0' Yes: in fact many do," etc. In the printed text all' edei-katorqoun, <\=85_edei apollusqai are put interrogatively, and in place of the ou par hmaj gar h aitia of the mss. (which we point Ou. par hmaj g. h. a.) it has h, ei par h. h. a.
0' etc. 1 Pet. v. 8, but to put ourselves in more security, that we may not exculpate ourselves when we so easily go over to the evil one, that we may not speak those heartless, senseless words, `Why has God left the evil one so much freedom to seduce men.
0' These words betoken the greatest ingratitude. Consider this: God has left him that freedom, to this very end, that by fear of the enemy he may keep us ever watchful and sober."
6 Hom. xxiii. in Gen. §, 6, p. 215, A. "I exhort you never to lay the blame upon Satan, but upon your own remissness. I say not this to exculpate him, for he `goeth about,
7 The printed text, isxurouj gar hmaj poiei kala kai ta enantia. Ben., fortes enim nos reddunt quoe bona et contraria sunt. But kala kai ta enantia clearly answers to kalon kai luph summetroj, kalon kai frontij, kalon kai endeia. Only it may be doubted whether ta enantia is to be taken here as above, "Good also are adverse things, or, "their opposites," i. e. "freedom from sorrow, and care, and want, if in moderation." But the context speaks for the latter: viz. "(In moderation), for each of them (both these things and of their opposites) being out of measure destroys: and as the one leaves no solidity or stability (kai to men xaunoi, i. e. immoderate joy, ease, comfort), so the other by excessive tension breaks."-So below by tauta we understand "these things and their opposites," which are described as ta men pikra, ta de hmera (mod text hdea).
0' and the consequence was, that `I was compelled to appeal unto Caesar.
0'" But this clause being followed by e, mod. text connects thus: touj de katadikasai deon ekeinouj, deon kathgorhsai: but whereas these (the Jews at Rome) ought to have condemned those (the Jews at Jerusalem), ought to have accused them, they rather apologize for them, etc.
6 deon ekeinwn kathgorhsai: apologountai di wn kathgorousin autwn. We restore it thus, apologountai: di wn apologountai, kathgorousin autwn. And in (b), Touto men gar auto for-autou. "This very thing," i. e. their neither sending letters concerning him to Rome, nor coming themselves; "if they had been confident of their cause (eqarroun), kan touto epoihsan, they would at any rate have sent letters concerning him, if they did not come themselves. wste mh dunhqhnai sunarpasai me, Erasmus, who here makes his version from the old text, ita ne possent me simul rapere. The mod. text "for if they had been confident, they would at least have done this and come together, wste auton sunarpasai, ut ipsum secum attraherent." (Ben.) It does not appear what me has to do here, unless the words, defectively reported, are put in St. Paul's mouth: "if," he might say, "they were confident, they would have done this, so that I should not be able sunarpasai." The expression sunarpasai (sc. to zhtoumenon) is a term of logic, "to seize to one's self as proved some point which is yet in debate and not granted by the opponent:" therefore a petitio principii. Above, p. 321, we had sunarpagh in the sense of "jumping hastily to a conclusion." Later authors also use it in the sense, "to suppress." See above, p. 209, note 5. Here, "they would at any rate have written letters concerning him (or, me), that so he (or, I) might not be able to have it all his (or, my) own way:" to beg the point in dispute, and run off with his own justification.-allwj te kai elqein wknhsan, "especially as they shrunk from coming: kai to pollakij epixei-risai edeican, A., epixhrai edeisan." Read kai tw p. epixeirhsai "by their repeated attempts (to slay him?)" edeican oti ouk eqarroun, or oti edeisan. Mod. text. "But now, not being confident they shrunk from coming; especially as by their frequent attempting, they showed that they were not confident."
7 Needless difficulties have been found in v. 22. It is said that the Jews speak as if they had heard of the Christian Church at Rome, which some years before is represented by Paul's Epistle to the Romans as large and flourishing (Rom. i. 8), only from hearsay, and that Luke must have represented them as so speaking in order to represent Paul as the founder of the Roman Church. For the reserve of the Jews, however, plausible and sufficient reasons can be given, if the fact that they say no more than they do requires explanation. To us it does not seem to require any. The Jews do not state that they know nothing concerning the Roman Christians. They speak of the "sect" in general, but do not say that they know of it only by hearsay. They simply state one thing which they know, not how they know it, nor that it is all that they know. This statement served their purpose to commit themselves in no way against Paul concerning whom they had received no official information from Jerusalem (v. 21) as also the purpose to encourage Paul to explain himself and defend his cause fully and frankly to them.-G. B. S.
8 i. e. "You say, He is accused of preaching everywhere against the Law-but of what do ye accuse him? what have you heard him say? Not a word of the kind did he speak. They did but see him in the Temple, xxi. 27, and straightway stirred up all the people against him."
9 all' ekeinoj ouketi. A., ekeinwn. Cat., ekeino. Mod. text all' entauqa men outwj, kei de ouketi. !Allwj de kai-. He makes this an argument against those who affirmed the Holy Ghost to be a created Angel. There are many places where an Angel speaks in the name of the Lord, and what the Angel says, is the Lord's saying. But in speaking of such a communication, one would not say, Well spake the Angel, but, Well spake the Lord. So here, if the Spirit were but an Angel, St. Paul would not have said, "Well spake the Holy Spirit: he would have said, Well spake the Lord. Hence the clause all' ekeinoj or ekeino (sc. to Pn.) ouketi means, "But not so the Spirit," i. e. What has been said of the case of an Angel speaking in the name of the Lord, does not apply here: the Holy Spirit speaks in His own name. The sense is obscured by the insertion of the clause kalwj eipe, f., to Pn. to #A. (which we omit) before all' ekeinoj ouketi.
10 Here follows another series of trajections: the parts, as it seems, having been transcribed from the notes in this order, 5, 3, 1: 6, 4, 2: 7, 9: 8, 10. Mod. text inserts here: "But Paul," it says, "dwelt two whole years in his own hired house." So without superfluity was he, rather so did he imitate his Master in all things, since he had even his dwelling furnished him, not from the labors of others, but from his own working: for the words, "in his own hired house," signify this. But that the Lord also did not possess a house, hear Him saying to the man who had not rightly said, "I will follow Thee whithersoever Thou goest: The foxes" said He "have holes, and the birds of the air have nests: but the Son of Man hath not where to lay His head." Thus did He from His own self teach that we should possess nothing, nor be exceedingly attached to things of this life. "And he received," it says, "all that came in unto him, preaching the kingdom of God." See him speaking nothing of the things of sense; nothing concerning the present things, but all concerning the kingdom of God." And below after b, in place of c-g, the same has: "But he does this, and tells not what things came afterwards, deeming it would be superfluous for those who would take in hand the things he had written, and who would learn from these how to add on to the narration: for what the things were which went before, such doubtless he found these which came after. Hear too what he says, writing after these things (?) to the Romans, "Whensoever I take my journey into Spain, I will come to you."
11 The report is very defective, but the meaning in general is this: See how his desire of coming to Rome is accomplished, but not in the way which he proposed. Hence in (h) we do not hesitate to supply the negative which is omitted in the mss. and the printed text. 'Oraj pwj OU panta proewra.