ambridge Bible for Sdiools and Colleges \jy \r> ^ Copy 1 THE CAMBRIDGE BIBLE FOR SCHOOLS AND COLLEGES THE EPISTLE OF PAUL THE APOSTLE . TO THE ROMANS, THE EPISTLE OF PAUL THE. TO "^m^ •^ A MAY 7 1957 ^^ •?; THE ROMA ^t^^^ s. WITH INTRODUCTION AND NOTES BY H. C. G. MOULE dTambnligt t AT THE UNIVERSITY PRESS PUBLISHED BY THE SYNDICS OF THE CAMBRIDGE UNIVERSITY PRESS London Office : Bentley House, N.w. i American Branch: New York Agents for Canada, India, and Pakistan : Macmillan First Edition 1879 Reprinted 1881 1882 1884 1887 1889 1891 1892 1894 1896 1899 1903 1908 1918 192s 1942 1952 First printed in Great Britain at The University Press, Cambridge Reprinted by Spottiswoode, Ballantyne & Co., Ltd., Colchester PREFACE BY THE GENERAL EDITOR. The publication of the Epistle to the Romans in The Cambridge Bible for Schools seems a suitable op- portunity for me to say a few words on the nature of the Editorial supervision which I have thought it right to exercise in the preparation of the several volumes of the Series. I do not hold myself responsible either for the interpretation of particular passages which the Editors of the several Books have adopted, or for any opinion on points of doctrine that they may have expressed. In the Epistles, and especially in such an Epistle as that to the Romans, questions arise of the deepest theological import, on which the ablest and most conscientious interpreters have dif- fered and always will differ. My aim has been in all such cases to leave each Contributor to the un- fettered exercise of his own judgment, only taking care that mere controversy should as far as possible be avoided. I have contented myself chiefly with a careful revision of the notes, with pointing out omissions, with suggesting occasionally a recon- sideration of some question, or a fuller treatment of difficult passages, and the like. Beyond this I have not attempted to interfere, feeling it better that each commentary should have its own individual character, and being convinced that freshness and variety of treatment are more than a compensation for any lack of uniformity in the Series. J. J. STEWART PEROWNE. CONTENTS. PAGES L Introduction. Chapter I. Sketch of the Life of St Paul 7—25 Chapter II. §1. Date of the Epistle. § 2. Lan- guage. § 3. Genuineness. § 4. Questions raised about the closing chapters. § 5. And about the final Doxology 75 — 29 Chapter III. Parallels between the Epistle to the Romans and the Epistle to the Galatians 29 — 30 Chapter IV. Number of Quotations from the Old Testament 31 Chapter V. Argument of the Epistle 31 — 48 11. Text and Notes 49—258 [II. Appendices J59 — 268 IV. Index 169 — 270 Map Betxveirt 48 — 49 •»• The Text adopted in this Edition is that of Dr Scrivener's Cambridge Paragraph BibU. A few variations from the ordi- nary Text, chiefly in the spelling of certain words, and in the use of italics, will be noticed. For the principles adopted by Dr Scrivener as regards the printing of the Text see his Intro- duction to the Paragraph BibU, published by the Cambridge University Press. *,* In the notes on the Text, among other abbreviations, the following are used : q. v., {gt4od vidty ) = ' * /4^ Gospel predestined and prophesied: Gal. iii. 8= Rom. i. 1. — iv, 4= — V. 6. * See further Tholuck's Introduction; Alford, inloc.; and Meyer's long and careful preliminary note to ch. xvi. '•* On resemblances between Romans and Corinthians see Appendix K. 30 INTRODUCTION. «. Sin: Gal. V. 19 — ii=Rom. i. 18 — 3a. 3. Futility of mere Privilege. Gal. V. 6, vi. 15 = Rom. ii. 25 — 29. 4. Justification by Faith : Gal. iii. 11 = Rom. i. 17, iii. 26, &c. 5. Release from the Law: Gal. V. i8 = l\.om. vi. 14. — ii. 19= — vii. 4. 6. Use of the Law Gal. iii. 19= Rom. v. 20, vii. 7. 7. r>% j/^ ^ iV^ iV ^ ft 'oVAntiocli S E ^ Coesavea The Alexandria. LIBYA 30* THE EPISTLE TO THE ROMANS. Ch. I. I — 7. Greeting. PAUL, a servant of Jesus Christ, called to he an apostle, 1 separated unto the gospel of God, (which he had pro- 2 Title. The oldest form is the briefest, To (the) Romans. So in the ** Subscription" to the Epistle, q. v. Ch. T. 1 — 7. Greeting. 1. Patir\ On the name, see Infiodurtion^ i, § 2. a servant] Strictly, a bondservant. So Phil. i. r ; Tit. i. i ; Jas, i. I ; 2 Pet. i. i; Jude i. For exposition of the word see vi. 18, 19, with I Cor. vi. 19, 20; Tit. ii. 14 (where ** a /?. 23. that I might have some fruit] Some results of my ministry. The "results" here contemplated would be not so much conversions as the deeper instruction of the converted. other Gentiles] Properly, the other Gentiles. This clause proves that the large majority of the Roman Christians were converts from paganism. The drift of the whole Epistle says the same. 14. I am debtor] L e. "I owe it to them to impart to them the Gospel." See i Cor. ix. 16, 17; where St Paul speaks as a "dis- penser" or "steward" of the Gospel, who is absolutely bound ("it is laid on me") to give the "portion of food in due season" to those whom he can reach. * See Introduction, i. | 33, note. 56 ROMANS, I. [w. 15, 16. and to the barbarians ; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel 16 to you that are at Rome also. For I am not ashamed of the gospel of Christ : for it is the power of God unto the Greeks, and to the Barbarians^ A familiar division of mankind. Barbarus originally meant **a speaker of an unintelligible tongue;" then, in Greek, the speaker of a language not Greek. Thus the Romans were as much barbari as the Scythians ; and indeed in the older Latin writers we find the word used by themselves, with reference to their ovsTi language, as a sort of synonym for "non-Greek." But when Rome more and more added culture to power the word was practically restricted to nations other than Greek and Latin, and so probably here. The word "Greeks" {Hellenes), in such contrasts as this, had come, by St Paul's time, to include Romans. Every educated Roman was trained in Greek speech and literature. Some of the "Roman" Christians were no doubt true Hellenes, and, as a body, evidently, they under- stood Greek. See Introd. ii. § 2. the 7vise, and to the unwise'] Practically, the cultured and the un- educated. He contemplates literary hearers on one side, and on the other rude tribes, and peasantry and workmen, and women and children. The word rendered **unwise^^ is a strong one; elsewhere (e.g. Luke xxiv. 25; Gal. iii. i ; Tit. iii. 3;) rendered "fools," "foolish," or the like. Here the Apostle probably uses it as from the point of view of the "wise :" — "those whom the philosopher would think to be mind-less." 15. as much as in me is, &c.] Lit. that which relates to me is ready, &c.; " wy side is ready." Perhaps the point of this periphrasis for "I" is the hope of an equal willingness on the side of the Romans to hear the message. to you that are at Rome also] This was the climax of his apostolic courage. It was no light matter to St Paul, keenly sensitive as he was, to face the metropolitan world of life and power. See Acts xxviii. 15, where we can trace previous anxiety in the words ** he took courage.'