Κα Cor. viii. πεποιθότες - 4. καίπερ ἐγὼ ἔχων " πεποίθησιν καὶ] ἐν σαρκί" εἴ τις
22; Eph.
iii. τα αἱ. 'Boxet ἄλλος 3 πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον: 5. περιτομὴ ὃ τας Ἢ ὀκταήμερος, ἐκ " γένους ᾿Ισραήλ, “ φυλῆς Βενιαμίν," » Ἑβραῖος ἐξ
XViil. το.
Cond ἃ by Atticists. See Rutherford, New Phryn., T, Seen ; n 2 Cor. xi. 26; Gal. i. τοὶ
in N.T. See note in/r.
_ a1; Rom. xi. 1 al, LXX, p 2 Cor. xi. 22.
1 See note in/r.
‘ees m Only here req. in this sense in LXX.
14. ο Acts xiii.
1 Οπι. και D*E*FG, 4, 30, 73, d, ε, f, g, Zahn (Luthardt’s Zeitschr., 1885, p.
184).
2 αλλος δοκει DEFG, 73, 74, O.L. vg. go. syrP-, Victorin. 5 Edd. with overwhelming weight of authority περιτοµῃ. *So Alf. with ΡΕ. Ti, Trg., W.H., Ws. Βενιαμειν with ΝΑΒΙ, 37", 47,
Euth.cod,
πνεύματι. The ordinary use of “self” in the popular religious vocabulary corre- sponds with wonderful accuracy to the Pauline σάρξ (so also Moule). For a strangely kindred conception cf. Seneca, ad Marc., 24,5: illi (animo) cum hac carne grave certamen est (quoted by Hltzm., N.T. Th., ii., p. 21). Of course σάρε has become a technical term in Paul's controversy with the Judaisers, and that
articular side of its meaning must always be kept in view (see Romans and Gala- tians passim).—wewou8. The word occurs no less than six times in this short Epistle. Paul has reached firm con- victions on the highest things. He knows what he believes and what he rejects. That is the real explanation of his strong, exultant joy.
Vv. 4-6. PAUL'S CONFIDENCE IN THE FLESH.—Ver. 4. A very close parallel to the thought is found in 2 Cor. xi. 18-23. -- καίπερ . . - ἔχων. Arare construction in N.T. Three exx. occur in Hebrews. Viteau (who regards it as a survival of the literary language, see Le Verbe, Ρ. 189) would resolve the clause and its context into el καὶ ἔχω πεποί ν Kal ἐν σαρκί, ἡμεῖς ἐσμὲν οὐκ ἐν σαρκὶ πεποι- θότες (p. 117), which seems a reason- able εχρ]απα[ίοπ.-- πεποίθησιν. The Apostle realised to the full what was in- volved in being a Jew. He felt the high prerogatives οὗ the chosen people of God. Cf. Rom. iii. 1-2. They were the heirs of the promises in a unique manner. But these remarkable privileges ought to have produced in them willing submission to God's universal purpose of mercy instead of being incentives to mere self-com- placency and bitter prejudice.—xal ἐν σ. Zahn (see crit. note supr.) omits καί with some good authorities, assigning its origin to a false exegesis which believed that Paul had some fleshly trust besides
his Christian boasting. But καί seems quite in place, as Paul is simply, for the moment, regarding himself from a purely Jewish standpoint.—«t τις δ. πεπ. “If anyone else presumes to trust.” A com-
lete parallel is Matt. iii. 9, μὴ δόξητε .. ἐν ἑαντοῖς. Cf. τ Cor. xi. 16. Akin to this use of δοκεῖν is such a pas- sage as Aristoph., Ran., 564, μαίνεσθαι δοκῶν, “Pretending to be mad”. We cannot help thinking that the usage is based on the impersonal use of the verb. In later Greek δοκεῖν frequently means “think,” ¢.g., Acts xxvii. 13; Acta Philip. 95,1; Plut., Timol., viii., 3. In official Greek it is the regular equivalent of Latin censere, the technical term to denote the opinion of the Senate (see Viereck, Sermo Graecus, etc., p. 72). Holst. acutely notes that “" δοκεῖ puts the πεποιθ. ἐν σ. subjectively, and denies that there is a reality corresponding to this false opinion. In this subjectivity there is irony.”
Ver. 5. The Apostle seems to feel a certain natural pride in recounting his hereditary privileges. — περιτομῇ ὀκταήμ. The dative of περιτ. must be read, expressing the sphere to which ὀκταήμ. belongs. Literally: “ Eight- days-old as regards my circumcision’’. A.V. satisfies the requirements. He was born in Judaism, and lost none of its advantages from the outset. Proselytes were circumcised as adults. For the usage in this sense see the elaborate list of parallels in Wetstein on John xi. 39.—é« γένους Ἰ. ἐκ often denotes the class or country of a man, ¢.g., John iii. 1, Paul shared in the glories of the covenant- people. Israel was the theocratic name, --φνλης B. This tribe stood high in Jewish estimation, not only as descending from Rachel, Jacob’s best-loved wife, but as remaining loyal to the house of David, and, after the exile, forming with Judah