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Ἄοἴδατε ὅτι " ἀγγέλους | κρινοῦμεν ; "μήτι ° ye βιωτικά: 4.” βιωτικὰ " datas 9 > m / κ. ο κ.α 1 / > α Ἡ 4 ion, Rom, μὲν οὖν ™ κριτήρια, ἐὰν ἔχητε τοὺς Ἱ ἐξουθενημένους ἐν τῇ ἐκκλησία, 10%) 38:
, r / . ν δι. 4 E fei, / ια > Gal. i. 8; nia καθίζετε 5. πρὸς "ἐντροπὴν ὑμῖν λέγω. "οὕτως οὐκ ΕΛΑ >” > eon <a ie 2549 e224 , u - ν 4 Jude 6: ἐστιν ἐν ὑμῖν ν ;
τιν} ἐν ὑμῖν σοφὸς” οὐδὲ” εἷς, ὃς δυνήσεται " διακρῖναι ᾿ ava Wan ie) 18.
Ἡ oH.l.;class. p Lk. xxi. 34; Aristot., Polyb., Philo. Al. q See i. 28. r Transit., Eph. i. 20; Acts ii. 30. S xv. 34; Job xx. 3; Ps. xxxiv. 26, etc. Cf. iv. 14. t Gal. iii. 3; Mt. xxvi.4o; Mk. vii. 18; Jo.
XVill. 22. u N.T. 4./., in this sense. τος Εκ. ασ Τα lvii 53
Cf. iv. 7; xi. 29.
v Mt. xiii. 25; Mk. vii. 31; Rev. vii.
levi, NBCLP, minn.” or more (cf. Gal. iii. 28, Col. iii. rz).
εστιν, DG 37, etc.: Western correction.
2 ouSers σοφος, WBC 17, 46, 73; so crit. edd. ovde εις σοφος, GP 37, Aug., Ambrst. (quisquam sapiens),—later Western ; σοφος simply, D*, earlier Western (?) ; σοφος ονδε ets, D*L, etc.,—Syrian.
qualifies its objects as culpable; cf. ἵνα Katapyyoy in xv. 24; also v. 12 above, and other parls. The anarthrous ἀγγέλ- ους signifies beings of this order, in con- trast with men (cf. iv. 9; also Jude 6); “Ῥ. does not wish to mark out this or that class of angels, but to awaken in the Church the sense of its competence and dignity by reminding it that beings of this lofty nature will one day be subject to its jurisdiction” (Gd.; also Ε].).---μήτιγε βιωτικά (nedum quidem; not surely a continued interrog., as W.H. punctuate) —in sharp contrast to ‘angels ’’—‘ (to say) nothing verily of secular matters!’’. --“μήτιγε (sc. λέγωμεν) is a N.T. kL, —a sound cl. idiom (see Lidd. on µήτις, also El. ad. loc.),—negative syn. for πόσῳ μᾶλλον (Rom. xi. 12, 24); for the γε, cf. iv. δ.---βιωτικός, of later Gr. (after Aristotle), denotes matters relating to βίος (one’s “living’’), which differs from ζωὴ as vita quam from vita qua vivimus —‘‘quae ad hujus vite usum pertinent” (Bz.), or ‘ad victum pertinentia” (Cv.) ; see Lt. ad loc., and Trench, Syz., § 27. Vv. 4, σα. Ver. 4 is rendered in three diff. ways, as (a) τ. ἐξουθενημέγνους ἐν τ. ἐκκλησίᾳ is taken to mean the heathen judges, the ἄδικοι of νετ. 1 whom the Church could not respect (év, in the eyes of; cf. xiv. 11); then τούτους καθίζετε becomes an indignant question—‘‘ Do you set up these (as your judges)?” so Μπ Ἡπ Ὅροα, αν. Ὅτι The position of καθίζετε and the strain put upon its meaning speak against this view—the Cor. Christians did not appoint the city magistrates; also the unlikeli- hood of Paul’s using language calculated to excite contempt toward heathen rulers. (0) The prevalent construction (Vg., Syr., ο οὖν προ Bala ΕΕ ΔΑ. Vg, Eas Vin marg.) understands τ. ἐξονθ. ἐν τ. ἐκκλ. cas the despised of the Church itself
(καυχᾶσθαι ἐν avOp., iii. 21, iv. 6 ff. implies sucha counterpart) ; then ka@tfere’ is read as impv., and P. says in sarcasm, ‘“‘Tf you have lawsuits in secular affairs, set up the lowest amongst you (for judges of these low matters)!”’ κριτήρια how- ever (see note on 2, and R.V. marg.) sig- nifies not trials, nor matters of trial, but tribunals, and is therefore an unsuit- able obj. to ἐὰν ἔχητε: βιωτικὰ κριτήρια are the things wanting to the Church, which P. is advising them to set on foot. Moreover, Paul would hardly speak of Christians as ‘despised’? among their fellows, without some touch of blame for their despisers. (c) For these reasons, it is better, as Ht. suggests, to put the comma before, instead of after, ἐὰν ἔχητε, attaching τοὺς ἐξουθ. to this: vb. and reading βιωτ. κριτ. as a nom. (or acc.) pendens to the sentence (cf. Rom. viii. 3, Heb. viii. 1; and Bm., pp. 379 ff.) : we thus translate, ‘‘ Well then, for secular tribu- nals—if you have men that are made of no account in the Church, set these on the bench!’’ That this prideful Church has such persons is undoubted; P. puts the fact hypothetically, as a thing one does not like to assume. μὲν οὖν throws into relief, by way of emphatic resump- tion, the βιωτικά . . . κριτήρια.-- πρὸς ἐντροπὴν ὑμῖν λέγω, “Unto your shame (lit. for a shame to you) I say (it)”’: this relates to the foregoing sentence (cf. xv. 34); it is a shame the Cor. Church should have members looked on with utter contempt (cf. xii. 21-25); but since it has, it is fitting that they should be its judges in things contemptible! P. writes with anger, whereas he did not, though he might seem to do, in iv. 14.