ΟΡ pe ie bt tO. PL OPP FPP eee A ae PCa ale bt >. e, oe! a PLP ey? Ps. al pets NS ble τὰ νον. Preepeteambotetotexeceteppse spars sate? rtocnonaabestacheenretetabeotatecel s-ecetoeotns ΤΡ ΡΣ ΟΜ ΣΡ ΡΤ ΣΎ Ρ ΤΟΝ EN RE SR Ene NO PU RNY EI REPRE ENE ROEM EOE IE ET TOIT RM τς CRUSE RY CE EAT OAD roteteerermanm een runrtec cst: tt — aes ἢ $5 ΠῊΡ Hee aH Sefesabacceettaedne as ΠΆΡΙΝ ΤΉ Se ἘΠ , é , Ἔν, ὡς Sip Pirp ls ero EP PUPP bur pte e pier atelt! Seheseias Sry Potpharprereto heaton ἀφ τ ε bys PUP sop ἐζιζὸς ὃ Pirotarptecyier hbo 919, PPL am “ἧς τ “5 Kies bo prateests See Shea Peraretersntch lect: κε ες ες Pry Pears tulprht prelate mr oste: τὰς shepesetin sSorcprorcentapboretetetape teh SRA aS is aesdieatsenesasesste sees etsces saeaeteets Σ ἐκ ἐκ κες ες ἐς ontnrso pie stnea tere r nts! retest τς μ sakes esete set ἐξέ ra rebersteth nt tee 4 ὦ )ς,4 £26 ; ν᾿ ‘ < « 973 4 Pal < ν᾽ Peel ες ἐκ τ ee ἐς ἐν ἐν broth Paha ae ἐν τ τ} » ᾿ seseese Ἶ 4 ς ary! PLPC PDS phere al ble a PLN ha! aS > ΤΠ δ δια CO CRESS ERR oS RR SSeS Hoe TRIPE Necro eo ey ie ΡΝ Py at χ pr probe y ay ae one 4 rater teronss exeretaton’, esse) ΡΠ ΡΣ fess is seabeastaaaheniner ἘΡΉΜΟΥΣ Μ ΤΉ ΉΤΗ eestor see : ς Ms rotover at eror eres comer hy rng yah. ες ρας rari Py: arta ἕ <4 Cah: hehe Se eee Se ee pede beer i ered hs τ εχέρε ἐς ete : | REIS Ta EE ἐξά ζῆς Sh SM IN 474 Ga eG ET CULE ἐς TEES erate Ἐν tartar ἐκ 42 ἡγε κ τέκε PERTINENT TSS) Se 4 τ στε asittintetinaadinn eRe) eer rer mee, bled cake adentantiall τ απο SEG χε τ) 5ζ5 αν 4 . ὩΣ ene CER RRARDRatORRRIC A ἐς ἐν τὶ ἐς Pet aR nto τέρα or eeMEaE AChE MARE Ke REHM PCOne SS 4 EAI, ᾿ + pipet ae ereee: (S44 a os Ks > δ 4 rey ἀπ ςξ < {Seta (84 ἐς ΡΤ: apeererer spe rar htotyr phen ns a! +475) : ΡΥ τρόέτέχάς ake Paton et otoc heen ent Se ἐἐ εξ κε ες rete SeAes teen ἐξ Rte ἐξέ ξε εις Ea oe ORE eS Shr eah Getcha Sc Seh ence to4 « >t RASS SELLA BeseSeSche ( ᾿ ἣ ν᾽ ase Seas ον τόν, ἀν σένα ᾿ CRATES Sot < ἊΣ pp atetetr as Syeecge Ὑ ΥΩ Pat, HOSP $Uichese sane Ppt >?) τ 2 me ρος ἐκ ple oo: rire’ he RSS One κς SEG t ett ket ἘΣ ῳ ἐγ οι ἐκ ς ςτὸ έν Pots " SiS Sead et oke ΡΣ <4 ΟΕ Ν eNO τὸς rete rarprptotarneoees © *. 4 KERR She seoseeeineeaeytons on yel ΩΣ statuette erecta haben ξ Cas pri terocebeora: yoynyhabans ryt pen? δος ἐπ ἐς sa sche re Seth Sh ateopretorereceehs Senin et seaseascdeasase certian ech ses eS τ Para τ κὸς ξτεις {γενέ m PL iets a4, Setesese SES ses ants pases ζει ναν pecans soe 4 Sess See τς Rorory: < RS ‘ paesnereenrsrecetshentesseertsy a > eee serie eh secrete cep ΩΣ Be ΣΌΣ, «ὁ. ἃ. ᾿--- “ἊΝ ree Res ped Aaa ἐνὶ wf ἐὺς ΩΣ fe ets Ke A or Ψ wy i ve ΜᾺ der ae ack vee ony SASAK ἀν: ἐν τς Ee iS fete ἐνὸν ον Μ᾿ ΣΝ Ἄλτει > >t υ > ἶ prsPetplneptenaner retort N Done? Ἷ εὖ} ἀκ ετεν τα κε So Sesetel ace > ears CS Sate Rena ta Se BASH OA , Mit ς Cet et vet PL dy OL PLL) ἢ + eh Erie ἘΣῪ, Natete ἢ Pyeat) ESSE Faget eho eaeg eae Seen ως, + + - DT τ ‘ Soto ; ietet cies ot ἱξοςς ἐφ (ἐνόν Ἵν δὴν Naito Reena τς ‘> > Wass: rete’ (4 A Ut ἐφ θα τς pes: noe oes obs dents ase la Se εν ἧς tetas ΤΟΝ γεν οι iseiacs Sire seses ἢ δ: Shes cttetes Ῥ 1 Let Met * atte ᾿ ν ΕΣ τ ἐν κοι ον Ἐν Sa Sy eMC Masaiite a 56) area tod ted tata Reng Saha Sg sete Sa ces + κείν τιν : ἜΑ Te eet ae te ic tet DE PRPSPUMS EP τοῖς h tat at pone dy i eted δ δε νας ἐστε ταν Ὡς ἐς ἐς 1 orotate otek, Siar νὴ τ}. PS HCL PEL δον Ρίστς POF RIIIST RUPP ΡΝ ΡΣ ΡΜΉΦΗ Lagha τε se eset κε τ 0). » >, ta 4a fe pert ᾿ ewe vue vy trevye eee S 3 ὁ ᾿ * 33 : 4 : ᾿ ᾿ > > ἣν κ ᾽ν - 4 Se: ae le τον νυ ᾿ ed Poop ata >>> te 2\ . Bae ye νῦν ᾿ς A > al? yor ely ἢ ἧς ἀκ ες ρος tl) ede oe Eee δὴν >) te Colathnbeethths ehesebepepeeey OPCPLISILELPL OS Par are” ee St ast ie 44 eons see 3.2 ry ΑἹ ὃ “ἢ ᾿ 5 5 aN Ὁ » be δ εἶ > ~ < - ΝΜ Ne > * at » Ἢ ἢ τὴς 4 ὙΣ ᾿ : ἦν Te > -. t 'ς ᾿ . ἊΣ + ν ν᾽)» > x ἂν <, we - From the Library of Brofessor Benjamin Breckinridge Warfield Begueathed by him to the Library of Princeton Cheological Seminary 5S cole mA) ae,’ 7 aS! a wt ‘ ΓΟ “ψῃ) Ἀνὰ ὯΔ... « . ἢ ὲ δ ᾿ a τ: “03 2 ; \ ΄ : j n τς ‘ 54 ῃ \ Ἰ - ᾿ rn ” ΤΣ ‘ meee ne . ζ΄ * ἴω ἣ λ Us ~ ' - - » . ἐᾷ δ ὶ ~ ἴς ‘ ς ~ τς. ΕἾ 4 s é ll P.O. SAP.GMA T OY σύν επα ΣΤ ληΣ THE LATE DEAN VAUGHAN. ΠΡῸΣ ῬΩΜΑΙΟΥΣ (fs Bei fb SE Oo ΗΣ | Xe ST PAUL'S EPISTLE TO THE ROMANS. WITH NOTES BY τ᾽ ᾿ Cpids’ VAG ANY. Bey MASTER OF THE TEMPLE, AND CHAPLAIN IN ORDINARY TO THE QUEEN, FIFTH EDITION. ᾿ London: MACMILLAN AND CO. 1880 [The Right of Translation is reserved.] ‘ res ἢ Dae +‘ ΤΟΣ ν᾿ » ὡς , ς 52. Pr ° | ¥ 0 a ἐδ ἌΡ ἐψε be ὃ Ν᾿. + ah Ne Cambridge : εν PRINTED ΒΥ C. J. CLAY, M.A. AT THE UNIVERSITY PRESS. we D: AF reine 4055 “Ὁ PREFACE TO THE FIRST EDITION. Β᾿ dedicating this work to my elder Pupils at Harrow!, I hope that I sufficiently indicate what is and what is not to be looked for in it. A glance at the following pages will show that I enter into no competition with those who have sought to provide the students of Scripture with large materials of theological information, or to guide them through a labyrinth of conflicting interpreta- tions. These are important objects, and learned and able men in our own country are pursuing them. But mine has been a different and a humbler aim. I have set before myself the case of readers who re- quire rather results than processes of investigation, and have sought not so much to argue and to discuss as to interpret and to teach. 1 Dedication (1859): ὁ TO THE SIXTH FORM PAST AND PRESENT OF HARROW SCHOOL. v1 PREFACE TO THE FIRST EDITION. I have long felt that there was a work still to be done in connection with the study of Scripture, in which it would be an unspeakable happiness to bear even the humblest part.. The interpretation of the Word of God is too apt to degenerate into a censor- ship of its human interpreters. Men are satisfied to drink of a very turbid stream, who might slake their thirst at the living spring. The προφήτης, instead of being the very mouthpiece of the μάντις, becomes the mere echo of surrounding προφῆται. Gifts are exercised in the collation and comparison of previous commentaries, which would be invaluable if brought to bear immediately on the living oracles them- selves. I believe that, to a mind educated in the study of ancient writers, and a heart disciplined for the pursuit of Divine knowledge, the Scriptures will gradually unfold their own meaning as the reward of a patient and a trustful study. On the other hand, if this process be interfered with by the premature presentation of the opinion of a human commentator, the clearness of the vision will inevitably be dis- turbed, now by a prepossession, and now by an an- tipathy, alike inconsistent with the spirit of calm and candid enquiry, and uncongenial to the very cli- mate in which such processes should be carried on. It will not be supposed that I undervalue the work of those who, in the study and explanation of PREFACE TO THE FIRST EDITION. vil Scripture, have availed themselves of every help fur- nished by the labours of those who have gone before them. Such a tone would indeed give little promise of success in a toil of which the first condition is hu- mility. Still less can I hope that the present com- mentary on the Epistle to the Romans will afford a specimen of that method of interpretation which I have spoken of as desirable. Its deficiencies are many and obvious. My very anxiety that it should be an independent testimony has necessarily render- ed it most incomplete. I have abstained, throughout the whole of its preparation, from all use of the notes or commentaries of others. I have desired to catch and to represent the meaning of each passage and of the whole, without deriving it from any secondary source. For almost eighteen years, at intervals, I have been occupied in this study. Each single note is the result of some honest labour. Every reference, whether in illustration of language or of doctrine, has been minutely examined and deliberately chosen. In some cases, the interpretation given has been se- lected from amongst several which occurred to me; selected perhaps after long hesitation, frequent re- consideration, and some changes of mind. When finally chosen, I have nevertheless stated it alone, as the conviction of my own judgment, and in the hope that the judgment of others may ratify it. In al- _ most every instance I have added proof to assertion, Vill PREFACE TO THE FIRST EDITION. deriving that proof invariably from Scripture. itself, and generally from some parallel expression in the writings of the same Apostle. How often I have seemed to myself to arrive at positive certainty as to the intended sense of some difficult passage, by the help of light thrown upon it from another, it is not for me to say. If I express a thankful hope that it often has been so, let it be for the sake of adding a reverent testimony to the har- | mony of the Divine Revelation, and to the power and dignity of its enunciation by St Paul. That that enunciation is made in language de- serving to be carefully examined, because, like the language of all intelligent men, it expresses thought, and means what it says, ought not to require to be stated. The idiom of St Paul may differ in some important respects from that of the Attic writers, and yet not be on that account loose or accidental. Hellenistic Greek, if in one aspect a corruption, is in © another rather an over-refinement, of the Classical original, Its departures from the purer model are not all provincialisms or vulgarisms. It has laws of its own, and those laws can in some measure be traced and should be studied. And with reference to language generally, it is surely the right of every — author to have his words regarded as intentional and not casual, if they will bear an intelligible sense in their legitimate construction. One of my principal PREFACE TO THE FIRST EDITION. 1X endeavours has been, to trace through the New Tes- tament the uses of the more remarkable words or phrases which occur in this Epistle, arranging them, where the case required it, under their various mo- difications of sense, so as to render (if it might be so) some service to the study of other parts of Scripture. In no instance have I allowed myself to travel, except by actual necessity, from the Scrip- tural into the Classical field. On the other hand, St Paul’s exposition of Di- vine truth is ever of what may be called an occa- sional as cpposed to a systematic character. Not accidental, with reference to the inspiration which dictated, or to the Providence which guided and preserved the writing; yet incidental, as regarded its human author, the circumstances which elicited it, and the wants to which it ministered. A man full of faith and of the Holy Ghost addresses him- self, in an epistolary form, to a congregation known to him personally or unknown. In the former case, it is natural that his letter should abound in rem1- niscences of past intercourse, expressions of grati- tude for kindnesses received, and of anxiety for the permanence of that work of which he had witnessed the commencement. In the latter case, it is equally - natural that he should carry his readers at once into that region in which his own best and highest life is exercised, assume their communion with him in x PREFACE TO THE FIRST EDITION. things felt to be all-important, and expatiate with them, as their guide at once and their companion, among the mysteries, the revealed secrets, of the very world to come. The Epistle to the Romans is of the latter order. This congregation was one which St Paul had not yet visited. In an Epistle therefore addressed to it we should expect general topics to predominate over personal. But an Epistle, whatever be its subject, and to whomsoever it may be addressed, is an Epistle, a letter, still. It differs essentially from every other kind of writing; from a speech, from a discourse, from a treatise, from a meditation. We must scarcely attempt to divide it into sections. We must scarcely imagine it to have been written upon a preconceived plan. We expect in it sequence, not system; coherence, not compo- sition. It is enough if each sentence, each topic, flows easily out of the preceding; if every thought suggests the next which follows, by a train not of elaborate reasoning, but of natural association. Tak- ing it as it is, we may show its connection, we may trace its argument; but we mar its beauty, and we miss its meaning, if we reduce it to a framework of premeditated heads and formal subdivisions. . While therefore I have laboured, even at the risk _ of some repetition, to follow from step to step both . the substance and the language of this Epistle, I have abstained from any attempt to give, whether PREFACE TO THE FIRST EDITION. ΧΙ beforehand or afterwards, a detailed analysis of its contents. A life of almost incessant practical labour affords little room for studies which, to be worth anything, ought to be prolonged and continuous. Neverthe- less I cherish the hope that I may yet add some- thing to this work; something, at all events, to correct its errors; something, it may be, to carry a similar process into another Epistle of St Paul. For the present, I would commend this portion of my undertaking to the use of those for whom it is specially designed. I desire to record my impression, derived from the experience of many years, that the Epistles of the New Testament, no less than the Gospels, are capable of furnishing useful and solid instruction to the highest classes of our Public Schools. If they are taught accurately, not controversially ; positively, not negatively; authoritatively, yet not dogmati- cally; taught with close and constant reference to their literal meaning, to the connection of their parts, to the sequence of their argument, as well as to their moral and spiritual instruction; they will interest, _ they will inform, they will elevate ; they will inspire _a reverence for Scripture never to be discarded, they will awaken a desire to drink more deeply of the . Word of God, certain hereafter to be gratified and fulfilled. ΧΙ PREFACE TO THE FIRST EDITION. ‘There are also Christian laymen who would gladly study the New Testament in its original Greek, if they could find a guide neither verbose nor disputatious ; contented to give the true, with- out expressly negativing every erroneous interpret- ation; avoiding theological technicalities, and yet telling them, distinctly and accurately, what St Paul himself wrote upon topics of paramount and un- changeable interest. ΤῸ minister in any manner to the wants of such students of Scripture ΠΝ be its own reward. I will not disguise my hope that this publication may possibly, in some few instances, be of use even to a different class of readers. My own special study of the Hpistle to the Romans began in preparation for expository Sermons, delivered weekly, during 1842 and the two following years, in St Martin’s Church at Leicester. If I could indulge the expecta- tion that these Notes might aid a similar plan in some other Parish, furnishing a brother Clergyman, whose strength and time may be too heavily tasked to leave much room for independent research, with the bare elements of exposition, to be clothed by his own experience and zeal with the better part of all preaching, its sympathy and its exhortation; I should indeed feel that I had reaped an abundant harvest, for which no words of mine could aceaniey | express my thankfulness. PREFACE TO THE FIRST EDITION. ΧΙ For the text of this Edition of the Epistle to the Romans I am indebted to my friend the Rev. B. F. Westcott, M.A., late Fellow of Trinity College, Cambridge; whose name will be a sufficient guarantee for the learning, accuracy, and ability with which that most important part of the work has been per- formed. Mr Westcott has thus allowed me to anti- cipate (with regard to this Epistle) the publication of that complete recension of the text of the New Tes- tament, on which he has been for some time engaged. For everything connected with the text, except in- deed the punctuation, Mr Westcott has kindly per- mitted me to make him responsible. The principles on which his revision has been made will be found clearly stated in his own words which follow. SEVENOAES, August 6, 1859. ΝΟΤΕ BY THE Rev. B. F. WESTCOTT. ΤΌ has been our’ object to give a text which contains what appear to be the exact words of the Apostle, even in points of orthography, simply from the consideration of the 1 In the revision of the text I have been throughout in constant com- munication with the Rev. Fenton J. A. Hort, M.A., without whose help I _ should not have undertaken the task. Though Mr Hort is not answerable for every reading which is adopted, I believe that our points of difference are not more than two or three. I owe to Mr Hort particularly a sense of the im- _ portance of the various readings in iv. 1 (om. εὑρηκέναι), and xiii. 5 (ἀνάγκῃ ὑποτάσσεσθε), and of a change of accent in κρίνει for κρινεῖ im ii. 16. K1V PREFACE TO THE FIRST EDITION. evidence, without paying any regard to the textus receptus or to any other standard. With this object we have made use of every kind of evidence, external and internal, not confining ourselves to authorities of a particular date, nor disregarding considerations of style and language. Without attempting to fix very rigidly the limits of the different groups or ‘families’ into which the external evidence— MSS, Versions, Quotations—may be divided, any cne who has analysed the various readings in a few chapters of the New Testament, will see that, as a general rule, certain authorities have a kindred character. This being so, it is necessary to estimate the relative value of the different groups of authori- ties as well as of the individual authorities themselves ; and the group which represents the most ancient text must, with- out doubt, have the greatest weight, the most ancient text being determined, in the first instance, purely historically, If all the authorities which this class includes—manuscripts of various dates from the 4th to the 14th or 15th century, the oldest versions, the earliest quotations—are unanimous, then the text may be considered certain, and the variations which exist can (in point of fact) be traced to some well- known cause of corruption. When, however, the members of the highest class differ among themselves, then problems of various difficulty arise which do not admit of any uniform mechanical solution. It frequently happens that a various reading is confined to one of the subsidiary groups which are formed within the main group—to Western authorities, for instance, in conflict with all others—or that it is an obvious gloss, or an interpolation, or a transitional reading— and when this is so, there can be little doubt as to the decision. But sometimes the authorities are so divided that an absolute judgment is at present impossible. Either a most important Greek MS stands nearly alone, and yet — PREFACE TO THE FIRST EDITION. Xv is supported by strong internal evidence; or internal evi- dence is against the best attested reading; or the variations are such that they point to a corruption anterior to existing authorities. In such cases, and they are comparatively very rare, the alternative readings are always given in the margin, so that every reading is noticed which seems to have a bond fide claim to be considered as part of the true text. Other readings have an interest from peculiar causes, as illustrating, for instance, either the source or the progress or the limits of a corruption. To notice these particularly would render it necessary to enter into details foreign to the present work; but the student will find (on reference to any critical apparatus) examples worthy of attentive considera- . tion in the following passages of the Epistle: 1. 