Ver. 23. On πάντα ἔξεστιν κ.τ.Λ., See notes to vi. 12. The form of that νετ. seems to be purposely repeated here (jot only omitted), with the effect of bringing out the altruistic as complementary to the self-regarding side of Christian ex-
23. "Πάντα por! * fear, ἀλλ᾽ "οὐ πάντα "συμφέρει: po. "ἔξεστιν, GAN οὐ πάντα ! οἰκοδομεῖ: 24. μηδεὶς ἔτὸ Εξ ἑαυτοῦ & μή Ἀζητείτω, ἀλλὰ τὸ τοῦ ! ἑτέρου ἕκαστος.2
867
ο πάντας See vi. 12. f See viii.1o.
A ia 21; c/.Mt.
25. παν τὸ ἐν ¥ µακέλλῳ᾽ 2 - XV1. 21.
* ww oupevov ἐσθίετε, μηδὲν ™dvaxpivovtes διὰ τὴν ® συνείδησιν, b Ver. 53,
σα ο 2
26. "τοῦ γὰρ Σ Κυρίου ἡ γῆ καὶ τὸ "πλήρωμα αὐτῆς: 27. εἰ δέ" καν 14; Ph. ii. να κου | it! Neb. ii. 10. See i. 22. i Ph. ii. 21. ο erepos, see iv. 6. k H.l.; see note below. 1 Mt. x. 2ο, etc.; hl. in Epp. m See ii. 14. n See viii. 10. ο Ps. xxiii. 1, xlix. 12. p In this sense, Mk. vi. 43, Viii. 20.
1 Om. pot (supplied from vi. 12) all pre-Syrian unce,
70m. εκαστος pre-Syrian uncc. and verss.
του Kuptov yap (in this order) : all uncc. but AHKLP, “Om. δε pre-Syrian unce. and verss.
pediency. On Paul’s dialectical use of the words of opponents, cf. viii. x ff. and notes. Closing his discussion about the sacrificial meats, P. returns to the point
from which he set out in ch. viii., viz., -
the supremacy of love in Church life— there commended as superior to know- ledge, here as supplying the guard of liberty ; in both passages, it is the prin- ciple of edification.—The tacit obj. of οἰκοδομεῖ (see viii. 1, iii. 9-17) is ‘the Church of God” (32). Edification, in its proper meaning, is always relative to the community; P. is safe-guarding not the particular interests of ‘‘the weak brother’’ so much as the welfare of the Church, when:he says, ‘‘ Not all things εάν”,
Ver. 24. With μηδεὶς τ. ἑαυτοῦ κ.τ.λ. cf. xiii. 5, Rom. xiv. 7, xv. 2, Gal. vi. 2, Phil. ii. 1 ff. After ἀλλὰ understand ἕκαστος, from the previous µηδείς: cf. the ellipsis in il. I, 7, vii. 19 (Bm., p. 392). For 6 ἕτερος (= 6 πλησίον, Rom. xv. 2), wider than 6 ἀδελφός (viii. 11; of. 27 f.)—‘‘ the other’’ in contrast with one- self—see parls.; Gr. idiom prefers ‘the other”” where we say ‘‘others’’.—rd ἑαυτοῦ, τὸ τοῦ ἑτέρου, implies some definite ροοά---'' his own, the other’s in- terest’’: a N.T. h. 1.; the pl. elsewhere in such connexion (cf. Matt. xxii. 21).
Vv. 25, 26. The above rule is now applied in the concrete, πὰν τὸ ἐν µακέλλφ πωλούμενον κ.τ.λ., “ Anything that is on sale in the meat-market eat, not asking any question of conscience’’. µάκελλον is a term of late Gr., bor- rowed from Latin (macellum): possibly a local word, introduced by the colonia ; for the anarthrous ἐν µακ., cf. note on ἐν σταδίῳ (ix. 24).---μηδὲν ἀνακρίνοντες διὰ συνείδησιν might mean “for con- science’ sake (to avoid embarrassment of conscience) making no enquiry ”’ (Cm.,
Er., Hf., El., Holsten), as though ad- dressed to men of weak conscience— Bg. however, ‘propter. conscientiam alienam”’ (referring to 29); or, ‘because of your (sc. strong) conscience making no enquiry ’’—since you are not troubled with scruples (Est., Mr., Ed.) ; or, “‘mak- ing no enquiry on the ground of con- science,”’ the ady. phrase simply defining the kind of question deprecated (so Bz., Hn., Bt., Gd., Ev.): the last interpreta- tion best suits the generality of the terms, and the connexion with ver. 26. For ἀνακρίνω, see ii. 14, iv. 3, ix. 3, and notes ; it signifies enquiry with a view to judgment at the bar of conscience.— μηδέν, acc. of definition, as in Acts x. 20, xi. 12; Sm. baldly renders it as transitive obj., ‘examining nothing’’—kein Fleisch- stick untersuchend! For μὴ in ptpl. clause, see Wr., p. 606.—The citation from Ps. xxiv. 1, recalling the argument of viii. 4 ff., quiets the buyer’s con- science: consecration to an idol cannot deprive the Lord of anything that be- longs to ‘the earth and its fulness,” and which His providence supplies for His servants’ need; cf. Rom. xiv. 6b, 14, 1 Tim. iv. 4.—w)ypepa, in its primary sense, id quo res impletur (cf. Lt., Colos- sians, pp. 257 ff.); ‘terra si arboribus, herbis, animalibus etc., careret, esset tanquam domus supellectile et omnibus instrumentis vacua’’ (Cy.).