Ver. 19. He has appealed to the faithfulness of God, and this s the thought of the unchangeableness of Christ.—é τοῦ Θεοῦ γὰρ vids κ.τ.λ.: for the Son of God, Christ Fesus, who was proclaimed ou us. position of rod Θεοῦ before γάρ (as in the true text) brings out the sequence of thought better, as it brings Θεοῦ (the connecting word) into prominence.—&’ ἐμοῦ καὶ Σιλονανοῦ καὶ Τιμοθέου : even by me and Silvanus and Timothy. These three brought the Gospel to Corinth (Acts xviii. 5), and were closely associ- ated during the Apostle’s labours in that city (x Thess. i. 1, 2 Thess. i. 1). Sil- vanus is only another form of the name Silas; he was a prophet (Acts xv. 32), and apparently, like St. Paul, a Roman citizen (Acts xvi. 37), and shared the
17---22.
45
Τιμοθέου, οὐκ ἐγένετο ναὶ καὶ οὔ, ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν " 29. ὃ Rom. iv.
lal ~ Ν ὅσαι γὰρ " ἐπαγγελίαι " Θεοῦ, ἐν αὐτῷ τὸ ναὶ, καὶ
τῷ Θεῷ πρὸς δόξαν δι ἡμῶν.
21. ὃ δὲ “βεβαιῶν ἡμᾶς 2 σὺν ὑμῖν
20; Gal. iii. 21.
t Rom. xv. 8; 1 Cor. i. 6,8; Col.
a ie EY τας ee ΑἈ εν αὐτῷ το αμην,
3 9 ναι] , ς ο <3 4 γ. ᾿ ii. 7: i εἰς Χριστὸν, καὶ “χρίσας ημᾶς, Θεός" 22. ὃ“ και σφραγισάμενος ae ΚΩ͂
ἡμᾶς, καὶ δοὺς τὸν " ἀῤῥαβῶνα τοῦ Πνεύματος ἐν ταῖς καρδίαις ἡμῶν. να ταν Χ. -
Heb. i. 9. Eph. i. 14.
v John vi. 27; Eph. i. 13, iv. 30; Rev. vii. 3, 4.
ω , w Gen. xxxviii. 17; chap. ν. 5;
1 «at εν αυτῳ DbcEKL and the Harclean; 810 και δι αυτου has the stronger support of SSABCGP 17, the Peshitto and the Bohairic.
2 C and the Harclean stand almost alone in reading vpas συν npw; B has vpas
συν υμιν and υμας at the end of the verse.
3 ΝΕΒΟΕΡΕΙΟ have ο και σφρ.; G and the Latins have και ο σφρ.; while
$$*AC*KP 17 and the Bohairic omit ο altogether.
W.H. enclose it in brackets.
Apostle’s perils during the whole of his second missionary journey (Actsxv. 40— xviii. 18). We hear of him again at Rome (1 Pet. v. 12).--οὐκ ἐγένετο vat καὶ οὔ, ἀλλὰ val ἐν αὐτῷ γέγονεν : was not Yea and Nay, but in Him is (sc., has been and continues to be) Yea. There is no doubtfulness or vacillation in the words of Christ (Matt. vii. 29, John xii. 50); and He continually emphasised the positive and certain character of His teaching by the introductory formula ᾿Αμὴν, ἁμήν. More than this, however, is involved here. Christ, who is the Object and Sum of St. Paul’s preaching, is unchangeable (Heb. xiii. 8), for He is not only “true” (Rev. iii. 7), but ‘‘ the Truth”? (John xiv. 6): He is, in brief, ὁ ᾿Αμήν (Rev. iii. 14), and so it may be said that an Eternal ‘“‘ Yea” has come into being (γέγονεν, through His incar- nate Life) in Him.
Ver. 20. ὅσαι yap ἐπαγγελίαι κ.τ.λ. : for how many soever be the promises of God, in Him is the Yea. Not only was Christ a διάκονος περιτομῆς . . . εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων (Rom. xv. 8), but He is Himself, in His own Person, the true fulfilment and re- capitulation of them all (cf. Gal. iii. 8).— διὸ καὶ δι᾽ αὐτοῦ τὸ ᾿Αμήν κ.τ.λ.: where- fore also through Him is the ‘‘ Amen,” to the glory of God, through us. The reading of the received text conceals the force of these words. It is because Christ is the consummation, the ‘‘ Yea” of the Divine promises, that the ‘‘Amen”’ is specially fitting at the close of doxolo- gies in public worship (1 Cor. xiv. 16). The thought of the fulfilment of God’s promises naturally leads to a doxology (Rom. xv. 9), to which a solemn ᾽Αμήν, the Hebrew form of the Greek vai, whose