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3-5. ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ A 759 l { ae σαν κ - η ey 1 ο 1 δρ {2 Cor. ii ἐν ‘travti ‘témw, " αὐτῶν te! Ka ~ Np@v 3. Χάρις ὑμῖν καὶ εἰρήνη ! ais Th a a Q a ‘ > A a i σα ἀπὸ Θεοῦ πατρὸς ἡμῶν καὶ μία Ιησοῦ Χριστοῦ. Tim. ii 8: me ~ i τὰ Οκ ὶ ὁμῶ . m Mal. i 11. 4. " Εὐχαριστῶ ee) Θεῷ µου * πάντοτε ae ὑμῶν, ce τῇ mee : eg a a ~ n Carte: > ue 2 xvi ; τοῦ Θεοῦ τῇ "δοθείση ὑμῖν ἐν Χριστῷ ᾿Ιησοῦ: 5. ὅτι ἐν παντὶ Eph. 18! ν 1 Rom. 1. 7,
and other Pauline Salutations; cf., however, 1 and 2 Tim., 1 and 2 Pet.
Ph. i. 3; Col i. 3; 1 Thi 2; Phm. 4.
m xiv. 18; Rom. i. 8;
n Twelve times in P.; in Jas, iv. 6 besides.
1αντων και ημων, without τε; so ΝΑ” (seemingly) BD*G, latt. vg.
syrsch. cop., Or., Dam.
τε a Syrian editorial insertion for smoother reading.
38 Β, zth. omit pov: harmonistic insertion from parls.
there is nothing here to indicate the limit given in 2 Cor. 1.1. The readers belong to a widespread as well as a holy com- munity; Paul insists on this in the sequel, pointing in reproof to “other churches”. To ‘‘callon the name of the Lord Jesus Christ”—to invoke Him in prayer as ‘Lord”’—is the mark of the Christian, by which Saul, e.g., once recognised his victims (see parls.), the index of saving faith (xii. 3, Rom. x. 12 ff.). The afterthought αὐτῶν καὶ ἡμῶν, correcting the previous ἡμῶν (Cm., Ον., Gd., Sm.), heightens the sense of wide fellowship given by the previous clause; ‘‘one Lord”? (viii. 6; Rom. x. 12, xiv. 9, Eph. iv. 5) unites all hearts in the obedience of taith. To attach these pronouns to τόπῳ (in omni loco ipsorum et nostro, Vg.) gives a sense strained in various ways: ‘their place and ours,’”’—belonging to us equally with them (Mr., El., Ed.); “illorum (prope Cor.), nostro (ubi P. et Sosth. versa- bantur,” Bg.); in non-Pauline and Pauline Churches (Hn.); and so on. Ver. 3. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ κ.τ.λ.: Paul’s customary greeting ; see note on Rom.i. 7. ‘‘ The occurrence of the peculiar phrase ‘ grace and peace’ in Paul, John, and Peter intimates that we have here the earliest Christian pass- word or symbolum” {Ed.). κνρίου might grammatically be parl. to ἡμῶν, both depending upon πατρός, as in 2 Cor. i. 3, etc.; but 1 and 2 Thess. i. 1 (Θεῷ πατρὶ κ. Kupt@ Ἰ. X.) prove Father and Lord in this formula to be parl.: cf. viii. 6, 2 Cor. xiii. 13; nowhere does P. speak (as in John xx. 17) of God as Father of Christ and of men co-ordi- nately, and for ἡμῶν to come first in such connexion would be incongruous. “The union of’ Θεοῦ and Κυρίου “under the vinculum of a common prp. is one of the numberless hints scattered through St. Paul’s epp. of the con-
sciously felt and recognised co-ordina- tion” of the Father and Christ (ΕΙ.).
§ 2. THE THANKSGIVING, i. 4-9. The Pauline thanksgiving holds the place of the captatio benevolenti@ in ancient speeches, with the diff. that it is in solemn sincerity addressed to God. The Ap. thanks God (1) for the past grace given the Cor. in Christ, ver. 4; (2) for the rich intellectual development of that grace, according with the sure evidence upon which they had received the Gospel, and attended by an eager an- ticipation of Christ’s advent, vv. 5-7; (3) for the certainty that they will be per- fected in grace and found unimpeached at Christ’s return—a hope founded on God’s fidelity to His own signal call, vv. 8 f. Paul reflects gratefully on the past, hopefully on the future of this Church ; he is significantly silent respect- ing its present condition: contrast with this the Thessy and Phil. Thanksgivings. He extracts from a disquieting situation all the comfort possible.