^' 16. For I am not ashamed] The ^*for^^ links this verse to the last thought. At Rome, if anywhere, he might be "ashamed" (Mark viii. 38) of the message of a crucified Saviour ; a message, too, which pro- nounced "the whole world ^?7/j/ before God." But he was not ashamed of his message, and so was ready to "see Rome." the gospel of Christ] Omit the words "of Christ," on evidence of MSS., &c. the po7ver of God] So i Cor. i. 18, where "the message of the cross'*'* is spoken of. See too ibid. 23, 24: "we preach Christ crucified... Christ the power of God, and the wisdom of God." Cp. i Cor. ii, 5. The doctrine of the true Messiah brought to bear God's energy, to the result of "salvation." salvation] This word is here probably used in its largest meaning, including the whole process of mercy from the time of belief onwards ; Heliverance from doom, sin, and death. Its very frequent reference in V. 17.] ROMANS, I. 57 salvation to every one that believeth ; to the Jew first, and also to the Greek. For therein is the righteousness of God 17 N T. is to the resurrection-glory (see xiii. 11; i Thess. v. 8, 9; 2 Tim. ii. 10; Heb. i. 14, ix, aS; i Pet. i. 5), but it is also used of the present results of grace {1 Cor. vi. 2) as (much more often) its cognate verb, to save. See Matt. i. -zi; Rom. viii. 24; Eph. ii. 5, 8; a Tim. i. 9; Tit. iii. 5. The Greek verb and noun include the ideas of rescue from peril, and (more rarely) healing, according to their connexion. But their prevailing reference (in religion) is to rescue rather than to amelix}ration. to every one that .believeth^ Here is given out the "theme" of the Epistle, or more properly of the first chapters ; viz., Faith, a trustful acceptance of the Divine Saviour ; Faith as the only way of rescue for the human soul from doom and sin; absolute and alone, because of the supreme and absolute glory of the Person, and so of the Work, accepted by '* the believer." — See Appendix C. to the Jew first] More strictly, both Jew, first, and Greek. So it was historically. But the reference is also to the special relation- ship of the Jew to the Messianic hope. The Deliverer was of the seed not of Adam only but of David ; and the Deliverance therefore had a peculiar and endearing claim on the acceptance of the Jew. The reasoning of the Epistle quite excludes the thought that a Gentile, once believing, was in the least less welcome or less secure than a believing Jew; but this fact leaves room for such a "priority" as that indicated. 17. the righteousness of God] A phrase occurring elsewhere seven times in this Epistle (iii. 5, -21, 22, 25, 26, x. 3 twice), once in the Gospels (Matt. vi. 33), once in 2 Cor. (v. 21), once in St James (i. 20), and once in 2 Pet. (i. i ). As regards Pauline usage, it is plain that Rom. iii. is the locus criticus for its leading meaning, which meaning we may expect to find here. iii. 26 appears to supply the key to this meaning : the " righteousness of God " is something which is reached, or received, "through faith in Jesus Christ;" and it is "declared" in such a way as to shew Him "just, yet justifying.^' On the whole it is most consistent with most passages to explain it of the "righteousness imputed by God" to the believer. (See esp. cch. iii. and iv. for explanations of imputation.) It is "Go(fs righteousness," as being provided by Him and availing with Him. ( " Die Gerechtigkeit die vor Gott gilt,'' "the righteousness which avails with God,'' is Luther's paraphrase.) It is objected that the word rendered " righteousness " denotes a real moral state. But this is only partially true. It quite as much tends to denote what makes a man clear in the eye of the law, satisfactory to justice; and just such is the effect, according to this Epistle, of the Work of Christ accepted by faith. With proper caution we may thus say that "righteousness," in this and similar phrases, is often a practical equivalent for "Justification." — In Matt. vi. 33 the reference at least may be as above ; in 2 Cor. v. 21 we have another but cognate reference, viz. to the aspect of th£ justified before God ; in % Pet. i. i and Jas. i. 20, the meaning seems to be quite different, though equally proper to $8 ROMANS, I. [v. i8. revealed fi jm faith to faith: as it is written, The just shall live by faith. 1 8 — 2;y lecessity for the Gospel: Divine 7vraih ; human {especially heathen) sin. i8 For the wrath of God is revealed from heaven against all the Greek words, viz. "the will of the righteous God." For variations in this Epistle see notes on successive passages. revealed from faith to faith] Q.d. "is unfolded, and displays faith, and only faith, as its secret, at each disclosure." (i) The initial step, the entrance to justification, is faith: (2) The life of the justified is maintained by faith: faith is the starting-point and the course. — *'/r revealed -^^ — a present tense in the Gr. : — Is revealing. The idea is of a perpetually recurring process: "to each fresh discoverer it is re- vealed. So of the opposite "revelation," i. 18. as it is written] The formula of quotation, sanctioned by the Saviour Himself in His own all-significant use of Scripture at the Temptation. ** It is written ; it is written again." (Matt, iv, 4, 7, 10.) This is the first direct quotation in this Epistle. In the r6 chapters the O. T. is directly quoted about 60 distinct times. See Introd iv. The original is in Hab. ii. 4, and is lit. rendered, "And [the] just man, by his faith shall he live." The context there defines the meaning of faith to be trust, confidence in another, as opposed to self-confidence. Such humility of trust marks the "just" man, the man right in God^s si^ht; and thereby he stands possessed of "life," i.e., peace and security before God. This brief but profound sentence is here taken by the Apostle as the text of his great statement of Justification. So again in Gal. iii. 11. — "■ By faith:'' — lit. out of faith; i.e. in consequence of it, after it, as the condition on which "life" is given. 18—23. The necessity for the Gospel: Divine wrath; HUMAN (especially HEATHEN) SIN. 18. For the wrath of God, &c.] The "for" marks the connexion as follows: "The Gospel is the secret of salvation, of justification before the eternal Judge; and as such it is a thing of supreme im- portance ; for the Judge has proclaimed the doom of human sin. The question is not of mere theory, but of life or death." the wrath of God] A phrase frequent in the N. T. All attempts to explain it away involve violence to the sense of Scripture : it would be as legitimate, in point of language, to explain away the Divine Love. Strong and even vehement accessor)' language is sometimes used with the word wrath : see ii. 8; Rev. xvi. 19, xix. 15. On the subject gene- rally, see especially Joh. iii. 36; Eph. ii. 3; Rev. vi. 16. It must, of course, always be remembered that the "wrath of God" is the wrath of a Judge. In its inmost secret it is the very opposite of an n rhitrary outburst, being the eternal repulsion of evil by good. V. 19.] ROMANS, I. 59 ungodliness and unrighteousness of men, who hold the truth in unrighteousness ; because that which may be known of 19 God is manifest in them ; for God hath shewed /'/ unto is revealed] A present tense in the Gr. See on ver. 17. This "revelation " is a standing one, for all places and all times, and ever repeated to individual consciences. from heaven] A pregnant phrase. The wrath is "revealed" as about to be inflicted from heaven; by Him "who sitteth in heaven," and who "shall descend from heaven" in "the day of wrath and righteous