yxi26,xv. 11. 7 ἄχρι "τῆς " ἄρτι ὥρας καὶ “wewdpev καὶ 3") διψῶμεν καὶ
25; ΙΙ times be- sides in
ὀγυμνητεύομεν,. καὶ "κολαφιζόμεθα, καὶ "ἀστατοῦμεν, 12. καὶ
P.; freq. * κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις "χερσί"' Ἀλοιδορούµενοι * εὖλο-
in Acts and Rev.
z Art. with αρτι, h.l. Cf. ews αρτι, 13; also ο νυν καιρος, Rom. iii. 26, etc.
a xi. 21, 34; Phil. iv.
12; Lk. i. 53, vi. 21, 25. πειν. κ. Sup, Rom. xii. 20; Matt. ν. 6, xxv. 35 ff.; Rev. vii. 16; Jo. vi. 35.
b duaw (alone), Jo. xix. 28. Atos κ. διψος, 2 Cor. xi. 27.
xil. 7; 1 Pet. 11. 20; Matt. xxvi. 67. ef
i Absolutely, xiv. 16; Rom. xii. 14; 1 Pet. iil. 9.
lyupvetevoperv: all uncc. but L (B*D* -ver-).
angels specifically (cf. note on vi. 3). Eph. iii. το f. intimates that the heavenly Intelligences learn while they watch. Ver. 10 represents the contrasted case of the App. and the Cor. Christians, as they appear in the estimate of the two parties. ‘‘ We” are pwpot, ἀσθενεῖς, ἅτι- pou (cf. i. 18-27, iii. 18, and notes; with li. 3, for ἀσθ.); “you,” ppdvipor, ἰσχυ- pot, €v8ofo.—the last adj. in heightened contrast to ἄτιμοι; not merely honoured (ἔντιμοι, Phjl. ii. 29), but glorious—P. reflects on the relatively ‘‘splendid” (Luke vii. 25) worldly condition of the Cor. as compared with his own. μωροὶ διὰ Χριστόν, ‘fools because of Christ” (cf. Matt. v. 11)—who makes us so, sends us with a ‘foolish’? message (i. 23). Distinguish διά (ix. 23, 2 Cor. iv. 11, etc.) from ὑπὲρ Χριστοῦ, which means ‘‘ on Christ’s behalf,” as representing Him (2 Cor. v. 20, etc.). The Ap. does not call the Cor. σοφοί (see iii. 18), but, with a fine discrimination, φρόνιμοι ἐν Χριστῷ (prudentes in Christo); he appeals to them as such in x. 15, 2 Cor. xi. 1g—the epithet was one they affected; writing at Cor., he is perhaps thinking of them in Rom. xi. 25, xii. 16. The φρόνιμος is the man of sense—no fanatic, rushing to extremes and affronting the world need- lessly: this Church is on dangerously good terms with the world (viii. το, x. 14-33, cf. 2 Cor. vi. 14-vii. 1) ; see Introd., pp. 731 f.; ‘t Christum et prudentiam carnis miscere vellent’’ (Cv.). They deem themselves ‘“‘strong’”’ in contrast with the ‘‘ feeble in faith”? (Rom. xiv. 1), with whom P. associates himself (ix. 22, etc.), able to ‘‘use the world” (vii. 31) and not hampered by weak-minded scruples (vi. 12, x. 23, vili.; see note on 1. 22). In the third clause P. reverses the order of prons. (you . . . we), returning to the description of his own mode of life. The ἀγενής (i. 28) is without the birth qualifying for public respect, the ἄτιμος {see parls.) is one actually deprived of sespect—in cl. Gr., disfranchised.
2 .. αστατος in Arist. and later Gr. Eph. iv. 28; 2 Tim. ii.6; Acts xx. 35; Matt. vi. 28; Luke v. 5. Wisd. xv. 17; εργαζοµαι (absolute) is fairly common.
ο H.l.; Dio Chrys. xxv. 3. d 2 Cor.
f In lit. use, g Eph. iv. 28; 1 Thess. iv. 11; h1 Pet. ii. 23; Acts xxiii. 4; Jo. ix. 28.
From γυμνιτης, WT., p. 114.
Vv. II, 12a. ἄχρι τῆς ἄρτι ὥρας . . . ταῖς ἰδίαις χερσὶν describes the ἄτιμοι, reduced to this position by the world’s contempt and with no means of winning its respect-—a life at the farthest remove from that of the Gr. gentleman. The despicableness of his condition touches the Ap. New features are added to this picture in 2 Cor. xi. 23-33. On ἄρτι, see note to ἤδη, ver. 8; cf. ver. 13.—Hunger, thirst, ill-clothing—the common accom- paniments of poverty; blows, homeless- ness, manual toil—specific hardships of Paul’s mission. The sentences are pl.: all Christian missionaries (g) shared in these sufferings, P. beyond others (xv. ΤΟ).---γυμνιτεύω (later Gr.) denotes light clothing or armour; cf. γυμνός, Matt. xxv. 36, Jas. ii. 15 (ill-clad).—kohadita (see parls.), to fisticuff, extended to physi- cal violence generally—sometimes lit. true in Paul’s case.—aoratéw, to be unsettled, with no fixed home—to Paul’s affec- tionate nature the greatest of privations, and always suspicious in public repute— to be a vagrant. On ἐργαζ. τ. id. χερσίν —at Eph. now (Acts xx. 34), at Cor. formerly (Acts xviii. 3)—see note, ix. 6; manual labour was particularly despised amongst the ancients: ‘‘Non modo labore meo victum meum comparo, sed manuario labore ét sordido” (Cv.).