k See ver. 8.
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ὅτι πολλάκις µε ἢ ἀνέψυξεν 20, Isa. xlvii. 6, Jer. xvi. 13, xlix. (xlii.) 12,
I Luke vii. 4, Phil. ii. 28, Tit iii, 13,
2 σπουδαιότερον DcKL ; σπουδαιότερως A, two cursives. ρ ρ ᾽ 5
occurs Heb. iv. 6. ποιεῖν ἔλεος μετά τινος (Luke i. 72, x. 37; Jas. ii. 13) is a similar phrase. Here, we should Say, May God bless so and so. λεος does not correspond to any special sin,
τῷ Ov. οἴκῳ : This household is saluted iniv. 19. It is most natural to suppose that Onesiphorus himself was dead, both from this expression and from the pious wish in ver. 18. Prayer for living friends is normally and naturally in regard to objects which will be realised here in earth. The evidence of 2 Macc. xii. 44, 45, proves that an orthodox Jew of our Lord’s time could have prayed for the dead. A full discussion of the question must embrace a consideration of the final cause of prayer, and of the nature of that which we call death. See reff. to recent literature on this subject in Mil- ligan’s art. Onesiphorus in Hastings’ D.B
ἀνέψυξεν: The comprehensive term refresh expresses the notion admirably. They are ‘‘the blessed of God the Father” to whom the King shall say, 1 was in prison, and ye came unto me” (Matt. xxv. 36. See Heb. x. 34, xiii, 3). For St. Paul’s appreciation of the pleasures of friendly intercourse, see Rom. xv. 32, 1 Cor. xvi. 18, 2 Cor. vii. 13, Philem. 7, 20.
ἐπαισχύνθη: For other examples of the absence of the temporal augment cf. Luke xiii. 13 (ἀνορθώθη A B D, etc.); xxiv. 27, John vi. 18, Acts ii. 25, Rom. ix. 29 (ὁμοιώθημεν A F G L P),
Ver. 17 γενόμενος ἐν Ῥώμῃ: The reference is most likely to the apostle’s first Roman imprisonment, Eph. vi. 20. Whichever it was, πολλάκις implies that it had lasted some time.
Ver. 18. Τε is immaterial whether we explain 6 Κύριος, in this verse, of God the Father, the source of judgment, or of God the Son, the instrument of judg- ment. It is far-fetched to suppose that the repeated Κύριος . . . Κυρίου refer to different divine Persons. Huther’s expl., followed by Alf.,seems the best, that δῴη ὁ Κύριος had become so completely a for-
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