2δ----43.
89. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ” ἀσθενεῖς καὶ ” ἄρρωστοι, καὶ * κοιμῶν- ,
ται ᾿ ἱκανοί: 31. εἰ γὰρ] ἑαυτοὺς "διεκρίνομεν, οὐκ ὧν * ἐκρινόμεθα:
32. "κρινόµενοι δέ, ὑπὸ Κυρίου ” “παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ
"κατακριθῶμεν.
xvi. 18; Μαὶ. 1. 8; Sir. vii. 35. -τειν, 2 Kings xii. 15; -τημα, Sir. x. 10; -τια, Ps. xl. 3. y Acts xii. 12, xiv. 21, xix. 19; Lk. vil. 11, viii. 32. a Rom. ii. 1 (cf. xiv. 23); also 2 Pet. ii. 6; Rom. iii. 6; Acts xvii. 31;
80. Rev. ili. το; Prov. iii. rx. Jo. iii. 17. b See ver. 18.
1δε, N*ABDG, 17, 46, latt. vg.
883
v 2 Cor. x. το; Mt. XXV. 43; Lk. x. 9; Acts iv.9 v. 15 f.
33. ὥστε, ἀδελφοί µου, ᾿συνερχόµενοι εἲς Td Ww Mt. xiv.
14; Mk. νι. 5, 13, x See vii. z 2 Cor. vi.9; Tit. ii. 12; Heb. xii. 6;
γαρ, CScCKLP, sah. cop., Bas., Cyr. ; Alexandrian and Syrian.
του Κυριον: NBC, 17, 37.
the rite from all other eating and drink- ing—precisely what the Cor. failed to do (20 ff.). They did not descry the signi- fied in the sign, the Incarnate and Cruci- fied in His memorial loaf and cup, and their Supper became a mere vulgar matter of meat and drink. This ordinance ex- posed them for what they were—oapxtxot (iii. 3).--τὸ σῶμ.ς (cf. 24 ff.)—a reverent aposiopesis, resembling ἡ ἡμέρα in iii. 13 (see note); the explanation of some Lutherans, that τὸ σῶμα means ‘ the sub- stance’’ underlying the materia! element, is foreign to the context and to Apostolic times. On “the serious doctrinal ques- tion” as to what the unfaithful receive in the sacrament, see El. ad loc. Distin- guish κρίµα (unhappily rendered “' dam- nation” in A.V.), a judicial sentence of any kind, from κατάκριµα, the final condemnation of the sinner (32; Rom. ν. 16).
Ver. 30. In evidence of the ‘judg- ment” which profanation of the Lord’s Table entails, the Ap. points to the sad fact that “‘amongst you many are sick and weakly, and not a few are sleeping ’’. ---ἀσθενεῖς applies to maladies of any kind, ἄρρωστοι to cases of debility and continued ill-health—egroti et valetudi- narit (Bz.). The added κοιμῶνται (the Christian syn. for ἀποθνήσκουσιν) shows that P. is speaking not figuratively of low spiritual conditions, but literally of physical infiictions which he knows to be their consequence (διὰ τοῦτο). We must be careful not to generalise from this single instance (see John ix. 3). The mere coincidence of such afflictions with the desecration of the Eucharist could not have justified P. in making this statement; he must have been conscious of some specific revelation to this effect. For ixavot (a sufficient number—some- thing like our “plenty of you’’), see parls.; “something less than πολλοί,
Om. του ADGKLP, etc. (Western and Syrian).
though sufficiently numerous to arouse serious attention ” (Ε1.). The “sleepers ” had died in the Lord, or this term would not have been used of them; it does not appear that this visitation had singled out the profaners of the Sacrament; the communtty is suffering, for widely-spread offence. Both in the removal and inflic- tion of physical evil, the inauguration of the New Covenant, as of the Old, was marked by displays of supernatural poweu.
Vv. 31, 32. Such chastisements may be averted; when they come, it is for our salvation: “If however we discerned (or discriminated: dijudicaremus, Vg.) our- selves, we should not be judged’”.— διακρίνω is taken up from ver. 29 (see note); it is distinguished from κρίνω, which in turn is contrasted with κατα- κρίνω (32).---τῷ κόσμῳ in the sequel ex- plains the bearing of διακρίνω here: it expresses a discriminating judgment, by which the Christian rightly appreciates his own status and calling, and realises his distinctive character, even as the διακρίνων of ver. 29 realises the diff. be- tween the κυριακὸν δεῖπγον and a common δεῖπνον. The alliterative play on κρίνω and its compounds is untranslatable; cf. ii. 13 ff., iv. 3 ff. For the form of hypo- thesis, see ii. 8; for the pers. of ἑαυτοὺς, vi. 7.---κρινόμενοι δὲ assumes, from ver. 30, as a fact the consequence hypotheti- cally denied in the last sentence: ‘‘ But under judgment as we are, we are being chastised by the Lord, in order that we may not with the world be condemned” (κατακριθῶμεν, judged-against, to our ruin). Thus hope is extracted from a‘ sorrowful situation; cf. Heb. xii. 6 f., Rev. iii. 19; νουθεσίας μᾶλλόν ἐστιν ἢ καταδίκης τὸ γινόµενον (Cm.). Όππαι- δεύω, to treat as a boy, see Trench, Syn., § 32. Plato describes παιδεία as δύναμις θεραπευτικὴ τῇ Wuxq; cf. the proverb, παθήµατα µαθήµατα. Ch. v. 5 is the