5 Rom. ii. 16, xvi. 25. u Acts xx. 23, xXvi. 29, Phil. i. 7, 13, 14, 17, Col. iv. 18, Philem. 1ο, 13.
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γάρ σοι ὁ Κύριος “σύνεσιν ἐν
Σ / 3 a A > ΄ 3 ο 3 8. "μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ ρματος Δαυεὶδ, " κατὰ "τὸ " εὐαγγέλιόν "µου: 9. ἐν ᾧ " κακοπαθῶ
έχρι " δεσμῶν ὡς “ κακοῦργος - ἀλλὰ ὁ λόγος τοῦ Θεοῦ οὐ δέδεται.
t Jonah iv. 10,2 Tim. ἵν. 5, Jas. v. 13, only. v Luke xxiii. 32, 33, 39.
1 So ΔΟΕΕΤΟΡ, 17, g go., syrpesh; ἃ NcDKL, d, e, f, vg., boh., syrhel, arm.
δῴη CCKLP.
which is also emphatic, expresses in the il- lustration from the γεωργός the idea cor- responding to τῷ στρατ. ἀρέσῃ; and to στεφανοῦται in the others respectively. The labourer receives his hire, no matter how poor the crop may be: his wages are the first charge on the field. Cf. yn... τίκτουσα βοτάνην εὔθετον ἐκείνοις δι οὓς καὶ γεωργεῖται (Heb. vi. 7); his reward is sure, but then he must really labour. ‘ The fruits’? are the reward of faithful labour in the Lord’s vineyard, the ‘‘ well done!” heard from the Cap- tain’s lips, ‘‘the crown of glory that fadeth not away’’. We must not press all the details of an allegory.
Ver. 7. νόει ὃ λέγω: Intellige quae dico (Vulg.), Grasp the meaning, cautionary and encouraging, of these three similes. Cf. “1 speak as to wise men; judge ye what I say” (1 Cor. x. 15), and the use of the verb in στ Tim. i. 7.
δώσει, κ.τ.λ.: If you have not suffi- cient wisdom to follow my argument, “ὁ δὶς of God, who giveth to all men liber- ally’ (Jas. i. 5).
μνημόνευε ᾿Ιησοῦν Χριστὸν---Δανείδ: These words form rather the conclusion of the preceding paragraph than the be- ginning of a new one. St. Paul in press- ing home his lesson, passes from figures of speech to the great concrete example of suffering followed by glory. And as he has, immediately before, been laying stress on the certainty of reward, he gives a prominent place to ἐγηγερμένον ἐκ νεκρῶν. Jesus Christ, of the seed of David, ‘‘Himself man” (1 Tim. ii. 5), is the ideal soldier, athlete, and field- labourer; yet One who can be an ex- ample tous. It is not the resurrection as a doctrinal fact (A.V.) that St. Paul has in mind, but the resurrection as a personal experience of Jesus Christ, the reward He received, His being ‘‘ crowned with glory and honour, because of the suffering of death” (Heb. ii. 9). It is not τὸν ᾿Ιησοῦν καὶ THY ἀνάστασιν (Acts xvii. 18), but Ἰησοῦν ἐγηγερμένον, the
‘preached by me.
perfect (as in 1 Cor. xv. 4, 12, 13, 14, 16, 17, 20) preserving the notion of the perma- nent significance of that personal experi- ence of Jesus. In the other passage, Rom. i. 3, in which St. Paul distinctly alludes to our Lord’s human ancestry, the phrase τοῦ γενομένου ἐκ σπέρματος Δανεὶδ has a directly historical and pole- mical intention, as expressing and em- phasising the human nature of Christ in antithesis to His Divinity. Here ἐκ σπερµ. A. merely expresses the fact of His humanity. We cannot affirm with certainty that the phrase has the Mes- sianic import that Son of David has in the Gospels.
κατὰ τὸ εὐαγγέλιόν μου: The Gospel See reff., and τὸ ev. τὸ εὐαγγελισθὲν ὑπ᾽ ἐμοῦ (Gal. 1. 11; 1 Cor. xv. 1), which of course is identical in substance with τὸ ev. . . . ὃ ἐπιστεύθην ἐγώ (1 Tim. i. 11). The verity both of Christ’s humanity and of His resurrection was emphasised in the Gospel preached by St. Paul. This is brought out by the punctuation of R.V.
Ver. 9. ἐν ᾧ κακοπαθῶ: in which sphere of action, cf. Rom. 1. 9, 2 Cor. x. 14, Phil. iv. 2. The connexion seems to be that St. Paul is now indicating that he himself, in his degree, is an imitator of Jesus Christ.