εἰ yap συναπεθάνομεν, «.t.X.: The presence of γάρ does not militate against the supposition that we have here a frag- ment of a Christian hymn. A quotation adduced in the course of an argument must be introduced by some inferential particle; see on 1 Tim. iv. το. On the other hand, it is questionable if et ἀρνη- σόμεθα, κ.τ.λ. is suitable in tone to a hymn; and St. Paul’s prose constantly rises to rhythmical cadences, e.g., Rom. Vili. 33 sqq-, I Cor. xiii. We have here contrasted two crises, and two states in the spiritual life: συναπεθάνομεν and ἀρνησόμεθα point to definite acts at defi- nite times; while ὑπομένομεν and ἀπισ- τοῦμεν indicate states of being, more or less prolonged.
εἰ συναπεθάνομεν καὶ συνζήσομεν: The two verbs are coupled also in 2 Cor. vil. 3; but the actual parallel in thought is found in Rom. vi. 4, 5,8. We died (aor., R.V.) with Christ at our baptism (Rom. vi. 8; Col. iii. 3), which, as normally administered by immersion, symbolises our burial with Christ and our rising again with Him to newness of life (Rom, vi. 4; Col. ii. 12). The future, συνζή- σομεν, must not be projected altogether into the resurrection life; it includes and is completed by that; and no doubt the prominent notion here is of the life to come; but here, and in Rom. vi. 8, it is implied that there is a beginning of eter- nal life even while we are in the flesh, viz. in that newness of life to which we are called, and for which we are enabled, in our baptism.
Ver. 12. εἰ ὑπομένομεν καὶ συνβασι-
ΠΡΟΣ ΤΙΜΟΘΕΟΝ Β Il.
164
ε τὰ τινα, ἃ ἀρνήσεται ἡμᾶς: 13. εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει : ἀρνή- ohn xiv.
26,2 Pet. σασθαι yap! ἑαυτὸν οὐ δύναται.
i. 12, Jude πε ae , ts Ὰ ἘΞ ος ng
ae ὦ 14. Ταῦτα “ὑπομίμνησκε, διαμαρτυροµενος “ενώπιον “του Θεοῦ, fSeerTim. , hy ae 5.35, ἢ “Sey 3 2 ταν ης ie ia
a io μὴ ογοµαχειν." ἐπ οὐδὲν ᾿χρήσιμον, ἐπὶ “καταστροφῇ τῶν g Seer Tim.
h Here only, not LXX, cf. 1 Tim. vi. 4. i Here only, N.T. k 2 Pet. ii. 6 only, N.T.
10m. yap WK, d, ε, vg., 80.» syrhel, arm.
2So ΜΙ ΘΕᾺ, 37, 67”, 80, 238, and about thirteen other cursives, f, g, boh., syrhcl-mg, arm.-ap.-Gb., Chrys., Thphyl., Amb., Pelag.; Κυρίου ADKLP, most cursives, d, e, vg., go., syrpesh et hel-txt, arm.-ap.-Treg., Chrys., Euthal., Thdrt.,
Dam., Thphyl., Ambrst., Prim. ϑλογομάχει ΑΟ”, d, ε, f, 6, vg-
λεύσομεν: See Matt. xxv. 34; Luke xxii. 28, 29; Acts xiv. 22; Rom. vill. 17; 2 Thess. i. 5; Rev. i. 6, xx. 4.
εἰ ἀρνησόμεθα, κ.τ.λ.: An echo of our Lord’s teaching, Matt. x. 33. See also 2 Pet. ii. 1; Jude 4. ‘‘ The future con- veys the ethical possibility of the action ” (Ell.)
Ver. 13. εἰ ἀπιστοῦμεν: It is reason- able to hold that the sense of ἀπιστέω in this place must be determined by the antithesis of πιστὸς μένει. Now πιστός, as applied to God, must mean faithful (Deut. vii. 9) ; one who “‘keepeth truth for ever’? (Ps. cxlvi. 6; 2 Cor. i. 18; 1 Thess. v. 24; 2 Thess. iii. 3; Heb. x. 23, xi. 11). There is the same contrast in Rom. iii. 3, “ Shall their want of faith (ἀπιστία) make of none effect the faith- fulness (πίστιν) of God?”’ But while we render ἀπιστοῦμεν, with R.V., ave faithless, we must remember that un- reliability and disbelief in the truth were closely allied in St. Paul’s conception of them.
ἀρνήσασθαι yap—ov δύναται: Being essentially the unchangeable Truth, He cannot be false to His own nature, as we, when ἀπιστοῦμεν, are false to our better nature which has affinity with the Eter- nal, A lie in word, or unfaithfulness in act, is confessedly only an expedient to meet a temporary difficulty; it involves a disregard of the permanent element in our personality. The more a man real- ises the transitory nature of created things, and his own kinship with the Eternal, the more unnatural and unneces- sary does falsity in word or deed appear to him. It is therefore inconceivable that God should lie (Num. xxill. το; 1 Sam. xv. 29; Mal. iii. 6; Tit. i. 2; Heb. vi. 18). The application of the clause here is not that ‘‘ He will not break faith with us” (Alf.), but that the consideration of our powerlessness to affect the constancy