9535
g See vi. 9 * bh See iii. 17.
34. "' ἐκνήψατε " δικαίως καὶ μὴ ἁμαρτάνετε, ᾿ ἀγνωσίαν γὰρ "Θεοῦ iNT. At;
τινες ἔχουσι : πρὸς ’ ἐντροπὴν ὑμῖν λέγω."
26. k Else-
q? ασ g “ a 55 , er ΡΜ , , 35. * ANN 1 ἐρεῖ ἅτις, “Mas " ἐγείρονται οἱ "νεκροί; "ποίω δὲ Ντο,
persons
(cf. Jer. xxiv. 2); Rom. i 4; Eph. iv. 32, etc. -ενομαι, xiii. 4; -οτης, 4 Cor. vi. 6, and eight times 1 Ν. ν
besides in P, 24; « Ki. xxv. 37; Joeli. 5, ανανηφω. Xvi. 20. i
r See ver. 15.
Al. ; Ex. xxi. 10; Prov. vii. οι: Wisd. viii. 18. πι Ν.Τ. ἡ.]
-Al.; Gen. ix.
ni ΤΗ, ii, 10; Tit. ii. 12; 1 Pet. ii. 23; Lk. xxiii. 41; Deut. ο Wisd. xiii. 1. ayvwo., 1 Pet. ii. 15; Job xxxv. 16. i s Rom. iii. 27; Jas. iv. 14; 1 Pet. 1. 11, ii. 20; Rev. iii. 3; oftener in GG. and Acts.
p See vi. 5. q Jas. ii. 16,
1ypyora, all uncc., many minn., and nearly all Ff. Printed χρησθ’ for sake of
metre. ἆλαλω, NBDP. λεγω, AGL, etc.
upon the situation: the disbelief in the Resurrection declared in the Cor. Church is of a piece with its low ethics (11. 1 ff., iv. 18-v. 2) and its heathen intimacies (viii. το, x. 14-22, 2 Cor. v. 14-vil. 1); it springs from ἀγνωσία Θεοῦ, from a feeble religious consciousness.—ph πλανᾶσθε (see parls.), ‘‘ Be not misled (seduced) ”’ : the seduction lay in the specious philo- sophy under which sceptical tenets were advanced, concealing their demoralising tendency. The line the Ap. quotes (an ordinary senarius of the dialogue in the Attic drama: χρηστά, so written in the best copies, was probably read χρήσθ’, Wr., Hn.) is attributed to Menander (322 Β.ο.), of the New Comedy and an Epicurean, by Tert. and Hier., followed by most others. But this was a proverbial enomé, and probably current long before Menander. ὁμιλίαι bears the narrower sense of conversations (A.V.; colloquia, Vg.), or the wider sense, more fitting here, of intercourse, compantonships (R.V.).—éxvyware δικαίως κ.τ.λ. (cf. 32b, xi. 21; and parls. for ἐκνήφω): ‘‘Rouse up to soberness in righteous fashion, and cease to sin ”’ (the first impv. is aor., of a single action; the second pr., of a course of action)—a startling call, to men fallen as if into a drunken sleep under the seductions of sensualism and heathen society and the fumes of intellectual pride. δικαίως signifies the manner of the awaking; it is right the Cor. should rouse themselves from self- delusion; P. assails their conscience.— ἀγνωσίαν γὰρ Θεοῦ τινες (cf. 12) ἔχουσιν, ‘‘ For some have (maintain) an ignorance of God”’ (¢f. the use of ἔχω in 31, viii. 1, Rom. iv. 2, v. I, respecting states of mind); this asserts, beyond τὸν Θεὸν ἀγνοοῦσιν, a characteristic, a persistent condition, in which the Cor. tivés share with the heathen (xii. 2, Rom. i. 19 ff., εἰς.).---πρὸς ἐντροπὴν ὑμῖν λαλῶ, “I say
Read, doubtless, with elision of the a. A freq. variation; cf. vi. 5.
(it) for a shame to you,” otherwise than in iv. 14. ‘‘Ignorance of God’ is a deeper evil than the ingratitude toward the Ap. which he censured earlier; this can only be remedied by a thorough in- ward reaction—‘‘ad pudorem vobis in- cutiendum dico”’ (Cv.). That these wise Cor. should be taxed with “ignorance,” and ‘tof God” on the knowledge of whom they flattered themselves above all (viii. 1, 4), was humiliating indeed.
§ 54. THe MANNER OF THE RESUR- RECTION, xv. 35-42a. We enter on the second part of the Apostle’s argument touching the Resurrection: see the analy- sis, Introd. to Diy. V. He has established the truth of the doctrine and the certainty of the event, and proceeds consequently to set forth the manner of its occurrence and the nature of the new body to be assumed. P. has still in view the unbelieving ‘*some,”’ and pursues the dialectical and apologetic vein of the foregoing context. The deniers found in the inconceivability of the process (35) a further and, in their eyes, decisive objection against the reality of the fact. In vindicating his doctrine upon this side, P. therefore confirms its truth; he traces its analogies in nature, and its harmony with the order of Divine revelation; and the first half of his grand argument culminates in the second. See Edwards’ subtle analysis of vv. 35-44.