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in 2 Clem. viii. 6. This may be made to carry superstition, but there is nothing superstitious or unscriptural in it to begin with.

12

The R.V. "forbare to come" has the same vagueness as οὐκέτι ἦλθον, which may mean (1) "I came not as yet" – so A.V.; or (2) "I came not again"; or (3) "I came no more."

13

To suppose the reference to be to an epistle carried by Titus and now lost, is to suppose what is incapable of proof or disproof. To take ἔγραψα as "epistolary" aorist, and translate "I write," is grammatically, but only grammatically, possible. The supposed reference to chaps, x. i-xiii. 10 as a separate epistle is noticed in the Introduction.

14

On the identity of the person referred to, see Introduction, p. 2 f.

15

This meaning of ἐπιβαρεῖν, taken as intransitive, is rather vague, but I believe substantially correct. If the word is to be taken as virtually transitive, the object must be the partisans of the offender. It would "bear hardly" on them, to assume that they had been grieved by what Paul considered an offence. They had not been grieved. That is why he excludes them from πάντας ὑμᾶς by ἀπὸ μέρους.

16

This suits with either idea as to the identity of the man. (1) If he were the incestuous person of 1 Cor. v., the minority would consist of those who abused the Christian idea of liberty, and were "puffed up" (1 Cor. v. 2) over this sin as an illustration of it. (2) If he were one who had personally insulted Paul, the minority would probably consist of the Judaistic opponents of the Apostle.

17

This is the force of the καὶ before ἔγραψα in ver. 9.

18

In spite of the Vulgate, which has in persona Christi; of Luther, who gives an Christi Statt; and of the English versions, Authorised and Revised, which both give "in the person of Christ" (though the R.V. puts presence in the margin), there seems no room to doubt that "in the presence of Christ" is the true meaning. The same words in chap. iv, 6 are admittedly different in import; and in the only passages where ἐν προσώπῳ occurs with a genitive, it means "in presence of." These are Prov. viii. 30, where ἐν προσώπῳ αὐτοῦ is = לפניו; and Sir. xxxii. 6, where "Thou shalt not appear before the Lord empty" is ἐν π. Κυρίου.

19

The perfect ἔσχηκα seems at first sight out of place, but it is more expressive than the aorist. It suggests the continuous expectation of relief which was always anew disappointed.

20

See Grimm's Lexicon s. v., or Lightfoot on Col. ii. 15.

21

In τὴν ὀσμὴν τῆς γνώσεως, γνώσεως is gen. of apposition: the ὀσμὴ and the γνῶσις are one.

22

"The many" (ὁι πολλοί) seems to be the true reading. "The rest" (ὁι λοιποί) would be stronger still in its condemnation. But probably Paul is not thinking of the Church in general, but of the teachers as a body who crossed and thwarted him in his chosen field. The transition which is immediately made to the case of his opponents (τινὲς, iii. 1), and to the comparison of the old and new covenants, suggests that his Judaistic adversaries in Corinth (see chap. xi.) are in view.