346
Iv:
tHere only; ' παροργισμῷ ὑμῶν, 27. py dé! " δίδοτε "τόπον τῷ "διαβόλῳ. 28.
3 Kings
κ
; Rom. xii. 19; see Heb. xii. 17. x Matt. vii. 23, xxvi. 10; Acts x. 35. xii. 8; 1 Thess. ii. 8 only; Job xxxi. 17.
ὁ “κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ “ κοπιάτω * ἐργαζόμενος * ἀγαθὸν ταῖς χερσὶν,” ἵνα ἔχῃ ” μεταδιδόναι ὃ τῷ " χρείαν ἔχοντι.
v Particip., Gal. i. 23 αἱ. fr. xy Rom. ii. 10; Gal. vi. ro.
w Matt. vi. 28; Rom. xvi. 6. z Luke iii. rr; Rom. i. 11,
a Matt. iii. 14; Gospels pass.; 1 Cor. xii. 21, 24;
1 Thess, i. 8, iv. 9 al. Paul; 1 John ii. 27, iii. 17 (abs.); Rev. iii. 17 al.
1 unre mss. Chrys.,, Thdrt.; μηδὲ NABDEFGKLP, Clem., εἰς, ταις ιδιαις χ. το αγαθ. SNADEFG 37, 57, 73, 116, al.,, it., v., Copt., Sah., Ἐτλ.,
Arm., Bas., Naz., Epiph., Jer., Aug., Pel. ;
το ay. τ. ιδ. x. K το, 47-8, 71-2, 80, 117,
Syr., Thdrt. ; το ay. (omg. τ. xepo.) 17, 673, Clem.; tats χερ. (omg. το αγ.), Tert. ; al. vary ; Tats χερσι το αγαθον KYB, most mss., Chrys., Thl., Oec.
* peradouvar DFG.
have recognised the place of anger in a moral nature; cf., ¢.g., Plato’s τὸ θυμοει- δέ; Butler's statement of the function of anger in a moral system as ‘a balance to the weakness of pity" and a “ counter- poise to possible excess in another part of our nature,” Sermons, Carmichael's ed., p- 126, 128. A righteous wrath is ac- nowledged in Scriptureas something that not only may be but ought to be, and is seen in Christ Himself (Mark. iii. 5). So Paul speaks here of an anger that is approvable and to be enjoined, while in the καὶ μὴ ἁμαρτάνετε he forbids only a particular form or measure of anger. As the following clause suggests, even a righteous wrath by over-indulgence ma pass all too easily into sin.—é ἥλιος πι ἐπιδνέτω ἐπὶ τῷ παροργισμῷ ὑμῶν: {εί not the sun go down upon your provoca- tion. For the expression 6 ἥλιος ph ἐπι- δνέτω cf. Deut. xxiv. 13, 15; Jer. xv. 9; also Hom., Π., ii., 413, and Plutarch’s statement of the Pythagorean custom— εἴποτε προαχθεῖεν εἰς λοιδορίας ὑπ' dp- γῆς, πρὶν ἣ τὸν ἥλιον δῦναι τὰς δεξιὰς ἐμβάλλοντες ἀλλήλοις καὶ ἀσπασάμενοι διέλνοντο (De Am. frat., p. 488 Β). τῷ, inserted by the TR, is supported by DF ΚΙ ΝΟ, etc.; it is omitted by the best critics (LTTrWHRV) on the authority of BN'A, etc. The noun παροργισμός occurs only here in the NT; never, as it would appear, in non-biblical Greek; but occasionally in the LXX (1 Kings xv. 30; 2 Kings xxili. 26; Neh. ix. 18). It differs from ὀργή in denoting not the disposition of anger or anger as a lasting mood, but provocation, exasperation, sudden, violent anger. Such anger cannot be indulged long, but must be checked and surren- dered without delay. To suppose any allusion here to sunset as the time for εἰ ἐκ or to night as increasing wrath Υ giving opportunity of brooding, is to
import something entirely foreign to the simplicity of the words as a statement of limitation.
Ver. 27. μήτε δίδοτε τόπον τῷ δια- βόλῳ: neither give place to the devil. The pyre of the TR is supported by cursives and certain Fathers, but must be displaced by μηδέ, for which the evidence is overwhelming (BS¥DFKL, etc.). μήτε properly used would have required μήτε, not μή, in the previous prohibition. μηδέ on the other hand 1s grammatically correct as it adds a new negative clause, = ‘‘also do not,” “nor yet’ (Hartung, Partikl., i., p. 210; Buttm., Gram. of N. T. Greek, p. 366; Jelf, Greek Gram., ὃ 776). τόπον, = room, opportunity; cf. Rom. xii. 19. διάβολος is not = calumniator (Luth., etc.), as if the reference were to heathen slanderers of Christians (Erasm.), but = the devil, the word having always that sense in the NT when used as a noun (in τ Tim. iii, 11; 2 Tim. iii, 3; Tit. ii. 3 it is probably an adject.); of. Matt. iv. 1, 5, xiii. 39, xxv. 41, etc. It has that sense again in 1 Tim. iii. 6. The more personal name Σατανᾶς occurs more frequently in the Pauline writings, while it is used only once in John’s Gospel (xiii. 27) and never in his Epistles. On the other hand διάβολος is strange to Mark.