29
450
ἢ. το. ὅτι μεῖζον κρί ό 1 ΤΟΥ μεῖζον κρίμα λημψόμεθα. Sir. xiv. I, X1X..216, a neues A xxv. 8, αἀγωγῆσαι καὶ ὅλον τὸ σῶμα.
XxXxvi. 18.
2. πολλὰ γὰρ 3 πταίομεν " ἅπαντες "
” “ei τις ἐν λόγῳ οὐ πταίει, Ἡ οὗτος" “τέλειος ἀνήρ," δυνατὸς ΄χαλιν-
3. εἰ δὲ ὃ τῶν ἵππων τοὺς 5 χαλινοὺς
d Matt. xii.€ls τὰ στόματα ἴ βάλλομεν εἰς ὃ τὸ πείθεσθαι αὐτοὺς ἡμῖν," καὶ ὅλον
g Ps. χχχὶϊ. 9; xxxix. 0.
1ληψοµεθα KLP, curss., sumitis Vulg. (accipiemus 77}.
2 Autem ff. 3 Non erat ff.
4 Add erit 7.
5 Suvapevos δῷ, curss., Cyr., Thl.; add τε Cvid. δειδε γαρ Ν (om. yap N°); ιδὲ CP, curss., Syrhk, Arm., Sah., Thl. ; “Δ NTT Pesh.
το στομα A, curss., Pesh., Syrhk, Arm.
8 arpos AKLP, curss., Thl., Oec., rec.
ϑημιν αντους AC, curss., Tregmg; om. ἡμῖν 77.
that the Synagogue of the Alexandrians (mentioned in Acts vi. 9), which was called ‘“‘the Synagogue of those of Tar- sus,” 1.6.. the followers of St. Paul, was bought up by a Tannaite (‘‘ teacher”) and used for private purposes (see Bergmann, Fiidische Apologetik im neutestamentl. Zettalter, p. g). Like the Athenians (Acts xvii. 21), many inquiring Jews were always ready to hear some new thing, and welcomed into their houses of learn- ing teachers of all kinds (cf. Acts xv. 24; 1 Tim. i. 6, 7). The following would not have been said unless there had been great danger of Jews being influenced by the doctrines condemned: *‘ All Israelites have their part in the world to come, ... but the following (Israelites) have no part therein,—he who denies that the Resurrection is a doctrine the foundation of which is in the Bible, he who denies the divine origin of the Torah, and (he who is) an Epicurean” (Sanh., xi. 1; quoted by Bergmann, of. cit., p.9). The custom of Jews, and especially of Hellen- istic Jews, of permitting teachers of various kinds to enter their Synagogues and ex- pound their views, was not likely to have been abrogated when they became Chris- tians, which was in itselfa sign of greater liberal-mindedness. The διδάσκαλοι, therefore, in the verse before us, must, it is held, be interpreted in the sense of what has been said. The whole passage is exceedingly interesting as throwing detailed light upon the methods of con- troversy in these Diaspora Synagogues ; feeling seems to have run high, as was natural, mutual abuse was_ evidently poured forth without stint, judging from the stern words of rebuke which the writer has to use (ver. 6). On the διδάσ- καλοι in the early Church see Harnack, Expansion ...i. pp. 416-461.—et86-
‘with deadly error.
τες ὅτι μεῖζον κρίμα A ό- μεθα: Cf. οι Aboth i 28, tee multiplies words occasions sin”; i. 12. ‘‘Abtalion said, Ye wise, be guarded in your words; perchance ye may incur the debt of exile, and be exiled to the place of evil waters; and the disciples that come after you may drink and die, and the Name of Heaven be profaned”; Taylor comments thus on these words : ‘‘Scholars must take heed to their doc- trine, lest they pass over into the realm of heresy, and inoculate their disciples The penalty of un- truth is untruth, to imbibe which is death”. λημψόμεθα: the writer does not often associate himself with his hearers as he does here; the first person plural is only rarely found in the Epistle (cf. wratopev in the next verse).
Ver. 2. πταίομεν: see note above on’ this word ii. το.--εἴ τις ἐν λόγῳ ov πταίει: Cf. Sir. xix. 16, τίς οὐχ ἥμαρτεν ἐν τῇ γλώσσῃ αὐτοῦ :--τέλ- ειος: seenoteon i. 4.—av7p: 5εεποίε oni. 12.--χαλιναγωγῆσαι: seenote on i. 26.—kat ὅλον τὸ σῶμα: it is quite possible that these words are meant literally; the exaggerated gesticulation of an Oriental in the excitement of debate is proverbial; that the reference here is to even more than this is also quite-with- in the bounds of possibility, cf. John xviii. 22; Acts xxiii. 2, 3.