420
ν Rom. 1.9; vous! μου 3 τῆς χάριτος πάντας ὑμᾶς ὄντας. 8. “ μάρτυς γάρ μού w Chap ἢ. ἐστιν 3 ὁ Θεός, ὡς " ἐπιποθῶ πάντας ὑμᾶς ἐν "σπλάγχνοις Ἰησοῦ *
ix. 14; of.
Ps. cxix. 131. x 2 Cor. vii. 15; Philm. 12.
1 980 also Trg. with BcKsilLP, Other edd. συνκ. with $AB*DEFG, Euth.cod.
See Ws., TK., pp. 138-139-
2So all edd. τ. χαρ. pov, DEFG, d, e, f, 6 ἡ μοι τ. χαρ. 30, 43, 52, Euth.cod., Thphyl. O.L. (Freising Fragg., Ambrst.) gaudii, which presupposes χαρας.
3Om. Ti., W.H., Lft., Ws., Trg. with °BFer-G 17, d, e, g, eth., Th. Mps. (Cat., 236). Text in NcADer.Est.KLP, f, vg. syrP- cop., Thdrt., Ambrst. Myr. sup-
poses it to be a reminiscence of Rom. i. 9.
4 So also Hpt. with FKL, f, vg.cle- cop., Thdrt., Ambrst. X. |. Ti., W.H., Ws., Lft., Alf., Trg. with NABD*EGP 17, 37, d, ε, g, am. sah., Bas.
in this Epistle), to believe that the Lord isnear. (See Teichmann, Die paulin. Vor- stellungen von Auferstchung und Gericht,
ναι ἢ). There is perhaps no part of Paul’s thought in which it is so difficult to trace a fixed outline of ideas as the eschatological. And yet there is no part more regulative for him than this.
Ver. 7. δίκαιον. = our “right” or “natural "τοῦτο φρονεῖν ὑπ. tp. Not «think this concerning you,” but “have this care on your behalf"; οὐ. chap. iv. 10 τὸ ὑπὲρ ἐμοῦ φρονεῖν. τοῦτο of course refers to the finishing in them of God's ‘good work”. @p. seems always to keep in view the direction which thought (of a practical kind) takes. ὑπέρ usually has the sense of “interest in" (so Lft.).— διὰ τὸ κ.τ.λ. Paul's only use of διά with infin.—év τ. καρδίᾳ. Perhaps it is best (with Zahn) to take «. here not so much as the seat of the softer feelings, but rather as the abode of the stronger thoughts, resolutions, etc. A regular Greek usage. Cf. τ Cor. ii. 9, 2 Cor. iii. 15, iv. 6 εί al. Thus the whole expression would almost be equiv. to “1 know that you,” εἰς.; cf. ἄσβεστον ὑμῶν περιφέρω τὴν μνήμην (Thdrt.). His love is expressed in the next verse.—Evidently ἔν τε τοῖς δεσμ. κ.τ.λ. goes with the following clause, for it is much more natural to suppose a break at the first ὑμᾶς, which is resumed by the second. On ἐν before τ. ἀπολ. see crit. note. Paul separates here (so also Wohl.) between his sap and his ἀπολογία, which makes up one idea with a yoann It seems to us clear that this ἀπολ. marks a crisis in his circumstances of which the influence is seen all through the Epistle ; cf., δι... VV. 19, 25, Chap. ii. 23, 24. Ought it not to be taken in its ordinary judicial sense of a defence against a re-
gular charge ? (as against Lft. and Moule, CT., who refer ἀπ. and βεβ. to Paul's missionary work at Rome, and Hpt., who thinks of Paul’s whole activity in refuting opponents, both public and private). The correctness of this view receives strong confirmation from Dsm. (BS., p. 100 ff.), who shows that Paul, like the Transla- tors of the LXX, was well acquainted with the technical sense of βεβαίωσις (Lat. evictio), the obligation under which the seller came to the buyer to guarantee against all claims his right to what he had bought. So Paul’s defence before the emperor is a guarantee of the Gospel, a warrant of its value and claims. For ἀπολ. see 2 Tim. iv. 16. ‘ My defence and confirmation of the Gospel.”—ovve. µ. τ. χάρ. χάρις here must be the great central gift of God's grace, which Paul always keeps in the foreground. Cf. 1 Cor. xv. 10, χάριτι δὲ Θεοῦ εἰμὶ ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη. There is no need to limit it to the grace of apostleship or to that granted to him in his trials τ, sufferings. Their love and kindness towards him and his great work, even at the darkest moments in his career, are proof enough that th share along with him in the grace of G