judgment." against] Or, upon; i.e. "to descend upon." ungodliness and unrighteousness] Sin, in its aspect as offence (i) a- gainst God, (2) against man; the awful opposite to the Two Great Commandments. ^^ Unrighteousness,^^ \\oy/Q\e.x, is obviously a wider word than ** ungodliness,^' including the idea of injustice to God as well as to man ; spiritual rebellion. of men] I.e. mankind; not a class, but the race. This is plain from the sequel, though the Gr. leaves it possible (grammatically) to render "of those men who hold, &c." who hold] Lit. who hold down. The verb has several shades of meaning, and frequently = "to hold fast." So e.g. i Cor. xi. 2 ; (E. V., "keep ; ') i Thess. v. 21. But the context here decides for the meaning "hold down, hold back, suppress." The verb occurs once again in this Epistle, vii. 6: "wherein we were held," i.e. "held down as captives." Here the phrase is pregnant: — "who suppress the truth, living in un- righteousness the while." "The Truth" (of the awful Majesty of God) is, as it were, buried under sinful acts, though still alive, still needing to be "held down," if sin is to rule. 19, that which may be known of God] Lit. that which Is known ; i.e. ideally known; that which, under any circumstances, man has known. The E. V. is thus practically right. The word "knowable" has of late years become fashionable in philo- sophic language; and some writers have boldly taught that God is "The Unknown and Unknowable." This direct contradiction of the Lord and the Apostles seems to be largely due to a confusion of real knowledge with perfect knowledge. Meanwhile Scripture itself teaches that in an inner sense God is "unknowable," until revealed. (Matt, xi, 25 — 27.) The ^'■because" points to the "holding down" just before: q. d., "they hold down the truth; and it needs holding down, as a living thing, if it is to be kept out of the way ; because it is, as a fact, known to them." in them] Or, amongst them. The Gr. bears either meaning; and on the whole the context favours the latter. for God hath shewed it] Lit. for God did manifest It. The verb is in the aorist, and thus seems to point to a complete past ; perhaps to the ideal time of creation, when the "eternal power and Godhead" were manifested. It must be observed in general, however, that in the 6o ROMANS, I. [vv. 20, 21. 20 them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead ; so that «T they are without excuse : because that, when they knew God, they glorified him not as God, neither were thankful ; Greek of the N. T. the aorist sometimes practically covers the ground of the perfect. — The point of this verse thus may be that "God hath [in abiding effect] manifested, &c. " 20. from the creation of the zvorlcf] I.e. "since the world was created." The Gr. scarcely allows the interpretation "from the frame- work, or constitution, of the world." — He means that ever since there was a universe to observe, and man to observe it, the being and will of a Divine Artificer have been discernible. are clearly seen] The Gr. verb hardly gives the emphatic **clearly,^' though it distinctly states that they "are under observation," "in view." eternal] The Gr. word here {a'idios) is only found besides in N. T. in Jude 6. By derivation and usage it is connected with the Greek equi- valent for "^z/^r" or ^^always." The point of the word here is that creation condemns the guilty vagaries of Idolatry by witnessing to a God ever- lastinoly One and the Same. Godhead] Lit. Divinity; character or capacity worthy of God. so that they are without excuse] Better perhaps, (comparing similar constructions in this Epistle) so that they may, or might, be without excuse ; to remove all cause of inevitable ignorance, and to throw the whole blame of declension from primeval truth on the perverted Will. 21. because that, when they knew God] I.e. as primevally revealed, and then constantly v\'itnessed to by the visible Creation as Eternal and Omnipotent. " To know God" is a phrase capable of many degrees of meaning, from the rational certainty of a Supreme Personal Maker and Lord up to that holy intimacy of divinely-given communion with the Father and the Son, to which the words of John xvii. 3 refer. In this passage all that is necessary to understand is the certainty (however learnt) of the existence of a Personal Omnipotent Creator. they ^s^lorified him not as God, neither were thankful] The verbs throughout this passage are aorists. The process of declension from the truth is not dwelt upon, so much as the fact that it did take place, at whatever rate. There was a time when man, although knowledge of God had been given him, ceased to praise Him and to thank Him for His "great glory" and His rich gifts; turning the praise and thanks towards idol-objects instead. We must note that these first marks of decline (failure to praise and to thank Him), indicate a subtle and lasting secret of idolatry. Man, conscious of guilt before the Eternal, shrinks from direct worship. In mistaken reverence, it may be, he turns away to "the Creature," to address his praises there. But the result is inevitable; the God un worshipped rapidly becomes unknown. w. 22—24.] ROMANS, I. 61 but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they be- 2a came fools, and changed the glory of the uncorruptible God 23 into an image made like to corruptible man, and to birds, and foiufooted beasts, and creeping things. 24 — 32. The same subject: heathen sin judicially aggravated. Wherefore God also gave them up to uncleanness through 24 but became vain in their imaginations] **J^m,"here, as often in Scripture, is ^'ivrong" morally as well as mentally. ^^Imaginations" is rather thinkings ; the Gr. is a word often rendered "thoughts," (as e.g. Matt. xv. 19.) In PhiL ii. 14 it is rendered "disputings;" in I Tim. ii. 8, "doubting." The verb is used in e.g. Luke xii. 17, for the balancing of thing against thing in the mind. Both verb and noun, when the context gives them an unfavourable reference, indicate a habit of captious and hesitating thought such as would ignore plain testimony and attend to abstract difficulties by preference. Thus here, man, growing unused to adoration of his God, fell to independent thinking, (in however rude a form,) and *'««" this, occupied in this, ^* became vain," went astray altogether. their foolish heart] ^^ Foolishy^ more strictly unintelligent; failing to see connexions and consequences. Same word as Matt. xv. 16. The '■^ heart" may here mean merely the intellect, as perhaps in Mark ii. 6, 8. It is almost always difficult, however, to trace in Scripture (as indeed so often in constant experience) the border between reason and conscience. "Heart" certainly includes both in the majority of N. T. passages. 22. Professing themselves to be wise, &c.] A severe but just de- scription of speculation, primitive or modern, which ignores Revelation where Revelation has spoken. St Paul does not mean that in such speculations no intellectual power was exerted ; surpassing power often was, and is, displayed in them. But the premisses of the reasoners, and their moral attitude, in view of the real state of the case, were fatally wrong. In the very act of "professing to be" competently "wise" they proved themselves "fools," and further proved it by palpable acts, as follows. 