107
a ΄ λομαι οὖν * προσεύχεσθαι τοὺς ἄνδρας ° ἐν ὅ παντὶ “ τόπῳ, * ἐπαίροντας d 1 Cor. xi.
® ὁσίους * χεῖρας ' χωρὶς | ὀργῆς καὶ " διαλογισμοῦ,
i με ἢ ε γυναῖκας ἐν "' καταστολῇ " κοσμίῳ ξ μετὰ "“ αἰδοῦς καὶ ἢ σωφροσύνης
f Luke xxiv. 50.
ii. 14. 1x Tim. ili. 8, 11, v. 25, Tit. ii. 3, 6. xii. 9, 1 Tim. iii. 2.
x2 g Tit. i. 8, Heb. vii. 26, Rev. xv. 4, xvi. 5. Mark iii. 5, Rom. xii. 19, xiii. 4, 5, Eph. iv. 31, Col. iii. 8, Jas. i. 19, 20.
o Here only N.T., 3 Macc. i. 19, iv. 5.
4, ὃν 18, Xiv. 14, 15, 1 Cor. i. 2.- 2 Cor. ii. τά, τ Thess.i.8 h Phil. ii. 14, 1 Tim. v. 21.
k Rom. xiv. 1, Phil. πι Here only Ν.Τ., Isa. 1xi. 3. n Eccles. p Acts XXxvi. 25, ver. 15.
1. ο. ) ὡσαύτως 23
150 ΝΑΡΚΙ.Ρ, ἆ, f, m2s,81, τ, vg., go., sah., arm.; διαλογισμῶν ΝΕετα, 17, 47, 6733, 80, nineteen others, 6, boh., syrr. 2Ins. καὶ ScDFGKL, d, f, 6, m81, r (autem et), vg., go., sah., boh., syrr., arm. ;
om καὶ 9 ΑΡ, 17, 71. 3 Ins. τὰς DbeKL.
from which the writer has digressed in vv. 3-7. βούλομαι οὖν is found again in v. 14. In both places, βούλομαι has the force of a practical direction issued after deliberation, See also reff. On the con- trary, θέλω δέ is used only in reference to abstract subjects. See Rom. xvi. 10, 1 Cor. vii. 7, 32, xi. 3, xiv. 5. προσεύχ- εσθαι τοὺς ἄνδρας: that the men should conduct public worship. Perhaps Bengel is right in understanding 1 Peter ΠΠ. 7 in the same sense. See reff. for προσ- εὔχεσθαι in this special signification. τοὺς ἄνδρας: the men of the community as opposed to the women, ver. g (R.V.). There is no specific restriction of the conduct of worship to a clergy.
ἐν παντὶ τόπῳ: to be connected with what precedes: the directions are to apply to every Church without excep- tion; no allowance is to be made for conditions peculiar to any locality; as it is expressed in 1 Cor. xiv. 33, 34, ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων, αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν. The words do not mean in any place, as though fixed places for worship were a matter of indifference ; neither is there any allusion, as Chrys. explain it, to the abolition by Christ of the restriction of worship to one place, Jerusalem, as in John iv. 21. ἐπαίροντας ὁσίους χεῖρας: This is not directly intended to enjoin a particular gesture appropriate to prayer, but merely avoids the repetition of προσεύχεσθαι. To uplift the hands in prayer was customary: 1 Kings viii. 22, Ps. xxviii., 2 etc., Isa. i. 15, Clem. Rom. ad Cor. i. 29. The men that are to have the conduct of the public worship of the Church must be upright men who have clean hands, hands that are holy (Job. xvii. 9; Ps. xxiii. (xxiv.) 4; Jas. iv. 8). For ὅσιος as an adj. of two terminations, compare Luke ii. 13, Rev. iv. 3. See Winer-Moulton, Grammar, p. 80.
4 κοσμίως SxcDer*FG, 17.
χωρὶς ὀργῆς καὶ διαλογισμοῦ: This indicates the two conditions necessary to effectual prayer : freedom from irritation towards our fellow-men (Matt. vi. 14, 15, Mark xi. 25), and confidence towards God (Jas. i. 6; Luke xii. 29). διαλογισμός has the sense of doubt in Rom. xiv. I. This sense (A.V. doubting) is that given to the term here by Chrysostom (ἄμφι- βολία) and Theodoret (πιστεύων ὅτι λήψῃ). The rendering disputing (R.V.) disceptatio (Vulg.) merely enlarges the notion conveyed in ὀργή. The reff. to ὀργή are places where it is spoken of as a human affection.
Ver.9. Having assigned to the men the prominent duties of the Church, St. Paul proceeds to render impossible any misconception of his views on this sub- ject by forbidding women to teach in public. But he begins by emphasising what is their characteristic and proper glory, the beauty of personality which results from active beneficence.