471
Cf. συναίρειν λόγον in Matt. XViii. 23, XXV. 19.
k Sirach xli.
μοι δ ἐπέμψατε. 17. οὐχ ὅτι " ἐπιζητῶ τὸ “ δόμα, ἀλλ᾽ ἐπιζητῶ τὸν no ὙΠ}: κι
17. | See note in/r.
Rom. xi.7 al. ο Matt. vii. 11; Luke xi. 13.
τ, θλ. µ. DEFG, O.L. vg.
m Ver. 19; Acts xx. 34} Rom. xii. 13 αἱ. t
if. Jas. 1. n Matt. vi. 32; Luke xii. 30; enin LXX. See Grimm-Thayer ad voc.
3 Om. δε Der.*Egr.* 37, 115 al., syrP- arm, zeth., Chr., Thdrt. 8 ort inserted before ουδ. by D*E*Fer.G, d, e, δ. 4 80 BecDcEKLP. Edd. λημψ. with NAB*D*FG.
5 Om. εἰς AD*(E*) 39, 73, go. arm. eth., Victorin.
Lach. and Lft. bracket.
ὁ µου DELP, g, syrP- cop. arm., Proc., Thphl., Aug., Ambrst.
In classical usage (almost confined to Demosth.) this verb has the genitive of the thing in which a share is given. They had made common cause with his affliction (probably referring to his im- prisonment). The bringing forward of μου emphasises their personal relation to the Apostle, which was apt to be obscured by the form of expression used.
Vy. 15-19. THEIR EARLIER AND LATER GENEROSITY AND ITS DIVINE REWARD.— Ver. 15. δέ marks the transition to his first experience of their generosity. “' But this is no new thing, for you have always been generous. You know this as well as Ido” (καὶ ὑμεῖς).---Φιλιππήσ. (A Latin form, see Ramsay, Fournal of Theol. Studies, i., 1, Ῥ. 116.) He singles them out from all the other Churches.—év ap x. τ. evay. It is difficult to see (in spite of Haupt’s objections) how this could mean anything else than ‘‘at the time when the Gospel was first preached to you”’. That had been about ten years previously. Cf. τ Clem. 47, ἀναλάβετε τὴν ἐπιστολὴν τοῦ μακαρίου Παύλου τοῦ ἀποστόλου : τί πρῶτον ὑμῖν ἐν ἀρχῇ τοῦ εὐαγγελίου ἔγραψεν ; probably this is the gift referred to in 2 Cor. xi. 9 (cf. Acts xviii. 5). He refused to take any pecuniary aid at Corinth lest the Judaising teachers should make it a ground for false charges.— μοι . . . ἐκοινών. This use (in N.T.) is apparently confined to the Epistles. A precise parallel (κοιν. with dative and eis) is found in Plat., Repub., v., 453 A.— els Ady. 8. κ. λ. Lit. = “Νο Church communicated with me so as to have an account of giving and receiving’”’ (debit and credit). The whole of the context has a colouring of financial terms. Pro- bably Paul uses them in a half-humorous
manner, The combination of 8. and A, is frequent. Cf. Sirach xlii. 7, δόσις καὶ λῆμψις παντὶ ἐν γραφῇ, and in Latin authors, Cic., Lael., 16, ratio acceptorum et datorum. Numerous exx. are given by Wetst. Paul had bestowed on them priceless spiritual gifts. It was only squaring the account that he should re- ceive material blessings fromthem. Their mutual relations are expressed by the Apostle very delicately, as throughout this paragraph. His manner here gives a luminous view of his refined sensibility.
Ver. 16. ὅτι κ.τ.λ. We are greatly inclined to take ὅτι here, as in ver. 15, as dependent on οἴδατε. “Ye know... that at the beginning . . . that even in Thessalonica,” etc. Thessalonica wasa city of far greater wealth and importance than Philippi. καί might, however, emphasise the fact that they began at once to support him.—dwagt κ. δίς is probably to be taken literally. Cf. Deut. ix. 13, λελάληκα πρὸς σὲ ἅπαξ καὶ Sis; 1 Mace. iii. 30, εὐλαβήθη μὴ οὐκ ἔχει ὡς ἅπαξ καὶ δίς. It is interpreted ina more general sense by Lft. and Wohl.—eis τ. χρείαν. eis should be read with most of the best authorities. It is probably used here in a semi-technical meaning often found in Papyri (see Dsm., BS., pp. 113- 115; NBS., p. 23) and also in Paul, z.g., 1 Cor. xvi. I, τῆς λογίας τῆς εἰς τοὺς ἁγίους; Rom. xv. 26, κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχούς. It de- scribes the object of gifts, collections, etc., or the various items in an account which have to be met. This interpreta- tion accords with the financial colouring of the passage.