23. into an image made like to] Lit. in the resemblance of the likeness of; i. e. "so as to appear in a form like man, bird, beast, snake, and insect." Deity, and its prerogatives, were so degraded as to be (in the idolater's act) transferred to idols. The illustrations of the Apostle's words from ancient and modem heathenism are too abundant to need special mention. 24 — 32. The same subject: heathen sin judicially aggravated. 24. Wherefore God also gave them up] The inevitable connexion of idolatry with debased morality is stated here. Nothing but the 62 ROMANS, I. [vv. 25, 26. the lusts of their own hearts, to dishonour their own 25 bodies between themselves : who changed the truth of God into a He, and worshipped and sei-ved the creature more than the Creator, who is blessed for ever. Amen. ■6 For this cause God gave them up unto vile affections : knowledge of the Holy One, Eternal and Almighty, can ever really teach and enforce human purity ; even though conscience (up to its light) always takes the part of purity. Manifold experience shews that mere social civilization and mental culture can never really banish even the grossest lusts. Nothing but the knowledge of God as He is can reveal to man both his fall and his greatness, his sin and his sacred duty. God also gave them up\ So Psal. Ixxxi. 11, 12 ; Acts vii. 42. On the other hand man "gives himself over;" Eph. iv. 19, Experience as well as Revelation says that the most terrible, and just, penalty of sin is the hardening of the sinning heart. It is a "law;" though in using that word we must here specially remember that, as with physical so with moral laws, "their ultimate reason is God." The "law" of judicial hardening is His personal will, and takes place along with His personal displeasure. through the lusts] Lit. In the lusts : a pregnant phrase ; q.d. " He gave them up to live in vile desires." to dishonour'] The dignity and sanctity of the body is a main and peculiar truth of Revelation. between themselves] Another reading gives '■^ among them;^* but the evidence is not decisive, and general reasons support the E. V. 25. who changed] The Greek relative pronoun implies that this was the cause of the special turn taken by the judicial hardening: seeing they had changed, &c. the truth of God] I.e. that which is true of Him alone, and revealed by Him; Omnipotence and Deity. Cp. ver. 18. into a lie] Lit. In falsehood ; they degraded it so that it was lost in falsehood; falsehood took its place. This "falsehood" is, of course, the grand error — Idolatry. more than the Creator] Lit. Him that created [it]. The idolater reverenced and did ritual service to his idol ^'more,^^ or *■* rather,"" than to the Creator, whether he wholly ignored the Eternal, or recognized Him as a shadow or mystery in the background only. who is blessed] Benedictus here, not Beatus. The glorious epithet indicates the Creature's right attitude toward the Creator; that of adoring praise and love. (The same phrase occurs ix. 5 ; an important doctrinal parallel.) 26. For this cause] Resuming ver. ■24. vile affections] Lit. passions of disgrace; stamped with essential degradation. (Far different is the Greek, where (in E. V, ) the same word "vile" appears, in Phil. iii. 21: "the body 0/ humiliation") On this and the next verse we must not comment in detail. The hideous vices here plainly named, one of them in particular, frightfully w. 27—30.] ROMANS, I. 63 for even their women did change the natural use into that which is against nature : and likewise also the men, leaving 27 the natural use of the woman, burned in their lust one towards another ; men with men working that which is un- seemly, and receiving in themselves that recompence of their error which was meet. And even as they did not like 28 to retain God in their knowledge, God gave them over to a reprobate mind, to do those thi?igs which are not con- venient ; being filled with all unrighteousness, fornication, 29 wickedness, covetousness, m.aliciousness ; full of envy, mur- der, debate, deceit, malignity; whisperers, backbiters, haters 30 deface some of the very fairest pages of ancient literature. The tremen- dous condemnations of Scripture have made the like display almost impossible in modern writings; but the human heart is the same. (Jer. xvii. 9.) It is noteworthy (as an act of tenderness, perhaps,) that the sin of ver. -26 is touched more rapidly than that of ver. 27. It is also remarkable that in the Greek we have not '■'■women'''' and *'w^«," but '^females" and ^^ males** — Bengel's remark on this passage is excellent: "Often, in exposing sin, we must call a spade a spade {scapha debet scapha diet). They often insist on an excessive delicacy who themselves are void of modesty." These words apply to many passages of Scripture besides this. 28. And even as, &c.] In this and the following verses the develope- ments of sin are followed into less monstrous but more pervading and not less guilty forms. as they did not like\ did not approve. The Or. is akin to the Gr. of "reprobate" just below. Knowledge of God met with no approbation, and He gave them over to reprobation. to retain God in their knor.vledge^ Lit. to have God In real (or full) knowledge. There was an antecedent knowledge of God ; partly by the universe, partly by the constitution of their nature, partly by primeval revelation. a reprobate mind] Lit. a mind, or state of thought, rejected after test. The Gr. word, from this literal meaning, comes habitually to mean "refuse, outcast, abandoned." convenient'] I. e. becoming. So Philem. 8, where the Greek word is nearly the same. The euphemism here is most forcible. 29. fornication] This word is to be omitted. maliciousnas] Same word as i Pet. ii. i, (where E. V. "malice,") 16. The Gr. is a wider word than these English words ; evil in its largest sense, but specially, moral evil. full of envy] Lit. brimful ; a word as strong as possible. malignity] Omt ** ill- nature" exactly. 30. backbiters] Rather, evil speakers, without the special notion of speaking in the absence of the person attacked. ROMANS 5 64 ROMANS, I. [w. 31, 32. of God, despiteful, proud, boasters, inventors of evil things^ 31 disobedient to parents, without understanding, covenant- breakers, without natural affection, implacable, unmerciful ; 3a who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do thetn. haters of God] The Gr., by formation and classical usage, should rather mean hateful to God; men whose character is peculiarly ab- horrent to Him. Similar words or phrases were familiar at Athens to denote defiant evil ; and this would well suit the two words here fol- lowing. disobedient to parents] A symptom of deep moral and social disorder. Parental authority stands in the Decalogue among the great foundations of virtue and duty ; and our Lord Himself is significantly said (Luke ii. 51) to have been "subject" to Joseph and Mary. 31. without understanding, covenant-breakers] The Gr. words are almost identical in form and sound. On " without understanding'"' see note on vet. 21, where "foolish" represents the same Greek word; an epithet full of deep meaning. implacable] Lit. truce-less ; an adjective used in the classics for inevitable death and internecine war. The word is perhaps to be omitted here ; but evidence is far from decisive. 