ὡς κακοῦργος (see reff.): malefactor (R.V.). Evil doer (A.V.) does not so vividly express the notion of criminality implied in the word. Ramsay notes that the use of this word here marks ‘“‘ exactly the tone of the Neronian period, and... refers expressly to the flagztia, for which the Christians were condemned under Nero, and for which they were no longer condemned in Α.Ρ. 112” (Church in the Roman Empire, p. 249). Compare 1 Pet. iv. 15.
ἀλλὰ---οὐ δέδεται: We have the same contrast between the apostle’s own τε- stricted liberty and the unconfinable range of the Gospel in Phil. i. 12, 14, and 2 Tim. iv. 17. There jis no reference, as
7---το.
163
A ‘\ A 10. διὰ τοῦτο πάντα ὑπομένω διὰ τοὺς “ ἐκλεκτούς, ἵνα καὶ αὐτοὶ Ww See note.
A - A / 3 ΄ σωτηρίας "τύχωσιν τῆς ἐν Χριστῷ ᾿Ιησοῦ μετὰ " δόξης 7 aiwviou.! \ b 11. “πιστὸς “ὁ "λόγος: εἰ γὰρ "συναπεθάνοµεν, καὶ ” συνζήσομεν -
Ἆς , σ , "να 5 , 4 2 > “ 12. εἰ ὑπομένομεν, και “ συνβασιλεύσομεν * εἰ “ ἀρνησόμεθα,” κακεῖνος
z Seer Tim. i. 15. 2 Cor. vii. 3, not LXX.
1 οὐρανίου f, vg., syrhcl-mg, arm,
Chrys. supposes, to the liberty permitted to St. Paul to preach the kingdom of God in his prison, as during the first imprisonment (Acts xxviii. 30, 31). The clause here is a natural reflective paren- thetical remark,
Ver. το. διὰ τοῦτο: The knowledge that others had been, and were being, saved through his ministry was regarded by St. Paul as no small part of his reward. Thus, the Churches of Macedonia were his ‘‘crown,”’ as well as his ‘joy’ (Phil. iv. 1, 1 Thess. ii. 19). He had already in sight his ‘crown of righteousness”’. This consideration suggests that we should refer διὰ τοῦτο to what follows rather than to what immediately precedes (ὁ λόγος... δέδεται). 9ο Alf., who cites in illustration Rom. iv. 16, 2 Cor. xiii. 10, 1 Tim.i. 16, Philem 15. On this view, we have completely displayed the con- formity of Jesus Christ and of St. Paul to the conditions of success exemplified in the soldier, the athlete, and the field- labourer.
πάντα ὑπομένω: as Love does, τ Cor. xii. 7. Ellicott rightly points out that Christian endurance is active, not passive: pain is felt as pain, but is recognised as having a moral and spiritual purpose.
διὰ τοὺς ἐκλεκτούς: St. Paul was much sustained by the thought that his labours and sufferings were, in the provi- dence of God, beneficial to others (2 Cor. σα ας: Ερα. it. τας Phil; ii, 17; Goi 24> Lit. 1. 1). “The elect” are those who, in the providence of God’s grace, are selected for spiritual privileges with a view directly to the salvation of others, as well as of themselves. The absolute phrase as here is found in Matt. XXiv. 22, 24= Mark xiii. 20, 22; ot ἐκλεκτοὶ αὐτοῦ in Matt. xxiv. 31 = Mark xiii. 27 (2), Luke xviii. 7; ἐκλεκτοὶ θεοῦ in Rom. viii. 33, Col. iii. το, Tit. i. 1; ὃ ἐκλεκτὸς ἐν Κυρίῳ in Rom. xvi. 13.
καὶ αὐτοί: they also (as well as 1). It would be no Paradise to St. Paul “to live in Paradise alone”. Compare his supreme expression of selflessness in Rom. ix. 3.
a Ecclus. xix. 10, Mark xiv. 31, 2 Cor. vii. 3 only. c1 Esd. viii. 26, 1 Cor. iv. 8 only.
x Luke xx. 35, Acts XXiv. 3, XXVi. 22, XXVii. 3, Heb. viii. 6, Xi. 35.
yi Pet.v.1o.
b Rom. vi. 8,
d See r Tim. v. 8.
2 ἀρνούμεθα SCDKLP, ἆ, e.
σωτηρίας μετὰ δόξης αἰωνίου: Salva- tion may be enjoyed in part in this life; it will be consummated in eternal glory. See ref., and 2 Cor. iv. 17.
Ver. II. πιστὸς ὁ λόγος: The teach- ing or saying referred to is “the word of the cross” as set forth by simile and living example in the preceding verses, 4-11. So R.V.m._ This is an exactly parallel case to 1 Tim. iv. 9. Here, as there, γάρ introduces a reinforcement of the teaching.