27---30.
431
"συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου, 28. καὶ μὴ ᾿ πτυρόμενοι ἐν ἃ Chap. iv.
μηδενὶ ὑπὸ τῶν ἀντικειμένων - ἥτις αὐτοῖς μέν ἐστιν] * ἔνδειξις
3 (only other ex. in N.T.).
, ea 12 , ‘ A > Ν αν 9 φας δ Onl ἀπωλείας, ὑμῖν δὲ” σωτηρίας, καὶ τοῦτο ἀπὸ Θεοῦ 20. ὅτι ὑμῖν ἓν oe ners
*éxapioOn τὸ 6 ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ W Rom. iii.
25. 2 Cor.
καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν: 30. τὸν αὐτὸν 7 ἀγῶνα ἔχοντες οἷον ὅ viii. 24;
a , εἴδετε ® ἐν ἐμοί, καὶ νῦν ἀκούετε ἐν ἐμοί. 143 1 Cor. ii. 12; cf. Buttmann, Ν.Τ. Gramm., p. 52.
Grimm’s note).
2 Thess. il. 5. x Acts iii. Tim. vi. 12 al.; cf. Wisd. iv. 2 (with
1So KL, syrp-, Thdrt., Dam. Ti., W.H., Ws., Alf. εστιν αντοις with NABCD*FG
17, 61, d, e, f, g, go. arm.
2So DcEKL, f, vg. cop. go. eth., Chr., Thdrt., Ambrst.
All edd. υμων δὲ with
ABP 17, 31, 47, ἆ, 6, arm. syrP-, Aug. ηἡμιν δε C*Der.*Fer.G 73, g, Victorin.
3 A 35, 71 ηµιν.
Euth.cod., Thphl.
of camaraderie which binds the soldiers of a country together. For an exhaus- tive discussion of ψυχή see Hatch, Essays in Bibl. Greek, pp. 101-109.—ovva0X. τ. π. A comparison with iv. 3 would suggest “striving along with the faith” (so Lft., Vau.). This is certainly harsh. The parallel in Jude 3, ἐπαγωνίζεσθαι τῇ πίστει, favours the sense, “striving to- gether (συν) for the faith”. Conjungat vos evangelii fides, praesertim cum illa vobis sit communis armatura adversus eundem hostem (Calvin).—rq πίστ. Christianity regarded in its most characteristic aspect as the acceptance of God’s revelation of mercy in Christ, and the resting upon that for salvation. ἣ πίστις gradually becomes a technical term. See Hatch, Hibbert Lectures, p. 314; Harnack, Dog- mengesch., i., p. 129 ff.
Ver. 28. πτυρόμ.. is apparently used esp. of scared horses. So Diod. Sic., XVii., 34, 6, διὰ τὸ πλῆθος τῶν περὶ αὐτοὺς σωρευομένων νεκρῶν πτυρόμενοι. It is found in Plut., Reipub. Ger. Praec., Ῥ. 800, of a multitude. See Kypke ad loc.— τ. ἄντικειμ. Who are their adversaries 2 In ver. 30 he speaks of them as having the same conflict as he had when at Philippi and now has at Rome. In both these instances, most probably, his opponents were heathen. Further, when ‘warning his readers against Jewish malice, what he usually fears is not that they will be terrified into compliance, but that they will be seduced from the right path. And, as Franke (Myr.® ad loc.) points out, the conflict here is for the πίστις, not for the ἀλήθεια of the Gospel.
4 Om. το FG, 3, 68**, 73, 120, arm. 5 και added by D*FG, ἆ, ε, f, g, Ambrst. 8 So edd. with SRAB*CD*E* 17, Chr.,
C* inserts καὶ after ειδετε. Thdrt. were BCDcE**FGKLP, Clem.,
It is no argument against this that some of his reasoning would only have force for Jews, ε.σ., suffering as a gift of God (so Holst., Jahrb. f. prot. Th., 1875, p. 444). For he is speaking of the impres- sion made upon them (the Philippians), and he uses Christian modes of expres- sion. Probably therefore he thinks chiefly of their heathen antagonists, as, in any case, Jews seem to have formed a very small minority of the population. The pagans of Philippi, on the other hand, would struggle hard against a faith which condemned all idol-worship, for the extant remains at Philippi and in its neighbour- hood show that they were an extra- ordinarily devout community. See esp. Heuzey et Daumet, Mission Archéolo- gique de Macédoine, pp. iii., 84-86. At the same time we cannot exclude the pos- sibility that he had non-Christian Jews in his mind as well.—frts. ‘‘ Inasmuch as this” (sc., the fact of their not being ter- tified). The relative is, as frequently, attracted to its predicate. So ἥτις, agree- ing with ἐνδ., for τοῦτο. In the following words the true reading is ἐστὶν αὐτοῖς. That of TR. has arisen for the sake of symmetry with the succeeding clause.— ἔνδειξις. An Attic law-term. In N.T. only in Paul. Not found in LXX. It denotes proof obtained by an appeal to facts. See SH. on Rom. ii. 15.---ἀπώ- λεια has its usual Pauline antithesis σωτηρία. Paul has never defined ἀπώ- Aeva.—All edd. read ὑμῶν δέ. Not only is it better attested (see crit. note), but it also deserves preference as being the harder reading and sufficient to explain