32. who knowing] The Gr. relative is same word as ver. 25, where see note. Thus what is here stated of the world of sinners is, as it were, the condition for the special vices just enumerated : men are such because they resist conscience. knowing] The Gr. is strong, well knowing. The witness of con- science is here intended, enforced by traditions of primeval truth and by the majesty of creation. the judgment of God] Rather, His ordinance, His statute of retri- bution. It is not necessary to understand that they explicitly know that the statute is "ordained of God. " God, as a definite Object of thought, may be to them as if He were not ; but a voice not their own bears witness to the eternal difference of right and wrong, however broken that witness may be. They are aware, however imperfectly, of a ** statute " whereby impurity and cruelty are evil and condemnable. death] The extreme penalty of the Divine "judgment." It is in fact "the death that cannot die;" whether the transgressor estimates it so or not. have pleasure in] Rather, feel with them and abet them. This is certainly a greater depth of transgression even than personal, and thus perhaps solitary, wrong-doing. It indicates complete victory over conscience, and complete callousness to the moral ruin of others. On the whole of this terrible passage, see as a Scripture parallel Tit. iii. 3. On that verse Adolphe Monod (^a^iVwjci) remarks: "For a long while I found it impossible to admit this declaration ; even now " (on his death-bed) "I cannot understand it in its fulness. But I have vv. I, 2.] ROMANS, II. 65 Ch. II. I — 16. Human sin, continued: Jeius and Gentiles equal in guilt and peril: gradual approach to the Jewish quesf/on. Therefore thou art inexcusable, O man, whosoever thou 2 art that judgest : for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is ac- 2 cording to truth against them which commit such things. come, by God's grace — very slowly indeed — to see this doctrine more clearly, and sure I am that, when this veil of flesh shall fall, I shall find in it the perfectly faithful likeness of my natural heart." Ch. II. 1 — 16. Human sin, continued : Jews and Gentiles equal in guilt and peril: gradual approach to the Jewish question. 1. Therefore^ It is difficult to state the precise bearing of this word ; the exact premiss to which it refers. It is, perhaps, best explained by a brief statement of the apparent general connexion here. St Paul has described the great fact of Human Sin. He has done so in terms which point specially to heathendom, but not exclusively. Two points, the universality of sin, and the universality of conscience (vv. 18, 32), are plainly meant to be true of all men, idolaters or not. But now, in our present verse, he has it in view to expose specially the state of Jewish sinners ; but to do this by leading gradually up to the convincing point, which is not reached till ver. 16. Really, but not explicitly, there- fore, he here addresses the Jew, as included in the previous condemna- tion, but as thinking himself all the while the "judge" of heathen sin- ners. In words, he addresses awjc self-constituted "judge;" while in fact he specially, though still not exclusively, addresses the Jew. And he addresses him as "inexcusable," because of his sin, and because of his conscience, a conscience in his case peculiarly enlightened. The " therefor e^^ thus points mainly to the words just previous; to the fact of a knowledge of God's penal statute against sin, while yet sin is committed and abetted. doest the same things] The reference is doubtless to the passage from about i. 26. External idolatry had vanished among the Jews since the captivity; but other forms of the subtle "worship of the creature" had taken its place; a gross immorality was far from rare; and sins of "strife, craft, and malignity," were conspicuous. 2. we are sure] This is spoken as by the Apostle, not as by the Jew. He solemnly repeats the thought that man knows that judgment is to come. judgment] The original word is almost always in N. T. used of ad- verse decision, and in most cases of the execution of the sentence, as in the next verse. according to truth] Rather, according to reality; in awful earnest and fact. 5—2 66 ROMANS, II. [w. 3—5. 3 And thinkest thou this, O man, that judgest them which do such things^ and doest the same, that thou shalt escape the 4 judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering ; not knowing 5 that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the 3. that thou shalt escape\ **Thoti'^ is, of course, emphatic. We must remember how often the Jews of that age clung to national privilege as if it were personal immunity. It was a saying, that to live in Palestine was "equal to the observance of all the commandments." "He that hath his permanent abode in Palestine," so taught the Talmud, "is sure of the life to come." (Edersheim's Sketches of Jransh Life^ p. 5.) The tendency betrayed in such thoughts is deep as the fall of man, but it has its times and ways of special manifestation. 4. the riches] A frequent word with St Paul, in reference to Divine goodness and glory. See ix. -23, x. 12, xi. 33; Eph. i. 7, 8, ii. 7, iii. 8, 16; Phil. iv. 19; Col. i. 27, ii. 2. goodness'] Specially the goodness of kindness. So the same original is rendered 2 Cor. vi. 6 ; Eph. ii. 7 ; Tit. iii. 4. to repentance] See, as an illustrative parallel, 2 Pet. iii. 9; where perhaps render "willing to receive all to repentance." The Gr. of ^^repentance" here as elsewhere in N. T., means far more than alarm or grief; rather, a change of thought and will. See especially 2 Cor. vii. 9, 10; 2 Tim. ii. 25. The point of this verse is specially for the (still unnamed) Jew. He thought his spiritual privilege and light, so long and lovingly continued, a mere honour, instead of a peculiar call to conscience. 6. after] according to, in a way traceable to. hardness] insensibility, whether to love or reason. treasurest up] Possibly this word alludes to the "riches" of ver. 4; q. d., "the Divine store of loving-kindness is exchanged by the sinner for the Divine store of holy wrath." unto thyself ] Emphatic; more than merely "for thee." The wrath is pure retribution, the result of sin. The sinner is the cause of his own doom. against the day of wrath] Lit. in the day of wrath ; a pregnant phrase; "which will take effect in the day." On ^^ wrath," see note on i. 18: *^The day:" — i.e. the definite time of the Lord's Appearing, to raise the dead (Joh. vi. 39, 40, 44, 54, xi. 24) ; to judge the world (Joh. xii. 48; Acts xvii. 31); and to receive the saints to final glory (2 Tim. iv. 8). In one remarkable passage (i Cor. iv. 3) the Greek of the word "judgment" (in E. V.) is lit. '■'■day;" and a probable account of this use of the word is the inseparable connexion of thought, in the early church, between the day and \}ci^ judgment of the Lord. revelation of the righteous judgment of God] The "wrath" is as pure, just, and Divine as the mercy. Its ** revelation" will be only vv. 6— 8.] ROMANS, II. 67 righteous judgment of God ; who wall render to every man 6 according to his deeds : to them who by patient continu- ^ ance in well doing seek for glory and honour and immor- lahty, eternal life : but unto them that axe contentious, and a the revelation of the absolute equity of "the Judge of all the earth." This deep righteousness of the Divine anger is its most awful element. 