3. "Συνκακοπάθησον 4. οὐδεὶς " στρατευόμενος πραγµατίαις, ἵνα τῷ ᾿ στρατολογήσαντι ἀρέσῃ. στεφανοῦται ἐὰν μὴ τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τῶν καρπῶν " μεταλαμβάνειν.
m Here only, not LXX, cf. Heb. x p Acts. ii. 26, xxvii. 33, 34, Heb. vi. oe xii. 1ο.
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1 ὡς καλὸς *
στρατιώτης ε Seed Tim. h
ἐμπλέκεται ταῖς τοῦ f Here re only in Pau 5. ἐὰν δὲ ορ ΕἼΤ. 18.
6. Ἡ a Pet. ii. 20 only, N.T.
i Seex Tim. ii. 2.
n Heb.
ὀγομίμως ™ ἀθλήσῃ.
2*Ino. Χριστ. DcKL, syrpesh,
ἀρέσῃ: that he may be of use to (see Milligan on 1 Thess. 11. 4).
Ver. 5. The sequence of images here—the soldier, the athlete, the field- labourer—affords an interesting illustra- tion of repetition due to association of ideas. The soldier and the field-labourer are combined in 1 Cor. ix. 7-10; the: athlete appears in 1 Cor. ix. 24 544. And the present passage has light thrown. upon it from the earlier epistle, in which the various figures are more fully de- veloped.
The connexion between the thought of the soldier and the athlete lies in the: word νομίμως (see note on 1 Tim. i. 8); and the exact force of νομίμως will ap- pear from a reference to I Cor. ix. 25, “Every man that striveth in the games is temperate in all things”. No one can be said to comply with the rules of the contest who has not undergone the usual preliminary training. One illustra- tion from those cited by Wetstein will suffice, that from Galen, comm. in Hippocr. ᾿ς τὸς οἳ γυμνασταὶ καὶ οἱ νομίμως ἀθλοῦντες, ἐπὶ μὲν τοῦ ἀρίστου τὸν ἄρτον μόνον ἐσθίουσιν, ἐπὶ δὲ τοῦ δείπνου τὸ κρέας.
Ver. 6. The difficulty in this verse is that the principle here laid down seems to be employed in 1 Cor. ix, 7, 9, as an argument from analogy in support of the liberty of Christian ministers to enjoy some temporal profit from their spiritual labours ; whereas here St. Paul is urging a temper of other-worldliness. It is suf- ficient to say that there is no practical inconsistency between the two passages ; ‘*each man hath his own gift from God, one after this manner, and another after that”’. There is a time to insist on one’s liberty to ‘‘use the world,” and there is a time to warn ourselves and others that self-repression is necessary to keep our- selves from “using it to the full”. The main connexion here lies in the word κοπι- ὥντα, which is emphatic; while πρῶτον,
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q Mark xii. 7. 33, Luke 11. 47, I Cor. i. 19, i Eph. iii. 4, σπε Col. i. 9, 1. 2.
r Matt. xvi. 9,1 Thess. li. 9, Rev. xviii. 5 (with acc.).
νόει 62 λέγω: δώσει
πᾶσιν.