[1587] kenoi, i.e. so as not to have to say anything against them directly. St. Chrysostom turns the passage in that way more than Theodoret. See on v. 4, which Theod. applies directly against the Judaizers. His general remarks on the rhetoric of the passage are independent of this question.
[1588] Verse 2 counsels receiving to Christian fellowship those affected by these ascetic scruples but me eis diakriseis dialogismon. These words have been variously rendered: (1) "not to doubtful disputations" (A.V., R.V.); (2) "for decisions of doubts" (marg. R.V.); (3) not to judgings of thoughts (Meyer); "not to discussions of opinions" (Godet). It is clear that the apostle exhorts the church against allowing the scruples in question to be matter of debate and division but whether he means to place a limitation upon the church's duty to receive the weak brethren or whether he exhorts them to refrain from making the opinions of the weak a matter of discussion and judgment, is a question still unsettled. The following consideration deserve attention in the decision of the question (1) Paul treats the "weak" throughout with great forbearance and tenderness. (2) The church is the party exhorted. (3) It is probably that the diakriseis dialogismon refer to actions or judgments which the church would be in danger of exercising toward the weak. (4) It is likely that the question of eating meats or herbs only (v. 2) is a specimen of the dialogismoi referred to. (5) Diakrisis means an act of distinguishing things that differ, i.e. a logical or moral judgment. (6) The question remains whether dialogismos means a doubt, or a thought, an opinion. The latter is the primary meaning and seems preferable here. Then the meaning would be: receive these persons to fellowship and abstain from criticisms and judgments upon their conscientious opinions. The translation of our Eng. vs. "not to doubtful disputations" is as ambiguous as the original phrase is in Greek, and is, therefore, a faithful rendering in respect of ambiguity. These translators seem to take diakriseis as meaning "doubts"--a meaning which that word cannot be shown to bear.--G.B.S.
[1589] He seems to mean, "are at doubt whether they may acknowledge such." So OEcumenius seems to take it, who paraphrases this comment, and adds kai chorizesthai, "and separate themselves."
[1590] echomenous, here opposed to apechomenous.
[1591] choris: The construction seems imperfect: the Translator suggests choristheis, "separating Himself from all others." If the passage be not corrupt, choris ton allon hapanton is merely = in primis; and so Field.
[1592] Some mss. and edd. "with all attesting the subjection to Him." The passage is found Is. xlv. 23, probably the reading of the LXX., till it was corrected to suit the Hebrew. See Parsons ad loc.
[1593] Sav. Mar. and one ms. end the sentence, "having punishment exacted of the for those who have been made by thee to offend."
[1594] The oil representing especially deeds of mercy. Hil. ad. 1. See St. Chrys. on Rom. xi. 6. p. 485.
[1595] See Matt. v. 28, and 2 Pet. ii. 14. And with respect to giving cause of offence to others, Mark. ix. 44.
[1596] Field's punctuation will give the sense, "These then are mere words--the rich man is not punished, nor the foolish virgins cast out, etc., but these are only threats!" which is perhaps more vigorous. Compare Hom. xxxi. p. 496: also Browning's Heretic's Tragedy. "Who maketh God's menace an idle word? Saith, it no more means what it proclaims Than a damsel's threat to her wanton bird? --For she too prattles of ugly names. Saith, he knoweth but one thing--what he knows? That God is good and the rest is breath."
[1597] Most mss. have "Charmi" or "Charmin;" one "Achar," one "Achar the son of Charmi."
[1598] Josephus, B. J. vi., vii. c. 8., Euseb. H. E. iii. 6.
[1599] So most mss. of St. Chrysostom, and the best of the N.T.
[1600] prothesmian, lit. a set time. He has used the term before with especial view to the length of the time.
[1601] i.e. so as to spare all in this.
[1602] See Butler's Anal. i. 2. "But all this," and i. 3. iii.
[1603] So mss. lusin. Sav. lexin, cessation: see 383, note 3.
[1604] So Field: Vulg. "made thee afraid."
[1605] St. Chrysostom must not be understood here as making light of the labor of an effectual repentance, nor as excluding the office of the Church in accepting the Penitent. His object is to show that there is no such difficulty in repentance, as need be an objection to our belief in eternal punishment. He is speaking of repentance in the lowest degree, and he certainly held that different degrees of it would obtain different degrees of benefit. As of almsgiving on Rom. xi. 6, p. 485. etc. "It is possible to gain approval by thy last will, not indeed in such way as in thy lifetime," and more generally ad Theodorum Lapsum, t. i. p. 11, 12. Ben. where he represents it as difficult, though not so much so as it might seem to those who did not try it, and know its consolations: and Hom i. de S. Pentec. fin. he says, "It is possible by diligence, prayer, and exceeding watchfulness, to wipe out all our sins that are written down. This then let us make our business all our days, that when we depart thither, we may obtain some forgiveness, and all escape irrevocable punishments." Of confession he speaks strongly, de Cruce et Latrone, Hom. i. t. 2, 407; B. ad Pop. Ant. Hom. 3, p. 42 E. on the Statues, p. 66 O.T. and of the power of the Priesthood to absolve, de Sac., c. 3, §5, t. i. p. 384 E. quoting Ja. v. 14, 15.
[1606] murian askesin: the term asceticism is an insufficient translation of ascesis, since its termination takes off the reality. The word "crown" hints at a play on its secular sense, of gymnastic training.
[1607] This sentence may be read so as to avoid the fault in reasoning; he breaks off the supposition as too absurd, and after a pause gives the true account of the case, which he in fact assumes in the first clause. The whole passage is rhetorical, and the first mention of the devils is introduced with tremendous power, as almost any one must have felt in reading it.
[1608] Or "undoing the awe," as edd. before Field, and some mss.