6. who will render to every man, &c.] According to the promise Matt. xvi. 27; Rev. xxii. 12. (Note that the very phrase used here of the Father, is used there of Himself by the Son). 7. to them who by patiettt continuance^ &c.] More lit., to those who according' to patience of (i.e. in) a good work seek, &c.; i.e., who, in that method, by that path, seek for eternal bliss, "/'a- tience" here, as often in N. T., practically means active patience, per- severance. (Cp. Luke viii. 15; Heb. x. 36, xii. i). ** Work'^ is here, as often, used in the singular as a summary of the Christian's whole course of obedience. It is very remarkable to find here, in the first pages of this great Treatise on Gratuitous Salvation, the distinct mention of the blessed result of *'' good work^ (See specially, by way of contrast, iv. 2, 6, xi. 6; and also Eph. ii. 9, 10.) — It must be remembered that St Paul expressly teaches that man's knowledge and love of God in this life, and by consequence its practical results, are as much His gift, a gift perfectly free and special, as is the bliss of the life to come; and that the two are inseparably connected. Divine mercy gives the "patient continuance in well-doing" as well as the "glory, honour, and immortality." It is most true that the just freedom of Scripture language frequently leaves this connexion out of explicit statement ; but this whole Epistle tends to remind us that it is among the very founda- tions of truth. seekl As a traveller on his homeward road seeks for (aims at, moves toward) his home. Cp. Heb. xiii. 14. gloryl The heavenly state, on its side of exaltation; the dig7iity of the vision and the likeness of God. See ch. v. 2 for its deep connexion with His presence: it is "the glory of God." honour] Often associated with "glory." See i Pet, i. 7 for an instructive parallel. St Paul here speaks of "perseverance in good works;" St Peter there of the "tiery trial" of faith; both as prelimi- nary to the Master's welcome. immortality] Lit. incorruptibility. Same word as i Cor. xv. 42, 50; 2 Tim. i. 10. (E. V., "immortality.") It indicates perpetuity not merely of existence but of purity and power, the immortality of heaven. See further, next note. eternal life] On these two most weighty words we can only summarize thus. ( I ) '■^ Life" beyond question, may, and very often does, mean more than bare existence. A "lifeless" tree, or body, yet exists, though in another state than before. In regard of spiritual life, it is clear that existence may be strong and conscious wiiere there is no such "life." See Joh. vi. 53; Eph. ii. i. Existence, to be in this sense " life," must 68 ROMANS, II. [v. 9. do not obey the truth, but obey unrighteousness, indigna- 9 tion and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gen- contain happiness and holiness, whether in the germ (as here), or in maturity (as hereafter). (2) '■^ Eternal. ^^ Much has been written on the Greek of this word; aionios. But its connexion with duration, in derivation and usage, is certain. For N. T. usage in this respect, see e.g. 2 Cor. iv. 17, 18. And it is equally clear that its ruling idea is duration unending in respect of the period referred to. If used e. g. with regard to the present world, or a human lifetime, it naturally means unending while that world, or lifetime, lasts. When applied to the unseen and ultimate world, it appears equally naturally to mean unending while that world lasts. *^^ Everlasting*^ is thus no arbitrary equivalent for it, for both words have much the same consistent elasticity of meaning. 8. contentious] Lit. out of partlzansMp, or factiousness; (the same construction as "of the truth;" Joh. xviii. 37). The phrase implies connexion and attachment; as here, "those who belong to, can be classed under the cha^-acter of, the factious." The "faction" in question is that of the sinful sovil against the humbling terms of the Divine peace and love. Cp. x. 3 for a special example of this in the case o^ the jews. A pointed, though not explicit, reference to Jewish opponents of the Gospel lies in the word here. do notobey\ The Gr. is sometimes rendered, "disbelieve. " In all cases, however, the resistance of the will is implied in it ; the element of disobedience in unbelief towards God. See, for a suggestive example, Heb. iv. 6, compared with the history there referred to. the truth'] The revelation of the eternal reality of the glory of God. (See on i. 18, 25.) It is Truth, not in mere generality, but in that speciality which attaches to the Truth of truths. See, for an important parallel, 2 Thess. ii. 10, 12; where "the truth" and "unrighteous- ness" are contrasted, as here. See also Joh. viii. 32. obey unrighteousness] Yielding the vdll to the impulse of sin; "having pleasure in unrighteousness" (2 Thess. ii. 12). Cp. vi. 6, 16, &c.; Tit. iii. 3. ** Unrighteousness" here, as often, means sin in its largest sense. All wrong, civil, social, moral, personal, overt, secret, violates the eternal rights, even when it least seems to touch temporal and human interests. indignation and wrath] See on i. 18 and ii. 5. 9. tribulation and anguish] Both words, in Greek as well as in English, indicate the crushing and bewildering power of great grief or pain. ** Anguish" is the stronger of the two; for see 2 Cor. iv. 8, where the original of "distressed" is cognate to that of "anguish" here. It is remarkable that the antithesis here to "eternal life" is the conscious experience of the effects of Divine anger. doeth] The Gr. is somewhat emphatic; practiseth, worketh, work- eth out. A habit of sin is intended. Same word as "worketh" in next verse. w. lo— 12.] ROMANS, 11. 09 tile ; but glory, honour, and peace, to every ma?! that work- 10 eth good, to the Jew first, and also to the Gentile : for n there is no respect of persons with God. For as many as la have sinned without law shall also perish without law: and of the Jew., &c.] Lit. both of the Je-w, first, and of the Greek. The phrase is as if St Paul had been writing simply "of the Jew and of the Greek," "of Jew and Greek alike;" and then, as by a verbal parenthesis, inserted the word ^^ first" to emphasize what was all along most in his view in the simple phrase; viz., the special accountability of the Jew. On Jew and Greek, see on i. 16. 10. glory, honour, and peace'] A beautiful return to the thought of ver. 7, as if out of an abundance of inspired love and hope. ''''Peace" may here bear a special reference to the peace of acceptance, of which the Epistie is to say so much. Not that this would exclude the larger meaning of all safety and happiness. to the Jew first] See on i. 16. 