32; 11. 17 (ἰδέ) ; i. § (κατὰ ἀνθρώπων), 9; iv. 25 (δικαιοσύνην); v. τό (ἁμαρτήματος); vil. 6 (τ. ν. τοῦ θανάτου), 25 (εὐχαριστῶ); Vill. I, 24; χὰ II (τῷ καιρῷ), 13 (ταῖς wvelass); xill. 12 (ra-epya τ᾿ ᾧ.); xiv. 6: xv. 24, 32; xvi. 17, 18: “The only passage in the Epistle which presents any critical difficulties of a peculiar character is the great doxology which is found in the mass of later MSS at the end of Chap. xiv., and in the most ancient at the end of Chap. xvi. This difference of position is evidently the result of some earlier variation, of which traces remain in intermediate readings, for the doxology is inserted by some MSS in both places ; and in two (or three) it is omitted entirely. And yet further the variations which exist in xvi. 20, 24 point to successive attempts to harmonize it with the form of the context. In several respects the passage offers an analogy to the famous pericope, John vil. 53— Vill. I2, but with this difference, that internal evidence is decisive as to its Pauline origin. Whether it may be - possible that the Epistle proceeded in two forms from the ΧΥΙ PREFACE TO THE FIRST EDITION. Apostle’s hands, the one closing with Chap. xiv. and the doxology, the other extended by the addition of the two last chapters after the omission of the doxology, or whether any other more satisfactory explanation can be offered of the phenomena of omission, repetition, transposition, au- thenticity, must be left for further investigation. “Many points of orthography, such as the spelling of compounds of σὺν and ἐν, must be regarded as still unsettled. The best MSS do not in all cases observe a uniform rule, and some of those which most constantly preserve the. v contain such singular mistakes from sound in other cases, that it would be rash to trust to their authority alone. For similar reasons I have not gone so far in admitting other orthographical peculiarities (as λῆμμα, ἐφ᾽ ἑλπίδι, ἐραυνάω) as the evidence of MSS in particular passages would jus- tify, though it is possible that the orthography of the same writer might vary in some words in the course of a long Epistle.” — ss hl ee 4 . - ᾿ ; ‘ ‘ ; PREFACE TO THE THIRD EDITION. I ORE than ten years ago I expressed the hope that I might live to add something to the work which had already occupied much time and labour!. It was not, however, until a first and second ~ Edition had been exhausted, that I seriously set myself to the task of thorough revision. For the last three years, I can say with truth, this object has been steadily kept in view; and amidst a thousand interruptions arismg from daily calls of practical duty I have at last succeeded in accomplishing what I proposed to myself; accomplishing, and not accomplishing—for no one can feel more strongly than myself the inadequacy of the result achieved. The present Edition is as nearly as possible twice the length and bulk of the former. Not one page * See Preface to the First Edition, page xiii. _ V.R. ; B xvii PREFACE ΤῸ THE THIRD EDITION, remains unaltered: for the most part it has been entirely re-written. The main features of the work are, however, unchanged. Not only is the general line of inter- pretation what it was in the first Edition, but in all passages of primary importance the idea, and often the language, is the same. Each paragraph, each sentence, each clause, has been carefully, painfully, repeatedly pondered ; the rendering has been made more exact, the expression of the thought terser and more pointed, the connection or transition more dis- tinctly defined; but I do not recall an instance in which it has been found necessary to reverse an earlier judgment upon any important topic of doctrine. / It is rather in the matter of illustration than of exposition that this third Edition differs from the two preceding it. I have sought more and more to render the work serviceable to students of the Greek Testament generally, and of St Paul’s Epistles in particular. As my hope diminishes of living to com- plete a series of like publications, there has grown a desire to contribute something which may be helpful ᾿ in this direction, so far at least as the vocabulary οὗ the Epistle to the Romans comprehends (as to a great extent it does) the words and phrases of St Paul’s other writings. The Index to this work will — PREFACE TO THE THIRD EDITION. ΧΙΧ be found, in some considerable degree, an Index to the Epistles as a whole. The same process which the first Edition carried through the New Testament has now been applied also to the Septuagint. With diligent toil each important word has been traced out through the Greek Bible and Apocrypha, by the help of the invaluable, but most inaccurately printed, Concord- ance of Trommius, and a thoughtful selection and classification made of its distinctive and illustrative uses. The amount of time and toil thus bestowed, in the endeavour to take nothing for granted or at second hand, can only be estimated by one who has made the attempt. _ As in the first Edition, so in this, I have ab- stained from any reference to the notes or com- mentaries of others. It is impossible, indeed, for any man to assert, with regard to any department of study, that he is absolutely independent of suggestion or influence from others. No doubt, if I were able to trace my idea of any particular passage to its source, I might find it largely indebted to things heard and read, from the days of lessons in the Sixth Form at Rugby under Dr Arnold thirty-five years ago, down to the present moment. It is only in a modified sense that any truthful writer can lay claim _ to absolute independence, B2 XX PREFACE TO THE THIRD EDITION. I remember a passage in Archdeacon Evans's Bishopric of Souls, in which he recommends a young — Clergyman to study his Greek Testament for himself, without note or comment, by the help (I think) of Wahl’s Clavis alone, promising him a result of true understanding out of all proportion to the second- hand opinion of doctrine which might be drawn from note-writers and expositors. Such a suggestion received in the first days of a man’s Ministry, and steadily adhered to throughout it, can scarcely fail to influence strongly—and it has been the moving- spring of this Book. In one chief respect this third Edition is but the reprint of the former. I have preserved intact the remarkable (in many senses the unique) text fur- nished to me by the kindness of my dear and honoured friend Canon Westcott. It was made too precious to me by the evidence it gives of his friend- ship, and it is in itself too valuable as the work of such a man, to allow of my departing from it. I feel that it gives an interest to my work, at least until his own recension is published, which it could ποῦ possess without it. I must frankly say that longer experience does not tend to raise my estimation of the importance of questions of literal orthography, in the case οὗ an Author who wrote habitually by dictation, and 4 PREFACE TO THE THIRD EDITION. xxi often (it must be supposed) by the help of an im- perfectly educated amanuensis. The utmost which any investigation of such matters can do for us is to approximate to an idea of the prevalent spelling among copyists of the third, fourth, or fifth century. I should myself hesitate as to the substitution, for example, of the v for the ~ in compounds of ἐν or σύν, and I should repudiate such barbarisms as the aspirate in the phrase ἐφ᾽ ἑλπίδι. It is hard to make St Paul responsible for vulgarisms or provincialisms, which certainly his pen never wrote, and which there can be no proof that his lips ever uttered. This remark must by no means be extended to larger and graver questions affecting the condition of the sacred text. It is deeply interesting to take note of the process of thought and feeling which attends in one’s own mind the presentation of some - unfamiliar reading. At first sight the suggestion is _ repelled as unintelligible, startling, almost shocking. By degrees, light dawns upon it—it finds its plea and its palliation. At last, in many instances, it is accepted as adding force and beauty to the context, and a conviction gradually forms itself that thus and not otherwise was it written. Examples will not be wanting in the pages which follow. I have felt, in the progress of my work, that scarcely sufficient stress has been laid by the stu- xxii PREFACE TO THE THIRD EDITION. dents of St Paul upon a point just adverted to— his habit of writing by dictation. How sufficient a reason is here for broken constructions, for participles without verbs, for suspended nominatives, for sudden digressions, for fresh starts! How strong an argu- ment, on the other hand, against that favourite expedient of his commentators, the supposition of a prolonged parenthesis, which should leave at its close some two or three words to be read with a sentence five or six verses behind!! We must picture to ourselves, in reading this profound Epistle to the Romans, a man full of thought, his hands perhaps occupied at the moment in stitching at the tent-cloth, dictating one clause at a time to the obscure Tertius beside him, stopping only to give time for the writing, never looking it over, never perhaps hearing it read over, at last taking the style into his hand to add the last few words of af- fectionate benediction—and when we keep all this in view, we shall cease to wonder if in one place we find καυχώμενοι where we should expect καυχώμεθαἥ, and in another stumble upon a superfluous 6 which — brings ruin into the flow of a magnificent closing doxology®. ) ee In the first Edition I abstained altogether from * See, for example, ii. 13—16. v. 12—18. eget t: 8 χυλ eye PREFACE TO THE THIRD EDITION, xxiii the attempt to systematize the Epistle into a pro- gramme of contents. Any such synopsis should certainly be read as a retrospect. A careful reader will find what is necessary in the notes. I will gather it, however, into a brief summary here. St Paul is in Greece—for the second time— probably at Corinth (Acts xx. 2,3. Rom. xv. 25. vis 1;-23). This is his sixth (preserved) Epistle. Before it stand the two to the Thessalonians, written from Corinth (Acts xvi. 11); that to the Galatians, pro- bably from Ephesus (Acts xix. to); the first to the Corinthians, from Ephesus (Acts xix. 22); the second to the Corinthians, from Macedonia (Acts xx. 1, 2). When he resumes his writing, it will be from his imprisonment at Rome (Acts xxviii. 30). He addresses here for the first time a Church which he. has-not visited. The result is, a more> detailed exposition of doctrine than is his wont in other Epistles. Yet the letter is peculiarly full of salutations (chap. xvi.), to persons known to him, we must suppose, in other residences, and from those who are about him where he is. The Church of Rome does not appear to have been. yet visited by an Apostle (compare chap. 1. ΤΟ, 11, with xv. 20—24). Its formation may easily be xxiv PREFACE TO THE THIRD EDITION. accounted for by remembering of ἐπιδημοῦντες Ῥω- pato. present at Jerusalem on the great day of Pentecost (Acts 11. 10). After a somewhat ample inscription, in which he introduces the great Person of the Gospel, and his own responsibility as the Apostle to the Gentiles (i. 1—7), he speaks of his long desire to visit them, and hastens into the absorbing topic of the Epistle— The Gospel as a Power of God for Salvation (i. 8—16). How so? How is the Gospel a power ? It contains the revelation of a δικαιοσύνη (i. 17). But why is this needed ? Because God’s wrath is upon sin (1. 18), and all have sinned. The Gentiles (i. 1g—23). A terrible picture of Ὁ the decline and ruin of the world without God. The Jews no less fatally (1. 1—ui11. 20). Thus needed, what is the offer? A condensed, elaborate, magnificent definition of it follows (ill, 21—31). The gratuitous character of the offer is vindicated and illustrated from the Old Testament (iv. throughout). | The power of the instrument—its immediate, pro- gressive, and ultimate effect—is drawn out PREFACE TO THE THIRD EDITION. xxv (v. to vill.); with some digressions—redemp- tion as a reversal of the fall (v. 12—21); redemption as a lifting of the life above sin (vi. throughout); redemption in contrast with the life under law (vii. throughout). The bearing of the Gospel upon the Jewish nation; a sorrowful experience, but involving no injustice on the part of God, and hereafter . to be gloriously compensated (ix. to xi.). Practical consequences of the Gospel: entire self-dedication as a thank-offering of the life, and a cheerful devotion to duty in each par- ticular gift and relation, in all patience and charity (xu. throughout), in subordination to human authority, in a pervading principle of love (xii. throughout), in toleration of scruples, in strict conscientiousness (xiv. throughout), and on the whole in the imitation of Christ (xv. I—I3). The conclusion reverts to his purpose οὗ visiting them, and to plans connected with it (xv. 14—33). The 16th chapter is filled. with greetings and salutations, closing with a splendid doxology, as to the exact place of which there is, however, con- siderable question. xxvi PREFACE TO THE THIRD EDITION. The Epistle to the Romans occupies thus a central place, chronologically as well as doctrinally, amongst all the writings of St Paul. We see him in the fulness of his Christian strength; every part of his education still tenaciously grasped, and con- secrated for all time to the Church’s and to his Master's service. No peculiar circumstance of his readers, no exceptional experience of his own, here » narrows his scope or colours his style. It is the Gospel, pure and simple—the Fall and the Redemp- tion—the weakness of Law and the might of Grace— which he sets forth in this letter in words strong and pregnant, at once characteristic of the writer and worthy of the august theme. To be permitted to minister in the outer court of so divine a sanctuary—to hew the wood and draw the water which shall subserve in the humblest degree its spiritual, its everlasting offices—is honour enough, reward enough, for any man. More especially if he might be permitted to draw towards this sacred study any of those educated minds, those powerful intellects, to which it is his responsible task to present week by week, in the most venerable of Churches, the living life-giving Word. To these now, as formerly to a younger and equally beloved charge— some, indeed, are included alike in the one de- — PREFACE TO THE THIRD EDITION. xxvii scription and in the other—I take pleasure in dedi- eating, with all thankfulness, this first fruit of my residence in the tranquil courts of the illustrious Temple. Ture TEMPLE, January 10, 1870. PREFACE TO THE FOURTH EDITION. HE present Edition is little more than a careful reprint of the last preceding it. The chief difference will be found in the improved text of passages quoted from the New Testament in the Notes. These passages were formerly printed, al- most without alteration, from the second edition of Tischendorf. They have been now carefully revised, by the help of my friend Mr A. A. VanSittart, for- merly Fellow of Trinity College, who has further permitted me to make use of his well-known skill and experience in the correction of the Proof sheets of the whole Volume. Tue TEMPLE, March 3, 1873. νυ... δ Υ̓ " t <8 δ ‘ 4 ὶ ν ἱ ‘a . a 4 > νὰ “* » ᾿ f * e ᾿ Ν ἢ ᾿ ᾿ é ' ͵ . ͵ ἢ R : ᾿ , , j " ν ‘ . ‘ ΗΝ ; ‘ - ' ι ‘ ἢ i ~ 4 , Gog τ ΟΝ ST PAURS 90-5 ae . με ‘CONVERSION AND DOCTRINE. ν Γ a ie * ΑἹ . Π ' ᾿ . Ἵ ͵ ‘ } ,, ᾽ : " ᾿ ἢ ‘ Ν "Ὁ a 5 Va ues ‘ ἐς αι XXXl1 ON ST PAUL'S earth a position of gratulation or glory. We accept the text as it stands, because we suppose it to be St Paul's writing; but, if we examine it, it scarcely satisfies us as characteristic of his habitual feeling. How different, when we read the saying as a Greek would read it! when we find that St Paul in the text is not the general reposing upon his laurels; not the magnificent recipient of a more than human ovation; not the admired of all beholders, who, at one turn in the road, or at one point in the ascent to the Capitol, is to order his conquered rival to execu- tion, and then to plant among his heirlooms the record of his triumphal deification—on the contrary, that St Paul is here not the leader, but the led; not the commander, but the captive; not the arbiter of life, but the holder of life itself at Another's pleasure —inasmuch as the words, correctly rendered, are not, Thanks be to God, who causeth us to truumph—but, Thanks be to God, who leadeth us in triumph—who exhibits us as the trophy of Mis triwmmph—who Him- self, therefore, triumphs over us—in Christ ! Such, I believe, is the uniform sense of the verb here used with its case. Such is certaimly its sense in the only other place in which it occurs in Scrip- ture, where, in the Epistle to the Colossians, Christ is said to have made a public show of the principali-. ties and powers of darkness, after triwmphing over them in his Cross}. If at first sight there be something almost of +: Col M145. CONVERSION AND DOCTRINE, XXXlil harshness in this saying, as applied to himself by the Apostle, a nearer view will dispel it. We all know how St Paul glories everywhere in the title of servant (or bondman rather) of Jesus Christ. That relation in which man can scarcely stand to man without degradation is the most glori- ous of all relations when it is borne towards Christ. To belong to Christ, in such sense that we are His property—that we cannot part with Him, scarcely He with us, inasmuch as we are to Him like the acres which are entailed upon a proprietor, or the regalia which are the crown-jewels of a king—this is a grand position for the creature, for the fallen ; and this is that which St Paul claimed when he called himself, again and again, Christ’s slave. In like manner here, when he speaks of God as always triumphing over him, always leading him in triumphal procession, in Christ—what says he but this? God has thought it worth while to campaign against me, that He might make me His own: once I was an enemy, a rebel, trying that impossible thing, to strive with my Maker; endeavouring to hold out against Him in a warfare in which victory is death: but He came after me into my far land with the Sabaoth of His Almighty love ; He bent my proud will, He bowed my haughty self-esteem, He laid me low beneath the arm of truth and grace : now He has taken me with Him to His Capital, He ex- hibits me as one of His conquered, He carries me everywhere in that display of subjection which is as τ. RB. τ XXXV1 ON ἘΞ PAULUS be a persecutor of Christians. He had taken a pub- lic part in the brutal martyrdom of one of them. He — was the commissioned agent of the Sanhedrim in the endeavour to stamp out this