45
" ὁλόκληρον ὑμών τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ "σώμα ἀμέμπτως ἐν 5 Adj. put
τῇ παρουσίᾳ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τηρηθείη.
“- A a τὸς ὁ “ καλῶν ὑμᾶς, ὃς καὶ ” ποιήσει.
25. ᾿Αδελφοὶ, " προσεύχεσθε περὶ ἡμών.
ἀδελφοὺς πάντας ἐν 7 φιλήματι * ἁγίῳ. 3 4. αν δν , 27. ἐνορκιζω”" ὑμᾶς "τον Κύριον,
πᾶσι τοῖς ἀδελφοῖς.
28. ἡ χάρις τοῦ Κυρίου ἡμών ᾿Ιησοῦ Χριστοῦ μεθ᾽ ὑμών.
w As Num. xxiii. 19; Ps. xxxvii. 5 (LXX). 1 Cor. xvi. 20; and Justin’s Apol. i. 65. Acts xix, 13.
» ἀναγνωσθῆναι τὴν ° ἐπιστολὴν ι,
z Clem. Alex. Paed. III. ii. 81. b Lk. iv. 16; Acts xv. 21; 2 Cor. iii. 15; Col. iv. 16.
first for emphasis agreeing with first of subst. which it precedes. t Cf. Phil. 111. 21. See above on iii. 13, and ii. 10. v See on1 Cor. i. 9. y See on Rom. xvi. 16; a For constr. cf. CNG IAS Fb ἡ 15
πα"
24.
26. ἀσπάσασθε τοὺς
x Ver. 17, II. iii. 1.
1 Read ενορκιζω [only here N.T., = “adjure,” strengthened form of ορκιζω| with
ABD*, min., Euth., Dam. (edd.).
But om. αγιοις before αδελφοις with N*BDG,
min., d, e, f, g, aeth., Euth., Amb., Cassiod. (edd., exc. de Wette, Koch, Ellic., Weiss) ; the addition of αγιοις, like the omission of mat, “entspringt vielleicht dem
hierarchischen Interesse, die Bibel nicht Allen zuganglich zu machen ’
another (v. 13 f.), retaliation (v. 15), and differences of opinion (v. 19 f.) Such faults affect the σῶμα, the ψυχή and the πνεῦμα respectively, as the sphere of that pure and holy consciousness whose out- come is εἰρήνη.- “ὑμῶν, unemphatic geni- tive (as in iii. το, 13, cf. Abbott’s Fohan- nine Grammay, 2550α) throwing the em- phasis on the following word or words. πνεῦμα is put first, as the element in human nature which Paul held to be most directly allied to God, while ψυχή denotes as usual the individual life. The collocation of these terms is unusual but of course quite untechnical.—dpéparrws has almost a proleptic tinge = ‘‘ preserved entire, (So as to be) blameless at the ar- rival of,” which has led to the substitu- tion, in some inferior MSS., of εὑρεθείη for τηρηθείη (cf. textual discussion in Amer. Four. Theol., 1903, 453 f.). The construction is rather awkward, but the general sense is clear. With thethought of the whole verse compare Ps. Sol. xviii. 6: καθαρίσαι ὁ θεὸς ᾿Ισραὴλ . . . eis ἡμέραν ἐκλογῆς ἐν ἀνάξει Χριστοῦ αὐτοῦ, also the description of Abraham being preserved by the divine σοφία in Sap. x. 5 (ἐτήρησεν αὐτὸν ἄμεμπτον θεῷ).
Ver. 24. The call implies that God will faithfully carry out the process of ἁγιάζεσθαι and τηρεῖσθαι (cf. Phil. i. 6), which is the divine side of the human endeavour outlined in the preceding verse.
Vv. 25-27. Closing words of counsel and prayer.
Ver. 26. Neither here, nor above at ver. 14, is there any reason to suppose that Paul turns to address the leaders of the local church (so ο.σ., Bornemann, Ellicott, Alford, Askwith, Zimmer, Light-
> (Zimmer), foot, Weiss, Findlay) as though they were, in the name of the apostle(s), to convey the holy (t.e. not of convention or human passion) kiss, which betokened mutual affection (cf. Renan’s S. Paul, 262, DCG. i. 935, and E. Bi. 4254) in the early Christian worship. This greeting by proxy is not so natural as the ordinary sense of the words; the substitution of τ. ἃ. π. for the more common ἀλλήλους is intelligible in the light, e.g., cf. Phil. iv. 21; and it would be harsh to postulate so sharp a transition from the general reference of ν. 25 and v. 28. Even in ver. 27 it is not necessary to think of the local leaders. While the epistle would naturally be handed to some of them in the first instance, it was addressed to the church; the church owned it and was held responsible for its public reading at the weekly worship.—aovv, like the πάντας of ver. 26, simply shows Paul’s desire to prevent the church from becom- ing, on any pretext, a clique or coterie. But the remarkable emphasis of the in- junction points to a period when such public reading of an apostolic epistle was not yet a recognised feature in the worship of the churches. Paul lays stress upon the proper use of his epistle, as being meant not for a special set, but for the entire brotherhood ({.ε., at Thes- salonica, not, as Flatt thinks, in Mace- donia). See that every member gets a hearing of it at some meeting or other (avay., timeless aor.), and thus knows exactly what has been said. So Apoc. Bar. \xxxvi.: ‘‘ when therefore ye receive this my epistle, read it in your congre- gations with care. And meditate thereon, above all on the days of your fasts.”