φθόνος, ἔρις are similarly juxtaposed Rom. i. 29, Gal. v. 20, 21, Phil. i. 15.
The plural ἔρεις is a well-supported variant in Rom. xiii. 13, Gal. ν. 2ο. In Tit. iii. ο it is the true reading; but. in other lists of vices (1 Cor. iii. 3
142
r Here only, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ᾿ὑπόνοιαι πονηραί, 5. s Here only, " διαπαρατριβαὶ 5 " διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ " ἀπεστερη-
not LXX.
7
metaph., cf. Luke xii. 33, 2 Cor.iv. _ 16, Rev. viii. 9, xi. 18. (2), Acts (7), 1 Cor. vii. 26, 36. ver. 5. y See x Tim. ii. 2.
Here only μένων τῆς ἀληθείας, ᾿ νομιζόντων " πορισμὸν εἶναι τὴν | εὐσέβειαν. 6. Ἔστιν δὲ " πορισμὸς μέγας ἡ " εὐσέβεια μετὰ ” αὐταρκείας " 7. u Mark x. 19, 1 Cor. vi. 7, 8, vii. 5, Jas. v. 4 (?).
w Wisd. xiii. 19, xiv. 2 only; verb, Wisd. xv. 12 only. z 2 Cor. ix. 8, cf. Phil. iv. 11.
3
v Matt. (3), Luke x See
1 So ΜΑΚΣΙΡ, 17, many others, syrpesh, sah., boh., arm.; ἔρεις DFGL, 47, some
others, d, f, g, m5°, τ, vg., go., syrhel. 2 qwapadtatpiBat a few cursives.
3 Add ἀφίστασο ἀπὸ τῶν τοιούτων DetcKLP, ms0, Discede ab eiusmodi, syrr.,
arm.
2 Cor, xii. 20, Phil. i. 15) the singular is found.
βλασφημία also occurs in a list of sins, Eph. iv. 31, Col. iii. 8.
ὑπόνοιαι πονηραί: ὑπόνοια (only here in N.T., but ὑπονοέω in Acts xili. 25, xxv. 18, xxvii. 27, all in neutral sense, to suppose) has sometimes the sense of sus- picion. See examples given by Ell. The phrase here does not mean wicked or un- worthy thoughts of God—the class of mind here spoken of does not usually think about God directly, though an un- worthy opinion about Him underlies their life—but malicious suspicions as to the honesty of those who differ from them.
Ver. 5. διαπαρατριβαί: The force of the διά is expressed in the R.V., wrang- lings, which denotes protracted quarrel- lings, perconfricationes (τ), conflictationes (d, Vulg.). Field (in loc.) comparing διαμάχεσθαι, διαφιλοτιμεῖσθαι, etc., prefers the sense of γεοξῤγοοῖέγν, mutual irritations, gallings one of another (A.V.m.), “as infected sheep by contact communicate disease to the sound ”’ (Chrys.). παραδιατριβαί (T.R.), perverse disputings, is given a milder sense by Winer-Moulton, Gram. p. 126, “mis- placed diligence or useless disputing ’”’.
διεφθαρμένων τὸν νοῦν: cf. κατεφθ- αρμένοι τὸν νοῦν, 2 Tim. iii. 8, the acc. being that of the remoter object. Cf., for the notion, τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, Eph. iv. 22, also 1 Cor. xv. 33, 2 Cor. xi. 3, Jude ro.
ἀπεστερημένων: privati. ἀποστερέω conveys the notion of a person being deprived of a thing to which he has a right. See reff. This is expressed in R.V., bereft of. The truth was once theirs ; they have disinherited themselves. The A.V., destitute of, does not assume that they ever had it.
νομιζόντων, K.T.A.: since they sup- pose. For this use of the participle Bengel compares Rom. ii. 18, 20, 2 Tim. ii. 21, Heb. vi. 6.
πορισμόν: a means of gain, quaestus, The commentators quote Plutarch, Cato Major, § 25, δυσὶ κεχρῆσθαι μόνοις πορισμοῖς, γεωργίᾳ Kal φειδοῖ.
τὴν εὐσέβειαν: not godliness in gene- ral, pietatem (Vulg.), but the profession of Christianity, culturam Dei (m®*°). See ii. 2. Allusions elsewhere to those who supposed that the gospel was a means of making money have usually reference to self-interested and grasping teachers (2 Cor: κι. τὸ, χη. 17, 18; 111 cee Pet. ii. 3). Here the significance of the clause may be that the false teachers de- moralised slaves, suggesting to slaves who were converts, or possible converts, that the profession of Christianity in- volved an improvement in social position and worldly prospects. The article be- fore evoeB. shews that the A.V. is wrong, supposing that gain is godliness.