IX. 1. Οὐκ εἰμὶ ἀπόστολος ]; οὐκ εἰμὶ "ἐλεύθερος 1; οὐχὶ ᾿Ιησοῦν
bes 3
Χριστὸν 3 τὸν ” Κύριον ἡμῶν ” ἑώρακα
ἐν Κυρίῳ; 2. “ei ἄλλοις οὐκ.εἰμὶ ἀπόστολος, ἆ ἀλλά “ye ὑμῖν εἰμι ' n γὰρ “σφραγὶς τῆς” ἐμῆς' ἀποστολῆς ὑμεῖς ἐστε ἐν Κυρίω.
xv. 58, xvi. 10; Rom. xiv. 20; Phil. i. 22, ii. 30; 2 Tim. iv. 5; Acts xiii. 2, xiv. 26. For αλλα after hypoth., see iv. 15, viii. 6; 2 Cor. xi. 6, xiii. 4; Rom. vi. 5.
αι; cf. Phil. iii. 8.
845
2 a ver. 19; Rom. vii.
ine ο” ενα ; Gal.iv. ; οὐ τὸ έργον pou ὑμεῖς ἐστε an fit
Pet. ii. 16. b Jo. xx. 18,
25; Acts
xxii. 14 f. Culi.y13) ft, d Lk. xxiv.
e Rom. iv. 11; 2 Tim. ii. 19; Rev. v. 1, etc. -ιζομαι, 2 Cor, 1. 22; Rom. xv. 28; Eph. i. 13, iv. 30;
Rev. vii. 3, etc.
f Rom. i. 5; Gal. ii. 8; Acts 1.25; Deut. xxii. 7.
νε ελευθερος;.. . αποστολος; (in this order): ABP 17, 37, 46, vg. syrsch. cop.
2Inaovy (without Χριστον), SAB 46, oldest vg. sah. basm. Χριστον Ίησουν, G, Tert., Aug., Pelag.; Ίησουν Χριστον, DKLP, etc., syrsch.
cop. Cf. note on ver. 4.
ὄεορακα, SB*DcGP; so Tisch., W.H., Nestle.
See Wr., p. 108,
‘edpayits pov της αποστολης: ΝΒΡ 17, 46.
to put a σκάνδαλον (cl. σκανδάληθρον, trap-stick = πρόσκοµµα, g) in another’s way,” cf. Rom. xiv. 21 and parls. The strong negation ov py (“no fear lest”: see Wr., p. 634 ff.) is further heightened by eis τὸν aidva, “to eternity”. The rendering ‘‘ while the world standeth ” is based on the use of αἰών (perpetuity) in such passages as i. 20, where the context Narrows its meaning; in this phrase the noun has its full sense, but used rhetori- cally.
§ 27. Paut’s APOSTOLIC STATUS, ix. 1-6. The Ap. is ready to forego his right to use the idolothyta, wherever this claim hurts the susceptibilities of any brother (viii. 13). He is “free” as any man in Cor. in such respects; more than this, he is ‘an apostle” (ix. 1), and the Church of Cor. is witness to the fact, being itself his answer to all challengers (2 f.). If so, he has the right to look to his Churches for maintenance, and that in the ordinary comfort of married life—a claim unquestioned in the case of his colleagues in the apostleship (4-6).
Ver. I, οὐκ εἰμὶ ἐλεύθερς; This question, arising out of the foregoing §, properly comes first. The freedom sup- posed is that of principle; in νετ. το it will take a personal complexion. P. is no longer bound by Mosaic restrictions in the matters under dispute (cf. ver. 21, x. 29, Gal. ii. 4, iv. 12, v. 1); he holds the right belonging to every emancipated Christian.—Far beyond this reaches the question, οὐκ εἰμὶ ἀπόστολος; which P. answers by putting two other questions, one to his own consciousness, the other to that of his readers: ‘‘ Have I not seen Fesus our Lord? Are not you my work in the Lord?”’—"Inooty . . . ἑόρακα (cf.
Acts vil. 55, ix. 5, 17, xxii. 8, xxvi. 15) is a unique expression with P.; it describes not a spiritual apprehension, the γνῶναι. Χοιστὸν of the believer, nor the ecstatic visions which he had sometimes enjoyed in a state of trance (2 Cor. xii. 1 ff.), but that actual beholding of the human and glorified Redeemer which befell him on the way to Damascus; from this dated both his faith and his mission (Acts jx. 1-32, Gal. i. 10-17). Paul seldom uses “Jesus ”’ as the name of our Lord dis- tinctively, always with specific ref. to the historical Person (cf. xii. 3, 1, 1 Thess. iv. 14; Eph. iv. 21; Phil. ii. 10; 2 Cor. iv. 10-14). The visible and glorious man who then appeared, declared Himself as “Jesus’’; from that instant Saul knew that he had seen the crucified Jesus risen and reigning. Asking of his new-found Lord, ‘‘ What wilt Thou have me to do?” he received the command out of which his commission unfolded itself. Personal knowledge of the Lord and a “ word from His mouth” (Acts xxii. 14) were neces- sary to constitute an Apostle in the primary sense, the immediate ‘“ emis- sary”? of Jesus (cf. Mark iii. 13, Acts i. 21 f.); in virtue of this experience, Ἑ. classes himself with ‘the other App.” (xv. 7 ff., Gal. i, 16 f.); his right to do so was in due time acknowledged by them (Gal. ii. 6-9). The great interview, in its full import, was Paul’s own secret; his Apostolic power, derived therefrom, was manifest to the whole world (2 Cor. iii. 1 Π., xii. 12), the Cor. Church supply- ing a conspicuous proof.