432
8. 2 Cor. viii. 17;1 Tim. iv. 13; Heb. xii.
b See note in/r. esp. Col. iil. 12.
1 σι Euth.cod.
c1 Cor. x. 16; 2 Cor. xiii. 13; Philm. 6 al.
11. 1. Εἴ τις] οὖν " παράκλησις ἐν Χριστῷ, εἴ τι” " παραμύθιον ἀγάπης, εἴ τις "κοινωνία Πνεύματος, εἴ τινα ὃ σπλάγχνα καὶ “οἰκτιρ-
d See on chap. i. 8 supr. ε6/.
2 aus D*L 17, 137.
3 So Ws., Myr. with very few minn., Clem., Thdrt., Thphyl., a ὁ 6, f, 6, ΠΠ), “
Victorin., Ambrst. τις Ti., ΑΙ, W.H. with NABCDEFGKLP,
Euth.cod. τι 4, 18, 37, 46, 72, 74.
the other. It really includes ὑμῖν. The emphasis in Paul’s mind changes from the persons to their destinies. It was quite natural to assimilate ὑμῖν to αὐτοῖς preceding. But there is also the thought that they (the adversaries) will be affected not only by the proof of their own destruction, but also by that of the Philip- pians’ salvation.—rovro seems to refer to ἔνδειξις. ‘If God be for us, who can be against us?”
Ver. 29. ὅτι . . . ἐχαρίσθη. Weare inclined to join this clause immediately to μὴ πτυρόμενοι (so also Hpt.). The prospect of suffering was apt to terrify them. But when they view suffering in its true light, they will discover that it is a gift of God's grace (ἐχαρ.) instead of an evil.—rd ὑπὲρ κ.τ.λ. The Apostle in- tended to insert πάσχειν after Xp., but for a moment he pauses. To emphasise the real value A ype for Christ's sake, he compares it with that which they all acknowledge as the crowning blessing of their lives, faith in Him. As to the form of the sentence, this is a favourite rhetorical device of Paul's. See J. Weiss, Beitrage, p. τι n.—ob sh 4 might have been expected. “' en a limitation of an infinitive or of its subject is to be negatived rather than the infinitive itself, the negative οὐ is used instead of μή. This principle applies esp. in the case of the adverb μόνον’ (Burton, MT., p. 183).—els αὐτόν. The deepest aspect of faith, the intimate union into which the soul is brought.
Ver. 30. ἀγῶνα. For the fact, see Acts xvi. το ff. and cf. 1 Thess. ii. 2. The metaphor has been prepared for by στή- κετε and συναθλοῦντες. Cf. Epictet., iv., 4, 32 (quoted by Hatch, Hibb. Lects., p. 156), “ Life is in reality an Olympic fes- tival: we are God's athletes to whom He has given an opportunity of showing of what stuff we are made”. ἀγών was constantly used in later Greek of an in- ward struggle. See some striking exx. from Plutarch in Holden’s note on Timoleon, xxvii., § 5.—€xovres. A broken
Chr.moscc,
construction. It ought strictly to be dative agreeing with ὑμῖν. It can scarcely be taken as parallel with σνναθλ. and πτυρ.-- εἴδετε. See reff. above.—daxovere. His Roman trial.
CuapTer II.—Vv. 1-4. EXHORTATION TO UNITY OF SPIRIT AND LOWLINESS.— Ver. 1. εἴ τις κ.τ.λ. “If exhortation in Christ, if the appeal of love, if fellowship in the spirit, if compassion and pity have any εΠεςι.''---οὖν probably refers back to i. 27.---παράκλησις has the two senses of “ exhortation "’ and “ consolation”. But the whole context, supported by such
assages as Eph. iv. 1, 1 Cor. i. το, is in favour of the former. No doubt the idea of encouragement and stimulus is im- plied. This is an exhortation in Christ. That itself must gain for it a favourable reception.—r Only here in N.T. Once in LXX, Wisd. iti. 18, Almost equiv. to παράκλ., but having a sugges- tion of tenderness involved. It springs from his love towards them.—«otwy. πνεύ- ματος. The community of believers is the body of Christ. The Holy Spirit, the Spirit of Christ, is the unifying Principle of life. Cf. 2 Cor. xiii. 13, ἡ κοινωνία τοῦ ἁγίον πνεύματος. As Gunkel well observes (Wirkungen d. heil. Geistes bei Paulus*, p. 69 ff.), Paul rendered an un- speakable service to the Church by empha- sising this conception. By so doing he saved the exuberant spiritual gifts of the Apostolic Age from degenerating intomere unnatural excitement. All these came to be estimated according to their value for the community of believers as a whole.— τινα σπλάγχνα. There can be no doubt that an overwhelming weight of authority lies on the side of the reading τις. τινα is simply an emendation. How can τις be accounted for? We had hit upon the conjecture that originally τι may have stood in all oe μα (So — reads before παράκλησις.) It woul uite natural that from a slight hae κατα ing of its meaning it should be changed into τις before παράκλ. and κοινωνία. The τι before σπλάγχνα (found in several