w Heb. xiii. 7; Wisd. ii. 17, viii. 10, xi. 14. y See viii. 13. b Gal. v. 20; Col. iii. 5; 1 Pet. iv. 3; -τρης, ver. 7 above.
pe
"ὑπὲρ °6? δύνασθε, ἀλλὰ ποιήσει σὺν
a n » a - a
τῷ Pretpacpe καὶ τὴν "έκβασιν τοῦ δύνασθαι ὑμᾶς ὃ * ὑπενεγκεῖν. / -
14. * διόπερ, " ἀγαπητοί * pou, "Φεύγετε " ἀπὸ τῆς ” εἰδωλολατρείας.
x 2 Tim. iii. 11; 1 Pet. ii. z Ph. ii. 12; 2 Pet. i. 17; Mt. xii. 18 (Isa.
1 αφησει DG—Western emendation. 2 G and several latt. insert ov (super id quod non). 5 Om. vpas all uncc. but NcDcK.
aspect of (b) encouragement besides. (a) ‘So then”’—é@ore with impv., as in iii. 21 (see ποίε)----'' he that thinks (6 δοκῶν : see note, iii, 18) that he stands, let him take heed (βλεπέτω) lest he fall!”’ For ** such thinking, as it leads to trust in one- self, is the beginning of a perilous se- curity’’ (Hf.); this vanity was precisely the danger of the Cor. (see iv. 6 ff., v. 2, etc.). For the pf. ἑστάναι, in this em- phatic sense (to stand fast), see parls. A moral ‘‘fall” is apprehended, involving personal ruin (5, 8; Rom. xi. 11, 22).— (6) The example which alarms the self- confident, may give hope to the despon- dent; it shows that the present trials are not unprecedented: πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος, “It is only human temptation that has come upon you’’—such as men have been through before. Ver. 13 follows sharply on ver. 12, ἀσυνδέτως, correcting a depressing fear that would arise in some minds.— εἴληφεν (see parls.) describes a situation which ‘‘has seized’’ and holds one in its grasp (pf.).—a@v@p@mvos connotes both quod hominibus solet (Cv.) and homini superabilis (Bg.), such as man can bear (R.V.), —ovpperpos τῇ φύσει (Thd.). Some give an objective turn to the adj., reading the clause as one of further warning: “Τε is only trial from men that has overtaken you” (so, with varia- tions, Chr., Est., Gr., Bg.—opponitur tentatio demoniaca). But the sequel im- plies a temptation measured by the strength of the tempted; moreover, as El. says, P. would have written οὕπω ἔλαβεν, rather than οὐκ εἴληφεν, if fore- boding worse trial in store; nor did he conceive the actual trials of the Cor., any more than those of the Thess. or Asian Churches (1 Thess. iii. 5, Eph. vi. ro ff.), as without diabolical elements (see 20 ff., vii. 5, 2 Cor. xi. 3, 14).—et pais attached to ἀνθρώπινος alone: lit. ‘temptation has not seized you, except a human (temptation) ’’—i.e., ‘‘otherwise than hu- man ᾿'.---πιστὸς δὲ 6 Θεός contrasts the
human and Divine; for the natural trial a supernatural Providence guarantees sufficient aid (see parls.). ὅς = ὅτι οὗτος (cf. 2 Cor. i. 18): ‘God is faithful in that (or so that) He etc.”. Paul ascribes to God not the origination, but the con- trol of temptation (cf. Matt. vi. 13, Luke xxii. 31 f., James i. 12 ff.): the πειρασμὸς is inevitable, lying in the conditions of human nature; God limits it, and supplies along with it the €«Bao.s.—For the el- lipsis in (ὑπὲρ 8) δύνασθε, cf. iii. 2—The art. in 6 πειρασμός, τὴν ἔκβασιν, is indi- vidualising: ‘‘the temptation” and ‘the egress ’’ match each other, the latter pro- vided for the former; hence καί, ‘‘also,”’ indivulso nexu (Bg.). Issue is a sense of ἔκβασις in later Gr.; in cl. Gr. disem- barkation, then exit, escape. In τοῦ δύνασθαι ὑπενεγκεῖν (for gen. inf. of purpose, see Wr., p. 408) the subject is not expressed ; as coming under God’s general dealing with men, it is conceived inde- finitely —‘“‘that one may be able to bear’’. Shut into α οι] de sac, a man de- spairs ; but let him see a door open for his exit, and he will struggle on with his load. ἔκβασις signifies getting clear away from the struggle; ὑπενεγκεῖν, holding up under it, the latter made possible by the hope of the former. How different all this from the Stoic consolation of sui- cide: ‘‘The door stands open’! In the Cor. ‘“‘temptation”’ we must include both the allurements of idolatry and the persecution which its abandonment en- tailed.