For both, cf. 2 Cor. vi. 6;
4. Ἡ ἀγάπη " μακροθυμεῖ, ""χρηστεύεται" ἡ ἀγάπη οὐ * ζηλοῖ,
3 ΄ [ο ~ ἡ ἀγάπη ! οὐ 7 περπερεύεται : οὗ ” φυσιοῦται, 5. οὐκ " ἀσχημονεῖ: ob
Rom. ii. 4;
Gal. ve” Eames ὑτὰ 3 PEautis, οὗ "παροξύνεται: οὗ *Aoyilerat "τὸ "κακόν, μµακροθ.,
Th. v. 145 5 f ή σπα ανα 18 , < iphyeneth es ae pe 143 6. οὗ ‘xalper ‘emi τῇ adikia "συγχαίρει δὲ “TH “ahnOeta: 7.
15 J any: πάντα | στέγει, πάντα πιστεύει" πάντα ἐλπίζει, πάντα “ ὑπομένει. Fics ῷ XVill. 26, 29; Lk. xviii. 7; Prov. xix. 11. -μια, ro times in P.; 4 in other Epp.; -μως, Acts xxvi. 3. in Gr. x In this sense, Acts Vii. 9, xvii. 5; Jas.iv.2. Diff. in xii. 31, etc.; diff. again in Gal. iv. 17 f. y Η.Ι. See note below. z See iv. 6. a See vii. 36. b See x. 24. ο Acts xvii. 16. -σμος, Acts xv. 39; Heb. x. 24. d In this sense (act.), Rom. iv. 6, 8 (Ps. xxxi. 2); 2 Cor. v. 19; diff. in iv. 1, ver. 11 below. e Five times in Rom.; Jo. xviii. 23; 3 Jo. 11. f xvi. 17; 2 Cor. vii. 13; Acts xv. 31; Lk. i. 14; Mt. xviii. 13; Prov. xxiv. 19. g See xii. 26. h In this semse, 16 times more in P.; Heb. x. 26; Jas. v.19; 1 Pet.i.22; 2 Pet.i. 12, ii.2; Jo. passim, i See ix. 12. k With acc., Rom. viii. 24; 2 Tim. ii. 10 (παντα); Heb. x. 32, xii. 2 f.; Jas. i. 12; Wisd. xvi. 22.
w Hl.
10m. η αγαπη (?) B, 17, and a few other minn., f. vg. cop., and a number of Ff. So W.H., Tr.,.; Nestle brackets. Tisch. reads η αγαπη thrice, but attaches
the second to χρηστ., and the third to ζηλοι. 2 ro µη εαντης: B, Clem. The best codd. may contain a vicious reading.
stance are sound signifying nothing; in the second, they ave nothing; in the third, they gain nothing. Those who make sacrifices to benefit others without love, must have some hidden selfish recompense that they count upon; but they will cheat themselves.—éav ψωμίσω x.t.A., “If I should dole out all my property”. The vb. (derived from ψωμός —rpoptov, John xiii. 26 ff.—a bit or crumb) takes acc. of person in Rom. xii. 20 (LXX), here of thing—both regular: “Si distribuero in cibos pauperum”’ (Vg.), ‘Si insumam alendis egenis” (Bz.).—The sacrifice of property rises to its climax in that of bodily life: cf. Job ii. 4 f., Dan. iii, 28, Gal. ii. 20, etc.; John x, II, xv. 13.—But in either case, ex hypothest, the devotion is vitiated by its motive—tva καυχήσωµαι, “that I may make a boast’’ (cf. Matt. vi. τ ff.); it is prompted by ambition, not love. So the self-immolator forfeits the end he seeks; his glorifying becomes κενοδοξία (Gal. v. 26, Phil. ii. 3; cf. John v. 44). οὐδὲν ade- λοῦμαι signifies loss of final benefit (cy. Gal. v. 2, Rom. ii. 25, Luke ix. 25). This entire train of supposition P. puts in the rst pers., so avoiding the appearance of censure: cf., for the usus loquendi, xiv. 14-19, Viii. 13, ix. 26 Ε----καυθήσωµαι is a grammatical monstrum,—a reading that cannot well be explained except as a cor- ruption ο[καυχήσωμαι; it was favoured by the thought of the Christian martyrdoms, and perhaps by the influence of Dan. iii. 28. Hn., Gd., Ed., El., amongst critical comment., are in favour of the T.R., which is supported by the story, told in Josephus (B.., vii. 8. 7), of a Buddhist
fakir who about this time immolated him- self by fire at Athens.
§ 43. THE QUALITIES OF CHRISTIAN LovE, xiii. 4-13. The previous vv. have justified the καθ᾽ ὑπερβολὴν of xii. 31. The loftiest human faculties of man are seen to be frustrate without love; by its aid alone are they brought to their proper excellence and just use. But this ““way” of Christian attainment has still to be “described,” and the promise of xii. 316 fulfilled. So while vv. 1-3 have proved the necessity, the rest of the chap. shows the nature and working of the in- dispensable ἀγάπη. The Cor. may see in this description the mirror of what they ought to be and are not; they will learn how childish are the superiorities on which they plume themselves. (a) The behaviour of Love is delineated in fifteen exquisite aphorisms (4-7); (6) its permanence, in contrast with the transi- tory and partial character of the prized xaptopara (8-13).