. are divided. Tischdf., W. and H., and Treg. marg. read γεγενησθαι; but W. and H. put γενεσθαι in marg., while Lachm. and Treg. have it in text. Weiss thinks the case can only be settled by analogy ; and as ΑΝ, which is the strongest support of γεγενησθαι, quite arbitrarily changes γενεσθαι in Phil. i. 13 into γεγονεναι, he allows that to discredit it here, and reads
γενεσθαι.
Scriptures we may have our hope”. τὴν ἐλπίδα is the Christian hope, the hope of the glory of God; and the Christian has it as he is able, through the help of God’s Word in the Scrip- tures, to maintain a brave and cheerful spirit amid all the sufferings and τε- proaches of life. Cf. v. 2-5. This is, if not a digression, at least an expansion of his original idea, and at
Ver. 5 Paul returns to his point in a prayer: the God of the patience and comfort just spoken of grant unto you, etc. τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ Χριστὸν ᾿Ιησοῦν: cf. xii. 16, where, how- ever, τὸ αὐτὸ φρονεῖν with els ἀλλήλους is not quite the same. Paul wishes here that the minds of his readers — their moral judgment and temper—may all be determined by Jesus Christ (for κατὰ, ex- pressing the rule according to which, see chap. viii. 27): in this case there will be the harmony which the disputes of chap. xiv. disturbed.
Ver. 6. tva introduces the ultimate aim of this unanimity. ὁμοθυμαδόν here only in Paul, but eleven times in Acts. ἐν ἑνὶ στόµατι: in Greek writers usually ἐξ ἑνὸς στόµατος. τὸν θεὸν καὶ πατέρα τοῦ Κ. ἡμῶν Ἰ. Χ. The A.V. renders, ‘‘God, even the Father of our Lord Jesus Christ,” making τοῦ Κυρίου depend on πατέρα only. This rendering does not make God the God of Christ, but defines the only true God as the Father of Christ. It is defended by Weiss, who appeals to the passages in which “ God and Father” is found with
no genitive: 1 Cor. xv. 24, Eph. v. 20, Col. iii. 17, Jas. i. 27, tii. 9. The argu- ment is not convincing, especially in view of Eph. i. 17 (6 θεὸς τοῦ Κ. ἡμῶν Ἰ. Χ., 6 πατὴρ τῆς δόξης) and John xx. 17: hence the R.V. is probably right (‘the God and Father of our Lord’’). When the Church glorifies such a God with one heart and one mouth it will have transcended all the troubles of chap. xiv. It is this accordant praise of all Christians which is the ruling idea in