11. for there is no respect of persons] ^^ For" points to the last words of ver. 10, and shews that though St Paul has just emphasized the special privilege of the Jew, ("to the jevf first,") as balanced with his special accountability, yet his main emphasis of thought is on the position of the Gentiles as side by side with the Jews. See Acts x. 34, 35, where St Peter at length admits the equal acceptability of pious Jews and pious Gentiles before God. with God] The Greek construction is one often used in judicial connexions ; = before God; "in His court, at His bar." It may, however, mean no more than "with," "in the case of;" French M^2, German dei. 12. For as many as have sinned] The equality of Jew and Gentile is here pursued, not (as might have been expected from ver. 1 1 ) in the direction of privilege, but in that of responsibility and judgment. The reason for this direction is, no doubt, that the main subject of the Epistle here is sin and its results. — ''^ Have sinned" is literally in the Greek sinned; an aorist, not a perfect. It is not safe to press y^r the distinction of these tenses in N. T. Greek. (See on i. 19.) But the aorist, if taken strictly, would here point to the time when earthly life is closed, and judgment is come; to the sinner's actions as looked back upon from that point. sinned without law] Lit. lawlessly. The context here shews that the word means "in the absence of a law;" and that this means "in the absence of an explicit, revealed law;" other law than the law of conscience. Similarly, the context proves that to *^perish with- out law" means to perish not ^'■arbitrarily," but ^^ without an explicit code as the standard of guilt." This verse no doubt implies the truth, elsewhere so clear, that no man shall be condemned for ignorance of what was in no wise revealed to him ; but its main purpose is to teach the awful truth that even without the revealed law there is yet real sin and real doom. perish] "Be doomed to death;" lose the soul. The Gr. word. ^o ROMANS, II. [w. 13, 14. as many as have sinned in the law shall be judged by the 13 law ; (for not the hearers of the law are just before God, 14 but the doers of the law shall be justified. For when the which some have held to imply annihilation of beings by no means does so. Its true import is rather ruin and loss in regard of condition. The Latin perditio exactly renders the idea. in the law\ Where it is revealed ; within range of its explicit pre- cepts. judged by the law] To "judge" here means practically, as so often when the context is clear, to **coftde?nn:" so e.g. Heb. xiii. 4. — **Bythe law, " as the instrument of the doom ; as used in determination of the doom. The whole argument of this passage sufficiently decides what is meant by the Law. It is the Moral Law, the revealed Divine Will con- cerning right and wrong in respect both of God and man. That it is not specially the Ceremonial Law (which was a divinely-given but temporary and special code) is plain from ver. 14 of this chapter, where the witness of conscience must, of course, concern not the legal cere- monies but the principles of duty. 13. for not the hearers] A parenthesis is usually begun here, and continued to the close of ver. 15. We prefer to dispense with it, for reasons to be given there. The present verse is naturally connected with the close of ver. 12. — '* The hearers of the law:" — as we too speak of ^'■hearers of the Gospel," even now when reading \% so vastly preva- lent. before God] See last note ver. 11. The Gr. is the same here. the doers of the law shall be justified] See Gal. iii. 12. For the ex- press citation cp. Lev. xviii. 5 : "Ye shall keep my statutes... which if a man do, he shall live in them; I am the Lord." How deep the ten- dency of the Jew was to build safety upon privilege and knowledge, appears from Matt. iii. 9 ; Joh. vii. 49. See on ii. 3, and Appendix A. shall be justified] The future tense, perhaps, refers to Lev. xviii. 5 just quoted; "shall live." Supposing the law kept, this stands in God's word as \}Ci& promised result. The meaning of the verb "to justify" will be fully illustrated as we proceed. Here it is enough to remark that it signifies not amendment^ but acquittal; or, rather, a judicial declaration of righteousness. See for an excellent illustration from the O. T., Deut. xxv. i. (The LXX. there employ the same Gr. word as St Paul's here). The present verse does not, of course, assert (what would be so clearly contradicted by e. g. iii. 20) that the law ever is, or can be, so kept as to justify the keeper. It merely states the conditions of legal justification, whether fulfilled in fact or not. 14. For when the Gentiles., &c.] The connexion marked by ^*fot*^ is not easy to state. We take it to refer {over ver. 13, which is an ex- planation of the previous words) to ver. 12, and to be connected with the words "shall perish without law." How this shall be St Paul now suggestively states, by explaining that Conscience is to the heathen V. 15.] ROMANS, II. 71 Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves : which shew the work of the law written 1$ a substitute for Revelation, in regard of responsibility. Q.d., "Heathen sinners shall be justly condemned; y^r though without the law, they have a substitute for it." by nature\ This phrase here has to do with a contrast not of nature and grace, but of nature and law. " Aa///;r " here means impulses which, however produced, are not due to known Revelation, or indeed to any precept ab extra. Cp. i Cor. xi. 14. the things contained in the laiv\ Lit. the things of the law. It is just possible to explain this as "things both commanded and forbidden by the law." But far more naturally it means the " principles of the law," i.e. the grand Difference of right and wrong; and thus the whole phrase = "to act on the principles of the law." Nothing is here stated as to perception, or love, of holiness by heathen ; but it is certainly stated that they had conscience, and could, up to a certain point, act upon it. It is scarcely needful to say that this is fully illustrated by ancient literature, while the same literature illustrates fully the mysterious limits of conscience and tremendous force of evil. See Appendix E. having not the laTv] I.e. '■^though not having it." Their lack of the law gives special importance to the fact of conscience. a law unto themselves'] This may mean " each to himself," or *' each and all to the community." As to facts, both explanations would hold. Without individual conscience, there could be no public moral code. But we believe the main reference here to be to the public code; to the general consciousness and opinion of heathens that right and wrong are eternally different, and that judgment is to be accordingly hereafter. This consciousness and opinion St Paul regards as influencing heathen minds mutually; as ''shewn'' in intercourse of thought and speech; as ^'witnessed to'' by individual consciences; as coming out in "reason- ings" philosophic or popular, concerning right and wrong ; and as all pointing to a great manifestation of the truth of the principle at the Last Day. 15. which shew] The relative pronoun is the same as in i. 25, where see note. It marks a condition : " they are a law to themselves, Inasmuch as, &c." shew the work of the law written in their hearts] " The work of the law" has been explained as if collective for '^ works;" but this is ill- supported by real parallels. It is better to explain it as "what the law does," than as "what is done for the law's sake;" and thus it means the teaching of the Difference of right and wrong (see iii. 20). This " work," done in an intense degree by the law, is done in a lower degree by conscience alone; but the work is the same in kind. The sense of wrong and right, which it is the law's work to produce fully, is somehow and in some measure, without the law, ''written" in heathen "■hearts." (On the word heart see note to i. ^i.) — " They