troublesome new super- stition. It was impossible to conceive of a man less disposed to Christianity. Every prejudice, every opinion, every habit, was in antagonism to it. It was not the case of a sinner suddenly stopped in a career of vice by the awakening of conscience. It was not the case of a man haunted by the ghost of a victim. It was not Stephen’s image which presented itself at the moment of Conversion, Conscience was on the side of the old. The letters of the High Priest were the characters of duty. And yet—at this point—there is a chasm, there is a gulf fixed, between two halves of the one life, which must be accounted for—and how ? We have all read and heard of strong impres- sions. A man has a dream that he shall die on a certain day—and he does die. A man has been a drunkard—and he says to himself—and perhaps one in a million keeps the vow—From this day I will drink water. A man who has been irreligious and reckless loses a friend: he was drowned by his side _—he was struck by lightning as they walked: from that day he begins to pray, to attend Church—he is an altered man. None of these experiences at all suits the case of St Paul. He was always sober, always conscientious. Are we not driven to ask, how does he account for it? We have two narra- CONVERSION AND DOCTRINE. XXXVil tives of his own, one by a friend, several allusions, all agreeing in this—and if, in any smaller circum- stances, there seem to be discrepancies, you must remember that at least one writer records them all, might by a stroke of the pen have harmonized them, and never thought it necessary—that he did actually see Jesus Christ—hear Him speak—a few words— and answer them—and then hear a few more words— then, after three days, receive a message from Him— began to communicate with Him as a man talketh with his friend—when he was in difficulty, applied to Him—asked Him for special help, received help— could do ‘all things by virtue of strength commu- nicated from Him—was enabled to lead an entirely new life—not (for that was unnecessary) a life vir- tuous instead of vicious—but a life of new aims, - new objects, new motives, new powers—spent and was spent from that day forth as Christ’s minister and Christ’s witness—compassed sea and land, not (like the Pharisee) to make one proselyte, but in the honest endeavour to carry new light into dark hearts, and new strength into weak, sickly, paralysed lives. On the supposition that he spoke the truth—that the sight of Christ was real—all is intelligible. With- out this, with anything short of this, it is difficult of belief, it is incapable of explanation. We know that the freaks of fancy are many, that the aberrations of the human intellect are wonderful, that the incon- sistencies and contradictions of conduct are in some cases inscrutable. Still, with the largest possible xl ON ST PAUL'S accounted for? Like the Virgin Mother whose name has been made an idolatry, Paul himself might be disquieted in his Paradise by the use made of his doctrine. It was the thirst for holiness which en- deared grace to St Paul. It was because he found in the Cross of Christ a motive, and in the Spirit of Christ a power, to make him holy, that he loved each with a love so tender, so passionate. Men now talk as if it were a comfort to have a Gospel which made sin less penal—as if the height of human feli- city were to be excused hell—as if the soul, filled with evil thoughts, a very cage of unclean birds, and so continuing, might find rest and salvation in the thought that Another had borne for it the requi- site number of expiatory millenniums. Was this Paul’s doctrine? Was this the trust which made Christ to him so reposeful ? Was it for this that he exchanged the passion, true though violent, which burned in his young heart for Judaic orthodoxy ? Read his Epistle to the Romans, and answer. It was because he found that what law could not do, nor conscience, nor duty, God did in giving Jesus— condemned sin; made it not less sinful but more sinful; set the mark of death upon it, and left it in its condemned cell waiting, like the French murderer yesterday, the moment, unknown but certain, of its dragging forth to execution—it was for this that Paul embraced, and died for, the Gospel! Because at last, after long waiting, he had found a charm * Rom, viii. 3. CONVERSION AND DOCTRINE. xh and a spell potent enough to enthrall and to kill the inbred, the indwelling sin; because, after crying for years, in the agony of a hope long deferred, O wretched man! who shall deliver me? he was able to answer his own question, and say, I thank God through Jesus Christ our Lord; because now, amidst (we must suppose) many clinging infirmities, he did find prayer availing, and strength at hand, and Christ strong to save—this was why he was jealous for the simplicity, the purity, of the Gospel of grace ; would allow no human improvements of it; would suffer no helping, no eking out, no supplementing, of the work of Christ ; would know nothing, anywhere, ever, amongst his converts, save Jesus Christ and Him crucified—Christ delivered for our offences, Christ raised again for our justification. And we may be well assured of this—that not alone in past ages and crises of the Church’s history, not only when liberty alike of mind and of soul was struggling back into existence at the Reformation, but whenever and wherever any individual man is awakening out of the bondage of corruption into newness of life, there and then it will be St Paul’s doctrine which regenerates, there and then God will be leading Paul in triumph before the soul, and making manifest through him the savour of His knowledge. The work of St Paul is not ended. The tame, lifeless, monotonous phrase, into which theology has frozen his Gospel, may pass and be discarded—let all ΧΙ] ON ST PAUL'S perish which has not life in it! More and more shall Sermons which mean anything forbear the vain repetition of the Articulus stantis et cadentis Kccle- sue: we live not by bread alone, certainly we live not by formulas alone: let the Spirit breathe upon us, and we shall want it then—we shall want the thing which the phrase symbolized—God grant that it' be forthcoming! For in the hour of death and in the day of judgment, nothing, nothing will avail us but Christ the Propitiation for sin, Christ the Inter- cessor for the sinner! But although this Justification by Faith may be to a superficial reader, or in certain agonies of the Church’s history, the salient point in St Paul’s doc- trine—it is not more so, in reality, than one other. Equally (at least equally) characteristic of St Paul is that ideal of the Christian life, which some call mysticism, enthusiasm, fanaticism—which most men pass over as not meant for them—but which he evidently found omnipotent to lft a man above sin—the present living union with Christ the Crucified and the Risen. Instead of saying to the earth-bound, sensual, selfish being, Sim must be encountered, in a sense of duty, that you may be accepted, that you may win heaven—he says, Christ died, and you with Him—Christ lives, and you m Him. Reckon yourself dead and risen. Put on Christ. Let Him live in you. Commune with Hun, love Him, abide in Him—and sin will fall off from — you. The vessel filled with good has no room for evil — CONVERSION AND DOCTRINE. xlili —the soul which has Christ in it is emancipated, rs Sree. There never was the man for whom the change from living to dying was so slight, so easy, as for St Paul. The life which he lived below had its home in heaven. 70 depart and to be with Christ was not only fur better—it was the natural thing. Men ask, sometimes seriously, sometimes scoftingly, What 15 the life after death? Where is St Paul now? We may answer, St Paul is at home, as he never was here: he has found his rest: he is ‘busy amidst realities of which he here saw .the reflection in his mirror dimly!; of which, taught by the Spirit, he sketched for us the image; but which now, in Christ’s presence, he sees and touches and handles— knowing as he is known! But let no humble, self-mistrusting, self-abasing man so read St Paul, either in his life or in his doc- trine, as to imagine him here below to have attained or to have been perfected®. We think that we read the very contrary, not only in his expressions of humility, but in the written records of his character. We see him indeed brave and intrepid and inde- fatigable in working ; we see him humble and devout and devoted and spiritual; we see him intent upon one thing, and that the highest which can engage man’s activities. Yet we see him also maintaining a constant, a life-long struggle; we hear him com- plaining of his infirmities, bewailing his shortcomings, Sr ome 11: 2% Phil, ih. Le. xliv ON ST PAUL'S CONVERSION AND DOCTRINE. calling himself less than the least, chief of sinners; declaring that he has to be always buffetueng his own body, lest he himself should be a castaway; crying out (surely not only for others) for delwerance from the body of this death”. Here and there we seem to detect an over-eagerness in his self-assertions, an excessive vehemence in his imputations, an almost uncharitableness in his denunciations. We call not these things by new or specious names because Paul betrays them: rather we take encouragement from them as tokens of his imperfection.. He counted not himself to have apprehended : we will not contradict him! One, One only, was ever perfect : the rest bear His likeness but in copy. There is a feature which all possess who follow Him—an earnestness to be like Him, a determination to be with Him. This one thing I do—I press toward the mark. "πα WOreIx,. 27% * Rom. vii. 24. ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ΠΑΎΛΟΣ, δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς I. 1 , 3 ’ 3 9 / ~ «ὁ ἄάποστολος, ἀφωρισμενος εἰς εὐαγγέλιον Θεοῦ, 02 προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν 1. ᾿Ιησοῦ Χριστοῦ. I, 1. Δοῦλος. Χριστοῦ 1.] 1 Cor. vil. 22, ὁ ἐλεύθερος κλη- θεὶς δοῦλός ἐστιν Χριστοῦ. Gal, 1. 10, εἰ ἔτει ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. Phil. 1. I, Παῦλος καὶ Τιμόθεος δοῦλοι Χριστοῦ Ἰησοῦ. Col. iv. 12, Ἔπαφρᾶς ὁ ἐξ ὑμῶν, δοῦλος Χριστοῦ Ἰησοῦ. Tit. 1. 1, Παῦ- hos δοῦλος Θεοῦ. James i. 1, Ἰάκωβος Θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ δοῦλος. 2 Pet. i. 1, Συμεὼν Πέτρος δοῦλος καὶ ἀπό- στολος ᾿Ιησοῦ Χριστοῦ. Jude 1, Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος. κλητὸς ἀπόστολος] So τ Cor. 1. 1. A commissioned Αροϑίίο : one appointed by regular swm- mons ; opposed to self-consti- tuted. Heb. v. 4, οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμήν, ἀλλὰ καλού- μενος ὑπὸ τοῦ Θεοῦ. ἀφωρισμένος εἰς] Acts xiii. 2, εἶπεν τὸ Πνεῦμα τὸ ἅγιον, Ado- ρίσατε 67 μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλη- μαι αὐτούς. Gal. i. 15, ὅτε δὲ εὐδόκησεν ὁ ἀφορίσας με ἐκ κοι- λίας μητρός μου... ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί. Compare Le- vit. xx. 26, τιχχ. Κύριος ὁ Θεὸς ὑμῶν, ὁ ἀφορίσας ὑμᾶς απὸ πάν- των τῶν ἐθνῶν εἶναι ἐμοί. 2. ὃ προεπηγγείλατο] Tit. 1. 2, ἐπ ἐλπ πίδι ζωῆς αἰωνίου, ἣν ἐπηγγείλατο ὁ ἀψευδὴς Θεὸς πρὸ χρόνων αἰωνίων. προεπηγγείλατο] 2 Cor. ix. 5, τὴν προεπηγγελμένην εὐλογίαν ὑμῶν. διὰ τῶν προφητῶν] 111. 21, δὶ- καιοσύνη Θεοῦ πεφανέρωται, μαρ- τυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. ἐν γραφαῖς ἁγίαις.) In holy’ writings. The absence of the article calls attention to the quality or characteristic of the thing spoken of, not to its swb- stance. In certain documents ap ΠΡῸΣ ΡΩΜΑΙΟΥ͂Σ. ~~ / \ a trom 3 ΄. σ΄. 3 γραφαῖς ἁγίαις, περὶ τοῦ υἱοῦ αὐτου τοὺ γενο- 3 Υ \ 7 vod 4 mévou ἐκ σπέρματος Δανεὶδ κατὰ σάρκα, τοῦ e , ς ΄σ ca 7 ᾿ A ~ ὁρισθέντος υἱοῦ Θεοῦ ἐν δυνάμει κατὰ πνεῦμα having this characteristic, that they are holy (sacred) writings. Thus xvi. 26, φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν... γνωρισθέντος (by the help, or cor- roboration of certain prophetic writings). 3. περὶ τοῦ] This depends upon εὐαγγέλιον. τοῦ γενομένου]] Matt. i. 1, βίβλος γενέσεως ᾿Ιησοῦ Χριστοῦ υἱοῦ Δαυείδ. Gal. iv. 4, ἐξαπέ- στειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον. Phil. i. 7, ἐν ὁμοι- ώματι ἀνθρώπων γενόμενος. ἐκ σπέρματος Δαυείδ] John Vii. 42, οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυεὶδ...ἔρχεται ὁ Χριστός; Acts ΧΙ]. 23, Tovrov ὁ Θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπαγγελίαν ἤγαγεν τῷ eae Ἰησοῦν. : κατὰ σάρκα] Thus i os 5: ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα. Col. i. 22, ἐν τῷ σώματι τῆς σαρ- κὸς ΕΝ 1 John iv. 2, Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα. 2 John 7. &e. 4. ὁρισθέντος...ἐξ ἀναστά- σεως] Defined, definitely marked out, as Son of God...by reswr- rection, ὥς. Acts x. 40, 42, τοῦτον ὁ Θεὸς ἤγειρεν TH τρίτῃ ἡμέρᾳ... καὶ παρήγγειλεν ἡμῖν κη- ρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι Ἰσραὴλ ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ νεκ- ρῶν. Acts xvii. 31, ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν > , 2. 1% 3 ΄“ αναστῆσας AUTOV εκ νεκρων. ἐν δυνάμει |In(anudst,through, by the exercise of ) power. Τὺ is to be taken with ὁρισθέντος. 2 Cor. xiii. 4; ζῇ ἐκ δυνάμεως Θεοῦ. Eph. 1. 10; 20, κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήργησεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐ ἐκ νεκρῶν. κατὰ πνεῦμα ἁγιωσύνης] There is an evident contrast between κατὰ σάρκα and κατὰ πνεῦμα here, as regards flesh and as regards spirit, aS in τ Tim. 111. 16, ἐφα- νερώθη ἐν. σαρκί, ἐδικαιώθη ἐν πνεύματι" I Pet. ili. 18, θανατω- θεὶς μὲν σαρκί, ζωοποιηθεὶς δὲ πνεύματι. But the nature of the contrast must be defined by the context. Here the sense seems to be, As regards flesh, Christ was born of the seed of David; but as regards spirit, that which was in Him a spirit of holiness, even a soul perfectly pervaded and animated by the Holy Spirit who was given to Him not by measure (John iii. 34), in whom all His works were done (Acts x. 38), and by whose quickening He was at last raised again from death (compare viii. I, 3—5.. 9 se iA 9 9 / ~ 9 a aYLWOUVYNS ἐξ ἀναστάσεως νεκρών, ᾿Ιησοῦ Χρι- a i 7 ς - 4 Crag > / nA στοῦ τοῦ κυρίου ἡμῶν, δι᾿ ov ἐλάβομεν χαριν 5 A , ΄- καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πάσιν 11, ὁ ἐγείρας Χριστὸν ἐν νεκρῶν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος [or διὰ τὸ ἐνοικοῦν a. πνεῦμα] ἐν ὑμῖν), He was conclu- sively proved to be the Son of God by the one decisive sign of resurrection from the dead. ‘The humiliation of Christ consisted in this, that He laid aside the inherent powers of the God- head (Phil. ii. 6, 7), and con- sented to act within the limits of a human soul perfectly pos- sessed and actuated by the in- dwelling Spirit of God. That soul,indwelt by the Holy Ghost, is the spirit of holiness here spoken of. ἐξ ἀναστάσεως νεκρῶν] Out of (as the issue and outgrowth 97) a resurrection of dead persons. A general expression (occasioned possibly by the wish to avoid a repetition of the preposition ἐκ), but restricted by the context to the one point, of the resurrec- tion of Christ Himself So in Acts xxvl. 23, εἰ παθητὸς ὁ Χρι- στός, εἰ πρῶτος ἐξ ἀναστάσεως Ψεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. Else- where the more exact form is found: τ Pet. i. 3, δ avaora- σεως ᾿Ιησοῦ Χριστοῦ ἐκ vexpov. 5. δι᾿ οὗ] Through whom ; as though to recognise the ultimate derivation of his Apostleship from God the Father. Compare 1 Tim. i. 1, Παῦλος ἀπόστολος Χριστοῦ “Incot κατ᾽ ἐπιταγὴν Θεοῦ σωτῆρος ἡμῶν, where how- ever, lest any disparagement of Christ should be dreamed of, he expressly adds, καὶ Χριστοῦ ᾿Ιησοῦ τῆς ἐλπίδος. ἡμῶν. And as there union of origination is ascribed to God and to Christ, so elsewhere union of instrumentality : Gal. 1. 1, Tav- os ἀπόστολος...διὰ Ἰησοῦ Χρι- στοῦ καὶ Θεοῦ πατρός. No Scrip- ture proof of the Deity of Christ is more satisfactory than this sort of indirect testimony borne to it by the interchange of prepositions (whether of cau- sation or of action) between Him and God. χάριν καὶ ἀποστολήν] RV... 15, τὴν χάριν τὴν δοθεῖσαν μοι... εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη. Eph. iii. ὃ, ἐμοὶ... ἐδόθη ἡ χάρις αὕτη, ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι κ.τ.λ. εἰς ὑπακοὴν. ..ἔθνεσιν] xv. 18, εἰς ὑπακοὴν ἐθνῶν. Xvi. 26, μυσ- τηρίου...εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος. ὑπακοὴν πίστεωςΪ] Obedience to a faith, to a system of faith ; to a Gospel of which the one 4 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. ΄σ af \ ~ , “- σας 6 τοῖς ἐθνεσιν ὑπερ τοῦ ὀνόματος αὐτοῦ" ἐν οἷς > \ ε ~ \ lanl ral q 7 ἐστε Kal ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ: πᾶσιν a 53 > ε / 3 ΄- ΄᾿. ped τοῖς OUVOLY ἐν Ρωμῃ ἀγαπητοῖς Θεοῦ, κλητοῖς demand is faith. The genitive is like that in 2 Cor, x, 5, «is τὴν ὑπακοὴν τοῦ Χριστοῦ, and 1 Pet, i, 22, ἐν τῇ ὑπακοῇ τῆς ἀληθείας. For πίστεως, compare Gal. ili, 2, 5, ἐξ ἀκοῆς πίστεως, out of (as the result of ) ὦ hearing (tidings, announcement) of afarth. ὑπέρ] The connexion is with ἐλάβομεν χ. k. a. ovopatos| The name of a person is that which brings him before the mind as all that he is ; and is often used in Scripture as a summary of the character or qualities, See Exod. xxxiii. 19, XXXIV. 5—7, LXX, καὶ ἐκάλεσε τῷ ὀνόματι Κυρίου.. «Κύριος ὁ Θεὸς οἰκτίρμων καὶ ἐλεήμων, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός κ-.τ.λ. John xii. 28, Πάτερ, δόξασόν σου τὸ ὄνομα, Manifest Thyself as that which Thou art: &. Thus the name of Christ is Christ such as He is, John xx. 31, Conv ἔχητε ἐν TO ὀνόματι αὐτοῦ. 6. ἐν οἷς] That is, ἐν τοῖς ἔθνεσιν, and therefore amongst those to whom my commission extends. κλητοὶ Ἰησοῦ] See note on verse 1. That which was a literal call, with the living voice, in the case of the first disciples (as Matt. iv. 21, εἶδεν ἄλλους δύο ἀδελφούς...καὶ ἐκάλεσεν αὐτούς), that which in the Parables is a figurative summons to a feast or a reckoning (as Matt, xx. 8, κά- λεσον τοὺς ἐργάτας. ΧΧΙΪ. 3, καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ κα- λέσαι τοὺς κεκλημένους εἰς τοὺς γάμους), is now the announce ment of the Gospel, howsoever made audible in men’s hearts and consciences. ‘They who by God’s Providence receive that knowledge and profess obedience to it are the called of Jesus Christ. The genitive is unusual. Compare ἀγαπητοῖς Θεοῦ in the following verse. 7. κλητοῖς ἁγίοις], Persons consecrated (set apart for God) by his own special summons. So 1 Cor. i, 2, τῇ ἐκκλησίᾳ τοῦ Θεοῦ, ἡγιασμένοις ἐν Χριστοῦ Ἰησοῦ... κλητοῖς ἁγίοις. “Ayvos (from ἄζο- μαι, to stand in awe of, through ἄγος, the object of such awe) is one sacred or consecrated, the op- posite of κοινός, which is (like Bé- βηλος) open to any one. ‘Thus 1 Pet. 11. 9, in two parallel clauses, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, a sacred race, a people unto acquisition (that is, whom God wills to make His own) : compare Levit. xx. 26, LXX. καὶ éveoGé μοι ἅγιοι, OTL ae ἅγιός εἰμι κύριος ὁ Θεὸς ὑμών, ὁ ἀφορίσας ὑμᾶς ἀπὸ πάντων τῶν ἐθνῶν εἶναι ἐμοί, For I. 6—o. 5 Rah F , ea A 3 3 3 \ σι \ aylols® Xapes υμιν Kat εἰρηνή agvvoO Θεοῦ TAT POS ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. Πρῶτον μὲν εὐχαριστώ τῷ Θεῷ μου διὰϑ 4a ΄σ \ / e ~ J 7 Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, OTL ἡ πίστις j [LW AN ἐν ὅλω τῷ κόσμω ὑμών καταγγελλεται ἐν ὅλῳ To μῳ. the combination οὗ κλητός and ἅγιος, see Heb. iii. τ, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι. And for the sense, 2 Thess. ii. 13; 14, εἵλατο ὑμᾶς ὁ Θεὸς ἀπ’ ἀρχῆς [or ἀπαρχὴν] εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας, εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν. χάρις] Free favour: opposed alike to ,ὀργή (Eph. i i. 35 5» 7» ἤμεθα τέκνα φύσει ὀργῆς.. xapirt ἐστε σεσωσμένοι.. ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάρι- τος αὐτοῦ ἐν χρηστότητι ἐφ᾽ ἡμᾶς ἐν Χριστῷ Ἰησοῦ), and to ὀφεί- λημα (iv. 4, τῷ δὲ ἐργαζομένῳ ὁ ο μισθὸς οὐ λογίζεται κατὰ χάριν ἀλλὰ κατὰ Sota age x1. 6, εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων). εἰρήνη] Peace, in the consci- ousness of χάρις. Grace releaseth sin, and peace maketh the con- science quiet (Luther on Gal. Ἔ 3). Peace (1 ) with God (v. I, εἰρήνην ἔχωμεν [or ἔχομεν] πρὸς τὸν Θεόν), peace (:) with man (Heb. ΧΙ, 14, εἰρήνην διώκετε μετὰ πάντων), peace (3) with one- self (ili. 17, ὁδὸν εἰρήνης οὐκ ἔ- γνωσαν). ἀπὸ Θεοῦ... καὶ x. Ἰησοῦ] Νο- We Hy μάρ-9 tice the incidental testimony borne again and again in this phrase to the Deity of Christ. Could it be said, Grace and peace Srom God and—a man ? ὃ, πρῶτον μέν] So natural is the introduction of the great subject of the Epistle. J thank God for what I hear everywhere of your faith. I long to see you. Why? Because I have a mes- sage for you. What is it? τῷ Θεῷ pov] My God. The same appropriation is found in but a few other passages of St Paul’s Epistles. 1 Cor. i. 4, εὐ- χαριστῶ τῷ Θεῷ μου πάντοτε περὶ ὑμῶν. 2 Cor. Xil. 21, μὴ...ταπει- νώσει με ὁ Θεός μου πρὸς ὑμάς. Phil. 1. 3, εὐχαριστῶ τῷ Θεῷ μου. iv. 190; ὁ δὲ Θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν. Philem. 4, εὐχαριστῶ τῷ Θεῷ μου πάντοτε μνείαν ee ποιούμενος. n πίστις ὑμῶν] I Thess. 1; 8, ἐν παντὶ τόπῳ ἡ πίστις ὑμών ἐξ. ελήλυθεν. ἐν ὅλῳ τῷ κόσμῳ] St Paul himself had already preached ἀπὸ Ἱερουσαλὴμ, καὶ κύκλῳ μέχρι τοῦ Ἱλλυρικοῦ (xv. 19). Anda very few years later he speaks of the Gospel as κηρυχθέντος ἐν D 6 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. , , 3 e Θ ’ - a / > ~ TUS γὰρ μου EOTLY O €OS, w AT PEVW εν τω / / ron [, a ΄ ΄- πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, e 3 ᾿ lA ΄σ ~ , τους ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι, πάντοτε \ ~ ΄σ΄ » > ἐπὶ τῶν προσευχῶν μου δεόμενος εἴ πως ἤδη πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρα- vov (Col, i. 23). Thus early was the charge approximately ful- filled, πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει (Mark VL δ. Q- μάρτυς γάρ μού ἐστιν. ὁ Θεός] 2 Cor, 1. 23, ἐγὼ δὲ μάρ- Tupa τὸν Θεὸν ἐπικαλοῦμαι ἐπὶ τὴν ἐμὴν ψυχήν. Phil. i. ὃ, μάρ- Tus γάρ μου ὁ Θεός, ὡς ἐπιποθῶ πάντας ὑμᾶς. 1 Thess. ii. 5, 10, Θεὸς μάρτυς.. ὑμεῖς μάρτυρες καὶ ὁ Θεός. ᾧ λατρεύω] The words λα- τρεύειν and λατρεία, denoting originally the service of a work- man (λάτρις) for hire (Aatpov)— and soin Exod, xii. 16, LXx. πᾶν ἔργον Aatpevrov, and often else- where—are employed through- out the Septuagint and New Testament in reference to the service of God: whether (1) ge- nerally by the worshippers; as first Exod. ii, 12, καὶ λατρεύσετε τῷ Θεῷ ἐν τῷ ὄρει τούτῳ, Xli, 25, φυλάξασθε τὴν λατρεΐαν ταύτην. ἄς, Matt.iv. το. Lukei, 74. ll. 37. iv. 8. John xvi. 2. Acts XXIV, 14, XXVi,. 7. XXVil, 23, ov εἰμί, ᾧ καὶ λατρεύω. 2 Tim. i. 3, ᾧ λατρεύω ἀπὸ προγόνων ἐν Ka- θαρᾷ συνειδήσει. Heb. ix. 9. x. 2. or (2) specially by the priests; as 1x. 4, καὶ ἡ νομοθεσία καὶ ἡ λατρεία. Heb, viii. 5. ix. I, 6, ν δικαιώματα λατρείας....οἱ ἱερεῖς Tas λατρείας ἐπιτελοῦντες. Xiil. 10, οἵ τῇ σκηνῇ λατρεύοντες. And it may be that St Paul in the passage before us thus claims for himself the exercise of a Christian priesthood; saying, - To whom I offer perpetually a sacrvjicial service ; not carnal and formal, like the Jewish offerings ; not exercised in the courts or buildings of a material temple, like the rites of the Levitical sys- . tem, but in the shrine of my own spirit, and in the devotion of life itself to the proclamation of the Gospel of Lis Son. Compare Xu. I, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν... «τὴν λογικὴν λατρείαν ὑ ὑμῶν. Phil. ὯΙ. 23 ἡμεῖς γάρ ἐσμεν ἡ περιτομή (the cir- cumcised nation) οἱ πνεύματι Θεῷ [or Θεοῦ] λατρεύοντες. Heb. Ἰχ. τά, ΠῚ gon ἀδιαλείπτως μνείαν] τ Thess, . 3, ἀδιαλείπτως μνημονεύοντες. il, τῷ. τ 2 Tim. i. 3, ὡς ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν ἐν ταῖς δεήσεσίν μου. το. ἐπὶ τῶν προσευχῶν μου] At the time (on the occasion) of my prayers: whenever I pray. The same expression occurs in Eph, τ ἢ ITs! 7 \ , a Δ ΄ο ~ ποτὲ εὐοδωθήσομαι ἐν TH θελήματι τοῦ Θεοῦ 3 ΄ \ e = ἐλθεῖν προς ὑμάς. > lol A > ΄σ ε “" .« ἐπιποθῶ yap ἰδεῖν ὑμᾶς, ἵναττ cad / ΄- \ > \ τι METAOW χαρισμα ὑμῖν πνευματικὸν εἰς TO OTN- 1 τό, μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου. I Thess. i, 2. Philem. 4. ἤδη ποτέ] Now αὐ last. Phil. iv. IO, OTL 981 ποτὲ ἀνεθά- λετε τὸ ὑπὲρ ἐμοῦ φρονεῖν. εὐοδωθήσομαι͵] A verb of fre- quent occurrence in the Septua- gint from Gen. xxiv. 12 onwards, both in a literal and metaphori- cal sense. In the New Testa- ment the latter predominates. 1 Cor. xvi. 2, θησαυρίζων ὅ τι ἐὰν εὐοδῶται. 3 John 2, εὐοδοῦσθαι καὶ τ gag καθὼς εὐοδοῦταί σου ἡ ψυχή ἐν τῷ θελήματι] In (within, not without, the limits of ) the will of God. Elsewhere the will of God is spoken of rather as the (1) instrument, (2) rule, or (3) aim, than the merely con- taining or limiting measure: (1) διὰ θελήματος Θεοῦ, as in XV. 32, ἵνα ἐν χαρᾷ ἔλθω πρὸς ὑμᾶς διὰ θελήματος Θεοῦ. τ Cor. ποτ ΟΡ 11. vill. 5.’ Eph. i. mee ola a; 2 Tim. 1: .1..ὄ (2) κατὰ τὸ θέλημα τοῦ Θεοῦ, or the like, Gal. 1. 4. Eph, Ss a (3) πρὸς τὸ θέλημα αὐτοῦ, Luke xii, 47; and (perhaps) εἰς τὸ ἐκείνου θέλημα, 2 Tim. 11. 26 (unto, so as to effect, His, God’s will), 11. ἐπιποθῶ γὰρ ἰδεῖν} Ι sate lil, 6, ἐπυποθοῦντες ἡμᾶς ἰδεῖν καθάπερ καὶ ἡμεῖς ὑμᾶς. 2 Tim. 1. 4; ἐπιποθῶν σε ἰδεῖν. χάρισμα πνευματικόν] The word χάρισμα has various appli- cations in Scripture. (1) To the one great gift of eternal life in Christ ; as in v. 15, 16, and vi. 23. (2) To the gifts of God generally; as in Xi. 29, ἀμεταμέ- Anta yap τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ. (3) To the gifts of the Spirit for office and minis- tration ; aS in Xli. 6, ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα. τ Cor, τῆς Ri AY GY a8, ΟΣ ar orae ρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα κιτιλ. τ Tim. iv. 14, τοῦ ἐν σοὶ χαρίσματος. 2 Tim. iL 6. 1 Pet. iv. ro. (4) To spe- cial personal gifts, whether of constitution or Providence; as in 1 Cor. vii. 7, ἕκαστος ἴδιον ἔχει χάρισμα ἐκ Θεοῦ. 2 Cor. i. 11, TO εἰς ἡμᾶς χάρισμα διὰ πολλῶν. So wide is the scope of the pos- sible meaning of the word in the passage before us. It may in- clude the miraculous gifts, for the communication of which the presence of an Apostle seems or- dinarily to have been necessary (see Acts viii. 14—17). But it has also a wider import, compre- hending any kind of spiritual blessing ; increased knowledge, hope, strength, &c, See the next D2 8 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. τοριχθῆναι ὑμᾶς" τοῦτο δέ ἐστιν, συνπαρακληθῆ- > eon \ ΄σ 3 3 / , ε ΄“ ναι ἐν ὑμῖν δια τῆς ἐν ἀλλήλοις πίστεως, υμων i. a 18 τε καὶ EMou. οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, « / 7 ΄σ΄ \ Ss A ὅτι πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, Kal verse, στηριχθῆναι, συνπαρακλη- θῆναι" also συναναπαύσωμαι, in XV. 32. στηριχθῆναι] A verb derived from the same root with ἱστάναι. Τὸ denotes (1) to set firmly, as Luke ix. 51, to πρόσωπον av- τοῦ ἐστήρισεν TOD πορεύεσθαι εἰς Ἱερουσαλήμ. Xvi. 26, μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστή- ρικται. (2) Then to establish, in a spiritual sense; whetber by human agency (as Luke xxii, 32, καὶ σύ ποτε ἐπιστρέψας στή- ρισον τοὺς ἀδελφούς σου. τ Thess. lili, 2, James 8. Rev. iii, 2); or by the act of God (as xvi. 25, τῷ δὲ δυναμένῳ ὑμᾶς στη- ρίξαι κατὰ τὸ εὐαγγέλιόν μου. τ hess 910 τὸ ὁ ΠΉ δε, ὅτὸ 1, lil, 3. 1 Pet. v. 10, ὀλίγον πα- θόντας αὐτὸς καταρτίσει, στηρίξει, σθενώσει). Here, and in 2 Pet. i, 12, the passive is used, with- -out further definition, 12. τοῦτο δέ ἐστιν] That is to say. In other words. Else- where τοῦτ᾽ ἔστιν is the form used: see, for instance, vii. 18. 110, (x, 6, 95 8. »ἘΓ hilem., 1.2; συνπαρακληθῆναι) The words ἐν ὑμῖν show that the accusative to be understood before this in- finitive is not (as above) ὑμᾶς only. On the other hand, the words ἐν ἀλλήλοις imply that it is not ἐμέ only. The sense therefore is, That both you and I may be encouraged together, im you (in the matter, on the sub- ject, of you, of your spiritual condition and growth in grace), by means of the faith which is in each other, the faith, I mean, both of you and me. ‘The double compound συνπαρακαλεῖν is found only here in Scripture. 13. οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν] A phrase by which St Paul fre- quently introduces a new and important topic. Here the sub- ject is his anaiety to visit them, with all the solemn and weighty reasons which follow in expla- nation of it. In xi. 25, it is that of the future conversion of Israel. - In 1 Cor. x. 1, that of national privilege and individual respon- sibility. In 1 Cor, xii. 1, that of spiritual gifts, their meaning and purpose. In 2 Cor. i. 8, that of his recent danger and its moral. In 1 Thess. iv. 13, that of the condition and prospects of the Christian dead. πολλάκις] Compare τὰ πολ- da (and the note) in xv, 22. προεθέμην] See note on iii, 25, προέθετο. ‘The substantive πρόθεσις is found in Acts xxvii. 1) ag ες 9 9 , / ΄σ ΄σ [γ4 \ \ = ἐκωλύθην ἄχρι τοῦ δεῦρο, ἵνα τινα καρπὸν σχώ \ > See? \ \ > ΄σ ΄ af και €V υμιν καθὼς Ree Er- "FOS λοιποῖς ἐθνεσιν" g (A ~ F 3 Ἢ Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοή-τΆ > / > / τοις, ὀφειλέτης εἰμι" .«“ \ 3 iar eR / OUTWS TO KAT EME TPO-15 θυ Σ YUL ts ἐν ‘Pw εὐ ελίσασθαι μον καὶ ὑμῖν τοῖς ἐν Ῥώμη evayyert ἱ 13, in the simple sense of pwr- pose: κρατηκέναι. Elsewhere in a more sacred and solemn connexion ; as Acts xi. 23, τῇ προθέσει τῆς καρδίας προσμένειν τῷ κυρίῳ. 2 Tim. iil. ro. And of the Divine purpose, in vii. 28. ix. 11. Eph. moet. th. τῆ <2) Tim. i. 0. , καὶ ἐκωλύθηνἢἮἢ Exactly as in τ Thess. ii. 18, ἠθελήσαμεν ἐλθεῖν πρὸς ὑμάς...καὶ ἐνέκοψεν ἡμᾶς ὃ Σατανᾶς. The καί com- bines the purpose, and the disappointment of the purpose, as together making up the re- sult. He wished it, and he had failed. For the fact see also xv. 22. And with regard to the agency to which St Paul ascribes the disappointment, ob- serve that, whereas here, and in xv. 22, he leaves it unde- fined (ἐκωλύθην, ἐνεκοπτόμην), suggesting the idea of God’s con- trolling Providence ; in 1 Thess. ii. 18, on the contrary, he ex- pressly assigns it to Satan; re- garding the hindrance of what he feels to have been a salu- tary design as indicating, in one aspect at least, the opposition of the enemy of good. δόξαντες τῆς προθέσεως ἘΕ-. "EXAnv καὶ ᾿Ιουδαῖος.. ἵνα τινά] Depending upon προεθέμην, καρπὸν σχῶ] John iv. 36, ὁ θερίζων μισθὸν λαμβάνει καὶ συν- ἄγει καρπὸν εἰς ζωὴν αἰώνιον. Phil. i, 22, τοῦτό μοι καρπὸς ἔργου. 14. Ἑλλησίν τε... ἀνοήτοις] Civilised and uncivilised, intel- lectual and wnintellectual : men (1) of all races, and (2) of all capacities, The parallelism of Ἕλλησιν and σοφοῖς here recalls Ἕλληνες σοφίαν ζητοῦσιν in τ Cor. 1 5.2. βαρβάροις] Acts xxviii. 2, Ae # Cor. Xiv, τὰ Colin. τὰν βάρβαρος, Σκύθης. ὀφειλέτης] τ Cor. ix. τό, ἐὰν γὰρ εὐαγγελίζωμαι, οὐκ ἔστιν poe καύχημα" ἀνάγκη γάρ μοι ἐπίκει- ται. For the word see viil. 12, 5 a 15. οὕτως] On this principle: namely, that all alike have a claim upon me. τὸ Kat ἐμὲ πρόθυμον] That which regards me (my part) ts ready. If there be still a hin- drance, it is not on my part. Compare τὰ κατ᾽ ἐμέ, Eph. vi. 21. Pik i r35-"- Col ivi; F. 10 ΠΡΟΣ ῬΡΩΜΑΙΟΥΣ. 6 3 \ > / \ > y Ν ov 1600 yap ἐπαισχύνομαι TO εὐαγγέλιον" δυναμις \ ΄σ , \ ° 7 γὰρ Θεοῦ ἐστὶν εἰς σωτηρίαν TavTL τῷ πιστευ- a ͵ I7ovTt, Ἰουδαίῳ τε πρῶτον καὶ “Ἑλληνι. δικαιο- 16. Or omit πρῶτον. _16. οὐ γὰρ κιτ.λ.] This verse is the starting-point to the whole of the doctrinal part of the Epi- stle. Zhe Gospel is a power of God, His powerful and effectual instrument, for bringing to sal- vation every one who believes τέ. How does it effect this? Jt re- veals God’s offer of δικαιοσύνη (verse 17). But why is this needed ? Because God’s wrath is upon sin (verse 18); and all have sinned: the Gentiles uni- versally (verses 19—32);_ the Jews no less fatally (11. I—111. 20). Thus needed, what rs the offer ? This question is answer- ed in the remainder of the 3rd chapter. The gratuitous cha- racter of the offer is vindicated and illustrated, by the language even of the Old Testament Scriptures, in the 4th chapter. The power of this instrument of salvation is enlarged upon, with some digressions, in chapters v. to viii. The bearing of the Gospel upon the Jewish nation is the general subject of the three following chapters. And the 12th enters upon the prac- tical consequences of the doc- trine already opened. ἐπαισχύνομαι] Mark viii. 38, ds yap ἐὰν ἐπαισχυνθῇ pe καὶ τοὺς ἐμοὺς λόγους. Luke ix. 26. 2 Tim. i, 8, μὴ οὖν ἐπαισχυνθῇς TO μαρτύριον τοῦ κυρίου ἡμῶν. And for the sense compare Gal. vi. 14, ἐμοὶ δὲ μὴ γένοιτο Kav- χᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ᾿ς δύναμις Θεοῦ] A power of God. The absence of the article marks it as a part, exercise, manifestation, mstance, of God’s power, not as synonymous or strictly coextensive with it. So 1 Cor. i, 18, ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ ἐστίν. Ἰουδαίῳ τε πρῶτον] Luke Xxiv. 47, εἰς πάντα τὰ ἔθνη, ἀρξά-᾿ μενοι ἀπὸ Ἱερουσαλήμ. Acts Xlil. 46, ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ Θεοῦ K.T.A. 17. δικαιοσύνη yap Θεοῦ] See the fuller statement in iil, 21, ἄς, The form of the word, δι- καιοσύνη, not δικαίωσις (which occurs only in iv. 25 and v. 18), shows that its strict meaning is the state or character of one who is δίκαιος in God’s sight; the addition of Θεοῦ showing that this state is the gift of God, Te Gy 374 11 7 \ ~ > > ~ 9 ͵ > oun yap Θεοῦ ἐν αὐτῷ αποκαλύπτεται ἐκ 7 > ἢ)» \ Lf ε \ πίστεως εἰς πίστιν, καθὼς γέγραπται, Ὁ δὲ 7 39 / / δίκαιος ἐκ πίστεως ζήσεται. and not earned by man. That it is not God’s personal right- eousness which is here said to be revealed in the Gospel, is shown both by the context and by the absence of the article. It is a righteousness of God ; that is, a Divine gift of right- eousness ; a plan devised by οὐ for man to be righteous before Him: thus answering the ques- tion of the book of Job, xxv. 4, LXX. πῶς yap ἔσται βροτὸς δίκαιος ἔναντι Ἰζυρίου; ἢ τίς ἂν ἀποκαθα- ρίσαι ἑαυτὸν γεννητὸς γυναικός : ἀποκαλύπτεται] Is in process of unveiling. The tense ex- presses (as In verse 18) a con- tinuous and gradual operation ; not in the further developement of the doctrine, but in its pro- gressive reception and operation amongst men, The figure of revelation or unveiling, the re- moval of that which obstructs the view of something already existing, is frequent in Scrip- ture, with reference both (1) to truths and (2) to persons, Thus (1) Psalm xevili. 2, LXx. ἐγνώ- pice Κύριος τὸ σωτήριον αὐτοῦ, ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ. Isai. lvi. 1, καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι. Dan. ii. 28, ἄς. ἀλλ᾽ ἔστιν ὁ Θεὸς ἐν οὐρανῷ ἀποκαλύπτων μυ- otypia, Matt. xi. 25, ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Χο, ye od ᾿νε G86, Gal: ai, 23.4 αὐ, Tit. oP bene ae 1 Pet. i, 12; &c. (2) 1 Sam. i. 27, LXX. τάδε λέγει Κύριος" ἀπο- καλυφθεὶς ἀπεκαλύφθην πρὸς οἷς- κον πατρός σου k.T.A. Matt. ΧΙ, 27, καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. Luke x. 22. Gal. 1, 16, ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί. 2 Thess, 11. 3, 6, 8. ἐκ πίστεως εἰς πίστιν] Out of faith unto fuith: a state origi- nating and resulting in faith ; beginning and ending with faith ; depending on faith from first to last. The form of expression resembles 2 Cor. iii, 18, azo δόξης εἰς δόξαν. γέγραπται] Hab, u. 4, LXX. ὃ δὲ δίκαιός pov ἐκ πίστεως ζήσεται, or, ὁ δὲ δίκαιος ἐκ πί στεώς μου ζήσεται. The words were originally written of the safety of the righteous man under God’s protection, in that desolation by the Chaldeans which was the subject of the prophecy. But the same thing is true for all times: the se- cret of the life of the righteous is faith. And thus the clause is three times quoted in an Evangelical sense in the New 12 ΠΡΟΣ 18 POMAIOY®. | ’ ‘a A 9 \ a+. οὐ 3 ων Αποκαλύπτεται yap opyn Θεοὺ ἀπ᾽ οὐρανοῦ 3 \ ~ 9 , \ 3 / 5 / ΄σ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν Testament. See Gal. iii. Heb, x. 38. ζήσεται] Shall have life; in that fuller and higher sense in which life expresses not mere existence, but conscious, satis- Sying, eternal being, by virtue of union with Him who is the Life. So, for example, vi. 13. Luke x. 28, τοῦτο ποίει καὶ ζήσῃ (in answer to the question, τί ποιή- σας ζωὴν αἰώνιον κληρονομήσω ; ; in verse 25). Johnv. 25. vi. 51, 57; 58, ke. 18. ἀποκαλύπτεται yap | ie serve the steps here marked: neglect and abuse of φοίτα issuing in ignorance, folly, and idolatry. (verses 18—23); 2. a judicial abandonment by God Himself to gross and foul cor- ruption (24—32). γάρ] See note on verse τό. He has spoken of σωτηρία: but what need of it? what danger impends? ‘The answer is, God is revealing His purpose of punishing sin, all sin. ὀργὴ Θεοῦ] A wrath of God. The absence of the article ex- presses a particular instance or exercise of the Divine displea- sure. See note on δύναμις Θεοῦ in verse 16, and δικαιοσύνη ( Θεοῦ in verse 17. Luke xxi. 2 3; ἔσται γὰρ ἀνάγκη “μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ. Else- where the other form of expres- Τὰς sion is used ; as in Eph. v. 6, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Col. iii, 6. Rev. xi. 18, de. For the combination, dnoetd πτεται ὀργή, compare ii. 53 θη- σαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρι- σίας τοῦ Θεοῦ. ἀπ᾽ οὐρανοῦ] If these words © are to be connected closely with ἀποκαλύπτεται, We May compare Heb. xil. 25, τὸν ἀπ᾽ οὐρανῶν [χρηματίζοντα] explained fur- ther by 1 Pet. 1, 12, τῶν εὐαγγε- λισαμένων ὑμᾶς πνεύματι ayiw ἀθοσταλέντι ἀπ᾿ οὐρανοῦ. But it may be better to combine ἀπ᾽ οὐρανοῦ with ὀργή, as expressing the region from whence the manifestation of wrath is to be looked for. There is in process of disclosure, wherever the Gospel is carried, a definite and deter- mined indignation of the Holy One against all sin, to be mant- Sested in due time from the hea- ven tn which He dwells, ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ am οὐρανοῦ μετ᾽ ἀγγέλων δυνάμεως αὐτοῦ ἐν πυρὶ φλογὸς διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν Θεόν (2 Thess. i. 7,8). Rev. xx. 9, καὶ κατέβη. πῦρ ἐκ τοῦ οὐρανοῦ καὶ κατέφαγεν αὐτούς. πᾶσαν] Wherever found, in Jew or Gentile. So in ii. 1, 9, 10, ὅτ. δεν, ΠΥ. 10: 18 \ 3 / | > 3 , , 7 \ τὴν ἀλήθειαν ἐν ἀδικία κατεχόντων" διότι TOI - A ΄ al I 9 3 ~ e γνωστὸν τοῦ Θεοῦ φανερὸν ἐστιν ἐν αὐτοῖς" ὁ ἀσέβειαν καὶ ἀδικίαν] Sin a- gainst God and sin ἀφαϊηδέ men. Psalm Ixxili. 