here quoted, where Ty has not the
usual deeper meanin which belongs to it in the Prophh. and Pss., but signifies
18---21.
427
γίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ, 20. κατὰ τὴν "ἢ ἀποκαραδοκίαν ὃ Only
νο. I 9 > > ‘ 3 / > 35 ο , καὶ ἐλπίδα μου, ὅτι ἐν οὐδενὶ αἰσχυνθήσομαι, ἀλλ᾽ ἐν πάσῃ “ παρρησίᾳ, © PC rar | ῃ αν lig a , , » ὡς πάντοτε, καὶ νῦν “μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί pou, εἴτε
διὰ ζωῆς εἴτε διὰ θανάτου.
et passim. d Luke i. 46; Acts xix. 17.
21. Ἐμοὶ γὰρ τὸ Liv.) Χριστός 2: "καὶ
parall. in Rom. viii. 19. See Fritzsche, Opusce., p. 150 ff.
c Acts iv. 13, XXVili. 31
‘
e Cf. 2 Cor. v. 6.
1 Prob. to be spelt thus in N.T. See W-Sch., i., §5, 11, d. 2 F, Ger, ἆ, e, f, vg. go. add εστιν.
victory in a contest for the right. Cf. also 2 Cor. i. 10 ff., a passage precisely akin to this, which favours the above ideaofowtnpia. [We find that Zahn uses almost the same arguments, Luthardt’s Zeitschr., 1885, p. 300.] This verse is linked to ver. 12 by ver. 18. He desires their prayers for deliverance, and the promised Spirit of Christ (Luke xii. 12) to give him wisdom that he may know how to act. In any case (the thought crosses his mind that he may still be condemned) he hopes to glorify Christ whether in life or death.—émuyop. The absence of the article is no reason for joining ἐπιχ. closely with δεήσ. under the government of ὑμῶν. The gen. τοῦ mv. Ἰ. Χ. is quite sufficient to isolate ἐπιχ. ‘The supply given by the Spirit of Jesus Christ.” This is the Spirit possessed by Christ Himself and com- municated to all who abide in Him as members of His body. Of course Paul, at times, really identifies Christ with the Spirit, e.g., 1 Cor. xv. 45, 2 Cor. ili. 17. Cf. 1 Cor. vi. 17. This identification springs directly from his own spiritual history. ‘‘ The first ‘ pneumatic’ experi- ence Paul had was an experience of Christ” (Gunkel, Wirkungen d. heil. Geistes®, p.g1). Cf. for the word ἐπιχορ. Ep. ad Diogn., i., το, τοῦ Θεοῦ τοῦ καὶ τὸ λέγειν καὶ τὸ ἀκούειν ἡμῖν χορηγοῦν- τος. “Α suitable and common word for the Giver God. . . . The generosity of its origin survives in the transfer” (Gildersleeve ad loc.).
Ver. 20. ἀποκαραδ. The concen- trated intense hope which ignores other interests (ἀπό), and strains forward as with outstretched head (κάρα, δοκεῖν). Cf. Rom. viii. 19, ἡ yap ἀποκαραδοκία τῆς κτίσεως THY ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται. The verb ἄπο- καραδοκεῖν is found in Polyb., Plut., Joseph., Aquila. —aioxvv8. very prob- ably refers, in the main, to his own con- duct, the danger of denying his Lord under stress of hardships, but there is
also involved the thought of Christ’s treatment of him. This gives the true antithesis to μεγαλυνθ. --παρρησίᾳ. We are inclined to believe that π. has its literal meaning, boldness of speech, for he has before him the danger of denying Christ. Of course there is implied the idea of courage in his whole bearing. The word is typical of the attitude of the early Christians.—kai νῦν. His trial is in process.—peyah. . . . θανάτου. There is some force in Meyer’s suggestion that passive verbs are used here because Paul feels himself the organ of Divine work- ing. ἐν τῷ oop. ‘In my person.” σ. in Paulis always a colourless word, the organ of the ψυχή or the πνεῦμα, and taking its character from its constituting principle. If he lives, it will be for the service of Christ, which is the highest honour he can pay his Lord. If he has to die, then his readiness to endure death and his calm courage in enduring will be the most eloquent testimony to the worth of his Lord.
Vv. 21-23. DEATH OR LIFE MEANS CHRIST FOR HIM.—Ver. 21. ἐμοί. Why this emphasis? He knew that, after the expression of his joyful confidence and hope, the word θάνατος would come as a shock to their minds. There could be no question as to how men in general felt concerning life and death. But he, the Apostle, occupies a different stand- point. This standpoint he must explain. In spite of Haupt’s strong arguments for taking τὸ ζῇν, not as bodily life, but as life in its general conception (including the future existence), we cannot help feeling that the antithesis of ζωῆς and θανάτου (ver. 20) necessitates the same contrast between τὸ ζῇν and τὸ ἀποθανεῖν. {Kabisch, Eschatologie d. Paulus, p. 134, goes the length of saying that Paul does not know the conception of life as an ethical quality; that it always means for him simply existence. Probably there may be more truth in this than we are at first sight, from our different modes