shew:" — this word may of course refer to subjective dSs.covt.xy'j each man shewing it 72 ROMANS, II. [v. 1 6. in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one i6 another ;) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. to himself, finding it in his experience. But it better suits the word to take it of mutual manifestations: language and conduct, in heathen communities, shewing the objective reality of the convictions which individuals are aware of. — " Written:" — for this metaphor, no doubt suggested by the tablets of Sinai, cp. i Cor. iii. 2, 3. their conscience also bearing witness] Lit. bearing witness with, bearing concuiTent witness. What is the concurrence? It may be " of conscience with itself," in its different verdicts. But, on our view of the passage, it is ^'with the common conviction.'''' Individual con- sciences affirm the common conviction of moral distinctions which they find around them. In ix. I the witness of conscience is again appealed to, with the same verb; lit. "bearing witness with me''' See note there. and their thoughts, &c.] Better, and between one another their reckonings (or reasonings) accusing, or, it may be, defending. The Gr. of " thought" specially means reasoning thought, not intuition. It can hardly be a mere synonym of conscience, which (at least in practice) is intuitive. The meaning is either " their consciences are ratified in their verdicts by their private reasonings on particular cases;" or, as seems better on our view, "the fact of their moral sense is evinced by their reasonings on right and wrong;" e.g. by Treatises and Dialogues in which ethical questions are discussed. '■^Between one another" thus refers not to one mind's balance of thought vnth thought, but to argu- ments of man with man. St Paul says nothing of the rightness of these reasonings in particular cases, but of the moral significance of the fact of them. 16. in the day, &c.] This sentence is often connected with the close of ver. 12. But the parenthesis is thus, even in the style of St Paul, highly difficult and peculiar ; and ver. 1 3 stands in close natural connex- ion with ver. 12. Meanwhile the sequence of ver. 16 on ver. 15 is not hard to trace; the allusion to the Great Day is anticipatory ; q.d., "These moral convictions and verdicts have their good and final confirmation in the day, &c. ; " " all that was true in them will be recognized and car- ried out in Divine action then." the secrets of men] I.e. of men in general, heathens as well as Jews. The ^'■secret things" are here named, as implying also of course the judgment of all that is ^^ open beforehand." Perhaps the word alludes too to the "cloke" of Jewish formality, and faith in privileges. by Jesus Christ according to my gospel] The word "Gospel" is here used (a deeply significant use) of the entire contents of the Apostle's teaching; of holy principles and threats of condemnation as well as holy promises of life. — ^^Aly Gospel:" — same word as xvi. 25. The original of the phrase is not strongly emphatic, but certainly not without point. It indicates on one hand St Paul's deep w. 17—19.] ROMANS, II. 73 17 — 29. — Explicit exposure of Jewish responsibility, guilt, and peril. Behold, thou art called a Jew, and restest in the law, 17 and makest thy boast of God, and knowest his ^\ali, and 18 approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a 19 certainty of his direct Divine commission and its precise import, and on the other his consciousness (much more strongly expressed in the Galatian Epistle) of opposition to his position and doctrine. Cf. e.g. Gal. i. 6 — \^. — " By Jesus Christ:^'' — the words emphatically close the sen- tence; perhaps with implicit reference to the rejection, by the un- believing Jews whom the Apostle now more distinctly addresses, of Him who is to judge the world. 17 — 29. Explicit exposure of Jewish responsibility, guilt, AND peril. 17. Behold] Better, But it A single additional letter in the Gr. makes this difference ; and it should certainly be so read. The framework of the sentence is thus somewhat altered : "But if thou art a Jew, and dost glory in the name and privilege, — say, dost thou act up to thy light?" thou] Emphatic, "thou, my supposed hearer or reader." art called] Lit. art sumamed. Perhaps in the word "named" lies a slight reference to the contrast between external and internal "Judaism." See ver. 28. restest in] Lit. restest upon. The possession of the Law was the foundation- rock of the man's peace and hope. On this he reposed him- self, thanking God that he was "not as other men were," The Divine exposure of his sin he perverted into a reason for self-righteousness ! makest thy boast of God] Lit. boastest, or gloriest, in God. A *' boast" either most holy or most sinful according to the man's view of God and of himself. See Isai. xlv. 25, for fhe sacred promise per- verted by Pharisaic pride. 18. his will] Lit. the will. Cp. 3 Joh. 7, where the original is "for the sake of the Name." Possibly the phrase here was a " stereo- typed" formula, which St Paul quotes. But in any case its form (as that of the parallel above) is one of peculiar solemnity and dignity. approvest the things that are more excellent] Better, assayest, puttest to the test, things which differ. Exactly the same words occur Phil. i. 10. The Jew had the touchstone of Divine Revelation to apply to questions of wrong and right ; he claimed to be a perfect castiist. 19. thou thyself] Strongly emphatic. The person supposed is not only sure of the privileges of Jews in general, but of his own spiritual competency, by virtue simply of his position and light. Surely the Apostle is recalling, in part, his own ideas as a Jewish Rabbi of "the straitest sect;" and we may be certain that in the mass of Rabbis and their followers of that time all the features of pride and 74 ROMANS, II. [w. 20—23. guide of the blind, a light of them which are in darkness, 20 an instructor of the foolish, a teacher of babes, which hast 21 the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal ? 22 Thou that sayest a ?nan should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou 23 commit sacrilege ? thou that makest thy boast of the law, blindness he here draws were at least as strongly marked as in his own past. — See Appendix A. a guide of the blind\ A very frequent and expressive metaphor. See Matt. XV. 14, xxiii. 16, &c. 20. the foolish] the thoughtless. Same word as Luke xi. 40; I Cor. XV. 36; Eph. V. 17, ^j«Va/ succession to Jewish privilege." if it fulfif] Lit. fulfilling; as e.g. Cornelius did in the sense pointed out above. judge] criticize and condemn. Perhaps the phrase arises from the solemn words of the Saviour Himself, Matt. xii. 41, 42. A stronger Gr. verb is used in that passage, however. by the letter and circumcision] The phrase is a verbal paradox. The "letter and circumcision" are properly the meatts to a knowledge of the law, to obligation to it, and obedience under it ; here they are, by paradox, the means to the wilful breaking of it, and not mere ohstcules overcome by the transgressor.— " Z'/inr letter^^ is the "letter of the law" of circumcision: q. d., "thou usest thy literal circumcision as a means to transgression," a salve to thy conscience. 28. he is not a Jew] Obviously, in the sense of exclusive privilege. Q.