6, LXX. περιεβα- λοντο ἀδικίαν καὶ ἀσέβειαν ai- nw ° 5 A Ν τῶν. Prov. xl. 5, ἀσεβείᾳ δὲ περιπίπτει ἀδικία. τῶν τὴν ἀλήθειαν] The verb κατέχειν has two chief applica- tions, both easily explained by its derivation: (1) to hold firmly ; as in Gen. xxi]. 13, LXX. καὶ > Ν Ν e / 3 ἰδοὺ κριὸς εἷς κατεχόμενος ἐν φυ- τῷ. Exod. xxxil. 13, καὶ καθέ- ἕξουσιν αὐτὴν εἰς τὸν αἰῶνα. Luke eee > ͵7ὔ A 4 Vill. 15, ακούσαντες τὸν λόγον κατέχουσιν. Rom. vii. 6, ἐν ᾧ κατειχόμεθα. ΕἸΣ Cor. vii. 39, καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες, ἘΠ 2; τὰς Tapa όσεις κατέχετε. Mos ..2 Cor. Vi. 0, ws μηδὲν ἔχοντες καὶ πάντα κατέχοντες. 1 Thess. v. 21. Philem. 13. Heb. lil. 6, 14. x. 23. &e, (2) to hold down, restrain, hinder; as in Geri. xxiv. 56, LXX. μὴ κατέχετέ pe. Ruth i. 13, ἢ αὐτοῖς κατα- σχεθήσεσθε τοῦ μὴ γενέσθαι av- Opi; Luke iv. 42, κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπ᾽ αὐτῶν. 2 Thess. il. 6, 7, καὶ νῦν τὸ κατέ- χον οἴδατε... μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. The latter appears to be the sense here, Who hinder (hold down, over- bear) the truth in (amidst, by living in) unrighteousness, The former usage, that of holding Jirmly, however suitable to the case of the good hearers in the parable of the Sower (see the above quotation from St Luke), would give too strong a sense for that sort of inconsistent and involuntary knowledge which is here described. 19. διότι] 7 say that they hinder and overbear the truth: it is not that they are left m helpless and hopeless ignorance of it: because, ke. τὸγνωστὸν Tov Θεοῦ Literally, that of God which is matter of knowledge. The expression is wide, and must be interpreted by the context; more especially by the words of ver. 20, 7 τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης. That γνωστός means matter of knowledge, known, rather than capable of being known, cogniz- able, is proved by its use in Scripture. See, for example, Ezra iv. 12, 13. v. 8, LXX. yvw- στὸν ἔστω τῷ βασιλεῖ ὅτι k.T.X. Psalm Ixxvl. τὴ γνωστὸς ἐν τῇ ᾿Ιουδαίᾳ oO Geos, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. Ezek. XxXvi. 32, Dan. iu. 18. John XViil. 15, 16. Acts 1, 19, καὶ γνωστὸν ἐγένετο πάσιν. li. 14. ἵν τοῦ 26... 1X. ΑἸ ὙΠῚ 38a 18. Xix, 17. XXVlll, 22, 28, yvo- στὸν ἡμῖν ἐστὶν ὅτι κ.τ.λ. φανερόν eat] See, for instance, Job xxxvill, — xli. throughout, Psalm xix, 1—4, 14 ΠΡΟΣ rm, A > = 9 / 20Q€0s yap αὐτοῖς ἐφανερωσεν. POMAIOY2. \ \ aed Ta yap aopaTa -~ \ / / ~ / / αὐτοῦ ἀπὸ κτίσεως KOT MOU τοῖς ποιήμασιν νοου- LXX. of οὐρανοὶ διηγοῦνται δόξαν Θεοῦ...εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν κιτ.λ. Jer. v. 21,22. Acts Xiv. 17, καΐτοι οὐκ ἀμάρτυρον αὐτὸν ἀφῆκεν ἀγαθουρ- yov, οὐρανόθεν ὑμῖν ὑετοὺς δι- δοὺς καὶ Kalpots καρποφόρους x.7.A. For the word φανερός see Luke vill. 17, οὐ γὰρ ἔστιν κρυ- πτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ. ἐν αὐτοῖς] Jn them. So 2 Cor. iv. 6, ἐν ταῖς καρδίαις ἡμῶν. Gal, 1. τό, ἐν ἐμοί. ἐφανέρωσεν] Manifested τέ, once for all, by the single act f Creation, and by the constitu- tion of man’s nature in reason and conscience. See the follow- ing verse, The verb φανεροῦν is found in Jer, xxxili. 6, Lxx. and fifty times in the New Testa- ment, 20. ἀόρατα] Gen. 1. 2, LXX, ἡ δὲ γῆ ἦν ἀόρατος Kal ἀκάτα- σκεύαστος, καὶ σκότος ἐπάνω τῆς Sith Tsai. xlvy. 3, καὶ δώσω ι θησαυροὺς 9a adie ἀπο- ios ἀοράτους ἀνοίξω σοι. Col. e556, ὮΣ Tim. ety a Heb, x1. 27> TOV yap ἀόρατον ὡς ὁρῶν / ἐκαρτέρησεν. ἀπὸ κτίσεως] Ever since crea- tion. The absence of the articles calls attention to the quality of the act spoken of. From so elementary an act, from so early a moment, as that of creation τέ- self, God never left Himself with- out witness. For azo in this sense, from, as the starting-point of calculation, ever since, com- pare Matt. xxiv. 21, ἀπ᾿ ἀρχῆς κόσμου. ΧχΥ͂. 34, ἀπὸ καταβολῆς κόσμου. Mark x. 6. xiii. 19, ἀπ᾽ ἀρχῆς κτίσεως. Luke xi. 50. 2 Pet. iii. 4. Rev. xii. 8. xvii. 8. kticews| The word κτίσις seems to be used here (in its proper sense) for the act of crea- ting: and so perhaps also in Mark x. 6. xiii, 19. 2 Pet. iii. 4. 2 Cot, v. 17.2 Galeries, καινὴ κτίσις. Elsewhere, by the same extension of meaning which belongs to the English word creation, it denotes crea- ted being ; whether (1) univer- sally, as in Judith ix. 12, βασι- λεῦ πάσης κτίσεώς σου. XVi. 14, σοὶ δουλευσάτω πᾶσα ἡ κτίσις σου. Wisdom y. 18. Χυϊ. 24, ἢ yap κτίσις σοι τῷ ποιήσαντι ὑπηρετοῦσα. xix. 6. HKeclus. xvi. 17. &e. Mark xvi. 15. Rom. Vill, 19, 20, 21, 22. Col. i. 15, 23, πρωτότοκος πάσης κτίσεως... ἐν πάσῃ κτίσε. Heb, ix. ΤΙ, οὐ ταύτης τῆς κτίσεως (not belong- ing to this visible creation). Rev. ii, 14, ἄς. or (2) particularly ; as Vill. 39, οὔτε τις κτίσις ἑτέρα. Heb. iv. ,13» οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ. t Pet. i. 13, ὑποτάγητε πάσῃ ἀνθρωπίνῃ I. 20. 15 ele e/ »".Λ Ὁ we , \ μενα καθορᾶται, ἣ TE ἀΐδιος αὐτοῦ δύναμις καὶ , > \ 2 θειότης, εἰς TO εἶναι κτίσει (every hwman institution or ordinance). κόσμου] Properly, (1) order, arrangement, apparatus, and in the Lxx. the word scarcely ad- vances beyond this its strict sense: it still requires a genitive of explanation. Gen. ii. 1, ὁ ov- pavos καὶ ἡ γῆ Kal πᾶς ὁ κόσμος αὐτῶν. Deut. iv. 19, τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ. XVll. 3, παντὶ τῷ κόσμῳ τῷ ἐκ Seta to) τοῦ οὐρανοῦ. Isai. xxiv. 21. (2) In the Apocrypha the sense of universe is fully established. Wisdom Vil. 17, εἰδέναι σύστασιν κόσμου καὶ ἐνέρ- toe στοιχείων. Xl. 175 κτίσασα τὸν κόσμον ἐξ ἀμόρφου ὕλης. 2 Mace. iii. 12, τετιμημένου κατὰ τὸν σύμπαντα icra: Vii. 9 23; ὁ τοῦ κόσμου βασιλεύς.. τοῦ κόσμου κτιστής. ΧΙ]. 14. ἐάν so throughout the New Testa- ment ; as in John 1 m0; ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος % αὐτοῦ ἐγένετο. Acts xvii. 24, ὁ Θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ: (3) Side by side with this sense we find a special appropriation of the word to the world of men; as in John 1. 10, 393 ὁ κόσμος αὐτὸν οὐκ ἔγνω. ae τὴν ἁμαρτίαν τοῦ κόσμου. iii. 16, 17. iv. 42. Vi. 33, 51. Vii. 4, 7, &e. (4) At length the term sinks into one of ‘disparagement and > \ > ΄ αὐτοὺς αναπολογήτους, reproach, denoting either (a) the world of sense and matter, in contrast with spirit and heaven; as in the phrases τὰ στοιχεῖα τοῦ κόσμου (Gal. iv, 3: Col. τ. 8, 20), μεριμνᾶν τὰ τοῦ κόσμου (op- posed to μεριμνᾶν τὰ τοῦ κυρίου, 1 Cor. vii. 33, 24), &c. or (β) the world as affected by sin, and lying under God's displea- sure. 1 Cor. xi. 32, iva μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Eph. ll. 2, 12, ἄθεοι ἐν τῷ κόσμῳ. Heb. mas 38. James i. 27. 2 Pet. 1. 4, τῆς ἐν TO κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. ii, 5, 20, τὰ μιάσματα τοῦ κόσμου. I John 11. 15, τό, Ὁ ΕΣ | 4, 5. V. 4, 5 ὃ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται. τοῖς ποιήμασιν Eph. ll. Io, αὐτοῦ γάρ ἐσμεν ποίημα. Psal. Ixiv, Io, LXX, ἀνήγγειλαν τὰ ἔργα τοῦ Θεοῦ, καὶ τὰ ποιήματα αὐτοῦ συνῆκαν. cxliii, 5, ἐμε- λέτησα ἐν πᾶσι τοῖς ἔργοις σου, ἐν ποιήμασι τῶν χειρῶν σου ἐμε- λέτων. In the Book οὗ Eccle- siastes it occurs almost twenty times; as in iii, 11, τὸ ποίημα Ay ὃ ἐποίησεν ὁ Θεός. Vii. 13, ἴδε ἈΝ < n -“ τὰ ποιήματα τοῦ Θεοῦ. Vili. 17. ΧΙ. 5. The usage of this word points at least as much to deeds as to works; to things done as to things made, And thus the reference here will be not only to what are called the works of Nature, but also to the acts of 16 ΠΡΟΣ ῬΩΜΑΙΟΥ͂Σ. : , , : \ \ ‘¢ 21du0Tt γνόντες τὸν Θεὸν οὐχ ὡς Θεὸν ἐδόξασαν X\ / 3 \ ? / > ~ ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς God’s Providence and of His moral government of the world. νοούμενα καθορᾶται] The for- mer word expresses the exercise of mind and thought upon the subject, the latter (in strong metaphor) the result. The in- visible things of God, perceived by the help of His acts, are made visible to the eye of the mind : τὰ ἀόρατα νοούμενα καθοράται. νοούμενα] Matt. xxiv. 15, ὁ ἀναγινώσκων νοείτω. 2 Tim, ii, 7, νόει ὃ λέγω, &e. καθορᾶται] Num. xxiy, 2; LXx. Βαλαὰμ...καθορᾷ TOV Ἴσ- ραὴλ ἐστρατοπεδευκότα κατὰ φυ- Aas. Job x. 4, ἢ ὥσπερ βροτὸς ὁρᾷ καθορᾷς; ἀΐδιος] Jude 6 "δεσμοῖς ἀϊδίοις. Wisdom ii. 23, ὁ Θεὸς ἔκτισε τὸν ἄνθρωπον ἐπ᾽ ἀφθαρσίᾳ, καὶ εἰ- κόνα τῆς ἰδίας ἀϊδιότητος ἐποίησεν αὐτόν. Vil. 26, ἀπαύγασμα γάρ ἐστι φωτὸς ἀϊδίου. δύναμις καὶ θειότης] 2 Pet, i, 3, τῆς θείας δυνάμεως αὐτοῦ. θειότης] Divinity, Godlike character, possession of Divine attributes; not Deity, Godhead, which is θεότης. Of θεότης also we have one example in Scrip- ture ; Col. 1, 9, ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σω- ματικῶς. Neither form is found in the txx. In Wisdom xviii. 9, we have τὸν τῆς θειότητος νόμον. εἰς τὸ εἶναι αὐτούς] Unto their being (to the end they may be) without excuse ; that is, of they believe not. The manifestation of God in Nature and Provi- dence is designed to deprive un- belief of its excuse. Acts xiv. 17, οὐκ ἀμάρτυρον αὐτὸν ἀφῆκεν. For the phrase εἰς τὸ εἶναι see also 111, 26, iv." 55, TOS τὶ 29. Xv. τό. ΝΠ ἐν αὐτούς] Refers to ἀνθρώπων in verse 18. ἀναπολογήτους] Destitute of apology or self-defence. So 11. 1. 21. γνόντες tov Θεόν] See verse 10. ἐδόξασαν] The word express- es to make glorious ; that is, to show forth the perfections of a Person. Sometimes it is applied to the act of God Himself; as in John ΧΙ]. 28, Πάτερ, δόξασόν σου τὸ ὄνομα. Xvi, 14. XVil. 1, 4,5. Acts τ πππυΥγΣ Sometimes to the reflexion of God’s self-manifestation, in the adoration or deyotion of man; as in Matt. v. 16, οὕτως Aap- ψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως.. «δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐ- ραγναῖς. 3%, 8: a Bye eee vi. 20. Gal. i. 24. Rev. xv. 4. ἄς. They did not, either in wor- ship or obedience, recognise the perfection of God’s character, as manifested 1a His works and ᾿ ! ’, 7 ΄, ᾿θρώπων, ὅτι εἰσὶ μάταιοι. ii. pro. 17 ~ a \ > 7 3 / διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. φάσκοντες εἶναι σοφοὶ ἐμωράν-29 θησαν, καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου 23 ways. So Isai, xiii. 23, 1ΧΧ. οὐδὲ ἐν ταῖς θυσίαις σου ἐδόξασάς pe. Dan. v. 23, καὶ τὸν Θεόν, οὗ ἡ πνοή σου ἐν TH χειρὶ αὐτοῦ καὶ πᾶσαι αἱ ὁδοί σου, αὐτὸν οὐκ ἐδόξασας. ἐδόξασαν ἢ ηὐχαρίστησαν] Psalm 1. 23, LXX. θυσία αἰνέσεως δοξάσει με. ηὐχαρίστησανΠ A. verb not found in the Lxx., though it occurs forty times in the New Testament. Judith viil. 25. Wisdom xvii. 2. 2 Macc.i. 11, ἐκ μεγάλων κινδύνων ὑπὸ τοῦ Θεοῦ σεσωσμένοι, μεγάλως εὐχαριστοῦ- μεν αὐτῷ. ἐματαιώθησαν] 2 Kings XVil. 15, 16, LXX. Kai ἐπορεύθησαν ὀπίσω τῶν ματαίων, καὶ ἐματαιώθησαν... καὶ ἐποίησαν ἑαυτοῖς χώνευμα, δύο δαμάλεις, καὶ ἐποίησαν ἄλση, καὶ προσεκύνησαν πάσῃ τῇ δυνάμει τοῦ οὐρανοῦ, καὶ ἐλάτρευσαν τῷ Baod x.7.X. I Sam. xxvi. 21. rt Chron. xxi. 8. Eph. iv. 17, τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν. ἐν τοῖς] In, as the field or region in which the infatuation was incurred. διαλογισμοῖς] Psalm xciv. II, LXx. (1 Cor. ili, 20) Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν av- Matt. xv. 10, διαλογισμοὶ πονηροί. Mark yii. 21, οἱ διαλογισμοὶ of κακοί. James il. 4, κριταὶ δια- λογισμῶν πονηρῶν. ἐσκοτίσθη)] The three forms, σκοτάζω, σκοτίζω, σκοτόω, are found in the τχχ.; the first usually as an intransitive verb, as in Eccles. xii. 3, καὶ σκοτάσου- ow at βλέπουσαι ἐν ταῖς oats. The metaphorical use is first seen in Psalm Ixix. 24 (quoted in Rom. xi. 10), σκοτισθήτωσαν ot ὀφθαλμοὶ αὐτῶν τοῦ μὴ BAS wev. Eph. iv. 18, ἐσκοτωμένοι τῇ διανοίᾳ ὄντες. ἀσύνετος] See verse 31, ἀσυν- έτους, ἀσυνθέτους. Matt. xv. 16. Mark vii. 18. ἀσύνετος καρδία] Psalm lxxvi. 6, LXX. ἐταράχθησαν πάντες ot ἀσύνετοι TH καρδίᾳ. 22. φάσκοντες] Gen. xxvi. 20, LXx. Acts XXIV. 9. XXV. 10. In Rev. 11. 2, τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, the received text has φάσκοντας. σοφοὶ ἐμωράνθησαν] Isai, xix. II, LXX. of σοφοὶ σύμβουλοι τοῦ βασιλέως, ἡ βουλὴ αὐτῶν μωραν- θήσεται. xliv. 25, τὴν βουλὴν αὐτῶν μωραίνων. Jer. X. 14, ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώ- oews.. li. 17. 1 Cor. 1. 20, ποῦ σοφός:...οὐχὶ. ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου; Compare Matt. v. 13, ἐὰν δὲ τὸ ἅλας μωρανθῇ κ.τ.λ. 23. ἤλλαξαν] Psalm ΟΥ̓]. 20, 18" ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου “ \ /, ΄σ΄ “4 καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. LXX. καὶ ἠλλάξαντο τὴν δόξαν av- τῶν ἐν ὁμοιώματι μόσχου K.T.A, δόξαν] Glory is the effulgence of light. A candle set under a bushel would have no glory. Luke xi. 335 οὐδεὶς λύχνον ἅψας εἰς κρυπτὴν τίθησιν οὐδὲ ὑ ὑπὸ τὸν μόδιον, ἀλλ᾽ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπω- ow. Applied to a Person, it is the manifestation of excellence. The Shechinah was the glory of the Lord in outward dis- play. «x Kings viii. 11, Lxx, ἔπλησε δόξα Κυρίου τὸν οἶκον Κυρίου ͵ Whatever manifests the character of God, whether in power, wisdom, or love, is called in Scripture His glory. John xi, 40, ovK εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ Θεοῦ; τοῦ ἀφθάρτου Θεοῦ] 1 Tim. 1. 17, τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ ἀοράτῳ μόνῳ Oca. The word ἀφθαρτος is equivalent (in this connexion) to o μόνος ἔχων ἀθανασίαν in τ Tim. vi. τό. ‘Compare Wisdom xii. I, TO γὰρ ἀφθαρτόν σου πνεῦμά ἐστιν ἐν πᾶσ ι. ἐν ὁμοιώματι] The construc- tion of ἀλλάσσειν in Classical Greek is with τινός, ἀντί twos, or (rarely) τιν. The Hellenis- tic usage is either (1) the last of these; the dative expressing that by the instrumentality (that διὸ is, by the substitution) of which the exchange is made; as, for example, in Levit. xxvil. Io, . ἐὰν δὲ ἀλλάσσων ἀλλάξῃ κτῆνος κτήνει κιτιλ. Or (2) ἔν τινι, as | here. They changed the glory of God in (so as to consist wm) lke- ness of, ἄς. In other words, They exchanged it for. See also verse 25, μετήλλαξαν τὴν ἀλή- θειαν τοῦ Θεοῦ ἐν τῷ ψεύδει. ὁμοιώματι εἰκόνος ἀνθρώπου] A likeness of (consisting of )a similitude of a man: εἰκόνος is an explanatory genitive, answer- ing the purpose of ὡς εἶδος in Ezek. i. 26, LXX. ὁμοίωμα ὡς εἶδος vO Elsewhere we have, in the same sense, ὁμοίωμα ἀνθρώπου alone; as in Ezek. 1. 5. The words ὁμοίωμα and εἰ- κὠν are found in apposition in Deut. iv. τό, LXX. πᾶσαν εἰκόνα, ὁμοίωμα ἀρσενικοῦ καὶ θηλυκοῦ K.T.A. εἰκόνος $0. ἀνθρώπου] Man is himself called in 1 Cor. x1. 7, εἰκὼν kat δόξα Θεοῦ, in allusion to Gen. i. 26, 27, Dx% kar εἰκόνα Θεοῦ ἐποίησεν αὐτόν. V. I. ix. 6. Compare Gen. v. 3, “Addy «ἐγέννησε κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ (of himself ), Kal ἐπωνόμασε TO ὄνομα αὐτοῦ Σήθ. πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν] Acts X. 12, ἐν ᾧ ὑπῆρ- χεν πάντα τὰ τετράποδα καὶ ἑρ- - _ thrice-repeated phrase, 19 / > ‘ ε \ > ζω Σ , τ παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμαζεσθαι πετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. xi. 6, James iil. 7; πᾶσα γὰρ φύσις θηρίων τε καὶ πετεινῶν ἑρπετῶν τε καὶ ἐναλίων κιτιλ. Compare Deut. iv. 16— 18, LXX. μήποτε ἀνομήσητε, Kal ποιήσητε ὑμῖν αὐτοῖς γλυπτὸν ae) , ὁμοίωμα... -παντὸς κτήνους. .-παν- τὸς ὀρνέου πτερωτοῦ.. -παντὸς ἐρ- πετοῦ κ.τ.λ. 24. παρέδωκεν] Surrendered, handed them over, gave them up o: that is, ceased to restrain them by the strivings of con- science ; left them to themselves: see verse 28. In Eph. iv. 109, the preceding step, their sur- render of themselves to evil, is similarly expressed: oitwes az- ndyyKoTes ἑαυτοὺς παρέδωκαν TH ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ. παρέδωκεν αὐτοὺς ὁ Θεός] This παρέ- δωκεν αὐτοὺς ὁ Θεὸς...εἰς ἀκα- θαρσίαν _(verse 24); παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας (verse 26), παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν (verse 28), shows that the whole passage from verse 24 to verse 32 is descriptive of one stage, not of two stages, in the deterioration of the Gentile world; that, namely, in which the Divine influence is withdrawn (Hosea iv. 17, Hphraim is joined to idols; let him alone), aud the which he upon him sinner has the sin has chosen sealed (Psalm Ixxxi. 11, 12, Israel would none of me: so I gave them up unto their own hearts’ lust). ev ταῖς] In the lusts of their hearts ; as the field or region in which the abandonment acted. It might even be understood of the yoke under which the sinner passes, who is abandoned to his own lusts; as in the phrase perpetually recurring, in the Book of Judges especially, rapa- διδόναι ἐν χειρί τινος. Hzra ix. 7, LXX. ἐν ταῖς ἀνομίαις ἡμῶν παρε- δόθημεν.. «ἐν χειρὶ βασιλέων. τῶν ἐθνῶν ἐν ῥομφαίᾳ καὶ ἐν αἶχμα- λωσίᾳ καὶ ἐν διαρπαγῇ καὶ ἐν αἰσχύνῃ προσώπου ἡμῶν. And thus the words ἐν ταῖς ἐπιθυμίαις εἰς ἀκαθαρσίαν here would be- come still more exactly parallel to the τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας of Eph. iv. 19, as quoted in a _ preceding note. Surrendered them so as to be in (the hand or power of ) the lusts of their hearts unto (to work) umpurity. τοῦ ἀτιμάζεσθαι] For the sake or purpose of, &c. as in Matt. il. 13, τοῦ ἀπολέσαι. 111. 13, τοῦ βαπτισθῆναι. xiii. 3, ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν. We. The peculiarity here is the combina- tion with the passive infinitive 20 ΠΡΟΣ: ΡΩΜΑΙΟῪΣ. \ ’ 3 - 3 3 ΄ .« / 25TH σωματα αὐτων EV αὑτοῖς, οἵτινες μετηλλα- \ ’ 7 4 ΄- ΄- 7 Eav τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ Wevdel, καὶ > ’ \ . / ~ / \ ἐσεβάσθησαν καὶ ἐλάτρευσαν TH κτίσει παρὰ (ἀτιμάζεσθαι) and its preceding accusative (τὰ σώματα). Compare Luke Xx, 22, ὅτι ἡμέραι ἐκδική- σεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. Compare ἀτιμίας in verse 26. ἀτιμάζεσθαι} See 1 Thess. lv. 4; εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι é εν ἁγιασμῷ καὶ τιμῇ. 25. οἵτινες] Whosoever, any who, as being persons who, Sor that they ; thus appr oaching the Latin usages of gui with the subjunctive. μετήλλαξαν] As in verse 26. This compound is not found elsewhere in the New Testa- ment or Septuagint; but it occurs nine times in the 2nd Book of Maccabees. adyGeav...perde] Truth is reality, that which is: a lie is a nonentity, that which is not. Hence ψεῦδος is often in Scrip- ture the name for an idol. An idol, as an object of worship, is a nonentity: it is a block of wood or stone, and nothing more. So 1 Cor. Vill. 4, pian ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ. Com- pare Isai. xliv. 19, 20, LXx. τὸ λοιπὸν αὐτοῦ εἰς βδέλυγμα. ἐποί- \ bbe: και προσκυνοῦσιν αὐτῷ. οὐκ ἐρεῖτε ὅτι ψεῦδος ἐν τῇ ate μου. Jer. 111. το, οὐκ ἐπεστράφη πρὸς με...αλλ᾽ ἐπὶ ψεύδει, φησὶ Κύριος. Xx. 14, ψευδῆ [ψεύδη] ἐ ἐχώ- sian. οὐκ ἔστι πνεῦμα ἐν αὐτοῖς. ἐν τῷ] They exchanged the reality of God in (so as to consist in) that which is a lie. See note on verse 23, ἐν ὁμοιώματι. ἐσεβάσθησαν] The verb ce- βάζεσθαι is not elsewhere found in the Lxx. or New Testament. The common form is σέβεσθαι (as, for example, Isai. xxix. 13, LXx, quoted in Matt. xv. 9, and Mark vii. 7, μάτην δὲ σέβονταί με). But the substantive o¢ Bacpa, an object of worship, occurs in Wisdom xiv. 20. xv. 17. Bel 27, ἰδοὺ δὴ τὰ σεβάσ- ματα ὑμῶν. Acts xvil. 23, ava- θεωρῶν τὰ σεβάσματα ὑμῶν. 2 Thess. il 4, ἐπὶ πάντα λεγόμε- νον θεὸν ἢ σέβασμα. ἐλάτρευσαν] See note on verse 9, ᾧ λατρεύω. τῇ κτίσει] The creation ; the universe of created being. A general expression, justified by the strange variety of the ob- jects of idolatrous worship in different ages and nations. Compare Deut. iv. 16—19. For the word, see note on verse 20, κτίσεως. παρά] Literally, beside, pa- rallel to; and so, im compa- rison with, and by ,implication (usually, but not necessarily) in Javourable comparison with, be- 21 \ , «.