359
14. διὸ "λέγει "Ἔγειρε] ὁ “καθεύδων καὶ ἀνάστα ἐκ τῶν νεκρῶν, 5 Ch. iv. 8 4 Pog rel: "καὶ " ἐπιφαύσει σοι ὃ Χριστός." 15. "βλέπετε οὖν " πῶς * ἀκριβῶς t ἴα, xevi. 190; (Heb.) ἴσχον; ut Thess. v. 6 reff. v=James iv. 7; Rev. ii. 1ο, w Here only; Job xxv. 5. x= Matt. xxiv. 4 al.; 1 Cor. iii. το, viii. 9, x. 22, xvi. 10; Gal. v.15; Col. 11,8; Heb. ili. 12, xii. 25. y See note. z=here only; see Acts xxvi. 5.
1 εγειραι with some mss. ; εγειρε MSS., al. 2 erupavoets του Χριστου D! and mss, in Chr.-Jer., d, e, f, Thdrt. (who however
cites text from ἔνια τῶν ἀντιγρ. with approval), Orig., Ambrst.; επιφαυσει σοι ο Χριστος Marc., Clem., Orig.,, Ath., Chr., Dam., Archel. (om. σοι), Jer., Ambr.,
Aug., Vig., Pel., al.
pretations as these—(1) ‘he who does not refuse to be made manifest, becomes an enlightened one” (Beng.); (2) ‘for all that is enlightened by the light, is itself light” (Olsh.); (3) ‘all things which are tested by the light of the doctrine of Christ, one has no need to keep secret; all, however, which one can perform openly is itself light’; (4) all those constructions which give dave- povpevov the Middle sense, e.g., ommne enim illud, quod manifesta facit alia, lux est (Erasm.) ; lux enim illud est quod omnia facit manifesta (Beza; similarly Calv., Bleek, etc.); (5) and all that make the light the agent of the ἐλέγχειν (De Wette, etc.) The sense, therefore, is this—‘‘all these shameful things which are done by them in secret, when they are subjected to the open rebuke which Christians ought to give them, are laid bare by the light of the Christian truth acting in their reproof, so that the doers of them are made to see them in the odiousness of their real nature; for every- thing that is disclosed in its real colours ceases to be secret and becomes of the nature of light”. So substantially Mey., Ell., etc. The δέ also has its proper, adversative force, as if = ‘these things indeed are done in secret; but (or yet) they are made manifest and displayed in their true character, when you reprove them in the power of Christian truth”’, Thus, the whole sentence becomes a further reason, derived from the effects of the act, for practising the ἐλέγχειν ; and the second clause confirms the par- ticular power ascribed to the Christian φῶς by reference to the general statement of the connection between manifestation and light.
Ver. 14. διὸ λέγει, Ἔγειραι 6 καθεύ- δων καὶ ἀνάστα ἑκ τῶν νεκρῶν, καὶ ém- φαύσει σοι ὁ Χριστός: Wherefore he saith, Awake thou that sleepest and arise from the dead, and Christ shall shine upon thee. Sothe RV, better on the whole than the ‘‘shall give thee light” of the AV. The verse contains a quotation, but the
great difficulty is in ascertaining its source and understanding its precise point. It is introduced by the subordinating, co- ordinating, and causal particle διό (on which see under ii. 11, and cf. Buttm., Gram. of N. T. Greek, p. 233; Blass, Gram. of N. T. Greek, p. 274) = δι’ 8, ‘on which account,” 2.6., “things being as I have stated them we have the Divine word, ‘Arise,’” etc. The λέγει is taken by some (Haupt, Abb.) as =7¢ is said; but in Paul’s general use it is personal, ὁ Θεός or similar subject being under- stood; while φησὶ is the formula that may be used impersonally. (See on iv, 8, and cf. Bernh., Synt., xii., 4, p. 419.) For ἔγειραι of the TR, which is the reading of the cursives, ἔγειρε, which is supported by BS3ADGKL and practically all uncials, must be accepted. It requires no σεαυτόν to be supplied ; neither is it to be explained as an Active with a Middle sense; but is best understood as a formula like ἄγε, with the force ofup/ The imper. ἀνάστα for ἀνάστηθι occurs again in Acts xii. 7, as also in Theocr., 24, 36; Menander (Mein.), p. 48, etc. ; cf. ἀνάβα (Rev. iv. 1), κατάβα (Mark xv. 30; but with a υ. 1.). The verb ἐπιφαύσει means properly to dawn, corresponding to the ordinary Greek ἐπιφώσκω, which is used also in the narratives of the Resurrection in Matt. xxviii. 1; Luke xxiii. 54. This is the only occurrence in the NT of the form ἐπιφαύσκω, which is found occasionally, however, in the LXX (Job xxv. 5, xxxi. 6, ΧΙ, 1ο, etc.) The noun ὑπόφαυσις also occurs in Herod., vii., 30. Instead of ἐπιφαύσει σοι ὃ Χριστός D* and certain manuscripts mentioned by Chrys., Theod., Jer., etc., read ἐπιψαύσει σοι 6 Χρισ- τός οἵ ἐπιψαύσεις τοῦ Χριστοῦ. This reading was connected with the legend that our Lord’s Cross was planted above Adam’s burial-place, and that our first father was to be raised from the dead by the touch of the Saviour’s body and blood. The clause as we have it means not merely ‘‘ Christ will cause His face to shine graciously upon thee,” but