πι Rom. xiv. 18, xvi. το,
165
15. ' σπούδασον σεαυτὸν ™ δόκιμον ἃ παραστῆσαι τῷ! 2 Tim. iv.
ϱ,21, Lit. iii. 12, verb also Gal. (1), Eph. (1), 1 Thess. t Cor. xi. 19, 2 Cor. x. 18, xiii. 7, Jas. i. 12.
n Matt. xxvi. 53, Luke ii. 22, Acts i. 3, ΙΧ. 41, Xxiii. 33, Rom. vi. 13, 16, 10, xii. 1,1 Cor. viii. 8, 2 Cor.
iv. 14, xi. 2, Eph. v. 27, Col. i. 22, 28. ο qi Tim. vi. 20, see 1 Tim. i. 9. iii. 9.
Here only, not LXX. FE ΕΕ. 111: ο.
p Prov. iii. 6, xi. 5 only.
s Acts iv. 17, xx. 9, Xxiv. 4. t 2 Tim.
Ἰκαινοφωνίας FG, novitates vocum or verborum ἃ, 6, g,m5°. Seer Tim. vi. 20.
between καθαίρεσις and οἰκοδομή in 2 Cor. xiii, ro.
It should be added that ἐπ᾽ οὐδὲν χρήσιμον is connected closely with λογομαχεῖν (or λογομάχει) by Cyr. Alex., Clem. Alex., and the Bohairic version. The Clementine Vulg. renders unam- biguously, ad nihil enim utile est; so Ε.. add γάρ.
In addition to the weight of adverse textual evidence against the reading λογομάχει, it is open to the objections that ταῦτα-- θεοῦ, disconnected with what follows, is a feeble sentence ; and that μαρτύρομαι and διαμαρτύρομαι in Paul are always followed and completed by an exhortation, 6.6., Eph. iv. 17; 1 Tim. v. 21; 2 Tim. iv. 1.
Ver. 15. σπούδασον: Give diligence to present thyself (as well as thy work) to God, approved.
ἀνεπαίσχυντον: Chrys. takes this to mean a workman that does not scorn to put his hand to anything ; but it is better explained as a workman who has no cause for shame when his work is being inspected. In any case, the word must be so explained as to qualify ἐργάτης naturally; and therefore it cannot be in- terpreted by a reference to i. 8 (μὴ ἐπαισχυνθῇς), of the shame that may deter a man from confessing Christ.
ὀρθοτομοῦντα: ὀρθοτομέω is found in reff. as the translation of 25 (Piel) direct, make straight, make plain. “He shall direct thy paths,” “The righteous- ness of the perfect shall direct his way’. This use of the word suggests that the metaphor passes from the general idea of a workman to the particular notion of the minister as one who “ makes straight paths” (τροχιὰς ὀρθάς) for the feet of his people to tread in (Heb. xii. 13). The word of truth is “ The Way” (Acts ix. 2, etc.). Theodoret explains it of a ploughman who drives a straight furrow. Similarly R.V. m. (1), Holding a straight course in the word of truth. Chrys., of cutting away what is spurious or bad. Alf. follows Huther in supposing that
the idea of cutting has passed out of this word, as it has out of καινοτομεῖν, and ren- ders, rightly administering, as opposed to ‘‘adulterating the word of God” (2 Cor. ii. 17). Other examples of words which have wholly lost their derivational meaning are πρόσφατος and συκοφαντέω. The imagery underlying the A.V., R.V.m. (2), rightly dividing, is either that of the correct cutting up ofa Levitical vic- tim (Beza), or a father (Calvin), or steward (Vitringa), cutting portions for the food of the household. The R.V., handling aright, follows the Vulg., recte tractan- tem, and gives the general sense well enough. The use of ὀρθοτομία in the sense of orthodoxy, in Clem. Al. Strom. vii. xvi., and Eus. H. E. iv. 3, is probably based on this passage.
Ver. 16. κενοφωνίας: See on 1 Tim. vi. 20. Here, as Bengel suggests, κενο- is contrasted with ἀληθείας, φωνίας with λόγον.
περιίστασο: shun, devita,“ Give them a wide berth” (Plummer), also in Tit. ili. 9. In these places περιίστασθαι has the same meaning as ἐκτρέπεσθαι, 1 Tim. vi. 20. In fact Ell. cites from Lucian, Hermot. § 86, ἐκτραπήσομαι καὶ περιστήσομαι, where the two verbs are evidently used as indifferent alternatives. Where περιίστημι elsewhere occurs (N.T.), viz., John xi. 42, Acts xxv. 7, it means ‘‘ to stand around ”’.