« 5) 3 \ 3 \ 7A TOV KTLOGQYTA, OS ἐστιν evAoynTos ELS TOUS AlW- ’ vas’ aun. διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς 26 3 / 3 7 J \ / 3 ~~ εἰς πάθη ἀτιμίας: al τε yap θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ yond, more than; as here, and iv. 18, wap ἐλπίδα. Xi. 24, παρὰ φύσιν. ΧΙΪ. 3, παρ᾽ ὃ δεῖ φρονεῖν. xiv, κρίνει ἡμέραν παρ᾽ ἡμέραν. Luke Sie 2, 4, ἁμαρτωλοὶ παρὰ πάντας.. ὀφειλέται ἐγένοντο παρὰ πάντας τοὺς ἀνθρώπους. Heb. i. 3, / ε ‘ 4 9, ἔχρισέν σε ὁ Θεος...ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. In other passages a com- parative precedes παρά, defining its sense: as πλέον (Luke in. 13), πλείονος (Heb. in. 3), κρεῖτ- tov (Heb. xli. 24), κρείττοσιν (Heb. ix. 23), διαφορώτερον (Heb. i. 4), ἡλά me Leb. 1. 4), ἡλάττωσας, ἡλαττω- 2 ἣ μένον (Heb. ii. 7, 9) tov κτίσαντα] HKeccles. xii. 1, LXX. μνήσθητι τοῦ κτίσαντός σε. Asai. xlv. 8, ἐγώ εἶμι Κύριος ὁ κτίσας σε. Eph. lll. 9, ἐν τῷ Θεῷ τῷ τὰ πάντα κτίσαντι. ol, eee 5 ΕἸ ’ὔ “ / lil, το, Kat εἰκόνα τοῦ κτίσαντος 3 / 2 μὲ ἣν νὰν αὐτόν. Rev. iv. 11, ὅτι σὺ ἔκτι- \ , Ἀ Ἁ ‘al / , σας τὰ πάντα, καὶ διὰ τὸ θέλημα σου ἦσαν καὶ ἐκτίσθησαν. &e. > ΄ = εὐλογητός] See ix. 5, and note. Mark xiv. 61, ὁ Χριστὸς ε eX ἴω 3 “ . ὁ υἱὸς τοῦ evAoyyTov. Luke 1. 68, εὐλογητὸς Κύριος ὁ Θεὸς τοῦ ΗΛΙ 2 ΘΟ 1.2; χὶ; 21, ὃ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας. ἘΝ ὦ ΕἸ ΡΕΘΟΙ 4. εἰς τοὺς αἰῶνας] The same ‘precise form is found in ix. 5. Van, Rie 36.) Sv ore: Tukesis 34: @ Cor “xi, ΤΥ ΤΟΙ ne πος Other combinations found (like this) in the LXxx. are, δι αἰῶνος, εἰς τὸν αἰώνα, ἕως τοῦ αἰῶνος, ἕως αἰῶνος, ἕως εἰς τὸν αἰῶνα, ἕως εἰς τοὺς αἰῶνας, εἰς τὸν αἰῶνα καὶ ἐπέκεινα, εἰς τοὺς αἰῶνας καὶ ἔτι, ἕως τοῦ αἰῶνος ἔτι, εἰς τὸν αἰῶνα χρόνον, εἰς τὸν αἰῶνα τοῦ αἰῶνος, εἰς αἰῶνα αἰῶνος, τὸν αἰῶνα καὶ ἐπ᾽ αἰῶνα καὶ ἔτι, ἕως αἰῶνος τῶν αἰώνων, εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Amidst this great variety of phrases, the double plural form, εἰς τοὺς aid- vas τῶν αἰώνων, appears to be used only in the New Testa- ment (Gal. i. 5. Phil. iv. 20. Bhan: χε δὲ Tinig ave 19) ἐδ ότι. Reva bk) ri) veo, TVG Vile αν mags eee ee xy 74 Rix, Gy Ex, Toray) 26. διὰ τοῦτο] That is, be- cause of their wilful and obsti- nate idolatry. So διό in verse 24. Both are explained by the words, καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, in verse 28. πάθη ἀτιμίας] Passions of % in- Samy. Col. 11, 5» τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν. τ Thess, 2,55 μὴ ἐν πάθει ἐπιθυμίας. For E 22 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. , © ᾽ὔ \ \ ε I 9 “ 27 φύσιν, ὁμοίως δὲ καὶ οἱ ἀρσενες ope τὴν φυσικὴν 1 aca τῆς θηλείας ἐξεκανθησίδια ἐν τῇ sii αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι Kat τὴν ἀντι- 7 « af ΄“ / > ΄σ 9 ε a μισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς 3 ΄ \ 3 / \ οϑαάπολαμβανοντες. Kat καθὼς οὐκ ἐδοκίμασαν τὸν 27. Or omit δέ. ἀτιμίας, compare ig ei in verse 24. 27. ἀσχημοσύνην] Rev. xvi. re, ἀντιμισθίαν] 2 Cor Vis 12, τὴν δὲ αὐτὴν ἀντιμισθίαν. πλάνης | Literally, wander ing, error. But the word expresses in Scripture that sort of delu- sion which is at once wilful, immoral, and corrupting. See, for example, 1 Thess. li. 3, οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ev Sokw. 2 Pet. ii, 18. iil. 17. Jude 11, τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν. ἀπολαμβάνοντες) The word has two chief senses. (1) 70 re- ceive back; either (a) simply, as in Luke vi. 34, δανείζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. XV. 27, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν. ἄο,, or (f) as a thing earned, merited, or promised ; as here, and in Luke xxiii. 41, ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν. Gall, iv. 5, ἵνα τὴν υἱοθεσίαν ἀπολάβω- μεν. Col. ili. 24. 2 John 8. ke. And (2) to take apart, From others; as in Mark vii. 33, Sire heBiue: Or read τε. νος αὐτὸν ἀπὸ τοῦ ὄχλου. 28. ἐδοκίμασαν] From the root δέχομαι comes δόκιμος, ac- ceptable, approvable, worthy (xiv. 18. Xvi, Foy» μεμα, τὰ, 2 Cor. x. 18, xiii. 7. 2 Tim. ii. 15. James i, 12); and δοκιμή, which is (1) @ trial of worth, a proof by testing (2 Cor. il. 9. Vill, 2.1%, 12... ἘΠ᾿. 1 eee li. 22); and (2) sometimes (as in v. 4) the resulé of such a test, tried worth, experienced good- mess. Also δοκίμιον, a test or criterton, James i, 3. 1 Pet. i. 7. Hence the verb dox- palew, connected with δόκιμος as probare with probus, and having, like probarve, the two senses, of proving and approv- ing; trying, and accepting after . trial. Thus (1) to disereminate ; as in xii 2, eis τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ Θεοῦ. Luke xii. 56, τὸ πρόσωπον τῆς γῆς καὶ τοῦ οὐρανοῦ οἴδατε δοκιμά- ζειν, τὸν δὲ καιρὸν τοῦτον πῶς οὐκ οἴδατε δοκιμάζειν; XIV. 19; Topevo- μαι δοκιμάσαι. αὐτά. Ι Cor. ii 111. 13, τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ ik oF; 28. 23 \ of ᾽ ᾽ , ὉΣ 3 ᾿ ε Θεον εχειν εν ἐπιγνώσει; TAPE WKEVY GuUTOUS O A > ὃ ~ ~ \ \ θ / Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν Ta py καθήκοντα, αὐτὸ δοκιμάσει. ΧΙ. 28, δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν. 2 Cor. vill. 8, τὸ τῆς ὑμετέρας ἀγάπης γνήσιον πολ άδωυ: xii. τς ἑαυτοὺς δοκι- μάζετε. Gal. vi. 4, τὸ δὲ ἔργον ἑαυτοῦ δοκιμαζέτω ἕκαστος. Eph. ey Co a Thess. “τὰ Θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν. ν. 21, πάντὰ δὲ δοκιμάζετε. τ Tim. iii. 10, καὶ οὗτοι δὲ δοκιμαζέ- σθωσαν πρῶτον. I Pet. 1. 7, χρυ- σίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου. 1 John iv. 1, δοκιμάζετε τὰ πνεύματα, See also Job xxxiv. 3, LXX. οὖς do- κιμάζει λόγους, λάρυγξ δὲ γεύεται βρῶσιν. Psalm xxvi. 2, δοκέμα- σόν με, Κύριε, καὶ πείρασόν pe’ πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν pov. Prov. xvii. 3, ὥσπερ δοκιμάζεται ἐν καμίνῳ ἀρ- yepos καὶ χρυσός. Zech, xiil. 9, πυρώσω αὐτοὺς ὡς πυροῦται τὸ ἀργύριον, καὶ δοκιμῶ αὐτοὺς ὡς δοκιμάζεται τὸ χρυσίον. &c. And (2) to approve ; as here, and MEV. 22, ἐν ᾧ δυμηνώξει ι Cor. XVI. 3, οὗς ἐὰν δοκιμάσητε. 2 Cor. Viil. 22, ὃν ἐδοκιμάσαμεν ἐν πολ- λοῖς πολλάκις σπουδαῖον ὄντα. 1 Thess. 1]. 4, δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ εὐαγγέ- λιον. Here, as in the last quo- tation (τ Thess. ii. 4), the usual accusative after the verb is re- placed by the infinitive. ven as they did not approve to have God, &c. In two passages, ii. 18, and Phil. i. 10, the sense of δοκιμάζειν is doubtful, because it is combined with a word equally ambiguous, τὰ διαφέροντα. 10 discriminate things that differ : or, to approve things that excel. See note on 11. 18, δοκιμάζεις τὰ διαφέροντα. _ τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει An unusual phrase, which may be compared with Phil. i. 7, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑ ὑμᾶς. li, 29, τοὺς τοιούτους ἐντίμους ἔχετε. I Tim. ill, 4, τέκνα ἔχοντα ἐν ὑποταγῇ. Philem. 17, εἰ οὖν με ἔχεις κοινωνόν. For the sense, see 1 Cor, XV. 34, ἀγνωσίαν γὰρ Θεοῦ τινὲς ἔχουσιν. ἐπιγνώσει] On-knowledge; fur- ther, deeper, fuller knowledge. Compare, for example, τι δὲ Mill, 12, ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. Phil. i. ο, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλ- λον περισσεύῃ ἐν ἐπιγώσει καὶ πάσῃ αἰσθήσει. &e. ἀδόκιμον] The opposite of δόκιμος (see note on ἐδοκίμασαν above). Unacceptable, wunap- provable, unworthy ; rejected on trial, refuse, reprobate. Prov. XXV. 4, LXX. Isai. i. 22, τὸ ap- γύριον ὑμῶν ἀδόκιμον. (Compare Jer. vi. 30, ἀργύριον ἀποδεδοκι- μασμένον καλέσατε αὐτούς, ὅτι ἀπεδοκίμασεν αὐτοὺς Κύριος.) τ Cor..ix. 27, μή πως ἄλλοις κη- Eg 24 ΠΡΟΣ, ΡΩΜΑΙΟΥ͂Σ. 7 7 > / ; / 20πεπληρωμενους πασήη ἀδικίᾳ Kakla πονηρίᾳ πλε- 29. Or πονηρίᾳ πλεονεξίᾳ ρύξας αὐτὸς ἀδόκιμος γένωμαι. 2 Cor. ΧΙ]. 5, 6, 7, εἰ μήτι ἀδό- κιμοί ἐστε K.T.A. 2 Tim. iii. 8, ἄνθρωποι κατεφθαρμένοι τὸν νοῦν, ἀδόκιμοι περὶ τὴν πίστιν. Tit. 1. 16, Θεὸν ὁμολογοῦσιν εἰδέναι, εἰς δὲ ἔργοις ἀρνοῦνται, βδελυκ- τοὶ οντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι. Heb, vi. 8, [γ7] ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν. There is possibly an intended contrast here between ἐδοκίμα- σαν and ἀδόκιμον. As they re- JSused to have God in knowledge, God surrendered them to a refuse mind, Or, as they approved not the having God in knowledge, God surrendered them to a repro- bate mind. νοῦν] Not only the /ife, not only the heart, but the very mind is spoilt and ruined. Tit. 1, 15, τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ με- μίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. ποιεῖνὶ The ἀδόκιμος νοῦς shows itself in the habitual com- Mission, without restraint or remorse, of wicked acts. Psalm Ixxxi, 13, LXX. πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν. καθήκοντα] Exod. We 0, ie, τὰ ἔργα ὑμῶν τὰ καθήκοντα καθ' ἡμέραν. 2 Mace. vi. 4, ἔτι δὲ τὰ ‘py καθήκοντα ἔνδον εἰσφερόντων. κακίᾳ. ΟΥ κακίᾳ ποῤνείᾳ πλεονεξίᾳ. Acts xxii, 22, οὐ γὰρ καθῆκεν αὐτὸν ζῇν. Elsewhere ἃ οὐκ ἀνῆκεν (Eph. ν. 4). 29—31. Four of the ἜΞΕ here applied to the heathen world (and in substance several others) are found in 2 Tim. 111, 2, 3, in the deseription of a pre- dicted corruption of the Church itself: ἀλαζόνες, ὑπερήφανοι, γο- νεῦσιν ἀπειθεῖς, ἄστοργοι. so little avail is nominal Christi- anity even in checking the worst passions, 29. πεπληρωμένους] The con- struction of this passive varies between (1) the genitive, as in XY. 14, πεπληρωμένοι πάσης γνώσεως. Acts Xill, 52, ἐπλη- ροῦντο χαρᾶς καὶ πνεύματος ἁγίου. 2 Tim. i. 4, ἵνα χαρᾶς πληρωθῶ κιτιλ. (2) the dative, as here, and 2 Cor. vil. 4, πεπλήρωμαι τῇ παρακλήσει κιτιλ. (3) the accu- sative, as Phil. 1. 11, πεπληρω- μένοι καρπὸν δικαιοσύνης. Col, 1, 9, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ κ.τ.λ. ἀδικίᾳ κακίᾳ πονηρίᾳ πλεονε- fia] The catalogue, however apparently miscellaneous in its later items, begins with four comprehensive heads of evil: (1) unrighteousness, a general disregard of relations Divine and human; (2) vicrousness, a general depravity of character ; I. 29, 30. 25 ονεξίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κα- κοηθείας, ψιθυριστάς, καταλάλους, θεοστυγεῖς,30 (3) villany, an unprincipled worthlessness of life; (4) grasp- ang, a selfish greediness of get- ting, whether in the form of covetousness or sensuality (see I Thess. iv. 6, τὸ μὴ ὑπερβαίνειν καὶ Pee et ity ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ). μεστούς] Matt. xxiii. 28, ἔσω- θεν δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας. James iii. 8, μεστὴ ἰοῦ θανατηφόρου. 2 Pet. ii. 14, ὀφθαλμοὺς ἔχοντες μεστοὺς μοι- χαλίδος. φθόνου φόνου x.t.A.] In the dark list which follows we ob- serve (1) a preponderance of that class of sins which we cha- racterize as works of the devil over those of the world or of the Jlesh, which last have been ex- hausted in the description of the foregoing stage of depravity (verses 24 to 27): (2) an occa- sional regard to alliteration, by way of giving point and em- phasis ; as in the case of φθόνου φόνου, ἀσυνέτους ἀσυνθέτους" (3) a disregard of rhetorical art ; as, for example, in descending from φόνου to ἔριδος, from θεο- 'στυγεῖς to bBpioras, &e. but (4) a real and inartificial sequence and connexion of thought, each word having some natural rela- tion to that which precedes and follows it: as, for instance, φό- νου standing between φθόνου and ἔριδος, the former its fre- quent motive, the latter its common accompaniment ; ὑπερ- ηφάνους between ὑβριστάς and ἀλαζόνας, as forming the root alike of arrogant acts and arro- gant words; ἐφευρετὰς κακῶν between ἀλαζόνας and γονεῦσιν ἀπειθεῖς, the boaster being gene- rally an inventor, and disobe- dience to parents one of those unnatural evil things which need as it were ingenuity to in- vent them. κακοηθείας] Malignity, spite- Sulness ; especially as shown in suspicion and misconstruction of others. 30. ψιθυριστάς] Whisperers, secret detractors. LEcclus. v. 14, μὴ κληθῇς ψίθυρος, καὶ TH γλώσ- on σου μὴ ἐνέδρευε. KXYVIML. ΤΣ ψίθυρον καὶ δίγλωσσον κατα- ράσασθε: πολλοὺς γὰρ εἰρηνεύ- οντας ἀπώλεσεν. 2 Cor, xii, 20, ἐριθεῖαι, καταλαλιαί, ψιθυρισ- / OL. καταλάλου:] Defamers. James iv. 11, μὴ καταλαλεῖτε ἀλλήλων k.t.X. 1 Pet. ii. 1, Ξἀποθεέμευου οὖν πᾶσαν κακίαν Kat πάντα δόλον καὶ φθόνους καὶ πάσας κατα- λαλιας. θεοστυγεῖς] Probably, haters of God: the opposite of φιλόθεοι in 2 Tim. 111. 4, φιλήδονοι pad- λον ἢ φιλόθεοι. Some (render- ing the word hateful to God) have 20 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κα- imagined here a special reference to informers (see Wetstein) ; thus forming.a climax with the two preceding; detractors, de- Famers, informers. But such an appropriation of the term seems to want authority: and the in- terpretation betokens too great an anxiety to make the passage rhetorically artistic. See note on φθόνου φόνου κ-ιτ.λ. above. Indeed a comparison of Mark vii. 22 and 2 Tim. ili. 2 (quoted in note on ὑπερηφάνους below), in which βλάσφημοι, βλασφημία, is placed next after or next be- _ fore ὑπερήφανοι, ὑπερηφανία, will justify the arrangement of words here without having recourse to any far-fetched meaning. De- famation of men runs on into hatred (expressing itself in blas- phemy) against God; and this again has its close connexion with that arrogance which vents itself on the one side in boast- ing, on the other in outrage. ὑβριστάς) Outragers ; perpe- trators of outrage. 1 Tim. 1. 13, βλάσφημον καὶ διωκτὴν καὶ ὑβρι- oryv. Job xl. ατὶ χα. Prov. Whey. Ky. 225, παυνάρεο. κάνη. igs) MSA. 41: ἐπι. Aw. Ge) der. li. 2. The word (like ὕβρις in Athenian law) expresses any kind or degree of insolent out- rage. See Matt. xxii. 6, ὕβρι- σαν καὶ ἀπέκτειναν. Acts XIV. 5, ὑβρίσαι καὶ λιθοβολῆσαι αὐ- τούς. It is combined in the LXx. with ὑπερήφανος, as in Isai. ii. 12, ἡμέρα γὰρ Κυρίου Σαβαὼθ ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον. ὑπερηφάνους] Overweeners; arrogant, self-conceited. Luke i. 51. 2 Tim. iil 2, adaloves, ὑπερήφανοι, βλάσφημοι. James iv. 6. 1 Pet v. τ Brom auc Lxx.). The substantive is found in Mark vii. 22, βλασφημία, ὑπερηφανία, ἀφροσύνη. Out of many examples 1 in the Lxx. com- pare Ezek, xvi. 49, 59, τοῦτο τὸ ἀνόμημα Ξοδόμων τῆς ἀδελφῆς σου, pias ἐν πλησμονῇ ἄρτων ««ἐσπατάλων....καὶ ἐμεγαλαύχουν 7.\. (showing the connexion eoteeea ὑπερηφάνους and ἀλα- ζόνας). Ecclus, xxvii. 28, ἐμ- παιγμὸς καὶ ὀνειδισμὸς ὑπερηφά- νων (connecting ὑβριστᾶς with ὑπερηφανους).. ἀλαζόνας] 2 ΤΊτη. iil. 2. James iv. 56; «καυχᾶσθε ἐν ταῖς ἐϑ νεΐαις ὑμῶν. I John il. τό, ἢ ἀλαζονεία τοῦ βίου. The we ἀλαζών occurs in Job xxviii. 8, Lxx. Prov. xxi. 24, θρασὺς Καὶ αὐθάδης καὶ ἀλαζὼν λοιμὸς καλεῖ- ται. Hab. ὧν πὸ “The -swerb ἀλαζονεύεσθαι is found in Prov. xxv. 6, LXX. _, ἐφευρετὰς κακῶν] 2 Mace. . 31, od de πάσης κακίας εὗρε- τὴς γενόμενος εἰς τοὺς “Εβραίους οὐ μὴ διαφύγῃς τὰς χεῖρας τοῦ Θεοῦ. In Prov. xvi. 20, LXx. we have the opposite phrase, συνετὸς ἐν πράγμασιν εὑρετὴς ἘΔΑΣΤΑ Αἱ 27 ~~ ~ ~ 3 7 5 7 κῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ἀσυνθέτους,531 ἀστόργους, 9 , ανελεήμονας" .« \ ͵“ ΘΓΓΊΨΕς ΤῸ δικαίωμα 3 ~ oe 3 / e/ ε \ ΄σ , τοῦ Θεοῦ ἐπιγνόντες, OTL OL TA τοιαῦτα πρασ- 22. ΟΥ̓ ἐπιγινώσκοντες. ἀγαθῶν. Ingenuity im the ἐη- vention of sins is one of the latest characteristics of an utter depravity. The later Roman history is full of it. γονεῦσιν ἀπειθεῖς] 2 Tim, iil. 2. See Deut. xxi. 18, LXx. ἐὰν δέ τινι ἢ υἱὸς ἀπειθὴς καὶ ἐρεθι- στής κιτ.λ. 31. ἀσυνέτους] Senseless, void of wtelligence. See verse 21, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία. Compare Psalm Ixxvi. 6, LXX. ἐταράχθησαν πάντες ot ἀσύνετοι TH καρδίᾳ. ἀσυνθέτους] Perfidious, bound byno compact, faithless to engage- ments. Jer. ili. 7, LXX. καὶ εἶδε τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθε- τος Ἰούδα ἡ ἀδελφὴ αὐτῆς κιτ.λ, ἀστόργους] Unnatural, void of natural affection. 2 Tim. iii. 2, 3> ἀχάριστοι, ἀνόσιοι, ἄστοργοι, ἀ- σπονδοι. The insertion of ἀσπόν- δους after ἀστόργους (in the received text) is probably due to that passage. aveAenpovas| Unmerciful. Job xxx. 21, LXx. ἐπέβης δέ μοι ἀνελεημόνως. Prov. v. 9. Xi. 17. Mil τὸ, wa γδὲ σπλάγχνα τῶν ἀσεβῶν ἀνελεήμονα. Χν]]. 11. XXVli. 4. 32. οἵτινες] Whosoever, any who, a class of persons who, &e. See note on verse 25, οἵτινες. δικαίωμα] The verb δικαιόω, in its application to a thing, denotes to make or declare just, to claim as a right, to require. (For its application to persons, see note onii. 13, δικαιωθήσονται.) Hence δικαίωμα is (1) ὦ thing made or declared just. It may be (a) @ decision or sentence: and that, of condemnation, as here; or of acquittal, as in v. τό, to δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. (8) A requirement ; as in 1]. 26, τὰ δικαιώματα τοῦ νόμου. Vill. 4, τὸ δικαίωμα τοῦ νόμου. (γ) An or- dinance; as in Luke 1. 6, πορευό- μενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ Κυρίου ἄμεμπτοι. Heb. ix. 1, 10, δικαιώματα λα- τρείας...δικαιώματα σαρκός. Or (2) ὦ thing done so as to be just, a righteous act; as in τ. 18, d¢ ἑνὸς δικαιώματος. Rev. xv. 4, τὰ δικαιώματά cov ἐφανερώθησαν. xix. ὃ, τὸ γὰρ βύσσινον τὰ δι- ’ὔ͵ “~ Eu f > ’ καιώμᾶάτα τῶν αγιὼν εστιν. ἐπιγνόντες] Well knowing. Luke i. 3, wa ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. I Cor. Miih; DS, 2 Cor. vi. 9; ὡς ἀγνοούμενοι καὶ ἐπιγινωσκό- μενοι. See note on verse 28, ἐπιγνώσει. Il. x 28 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. » / Piece > 7 3 \ σοντες ἀξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποι- qo Ἁ \ ΄σ ~ / ουσιν ἀλλα Kal συνευδοκοῦσιν TOLS σρασσουσιν. ἄξιοι θανάτου] The same phrase occurs in Luke xxiii. 15. cts xxii, 29.) XV. ET) Ss. xxvi. 31. But in all these places it is applied to deeds, not (as here) to persons. Matt. xxvi. 66, ἔνοχος θανάτου ἐστίν. Mark xiv. 64, κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. θανάτου] As the special pen- alty of special transgression, Gen: ai πὴ, ΊΧΣ. ἡ δ᾽ ἂν ἡμέρᾳ φάγησθε ἀπ᾽ αὐτοῦ, θανάτῳ ἀποθανεῖσθε. Exod. X1X. 12, πᾶς ὃ ἁψάμενος τοῦ ὄρους θανάτῳ τελευτήσει. xi TESTO Εν os τύπτει πατέρα αὐτοῦ.. .ὃς ἂν κλέψῃ τίς τινα... κακολογῶν πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ θανάτῳ θανατούσθω. ἄς. James i. 15, ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτε- λεσθεῖσα ἀποκυεῖ θάνατον. οὐ μόνον] To do wrong im- plies less depravity than to take pleasure in the wrong-doing of others. And thus it is made one characteristic of that Chris- tian love which is in all points the opposite of the fallen nature, that it οὐ χαίρει ἐπὶ τῇ ἀδικίᾳ, συγχαίρει δὲ τῇ ἀληθείᾳ (τ Cor. xii. 6). αὐτὰ ποιοῦσινἢ]͵ The some- what emphatic position of αὐτά seems to show that the sense is, \ 5 4 5. ἢ ΄“- ε Διὸ ἀναπολογήτος εἰ, ὦ ἀνθρωπε πὰς ὁ κρί- the things themselves, the very things. mowovow...rpaccovow| The former (ποιεῖν) is to do, the latter (πράσσειν) to practise. The one expresses single actions, how- ever often repeated; the other a course and habit of conduct. συνευδοκοῦσιν] See note on xX. I, εὐδοκία. Also on xv. 26, εὐδόκησαν. The compound συν- εὐδοκεῖν is literally, to think it well along with, to be pleased together with, to join with (ano- ther) in his satisfaction. Luke ΧΙ ee συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν. Acts Vill. 1, Σαῦλος δὲ Hv συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. XXll, 20, αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν. 1 Cor. vii. 12, 13, συνευδοκεῖ οἰκεῖν μετ᾽ αὐτοῦ (joins with him in thinking fit to dwell with him). II. 1. Διὸ ἀναπολόγητος εἶ] The argument turns to the Jews. See note oni. 16, ov γὰρ «.7.’