καθαρὰ καρδία is an O.T. phrase. See reff. συνείδησις is καθαρά in τ Tim. iii. 9, 2 Tim. i. 3; it is ἀγαθή in reff.; καλή in Heb. xiii. 18; it occnrs without any epithet in 1 Tim. iv. 2, Tit. 1. 15. πίστις ἀνυπόκριτος occurs again 2 Tim. i. 5; and the adj. is applied to ἀγάπη, Rom. xii. 9, 2 Cor. vi. 6. See other reff. It is evident that no stress can be laid on the choice of epithets in any particular passage.
Ver. 6.
ὧν: i.e., the disposition, con-
94
Is
cLukev.17,€lvat “ νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν, μήτε περὶ
Acts v. 34 τι not χα τίνων 4 διαβεβαιοῦνται.
d Tit. iii. 8... 5
8. Οἴδαμεν δὲ ὅτι καλὸς 6 νόμος ἐάν τις
aot ΤΧΧ, αὐτῷ “νομίμως χρῆται": 9. εἰδὼς τοῦτο, ὅτι δικαίῳ νόμος οὐ
e 2 Tim. ii. 5, 4 Macc. vi. 18 only.
1So NDFGEL; science, and faith as qualified. τινὲς : see note on ver. 3. ἀστοχήσαντες : (abervantes, Vulg.; vrecedentes, τηῖ ;
excedentes, τοῦ). ἴπ the other passages where this word occurs the A.V. and R.V. have erred ; here swerved. They missed the mark in point of fact. It may be questioned whether they really had aimed at a pure heart, etc. But having missed, being in fact ‘corrupted in mind” vi. 5; ‘‘ branded in their con- science,” iv. 2; and ‘‘ reprobate con- cerning the faith,” 2 Tim. iii. 8, they did not secure as their own love, prac- tical beneficence, but its exact opposite, empty talking, vantloquium, Tit. i. το. The content of this empty talking is analysed in Tit. iil. 9.
It is more natural to suppose that ov is governed by ἀστοχήσαντες (Huther, Grimm, Alf.) than by ἐξετράπησαν (Elli- cott). ἀστοχεῖν is used absolutely with περί elsewhere in the Pastorals ; but in Ecclus. it governs a genitive directly. ἐκτρέπεσθαι governs both gen. and acc. ; the latter in vi. 20.
Moulton and Milligan, Expositor, vii., vii. 373, quote examples of ἀστοχέω from papyri (ii. B.c. ii, A.D.) in the sense “" fail” or “ forget,” ¢.g., ἀστοχήσαντες τοῦ καλῶς ἔχοντος. ἐξετράπησαν introduces a new metaphor: they had turned aside out of the right path.—pararodoyia : Here only ; but ματαιολόγοι occurs, Tit. i. το. See vi.20: “' Vanitas maxima, ubi de rebus divinis non vere disseritur, Rom. i. 21”? (Bengel).
Ver. 7. νομοδιδάσκαλοι : The Mosaic or Jewish law is meant. See Tit. ΠΠ. 9. The term is used seriously, of official teachers of the law, in reff.
μὴ νοοῦντες, κ.τ.λ.: Though they understand neither, etc. The participle is concessive, and pe is here subjective, as usual, expressing St. Paul’s opinion about them. For the sentiment cf. vi. 4, 1 Cor. viii. 2. λέγουσιν refers to the substance of their assertions, while διαβεβαιοῦνται (affirmant, see Tit. iii. 8) is expressive of the confident manner (R.V.) in which they made them. They did not grasp the force either of their own propositions (hence resulted βέβηλοι κενοφωνίαι), or the nature of the great
χρήσηται AP, 73.
topics—Law, Philosophy, etc.—on which they dogmatised, hence their inconsist- encies, ἀντιθέσεις τοῦ ψευδωνύμου γνώσεως (vi. 20). On the combination of the relative and interrogative pro- nouns in one sentence, see Winer-Moul- ton, Grammar, p. 211.
Vv. 8-11.. And yet this alleged an- tagonism of the Law to the Gospel is factitious : the Law on which they insist is patt of law in general; so is the Gospel with which I was entrusted. The intention of both is to a large extent identical : to promote right conduct.
Ver. 8. οἴδαμεν, as in Rom. vii. 14. 1 Cor. viii. 1, 4, introduces a concession in the argument. καλὸς ὁ νόμος was a concession made by St. Paul, Rom. vii. 16, also Rom. vii. 12, ὁ μὲν νόμος ἅγιος. It is possible that it had been objected that his language was inconsistent with his policy. It may be questioned whether καλός, in St. Paul’s use of it, differs from ἀγαθός, as meaning good in appear- ance as well as in reality. For the use of καλός in the Pastorals, see notes on i. 18 and iii. 1. τις has no special re- ference to the teacher as distinct from the learner. The law is καλός in its own sphere; but Corruptio optimi pes- sima ; ‘‘Sweetest things turn sourest by their deeds”. νομίμως here means in accordance with the spirit in which the law was enacted. It does not mean lawfully in the usual acceptation of that term. St. Paul impresses the word into his service, and does it vio- lence in order to give an epigrammatic turn to the sentence. In 2 Tim. Π. 5, νομίμως has its ordinary meaning in accordance with the rules of the game. χρῆται: In Euripides, Hipp. οὗ νόμοις χρῆσθαι means “ to live under laws’’.