[1326] If a fresh argument commences here, there is no vicious circle. For there was independent proof of each proposition, and so, when shown to involve one another, they were mutually confirmed.
[1327] So nearly all mss. here; and there is good authority for the reading in the text of the N.T. both from mss., versions, and Fathers. It is accepted by Tregelles: Tischendorf retains the received text "we have."
[1328] The text of Chrys. adds confirmation to the strongly attested echomen(so ' A. B. C. D.) as against the reading (echomen) of the T.R. Strong and clear as is the external evidence here, it is to me very doubtful whether it is not overborne by the internal evidence. There seems to be no appropriateness in an exhortation here. The thought has been developed in a didactic form thus far and we should now expect a didactic conclusion (oun). Nor should we expect an exhortation to have peace with God which would be the natural consequence of justification and scarcely the proper object of an exhortation. De Wette, Meyer, Godet and Weiss reject the better authenticated reading echomenon these grounds. It is difficult to see how Chrys. can think that the Apostle is here treating of our "Conversation"--when he proceeds at once to enumerate the new comfort, patience and hope which follow from justification.--G.B.S.
[1329] 3 mss. If thou wilt consider how, etc.
[1330] Or perhaps "by the terms of reconciliation," for so the text may be understood. The reading in Savile's margin, tois katallageisi, seems also to bear the same sense.
[1331] The word rendered "patience," (hupomone) means rather patient endurance, constancy. It is active rather than passive in meaning. Then the endurance which is developed under tribulation helps to form a tried, tested character, Dokime means a tested state--approved character. The R.V. renders "probation," which is more nearly correct than "experience" (A.V.). We have no word which makes a felicitous translation. The meaning is that steadfastness under trials develops a tested moral manhood, and this kind of character begets hope; it takes away fear for what the future may bring.--G.B.S.
[1332] We do not see what use patience will be of in a future state, cf. Butler's Anal. part i. c. v. §4.
[1333] That such is the power of conscience even in a heathen is plain from Plato, Rep. 1. §5. Steph. p. 350. e. "For you must know, Socrates," said he, "that when a man is near the time when he must expect to die, there comes into his mind a fear and anxiety about things that were never so thought of before. For the stories that are told of things in Hades, how a man that has done wrong here must satisfy justice for it there, which have hitherto been laughed at, come then to perplex his soul with alarms that they may be true. And even of himself, whether from the infirmity of age, or in that he is in a manner already nearer to that state, he sees somewhat more of it. However it be, he becomes full of suspicion and alarm; and takes account and considers whether he has at all wronged any one. And then a man who finds a number of guilty actions in his life is often roused by alarm from his sleep, like children, and lives ever in expectation of misery. But one who is conscious in himself of no wrong has a pleasing hope ever with him, as the kind nurse of his old age, as Pindar too says. For beautifully indeed, Socrates, has he expressed this, that whoever has passed his life in justice and holiness, Sweet Hope, best helpmate of the heart, With cheerful tenderness, Soothes his declining years. She whom we mortals trust In many an anxious doubt To sway life's wavering helm. Well said indeed! one wonders to think how well," etc.
[1334] Meyer and Weiss make no distinction between dikaiou and agathou here. Most have held (I think, rightly) that the latter expresses more than the former. It comprehends those qualities of benevolence, kindness, etc., which may be considered as the peculiar bonds of friendship and would lead to the greatest sacrifices. Holman, Godet and Weiss (following Jerome) take tou agathou as neuter. J. Müller supposes it to refer to God. The force of the argument is: For an upright man one would hardly be moved to die, but in the case of a benefactor to whom one owed much, the motives of love and pity might move one strongly enough to lead him to summon up the resolution (tolma) to die, but this would be the highest and a very improbable reach of human love. But Christ died for his enemies, etc.--G.B.S.
[1335] pollakis, Heind. ad Plat. Phæd. p. 140, §12.
[1336] So Field, from one ms. and Brixius' version: the old reading could only mean "Now none of these things can be said of God, considering He hath given up."
[1337] Same word as joy. See v. 2, etc.
[1338] Several mss. "art in pain."