. But the transition is gradual, not abrupt. Zhe foregoing description is general ; in its main features uniwersal. The enormities of crime may be exceptional ; but the root of all evil, alienation from _ God, en- mity against God, ws m all the Sallen. Where then is self com- placency, boasting, censorious- ἘΠΕΨῚ: ‘ ; 9 prs \ , \ νῶν. εν w Yop κρίνεις TOV mess? It is excluded. How can one judge another, when all are guilty, and when all alike must be judged of God? (ὐοὐ 8 judgment will have respect, not to names or forms, not to profes- sion or privilege, but to realities of motive and conduct, of heart and life (iil. 1—16). Thus the way is prepared for the convic- tion of the Jew. That self-satis- faction, that disdain of others, which is characteristic of the Pharisee, 1s utter vanity and self-deception, unless there be in him such a thoroughness and consistency of obedience as can abide the heart-searching judg- ment. To boast of God's Law without obeying it must be un- availing (ii, 17-29). Then does the Jew obey? Let his oun Scriptures describe him (ili. g—z20). v0] Because the above de- scription of the wickedness of mankind is true (in its main points) universally. ὦ ἄνθρωπε πᾶς ὁ κρίνων] The thought of the Apostle is al- ready turning to the Jew: but his language is still studiously general, κρίνων] From the original sense of κρίνειν, to sift, sever, separate, comes that of judicial discrinination. It is applied (1) to things ; as in verse τό, OTe κρίνει ὁ Θεὸς τὰ κρυπτὰ τῶν . ἀνθρώπων. Xiv. 13, ἀλλὰ τοῦτο 29 ἕτερον, σεαυτὸν κατα- κρίνατε (decide, determine) μᾶλ- λον. (2) To persons; whether generally, with no intimation of the result, asin Matt. xix. 28, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ" or with the clear in- timation (from the context) of condemnation, aS in verses 3, ΤΣ. 247. AM fy. χιν plana. In the middle voice, the word expresses to get yudgment, to go to law, to contend with, as in lil. 4, where see the note. ἐν ᾧ] In the thing ὁ im whach. So in 2 Cor. xi, 12, va & @ καυχώνται εὑρεθῶσιν καθὼς καὶ ἡμέξις: I Pet. il. 12, ἐν ᾧ κατα- λαλοῦσιν ὑμῶν ὡς κακοποιῶν. 111. 16, ἵνα ἐν ᾧ καταλαλεῖσθε καται- σχυνθῶσιν κ-.τ.λ. τὸν ἕτερον] The other person in any relation in which a man can stand towards a fellow-man. Thy fellow or neighbour. ‘Thus . eee ε Ν > 4 \ 7 In ΧΙ. 8, ὁ yap ἀγαπῶν τον ἕἔτε- pov κτλ 1 Cor. VL I, mpayypa ἔχων πρὸς TOV ἕτερον. Χ. 24, TO ἑαυτοῦ...τὸ τοῦ ἑτέρου. Gal, vi. 4, εἰς ἑαυτὸν μόνον. ..καὶ οὐκ εἰς τὸν ἕτερον. κατακρίνεις͵ This strengthen- ed form of κρίνειν is found but once in the Septuagint Version: Ksth. ii. 1. In the New Testa- ment it occurs (with its sub- stantives κατάκρισις and κατά- κριμα) more than 20 times. In 1 Cor. xi. 32, the difference between κρίνειν and κατακρίνειν is strongly marked: κρινόμενοι... 30 ΠΡΟΣ \ \ \ 7 κρίνεις" τὰ γὰρ αὐτὰ πράσσεις ὁ POMAIOY2. 7 of \ κρίνων. οἴδαμεν \ NG er \ / - cone) \ 3 / δὲ OTL TO κρίμα τοῦ: Θεοῦ ἐστὶν κατα ἀλήθειαν \ \ \ ΄σ οἐπὶ TOUS Ta τοιαῦτα τοῦτο, ὦ ἄνθρωπε ὁ ἵνα μὴ o.7.K. κατακριθῶμεν. Here the distinction is merely one of emphasis. 70 judge another is to condemn thyself. 2. οἴδαμεν] () By reason and conscience: Shall not the Judye of all the earth do right ? (2) By revelation: the whole tenor of which is, that God looks on the heart, and judges, as it is added, κατὰ ἀλήθειαν. τὸ κρίμα τοῦ Θεοῦ The word κρίμα, or κρῖμα (as it is often accentuated on the strength of a single passage, Aisch. Suppl. 397, where the first syllable is long, contrary to all analog gy), is properly ὦ judgment or de- cision ; whether in the sense of (1) a principle or rule of right, as in Deut. vi. 20, LXX. 7a μαρτύρια καὶ τὰ Βα, καὶ τὰ κρίματα ὅσα ἐνετείλατο Κύριος ὁ Θεὸς ἡμῶν ἡμῖν" or (2) a par- ticular sentence, as mn Exod. XXill. 6, LXX. od διαστρέψεις κρί- μα πένητος ἐν κρίσει αὐτοῦ. Like κρίνειν (see note on verse I, κρίνων), it often derives from the context the idea of condem- nation, a8 in Mark xii. 40, οὗτοι λήμψονται περισσότερον κρίμα. Its application to the Divine judgment is perhaps first seen in Deut. xxxii, 41, LXX. ἀνθέξε- / TPacaoovTas, λογίζῃ δὲ 7 \ ᾿ ΄σ Kply@V TOUS ΤΟ ΤΟΙ τ ται κρίματος ἡ χείρ μου. τοῦ Θεοῦ In opposition to the judgment of men (verse I, ὦ ἄνθρωπε πᾶς ὁ κρίνων). ἐστ] The position of the word (before, not after, κατὰ ἀλήθειαν) implies a slight em- phasis. Js, has existence, ope- rates. κατὰ ἀλήθειανὄ͵ According to (on a principle of ) reality: not influenced, like human judg- ments, by the appearance of the case, or by the profession or position of the person. So in verse II, ov yap ἐστιν προσ- ωὠπολημψία παρὰ τῷ Oecd. John Vil. 24, μὴ κρίνετε, κατ᾽ ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε. 1 Sam. xvi. 7, LXX. ἄνθρωπος ὄψεται εἰς πρόσωπον, Θεὸς δὲ ὀψε- ται εἰς καρδίαν. τὰ τοιαῦτα] See i. 21—32. 3. λογίζῃ δὲ τοῦτο] Dost thou calculate upon vnpunity ? The verb λογίζεσθαι, expressing the formation of an opinion by calculation or reasoning, is of frequent use in St Paul’s Epi- stles; as in 11]. 28. Vi. τας VES) ay iLepat γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυ- φθῆναι εἰς ἡμᾶς. 2 Cor. x, II. xi. 5, dc. II, 2—5, 91 / \ ~ > s J \ 9 , \ πρασσοντας καὶ TOLWY AUTA, OTL σὺ exevEn TO GC ct 3\ ~ / ~ κρίμα τοῦ Θεοῦ; ἢ τοῦ πλούτου τῆς χρηστό-4 ~~ \ land ᾽ ΄σ \ ΄“ ’ τητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας ~ ΄σ [2 \ \ 5G ΄- καταφρονεῖς, ayvowy ὅτι τὸ χρήστον τοῦ Θεοὺ > [4 , 5 of . \ \ \ / / εἰς μετάνοιαν σε ἄγει; κατὰ δὲ THY σκληροτηταϑ πράσσοντας.. “ποιών] See note on 1. 32, ποιοῦσιν. πράσσουσιν. ἐκφεύξῃ] Heb. ll. 3, mows ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας: 4. ἢ τοῦ] Or is wt that thou thinkest scorn of God’s mer- cy, regardless of ws gracwous “purpose 2 τοῦ πλούτου τῆς χρηστότητος] This metaphorical use of πλοῦτος, in connexion with the attri- butes and spiritual gifts of God, is peculiar to St Paul. Thus ix. 23, ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους. X1. 33, ὦ βάθος πλούτου καὶ σο- dias καὶ γνώσεως Θεοῦ. ΕΗ. 1. 7, 18, τὸ πλοῦτος τῆς χάριτος αὐτοῦ .0 πλοῦτος τῆς δόξης τῆς κλη- ρονομίας αὐτοῦ. 1]. a TO ὑπερ- βαλλον. πλοῦτος τῆς χάριτος av- του. lil. 8, τό, τὸ ἀνεξιχνίαστον πλοῦτος sad Stitt τὸ πλοῦτος τῆς δόξης avrod. Phil. iv. 19, κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ. Col. i. 27, τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου. 11. 2, εἰς πᾶν τὸ πλοῦτος τῆς πληροφορίας “ / τῆς συνέσεως. χρηστότητος] xi, 22. Psalm XXXIV. 9, LXX. γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος (τ Pet. ii. 3). Luke vi. 35, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. ἘΡΉ. 11. 7. Tit. i. 4, ἢ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦ. ἀνοχῆς] 111. 26, ἐν τῇ ἀνοχῇ τοῦ Θεοῦ. ( Mace. Xi. 25; οὐ γὰρ ἔδωκεν αὐτοῖς ἀνοχὴν τοῦ ἐμ- βατεῦσαι εἰς τὴν χώραν αὐτοῦ.) Compare Matt. xvil. 17, ἕως πότε ἀνέξομαι ὑμών; “μακροθυμίας ix. 22, ὁ Θεὸς «ἤνεγκεν ἐν πολλῇ μακροθυ- ie σκεύη ὀργῆς. 1 Tim. 1. 16. τ Pet. ili. 20, ἀπεξεδέχετο ἡ τοῦ Θεοῦ saci 2 Pet. 111. 15, τὴν τοῦ Κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖσθε. The epithet μακρόθυμος (long or slow of wrath) is first found in Exod. xxxix. 6, LXX. οἰκτίρμων καὶ ἐλεήμων, μα- κρόθυμος καὶ πολυέλεος. καταφρονεῖς} os.) αὐ LXX. ἐκεῖ ἴ κατεφρόνησέ μου. Hab. i. 5, ἴδετε of καταφρονηταὶ...καὶ ἀφανίσθητε. ,ἀγνοών] Acts XVli. 30, τοὺς χρόνους τῆς ἀγνοίας. _Eph. ἵν. 13, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς. εἰς μετάνοιάν σε aye| Is leading (is designed and calcu- lated to lead) thee to repentance. 92 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 5 ’ ~ σοὺ καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς Thus 2 Pet. iti, 9, μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς με- τάνοιαν χωρῆσαι. 5. κατά] According to, follow- ang the rule and law of Eph. ii. 2, κατὰ TOV αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς senate: τοῦ ἀέρος. Phil. ii, 3, μηδὲν kat ἐριθείαν μηδὲ κατὰ Kevodo- giav. 2 Tim. iv. 3, κατὰ Tas ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύ- σουσιν διδασκάλους. σκληρότηταί] From the lite- ral sense of σκληρός, dry or rough (Prov. xxvii. 16, LXx. Bopéas σκληρὸς ἄνεμος. "James iii. ἡ, ὑπὸ ἀνέμων σληρῶν ἐλαυνόμενα) comes the idea (1) of hardness or har shness (Gen. ΠῚ 7 aux, ἐλάλησεν αὐτοῖς σκληρά. Matt. XXV. 24, ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος), and so (2) of obste- nacy and obduracy, as here, and Deut, xi) 27, UX: pay ἐπιβλέ- wus € ἐπὶ τὴν σκληρότητα τοῦ λαοῦ τούτουυι Compare also the com- pound forms σκληροκάρδιος and σκληροκαρδία (Prov. XviL 20. Matt. xix. 8. &c.), σκληροπρόσω- πος (Ezek. ii. 4, σκληροπρόσωποι καὶ στερεοκάρδιοι), σκληροτράχη- λος (Exod. xxxiii. 3. Acts vil. 51. ἄσ.). aperavontov| The word oc- curs only here. Elsewhere (ΧΙ. 29. 2 Cor. vii. 10) ἀμεταμέλητος is used; but.in a passive sense, \ / Kal ἀποκαλύψεως OLKQLO- not to be repented of. θησαυρίζεις σεαυτῷ ὀργήν] This terrible figure, treaswrest up for thyself wrath, may have been suggested by Prov. i. 18, LXX. αὐτοὶ yap ot φόνου μετέ- χοντες θηραυρίζουσιν ἑ ἑαυτοῖς κακα. Compare Amos 111. 10, LXX. οἱ θησαυρίζοντες ἀδικίαν καὶ ταλαι- πωρίαν ἐν ταῖς χώραις αὐτῶν. The treasuring of wrath is the direct opposite of the charge in Matt. vi. το, θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ κιτιλ. and in τ Tim. vi 19, ἀποθησαυρί- Lovras ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς. ἐν ἡμέρᾳ ὀργῆς] These words may be connected closely with ὀργήν. Wrath in a day of wrath ; that is, wrath to be manifested in ὦ day of wrath. The con- struction will thus resemble that of 1 Thess. v. 23, ἀμέμπτως ἐν τῇ παρουσίᾳ (blamelessly in the coming ; that is, in ὦ man- mer not to be reproached at the coming) τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ τηρηθείη. ἡμέρᾳ ὀργῆ!)! A day of (belonging to, characterized by) wrath, righteous anger against sin, Zeph. i. 2, 3, LXX, πρὸ TOU ἐπελθεῖν ἐφ᾽ ὑμᾶς ὀργὴν Κυρίου, πρὸ τοῦ ἐπελθεῖν , ἐφ᾽ ὑμᾶς ἡμέραν θυμοῦ Κυρίου... ὅπως σκεπασθῆτε ἐν ἡμέρᾳ ὀργῆς Κυρίου, Rev. vi. ΤΙ; .6,;7. 98 7 lol ~ «λ > / δ / \ κρισίας τοῦ Θεοῦ, Os ἀποδώσει ἑκάστῳ KaTAO A? of ? axis ~ \ \ ! Ta ἔργα αὐτοῦ" τοῖς μὲν καθ᾽ ὑπομονὴν EpyouT ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦ- 17; ἦλθεν ἡ ἡμέρα μεγάλη. τῆς ὀργῆς. See note on i. 18, ὀργὴ Θεοῦ. ἀποκαλύψεως] See note on i. 17, ἀποκαλύπτεται. The δικαιο- κρισία is already in existence : but there is a veil over it. Sixavoxpioias| 2 Thess. i. 5, τῆς δικαίας κρίσεως τοῦ Θεοῦ. The word δικαιοκρίτης occurs in 2 Mace. xii. 41, εὐλογήσαντες τὰ τοῦ δικαιοκρίτου Κυρίου τοῦ ta κεκρυμμένα φανερὰ ποιοῦντος. 6. ὃς ἀποδώσει; Proy. xxiv. res XX. ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα aivtod. Matt. Xvi. 27, καὶ τότε ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. 2 Tim. iv. 14. Rev. xxii. 12, ἀποδοῦναι ἑκάστῳ ὡς TO ἔργον ἐστὶν αὐτοῦ. ἀποδώσει)]͵ The verb ἀποδι- δόναι has two chief senses, (1) To give back; whether (a) lite- rally, as, for example, a sum owed (Matt. xvili. 25, μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦνα. Luke vii. ΝΣ 35. χίχ 8. de.) or ἃ thing or person put into one’s hands (Luke iv. 20, πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκά- θισεν. 1X. 42, ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ); or (β) as a thing earned, merited, promised, threatened, or morally or judicially due ; as here, and xiii. 7. Matt. v. 26, ἕως ἂν ἀποδῷς τὸν ἔσχατον ἀεί 3; FA; 1: gape τον vi. 4, ἀποδώσει σοι. . 36, ἀποδώσουσιν περὶ αὐτοῦ Men XV. 27, ἀποδώσει ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. xx. 8, ἀπόδος αὐτοῖς τὸν μισ- θόν. ΧΧΙ. 4τ, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν. ΧΧΙΪ, 21, ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι. Acts iv. 33, ἀπεδίδουν (rendered, as the dis- charge of an obligation) τὸ pap- τύριον ot ἀπόστολοι. 1 Cor, Vil. 3p) Tutip sv. 4. ΖΦ Bina eons τῆς δικαιοσύνης στέφανος, ὃν ἀπο- δώσει μοι ὁ Κύριος κιτιλ. Heb. ΧΙ τὰ, Rev, xvill; 6. &e, Ame (2) in the middle voice, to give away for oneself ( for one’s own gain), to sell; as in Acts v. 8, εἰ τοσούτου TO χωρίον ἀπέδοσθε: 1, .9, τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον. Heb. xil. τό, ἀπέδε- το τὰ πρωτοτόκια ἑαυτοῦ. Com- pare a corresponding note on i, 27, ἀπολαμβάνοντες. 7. καθ᾽ ὑπομονήν] Accord- ing to (by the rule of ) patience of (in) a good work. Luke viii, 15, καρποφοροῦσιν ἐν ὑπομονῇ. See note on verse 5, κατά. ἔργου] For this use of ἔργον, as the sum of a“life’s work, compare, for example, Mark / \ ~ ~ e/ \ ἐστιν προσωπολημψία mapa τῷ Θεῷ. ὅσοι γὙαρτ2 as the New Testament is con- cerned) only here, and in Rev. Mv) τας 59: Ἐν. τι 7. XV. τὸ το. xix. 15. In the Septuagint it is of common use: for example, Exod, xxxli. 11, 12, ἱνατί, Κύριε, θυμοῦ ὀργῇ εἰς τὸν λάον cov... παῦσαι τῆς ὀργῆς τοῦ θυμοῦ σου, καὶ ἵλεως γενοῦ κιτ.λ, 9. θλῖψις καὶ στενοχωρία] Vili. 35, θλῖψις ἢ στενοχωρία. The idea of painful pressure (θλῖψις) rises (In στενοχωρία) into that of agonizing compression. . See 2 Cor. iv. 8, ἐν παντὶ OAc Bopevor (pressed) ἀλλ᾽ οὐ στενοχω- ρούμενοι (crushed). Deut. xxviii. 53) 55» 572 LXX. ἐν τῇ στενοχω- ρίᾳ σου καὶ ἐν τῇ θλίψει σου. Isai, viii. 22, ἰδοὺ θλῖψις καὶ στενοχωρία at σκότος, ἀπορία στενὴ καὶ σκότος. Χχκχ. 6. πᾶσαν ψυχὴν ἀνθρώπου] Isai. Xill. 7, LXX. καὶ πᾶσα ψυχὴ ἀν- θρώπου δειλιάσει. πρῶτον] In the first place; so far from his being excepted. 11. προσωπολημψία]: Ac- ceptance of the countenance, look, or outward appearance, the form, profession, or religi- ous position and privilege, with- out regard to the inward reality. Acts x. 34, οὐκ ἔστιν προσωπολήμπτης ὁ Θεός. Eph. Vi. 9; προσωπολημψία οὐκ ἔστιν map αὐτῷ. Col. ii. 25. James 25,55 9: μὴ ἐν apie teas 2 ἔχετε τὴν πίστιν. «εἰ δὲ προσω- πολημπτεῖτε, San ccolee ἐργάζεσθε. Thus πρόσωπον λαμβάνειν (Luke xx, 21. Gal. il. 6), εἰς πρόσωπον βλέπειν (Matt. xxii. 16. Mark xii. 14), τὰ κατὰ πρόσωπα βλέ- πειν (2 Cor. X. 7), πρόσωπα θαυ- μάζειν (Job xxxii. 22, LXX. οὐ yap ἐπίσταμαι θαυμάσαι πρόσω- πον. Jude τό, θαυμάζοντες πρόσ- ὠπα ὠφελείας χάριν). παρά] Literally beside: but especially applied to judicial cognizance (before, in the judg- ment of); whether (1 Ἂ: human; as Xl. 16, φρόνιμοι παρ᾽ ἑαυτοῖς. Acts xxvi. 8, τί ἄπιστον κρίνεται Tap ὑμῖν εἰ ὁ Θεὸς νεκροὺς ἐγείρει; or (2) Divine; as here, and verse 13, δίκαιοι παρὰ τῷ Oca. 1 Cor. lil, 19, μωρία παρὰ Θεῷ. Gal. 11. 11, δικαιοῦται παρὰ τῷ Θεῷ. James i, 27. 1 Pet. ἢ, 4, 20, ‘ ἈΝ Pap ὧδ / -“ Ψ΄ παρὰ δὲ Θεῷ ἐκλεκτόν...τοῦτο χά- 36 | ΠΡΟΣ ἀνόμως ὅσοι ἐν ΡΩΜΑΙΟΥ͂Σ. e/ , \ ~ ἥμαρτον, ἀνόμως Kal ἀπολοῦνται" Kal J \ νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται' τοου yao οἱ ἀκροαταὲ vouov δίκαιοι παρὰ τῷ Θεῶ. 30U.yap οἱ ἀκρ μ ί ρα τῷ Θεῴ, 3 ε / tg I4adAN οἱ ποιηταὶ νόμου δικαιωθήσονται. .« ΟΤαν 13. Or omit τῷ. pis Tapa Oca. 2 Pet. 111, 8. 12. ἀνόμως] Apart from a law ; not being under any spe- cial law, as, for instance, that of Moses. The word ἄνομος, which usually means lawless, trans- gressing law, is sometimes with- out law, not under law, and so Gentile, Acts ii. 23, διὰ χειρὸς ἀνόμων (by the hand of Gen- tiles), 1 Cor, ix, 21, Tots avo- ἀνὰ ὡς ἄνομος. ° ἵνα κερδάνω τοὺς ἀνόμους. ἥμαρτον] ἰΑν νάξει δὲ the light of nature (1. 19, 20) and con- science (verse 15). ἀνόμως Kai] 448 ther sin was not the breach of any special law, but only of that which ts common to man; so their ruin will be independent of the sanc- tions of any special law: it will be only the natural and neces- sary consequence of the rebellion of a creature against the Crea- tor. ἐν νόμῳ] Under a law, that is, a direct revelation of duty. διὰ νόμου] By means of a law ; that is, by the application to their case of the rule laid down for them in any particular revelation under which they live. See John xii. 48, ὁ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν. ἐν τῇ ἐσχάτῃ ἡμέρᾳ. τ ἀκροαταί.. «ποιηταί) The word ἀκροατής occurs in Isai. lil, 3, LXX. καὶ συνετὸν ἀκροατήν. And ποιητής in τ Mace, ii. 67, πάντας τοὺς ποιητὰς τοῦ γόμου. The two are contrasted (as here) in James 1. 22, 23, 25, γίνεσθε δὲ ποιηταὶ λόγου καὶ μη ἀκροαταὶ μόνον...εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητὴς... οὐκ ἀκροα- τὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου. νόμου... «νόμου] Not τοῦ νό- pov. The omission of the arti- cle (especially where, after οἱ ἀκροαταί, ot ποιηταί, the idiom almost demanded it) shows that the principle is intended to be applied not to the Law of Moses only, but to all cases. The hearers, the doers, of any law ; that is, of any Divine revelation of duty. Obedience, not privi- lege, must in every case be the criterion of judgment. δίκαιοι παρά] See note on verse II, παρα. δικαιωθήσονται] The literal meaning of δικαιοῦν is to make. righteous, But both in the Sep- Wie. wap 3 4. 97. \ af \ \ , of 7 \ an yap ἔθνη Ta μὴ νόμον ἔχοντα φύσει Ta τοῦ tuagint and New Testament it frequently means to acquit, ab- solve, or clear from guilt. Thus, for example, Gen. xliv. τό, τί ἀντεροῦμεν...ἢ τί δικαιωθῶμεν ; Exod. xxiii. 7, οὐ δικαιώσεις τὸν ἀσεβῆ ἕνεκεν δώρων. Deut. xxv. I, ἐὰν δὲ γένηται ἀντιλογία... καὶ δικαιώσωσι τὸν δίκαιον καὶ κατα- γνῶσι τοῦ ἀσεβοῦς. Psalm exliii. 2, μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου, ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν. Acts ΧΙ]. 30, ἀπὸ πάντων ὧν οὐκ ἠδυνή- θητε ἐν νόμῳ Μωυσέως δικαιωθῆ-ς ναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. And so throughout this Epistle and that to the Galatians. 14. ὅταν γάρ] I say that there may be hearers of a law who are not doers of it: I go further, and say that there may be doers of a law who are not hearers of it: for whenever Gen- tiles who do not possess a law, that is, an express revelation of duty, do by nature, without revelation, the things of such (rod) law, the things which God’s law, if they possessed it, would prescribe to them, these though they do not possess a law, - are a law to themselves: to them belongs, so far as their know- ledge extends, both the advan- tage and the responsibility of persons living under a Divine law : because they show the work, the purport or requirement, of V. Ἡς the law to be written on their hearts, though not on material tablets like those of the Ten Commandments (2 Cor. il. 3, οὐκ ἐν πλαξὶν λιθίναις ἀλλ᾽ ἐν πλα- ξὶν καρδίας σαρκίναις) : their own conscience testifying with it, and their reasonings upon their own conduct, between each other, without extraneous help, accus- ing or even exculpating them in a day when God judges. See the following notes. ἔθνη] Gentiles, whether na- tionally or individually. The word ἐθνικός is rarely used: only in Matt. v. 47. vi. 7. Xvill. 17. 3 John 7. But ἔθνη" is found, in the sense of Gentiles individually, for example, in 1 Cor. xii. 2, οἴδατε... ἔθνη ἦτε. Gal. ii. 12, μετὰ τῶν ἐθνῶν συν- ἤσθιεν. φύσει] The opposite of νόμῳ. Not by a revealed rule of duty, but by the rule of nature ; that is, of man’s moral constitution as God made and endowed τέ. The word φύσις does not occur in the Septuagint. (Wisdom vii. 20, φύσεις ζώων.) In the Epistles it occurs (with φυσικός and φυσικῶς) aboutsixteen times. By its derivation it expresses (1) the act of bringing or spring- ing into being ; production or birth. Hence (2) the mode, condition, or circumstances, of such coming into being: as Gal. 11. 