Ver. 13. 6 must certainly be omitted with all the best authorities. ‘ For God is He that works,”’ etc. The emphasis lies on Θεός for two reasons. First, in the matter of attaining salvation they have to do not with Paul, but with God. Second, they must enter upon this mo- mentous course not lightly, but “ with fear and trembling,” for if they miss the goal it means that they have deliberately
12—15,
ἐνεργεῖν ὑπὲρ τῆς " εὐδοκίας.]
καὶ " διαλογισμῶν, 15. ἵνα γένησθε ' ἄμεμπτοι καὶ "' ἀκέραιοι, τέκνα.
14. πάντα ποιεῖτε χωρὶς ἱ'γογγυσμῶν
441
h See on chap. i. 15 supY, Acts vi. 13
Θεοῦ " ἀμώμητα 2 ἐν ὃ °péows γενεᾶς " σκολιᾶς καὶ “ διεστραμμένης, see
7 al, Freq. in LXX., ε.ρ., Job i. 1. Eph. i. 4, v. 27; Col. i. 22. Freq. in LXX., esp. Prov.
1C, eth. add avrov.
k Rom. xiv. 1; 1 Tim. ii. 8. See note in/fr. m Matt. x. 16; Rom. xvi. 19. ο See note in/r. q Matt. xvii. 17; Luke ix. 41; Acts xx. 30. Often in LXX.
Exod. xvi. 1 Chap. iii. 6; Luke i. 6; 1 Thess. iii. 13. n 2 Pet. iii. 14. For v.l. ἄμωμα, p Acts ii. 40; 1 Pet. ii. 18; Deut. xxxii. 5.
? So Myr. with DEFGKLP, Chr., Euth.cod., Thdrt. Edd. apwpa with SABC 17,
23, Clem., Vict.graec.
5.50 DbetcEKL, Chr., Thdrt.,, Dam. Edd. µεσον with RABCD*FGP 17, 23, 31,
67**, Euth,cod.
rejected the purpose of God. This ex- plains the connecting yap.—6 ἐνεργῶν. It seems always to have the idea of effec- tive working. In N.T. the active is invariably used of God, The middle is always intransitive. The verb has become transitive only in later Greek (cf. Krebs, Rection ᾱ. Casus, ii., 21). Many exx. occur in Justin Μ.---τὸ θέλειν. The first resolution in the direction of salvation takes its origin from God. So also does the ἐνεργεῖν, the carrying of this inward resolve into practical effect, the acting on the assurance that God’s promise is genuine. Cf. Eph. ii. 8, τῇ yap χάριτί ἐστε σεσωσμένοι, διὰ πίστεως " καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον. To Paul the Divine working and the human self- determination are compatible. But “all efforts to divide the ground between God and man go astray”’ (Rainy, of. cit., p. 136).- ὑπὲρ τῆς εὐδοκίας. “To carry out His own gracious will.” So Thdrt. (seealso Gennrich, SK., 1808, p. 383, 2.1). His great purpose of mercy is the salva- tion of men. To realise this He sur- rounds them with the influences of His gracious Spirit. For the word cf. Ps. Sol. viii. 39, ἡμῖν καὶ τοῖς τέκνοις ἡμῶν ἡ εὐδοκία εἰς τὸν αἰῶνα. Conyb.-Hows. and Hfm. would join ὑπὲρ τ. εὐδ. with the words following, but this would be unintelligible without αὐτοῦ. Blass boldly reads ὑπὲρ (οὗ) τ. εὐδοκίας πάντα ποι. (N.T. Gramm., p. 132). Such pro- cedure is arbitrary. Zahn and Wohl. (with Pesh. and O.L. versions) connect the words with τὸ évepy. preceding, and, comparing Rom. vii. 15-21, make εὐδ. = human inclination to goodness, i.e., practically equiv. to θέλειν. But this is the interpretation of a subtle exegete, which would scarcely appeal to a plain reader. The interpretation given above, connecting ὑπ. τ. εὐδ. with 6 ἐνεργ., is
thoroughly natural and has many parallels in Paul, e.g., Eph. i. 5, 9, etc. See esp. SH. on Rom. x. 1. These verses are a rebuke to all egotism and empty boasting (see il. 3).
Ver. 14. yoyy. Many Comm. under- stand yoyy. and διαλογ. as referring to God. This interpretation appears far- fetched and unnecessary. The whole discussion preceding has turned on the danger to their faith in being disunited. Is it not natural that when he speaks of ‘“‘srumblings”’ and ‘discussions’? he should point to their mutual disagree- ments? Would not these be the common expressions, é.g., of the variance between Euodia and Syntyche? May they not be connected with the ἑτέρως τι φρονεῖν of chap. iii. 15? There has never beena hint of murmuring against God up till now. Cf. τ Peter iv. 9, Wisd. i. 11, φυλάξασθε. . . γογγυσμὸν ἀνωφελῆ καὶ ἀπὸ καταλαλιᾶς φείσασθε γλώσσης. On ὙΟΥγ. see esp. Η, Anz, Dissertationes Halenses, vol. xii., pars 2, pp. 368-369.— διαλογ. Probably = disputes. Common in this sense in later Greek. Cf. Luke ix. 46. Originally = thoughts, with the idea of doubt or hesitation gradually im- plied. See Hatch, Essays in Bibl. Greek, Ὁ: δ. -