Ver. 6. The repetition of πορισμός in a fresh idealised sense is parallel to the transfigured sense in which νομίμως is used in i. 8.
αὐταρκείας : not here suffictentia (Vulg.), though that is an adequate ren- dering in 2 Cor. ix. 8. St. Paul did not mean to express the sentiment of. the A.V. of Eccles. vii. 11, “ Wisdom is good with an inheritance”. Contentment does not even give his meaning. Contentment is relative to one’s lot; αὐτάρκεια is more profound, and denotes indepen- dence of, and indifference to, any lot; a man’s finding not only his resources in himself, but being indifferent to every- thing else besides. This was St. Paul’s condition when he had learnt to be αὐτάρκης, Phil. iv. 11. “Lord of him- self, though not of lands’’ (Sir. H. Wot-
5—9.
143
οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσµον.ὶ ὅτι οὐδὲ ἐξενεγκεῖν τιατ Macc.vi
only.
, ΕΙΣ 49 δυνάμεθα - 8. ἔχοντες δὲ " διατροφὰς” καὶ " σκεπάσματα, τούτοις b Herc only,
* ἀρκεσθησόμεθα.
πειρασμὸν καὶ “ παγίδα ὅ καὶ ἐπιθυμίας πολλὰς Σβλαβεράς, αἵτινες ἢ βυθίζουσι τοὺς ἀνθρώπους εἰς ' ὄλεθρον καὶ
ii, 26. xii. 4, Luke v. 7 only.
f Luke xxiv. 25, Rom. i. 14, Gal. iii. 1, 3, Tit. iii. 3. {1 Cor. v. 5,1 Thess. v. 3, 2 Thess. i. 9 only, N.T
not LXX.
9. οἱ δὲ βουλόμενοι πλουτεῖν “ ἐμπίπτουσιν εἰς « Luke iii.
14, Heb.
« dSee1 Tim. iii. 6.
ει Tim. iii. 7,2 Lim. h 2 Macc.
dvorntous * καὶ
g Prov. x. 26 only.
1 Ins. δῆλον SecCDbcKLP; ins. ἀληθὲς D*, verum (quoniam) d, verum (quia) m98, haud dubiutn (quia) ἴ, vg., [hlaut dubium, verum tamen fuld., verum Cyp., go., sytt.; om. δῆλον Ν AFG, 17, g, τ, vgsome MSS, sah., boh., arm.
79ο WAL, f, vg.; διατροφὴν DFGKP, d, g, m98, τ (victum). 3 Ins. τοῦ διαβόλου D*FG, 37118, 238, d, f, g, mg8 (not τὴ, vg. (not am.), go. 4 ἀνόνητους 2, two others, d, f, 6, vg., Cyp., Ambrst. (inutilia) m98 (quae nihis
prosunt) τ (stulta).
ton). See chap. iv. 8. The popular as opposed to the philosophical use of αὐτάρκεια, as evidenced by the papyri, is simply enough. See Moulton and Milligan, Expositor, vii., vi. 375.
Ver. 7. The reasoning of this clause ‘depends on the evident truth that since a man comes naked into this world (Job. i. 21), and when he leaves it can “take nothing for his labour, which he may ‘carry away in his hand” (Eccles. v. 15; Ps. xlix. 17), nothing the world can give is any addition to the man himself. Heis a complete man, though naked (Matt. vi. 25; Luke xii. 15 ; Seneca, Ep. Mor. lii. 25, “Non licet plus efferre quam intuleris”’).
Field is right in supposing that if δῆλον, as read in the Received Text, is spurious, yet “there is an ellipsis of δῆλον, or that ὅτι is for δῆλον ὅτι. L. Bos adduces but one example of this ellipsis, 1 John iii, 20: ὅτι ἐὰν κατα- γινώσκῃ ἡμῶν ἣ καρδία, ὅτι μείζων ἐστὶν ὁ θεὸς τῆς καρδίας ἡμῶν; in which, if an ellipsis οἵ δῆλον before the second ὅτι. were admissible, it would seem to offer an easy explanation of that difficult text.” Field adds two examples from St. Chry- sostom. Hort’s conjecture that “ὅτι is no more than an accidental repetition of the last two letters of κόσμον, ON being , ead as OT!” is almost certainly right.
Ver. 8. ἔχοντες δέ: The δέ has a slightly adversative force, guarding against a too literal conclusion fom ver. 7. It is true that “ unaccommodated man ” (Lear, iil. 4) is a man for a’ that,” yet he has wants while alive, though his real wants are few.
σκεπάσματα: may include clothes and shelter, covering (R.V.), tegumen- tum (r), quibus tegamur, as the Vulg. well
puts it; but the word is used of clothing only in Josephus (B. χ. ii. 8.5; Ant. xv. 9, 2). So A.V., raiment, ἃ, vestitum (so Chrys.).