15, ἡμεῖς φύσει Ἰουδαῖοι. Eph. 11. 3, ἥμεθα F 99 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. / ”= ie / \ 7 ~ νόμου ποιῶσιν, οὗτοι νόμον μή ἔχοντες ἑαυτοῖς τέκνα φύσει ὀργῆς. And so (3) the essential character or consti- tution of a person or thing; whether (a) of vegetables, as in ΧΙ. 21, 24, τῶν κατὰ φύσιν κλάδων .€k τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνε- κεντρίσθης εἰς καλλιέλαιον κ.τ.λ. (8) of animals, asin James iii. 7, πᾶσα yap φύσις θηρίων τε καὶ πετεινῶν ἑρπετῶν τε καὶ ἐναλίων κιτιλ. (γ)ὴ of man, as here, and verse 27. Alsoi. 26. 1 Cor. xi. 14, οὐδὲ ἡ φύσις αὐτὴ (of herself, apart from revelation) διδάσκει ὑμᾶς ὅτι κιτιλ. James 111. 7, TH φύσει τῇ ἀνθρωπίνῃ. The same usage is extended in one pas- sage (3) even to God Himself : 2 Pet. i. 4, θείας κοινωνοὶ φύσεως" and by implication also in Gal. iv. 8, τοῖς φύσει μὴ οὖσιν θεοῖς. τὰ τοῦ νόμου ποιῶσιν] (1) In - certain cases, though rare and exceptional (such as those of Melchisedec, Job, &c.), by holy lives, under the guidance of con- science enlightened by primi- tive tradition or in other ways apart from direct revelation to their nation or themselves. (2) In a far lower sense, by the in- stinctive reverence felt in all ages and countries for good and right, however little adhered to in personal conduct; and, spring- ing out of this, just laws and institutions of all kinds, testify- ing for good. μὴ ἔχοντες] Though they have not, The Hellenistic use of μή with the participle includes the various subjective ideas of as not, such as not, because not, though not, &c. as well as the classical if not. Thus, for example, (1) If not: Gen. xliv. 34, LXX. πῶς γὰρ ἀναβήσομαι πρὸς τὸν πατέρα, τοῦ παιδίου μὴ ὄντος μεθ᾽ ἡμῶν ; Rom. v. 13, ἁμαρτία δὲ οὐκ ἐλ- λογεῖται μὴ ὄντος νόμου. τ Cor. Vii. 37, ὃς δὲ ἕστηκεν ἐν τῇ καρ- δίᾳ... μὴ ἔχων ἀνάγκην. Gal. vi. 9, θερίσομεν μὴ ἐκλυόμενοι. (2) As ποῖ; such as not: Gen. xliv. 31, ἐν τῷ ἰδεῖν αὐτὸν μὴ ὃν τὸ παιδάριον μεθ᾽ ἡμῶν. Judges XVlil. ἢ; καὶ μὴ δυναμένους λαλη- σαι ῥῆμα ἐν τῇ γῇ. Matt. 1 10, δίκαιος ὧν καὶ μὴ θέλων αὐτὴν δειγματίσαι. ix. 36, πρόβατα μὴ ἔχοντα ποιμένα. Luke i. 20, ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆ- σαι. ix. 33, μὴ εἰδὼς ὃ λέγει. Xlll. II, συγκύπτουσα καὶ μὴ δυ- ναμένη ἀνακύψαι. ΧΥ111. 2, κριτής τις ἦν ἔν τινι πόλει τὸν Θεὸν μὴ φοβούμενος καὶ avOpwrov μὴ ἐν- τρεπόμενος. John Xv. 2, πᾶν κλῆμα ev ἐμοὶ μὴ φέρον καρπόν. Acts v. 7, ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. ΧΙ, az; ἔσῃ τυφλὸς μὴ βλέπων τὸν ere Xx. 29, λύκοι βαρεῖς... μὴ φειδό- - μενοι τοῦ ποιμνίου. Eph. il. 12, ἦτε τῷ καιρῷ ἐκείνῳ. ..ἐλπίδα μὴ ἔχοντες. 1 Tim. 1. 7, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται. Heb. iv. 15, οὐ yap ἔχομεν ἀρχιερέα μὴ δυνάμενον fe Ts: 99 { \ Vi | ete 7 Ψ Vor - εἰσὶν νόμος, οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ 15 συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν. ix. 9, θυσίαι προσφέρονται μὴ δυ- νάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα. Jude το, οὗτοί εἰσιν.. -«ψυχικοί, πνεῦμα μὴ ἔχοντες. ( 3) Because not: Psalm vil. 2, μὴ ὄντος λυτρουμένου μηδὲ σώζοντος. Matt. xviii, 25, μη ἔχοντος δὲ αὑτοῦ ἀποδοῦναι. xxi. 29, πλα- νᾶσθε μὴ εἰδότες τὰς γραφὰς μη- δὲ τὴν δύναμιν τοῦ Θεοῦ. Mark li. 4, καὶ μὴ δυνάμενοι προσεγ- γίσαι αὐτῷ. Luke il. 45, καὶ μὴ εὑρόντες ὑπέστρεψαν. μὴ εὑρίσκον τότε λέγει. Acts ix. 26, ἐφοβοῦντο αὐτὸν μὴ πιστεύον- τὲς ὅτι ἐστὶν μαθητής. χΥ]]. 6, μὴ εὑρόντες δὲ αὐτούς. ΧΧΙ. 14; 34. SXvil, 7,15. Rom. iv. 19, καὶ μὴ ἀσθενήσας τῇ πίστει. 2 Cor. V. 19, py) λογιζόμενος αὐτοῖς τὰ παραπτώματα. Heb. iv. 2, μὴ συγκεκερασμένος τῇ πίστει τοῖς ἀ- κούσασιν. xi. 27, μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως. 2 Pet. lil, 9, μὴ βουλόμενός τινας ἀπο- λέσθαι. (4) Though not: Prov. vi. 7, ἐκείνῳ γὰρ γεωργίου μὴ ὑπάρχοντος, μηδὲ τὸν ἀναγκάζοντα “ἔχων, μηδὲ ὑπὸ δεσπότην wv κ-τ.λ. Acts xx. 22, πορεύομαι εἰς ‘Te- ρουσαλήμ, τὰ ἐν αὐτῇ συναντή- σοντά μοι μὴ εἰδώς. τ Cor. ix. 20, 21, μὴ ὧν αὐτὸς ὑπὸ νόμον... μὴ ὧν ἄνομος Θεοῦ. 1 Pet. i. 8, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶσθε. (5) In some passages there is yet another shade of idiom; guarding a- gainst, avoiding; as in 1 Cor. x xl. 24, καὶ" 33, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφο- pov. 2 Cor. iv. 2, μὴ περιπα- τοῦντες ἐν πανουργίᾳ μηδὲ do- λοῦντες τὸν λόγον τοῦ Θεοῦ. VL 3, μηδεμίαν ἐν μηδενὶ διδόντες προΟσκΚΟΤΉΨν. ἑαυτοῖς εἰσὶν νόμος] See the paraphrase of these words in the note on ὅταν yap. 15. οἵτινες] See notes on 1, 25, 32, οἵτινες. ἐνδείκνυνται] The active and passive forms of ἐνδεικνύναι (to indicate or point out) occur throughout thehistory of Achan, Josh. vii. r4—18. The middle voice expresses to show as one’s own, to manifest as a quality or attribute ; whether (1) of God, as In Lx. 17, 22, ὅπως ἐν δεξω εν ἐν σοὶ τὴν δια μου (from Exod. ix. 16, 1,ΧΧ.)... ἐνδείξασθαι τὴν ὀργήν. Eph. 11. 7. 1 Tim. i, τό: or (2) of man; as here, and 2 Cor. viil. 24, τὴν οὖν ἔν- δειέξιν τῆς ἀγάπης ὑμῶν.. «ἐνδει- κνύμενοι. Tit. li, 10, πᾶσαν πί- στιν ἐνδεικνυμένους eyabin 111. ἀν πἴο Vie TO.) τ νυ τα slight extension of the latter usage, we have the phrase κακά (or ned ἐνδείκνυσθαί τινι, as in, Gen. E15) 17; tex, 2 Tim, iv. 14. τὸ ἔργον τοῦ νόμου] Not the letter (γράμμα, Verses 27, 29. Vil. 2 Cor. iii. 6), the form or words, of the law ; but its work ; that which it bids man to do. The genitive is like that in F2 40 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. , \ ~ 7 νι νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συν- 7 ~ ΄σ΄ / \ μαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξυ John vi. 29, τὸ ἔργον τοῦ Θεοῦ (that which God would have you to do); or in α΄ Thess, 1. 3, τὸν ἔργου τῆς πίστεως (the work be- longing to, prompted by, your Jaith). ypartov| They possess not the γράμμα of the law in their hands: but its ἔργον is γραπτὸν im their hearts, The form γραπτὸς is found. in..2 Chron. -xxxvi. 22. Ezra 1. 1, LXX, ἐν γραπτῷ. γραπτὸν ἐν ταῖς καρδίαις] Jer, χα αι 122 3, ΤΙΧΧ. διδοὺς νό- μους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὐτῶν ἐπιγρά- Ww αὐτούς. καρδίαι] The word καρδία is not restricted in Scripture to the sense of heart, as de- noting the affections only ; but includes the ideas of will, yudg- ment, mind, understanding, ὅτο. In this passage the word κατη- γορούντων below shows that un- derstanding ratherthan affection is the predominant thought ; knowledge of duty rather than love of it. Thus, for example, 1 Sam. xiv. 7, LXX. ποίει πᾶν ὃ ἐὰν ἡ καρδία σου ἐκκλίνῃ" ἰδοὺ ἐγὼ μετὰ σοῦ, ὡς ἡ καρδία σου καρδία μου. Job xii. 2, 3, ἢ μεθ᾽ ὑμῶν τελευτήσει σοφία; καὶ ἐμοὶ μὲν καρδία καθ᾽ ὑμᾶς ἐστίν, Mark ii. 6, Siaroyilopevor ἐ ἐν ταὶς καρδίαις αὐτῶν. Luke iii. 15. v. 22. 1 Cor. il. 9, καὶ ἐπὶ καρ- δίαν ἀνθρώπου οὐκ ἀνέβη. Vii. 37, ἕστηκεν ἐν τῇ καρδίᾳ.. καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ. συνμαρτυρούσης] That i 15, τῷ ἔργῳ τοῦ νόμου. ‘Phus. 1% "9; συνμαρτυρούσης μοι THs συνειδή- σεώς pov. The word occurs also in vii. 16. αὐτῶν] The position of αὐτῶν gives it emphasis. Of the men themselves. Ther ownconscience. See note on 1. 32, αὐτὰ ποι- οὔσιν. συνειδήσεως] From the sense of fellow-knowledge (asi in Levit. Ve 2, pine μάρτυς ἢ ἑώρακεν ἢ σύνοιδεν. Acts γ. 2, συνειδυίης καὶ τῆς γυναικός) comes that οὗ (1) fellow-knowledge with oneself, self-privity, consciousness ; as 1n Job xxvii. 6, LXX. ov yap σύν: oda ἐμαυτῷ ἄτοπον πράξας. ῬΏΘΟ]65. x. 20, καίγε ἐν συνειδήσει σου βασιλέα. μὴ καταράσῃ. Ι Cor. iv. 4, οὐδὲν yap ἐμαυτῷ σύν- ovoa, Heb. x. 2, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν. 1 Pet. ii. 19, διὰ συνείδησιν Θεοῦ. (2) The faculty of this self-pri- vity; conscience: Wisdom xvii. IO, TOvypta....cvvEexomevy TH συν- εἰδήσε. Acts ΧΧΊΝ, I. XXIV, 16, ἀπρόσκοπον συνείδησιν ἔχειν πρὸς τὸν Θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. Rom. ix. I. Xiil. 5. 1 Cor. viii. 7, 10, 12, καὶ ἡ συνεί- δησις αὐτῶν ἀσθενὴς οὖσα κ.τ.λ. Χ. 25, 27, 28, 29, συνείδησιν II. ἀλλήλων τῶν λογισμῶν τὴν ἑαυτοῦ... τὴν τοῦ ἑτέρου οοὐὑπὸ ἄλλης συνειδήσεως. 2 Cor. 1: 12, τὸ μαρτύριον τῆς συνειδή- σεως ᾿ἡμῶν. iV. 2, πρὸς πᾶσαν συνείδησιν ἀνθρώπων. Vv. II, & Tals συνειδήσεσιν ὑμῶν. τ Tim. Los, 19. Με Ox, 4V5 2; κεκαυτήη- ριασμένων τὴν ἰδίαν ἀυνδίδησῳ. Sees. 1, 3. Tit. 1. t5. Heb. Peng, 14, x. 22. xi. 18. 1 Pet. Hi 10; 21. καὶ μεταξὺ ἀλλήλων] As con- science is uitness to the claim of duty, so the thoughts of the heart are prosecutors (or, if it be so, advocates) in the great assize. The λογισμοὶ wait not for strangers to conduct the case: they themselves, meeting one ano- ther in discussion and conference (μεταξὺ ἀλλήλων), accuse or else defend. Thus ἀλλήλων refers to τῶν λογισμῶν, and is placed be- fore it for the sake of emphasis. For μεταξὺ in the sense rather of amongst than between, see Wisdom iv. 10, ζῶν μεταξὺ apap- τωλῶν μετετέθη. For the tigure involved in μεταξὺ ἀλλήλων, compare Matt. xvill. 15, ἔλεγξον αὐτὸν μεταξὺ σοῦ Kal αὐτοῦ μόνου. The use of ἀλλήλων implies a sort of personification of the λογισμοί But it is used of things in Gen. xv. 10, LXX. éAa- Be δὲ αὐτῷ πάντα ταῦτα... καὶ ἔθηκεν αὐτὰ ἀντιπρόσωπα ἀλλή- λοις. τῶν λογισμῶν] The reason- ings, reckonings, reflexions of a 15. 41] κατηγορούντων ἢ καὶ mavs mind upon his own ac- tions, habits, and motives. In the New Testament λογισμὸς occurs only here and in 2 Cor. XK. 5, λογισμοὺς καθαιροῦντες. The form διαλογισμὸς commonly takes its place; as in Luke ii. 35, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί. In the Septuagint the two words are used almost equally. Prov. KIX. 21, πολλοὶ λογισμοὶ ἐν Kap- dia ἀνδρός. Isai. lxvi. 18, τὰ ἔργα αὐτῶν καὶ τὸν λογισμὸν av- των. κατηγορούντων] John v. 45; μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα" ἔστιν ὁ κατηγορῶν ὑμῶν κιτιλ. As there the written Word, so here the heart itself, is made the accuser in God’s judgment. Compare 1 John iii. 20, ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία. ἢ καί] Or even. As if the accusing action of the thoughts of the heart (in the case sup- posed) were far more common than the exculpatory. The sup- position of an acceptable obe- dience apart from revelation is made rather for the sake of the completeness of the argument than from an idea of its fre- quent realization. Compare, however, Acts x. 35, ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ép- γαζόμενος δικαιοσύνην δεκτὸς av- τῷ ἐστίν. ἀπολογουμένων] Wisdom vi. 42 ΠΡΟΣ ΡῬΩΜΑΙΟΥ͂Σ. 6 9 , 3 το ΕἾΝ J , e \ - τό ἀπολογουμένων ἐν ἡἥμερᾳ OTE κρίνει ὁ Θεὸς τὰ Ἄ ~ 9 / A \ 3 4 / κρυπτὰ τῶν ἀνθρώπων KaTa TO εὐαγγελιὸν μου \ and ~~ > ~~ 9 . 17 διὰ Ἰησοῦ Χριστοῦ. εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ τὸ, ΠΟΥ aus ἢ. II, οἱ yap φυλάξαντες ὁσίως τὰ ὅσια ὁσιωθήσονται" καὶ οἱ διδα- χθέντες αὐτὰ εὑρήσουσιν ἀπολο- γίαν. 16. ἐν ἡμέρᾳ ὅτε] Connect with verse 15. Zhis accusation or this exculpation bythe thoughts of the heart is to find ws place and its scope in a day when God judges the secrets of mankind. Acts xvii. 31, ἔστησεν ἡμέραν ἐν ἡ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ. κρίνει] This reading (in place of κρινεῖ) gives a more vivid picture of the scene of judgment. In a day when God is gudging ; is actually engaged in that last act of discrimination and deci- sion to which the eye of man is already directed as not only cer- tain but imminent. Rev. xxil. 12, ἰδοὺ ἔρχομαι ταχύ, Kal ὁ μι- σθός μου μετ᾽ ἐμοῦ. The use of ὅτε with the present tense is, however, most rare. In Mark ΧΙ. I, καὶ ὅτε ἐγγίζουσιν εἰς Ἵερο- σόλυμα, it is the historic present. In Heb. ix. 17, ore ζῇ ὁ διαθέ- μενος, it is a general statement. The nearest parallel to the usage © in the text seems to be Johnix, + \ o 5 Ν , A, ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι. Or Χριστοῦ ᾿Ιησοῦ. τὰ κρυπτά] Deut. xxix. 29, LXX, τὰ. κρυπτὰ Κυρίῳ τῷ Θεῷ ἡμῶν. Jer. xlix, To, ἀνεκά- λυψα τὰ κρυπτὰ αὐτῶν. Keclus. 1, 30, Kon ἀποκαλύψει. Κύριος τὰ κρυπτά σου, Luke xii. 2, οὐδὲν οκρυπτὸν ὃ ov ᾿γνωσθήσεται. if Cor. iv. 5, ews av ἔλθῃ ὃ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους καὶ φανερώσει τὰς βου- λὰς τῶν καρδιῶν. xiv, 25, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται. 2 Cor. iv, 2, ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης. κατὰ τὸ εὐαγγέλιόν μου] The revelation of the judgment is a part of the Gospel ; being essen- tial to the introduction of that new heaven and new earth which is its great promise (compare Rev. xx. 11 with xxi. 1), Thus the general resurrection is spoken of as a hope (Acts xxiv, 15), though it includes both the just and unjust. For the phrase κατὰ TO εὐαγγέλιόν μου, See XVI. 25. 2 {|| 1 διὰ Ἰησοῦ Χριστοῦ! John v. 22, τὴν κρίσιν πᾶσαν δέδωκεν. τῷ Acts X. 42, ὁ ὡρισμένος ὑπὸ τοῦ Θεοῦ κριτὴς ζώντων καὶ γεκρῶν. ΧΥΪΪ. 31, ἐν ἀνδρὶ ᾧ ὧρισεν. 17. εἰ δὲ σύ] Thus there may ena VLO), .« ΤΙ esr 43 s I ra \ ΄σ ΄- καὶ ἐπαναπαύη νόμῳ καὶ καυχάσαι ἐν Θεῷ καὶ 18 γινώσκεις τὸ θέλημα Kal δοκιμάζεις τὰ διαφέ- "4 a , 7 7 povTa κατηχούμενος ἐκ τοῦ νόμον, πέποιθας TE 19 be doers of a law, who are not hearers. Now view the opposite case: hearers, who are not doers. How inconsistent and how peril- ous a position! The apodosis is in verse 21, where the sen- tence is resumed with οὖν. ᾿Ιουδαῖος ἐπονομάζῃ] Gal. 11. 15; ἡμεῖς φύσει ᾿Ιουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί. Rev. ii. ο, τῶν λεγόντων ᾿Ιουδαίους εἶναι ἑαυ- σούς. iii. 9, Xe. ἐπαναπαύῃ νόμῳ] Π6ροβ68ΐ up- on ὦ law; upon the dignity aud privilege of possessing a special revelation of duty. Mic. ii. 11, LXX. καὶ ἐπὶ τὸν Κύριον ἐπανε- παύοντο, λέγοντες, Οὐχὶ ὁ Κύριος ἐν ἡμῖν ἐστίν ; οὐ μὴ ἐπέλθῃ ἐφ᾽ ἡμᾶς κακά. The word occurs also in Luke x. 6. καυχᾶσαι ἐν Θεῷ] For an op- posite application of this phrase see V. II, καυχώμενοι ἐν τῷ Θεῷ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χρι- στοῦ. For the form καυχᾶσαι compare verse 23. Also xi. 18, εἰ δὲ κατακαυχᾶσαι. τ Cor, iv. 7, τί καυχᾶσαι ὡς μὴ λαβῶν ; Luke XVI. 25, σὺ δὲ ὀδυνᾶσαι. 18. τὸ θέλημα] The will: the supreme will, that will which guides all things. The expres- sion is peculiar, having perhaps no exact parallel in Scripture. But the sense is clear, if it were only from the preceding Θεῷ, δοκιμάζες τὰ διαφέροντα] Either (1) discernest things that differ; art able to discriminate, as by an infallible test, things true and false, right and wrong, &e. or (2) approvest things that excel. ‘The same phrase occurs with a like ambiguity in Phil. 1. LO, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα. For the two senses of δοκιμάζειν see note on i. 28, ἐδοκίμασαν. For διαφέρειν in the simple sense, to differ, compare Dan. vii. 3, τέσσαρα Onpia μεγάλα.. «διαφέροντα ἀλλή- λων. Gal. i. 6, ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει. The other meaning, to differ in the way of superiority, to excel, is seen doubttully in τ Cor. xv. 41, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃς. Gal. iv. 1, οὐδὲν δια- φέρει δούλου κιτιλ. and is clear- ly established in 2 Mace. xv. 13, ἐπιφανῆναι avopa πολιᾷ Kat δόξῃ διαφέροντα. Matt. vi. 26. X. 231, πολλῶν στρουθίων δια- φέρετε ὑμεῖς. xii, 12. Luke xii. 7; 24. κατηχούμενος] The word κατ- ἠχεῖν, to sound or din in one’s ears, is used by St Luke and St Paul (as by Lucian also) in the sense of repeated oral instruction (κατηχεῖν τινά TL OY περί τινος), and is the origin of the forms catechumen, catechetical, ke 44 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. \ e \ x ~ ~ - 3 i σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκό- \ 9 lA 4 / 20 Te, παιδευτὴν ἀφρόνων, διδασκαλον νηπίων, af A ie ΄σ / \ ~ EXYOVTa τὴν Moppwow τῆς γνώσεως καὶ τῆς 3 / 3 χω / 21 ἀληθείας ἐν τῷ νόμῳ" ς 7 / « ὁ οὖν διδάσκων ἕτερον \ 3 / ς ᾽ \ , σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν , / \ / / 22KNErTeEs; ὁ λέγων MH μοιχεύειν μοιχεύεις ; ὁ ς te \ ἊΣ ~ «ἃ 23 βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; ὃς ἐν Luke i. 4, περὶ ὧν κατηχήθης λόγων. Acts xvi. 25, “οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ Κυρίου. ΧΧΙ. 21, 24, κατηχή- θησαν δὲ περὶ σοῦ ὅτι κ.τ.λ. 1: Cor. xiv. 19, ἵνα καὶ ἄλλους κατηχήσω. Gal. vi. 6, κοινω- νείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι. Ig. πέποιθάς τε σεαυτόν] Literally, and art confident with respect to thyself that thou art, ἄς. The accusative σεαυτὸν is to be connected with πέποιθας, rather than with εἶναι. ὁδηγὸν τυφλῶν] Matt. xv. 14, τυφλοί εἰσιν ὁδηγοὶ τυφλῶν" τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ κ-τ.λ. ΧΧΙΠ, 16, 24. Compare Job ΧΧΙΧ. 15, LXX. ὀφθαλμὸς ἤμην τυφλῶν, ποὺς δὲ χωλῶν. τῶν ἐν σκότει] Deut. xxviii. 29, LXX. ὡς εἰ ψηλαφήσαι ὁ τυφλὸς ἐν τῷ σκότει. 20. παιδευτὴν ἀφρόνων] Prov. XV. 22, LXX. παιδεία δὲ ἀφρό- νων κακή. The word παιδευτὴς occurs in Heb. ΧΙ, 9, πατέρας εἴχομεν παιδευτάς. νηπίων] Heb, v. 13, ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ corti’ τελείων δέ ἐστιν ἡ στερεὰ τροφή κ-.τ.λ. μόρφωσιν] The word oc curs only here, and in 2 Tim. iil. 5, ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι. We have the verb μορφόω in Gal. iv. 19, μέχρις ov μορφωθῇ Χριστὸς ἐν ὑμῖν. Compare Isai. xliv. 13, 1ΧΧ. ἐκλεξάμενος τέ- κτων ξύλον...ἐμόρφωσεν αὐτὸν ἐν παραγραφίδι...καὶ ἐποίησεν αὐτὸ ὡς μορφὴν ἀνδρός. The μόρφωσις by the pencil results in the μορφὴ; of aman; showing how the same word may in one passage (2 Tim. 111. 5) express a mere delineation, Sorm without substance ; and in another denote rather embodi- ment, substantial shaping, as here. τῆς...τῆ)]͵ All knowledge and all truth. The article adds the idea of the whole of, uni- versal. τῆς γνώσεως] Compare Luke ΧΙ, 52, oval ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώ- σεως. yes II. 20—25. 45 , ΄σ \ ΄σ , “ , νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου \ \ 3 / A \ of ~ a τὸν Θεὸν aTipacets; TO yap ὄνομα Tov Θεοῦ 24 δ᾽ ὑμᾶς βλασφημεῖται ἐν Tots ἔθνεσιν, καθὼς γέγραπται. 22. ὁ βδελυσσόμενος κ.τ.λ.] Thou who professest a righteous abhorrence of idols, dost thou make a wicked gain of those idols by robbing their temples ? βδελυσσόμενος τὰ εἴδωλα] Deut. vii. 26, LXX. οὐκ εἰσ- οίσεις βδέλυγμα εἰς τὸν οἶκόν σου...βδελύγματι βδελύξῃ αὐτό, ὅτι ἀνάθεμά ἐστι. τὰ εἴδωλα] All idols. note on verse 20, τῆς.. τῆς. ἱεροσυλεῖς] 2 Mace. iv. 39, 42, γενομένων δὲ πολλῶν ἱεροσυ- λημάτων κατὰ τὴν πόλιν...χρυσω- μάτων ἤδη πολλῶν διενηνεγμένων «αὐτὸν δὲ τὸν ἱερόσυλον παρὰ τὸ γαζοφυλάκιον ἐχειρώσαντο. ΧΙ, 6, ἐνταῦθα τὸν ἱεροσυλίας ἔνοχον ὄντα KT.A. Acts X1x. 37, ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφη- μοῦντας τὴν θεὸν ἡμῶν. 23. ὃς ἐν νόμῳ...τοῦ νόμου] Thou that gloriest in a law, by the transgression of that law dost thou dishonour God? Com- pare verse 14, ὅταν γὰρ ἔθνη τὰ μὴ νόμον “ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν. Gal. Iv. 2. οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; παραβάσεως] The substan- tive παράβασις appears once only in the Old Testament : Psalm ci. 3, ποιοῦντας παραβά- See TEPLT OLN μὲν γὰρ ὠφελεῖ 25 σεις ἐμίσησα. The verb is found frequently. Isai. xxiv. 5, ἡ δὲ γῇ ἠνόμησε διὰ τοὺς κατοικοῦντας αὐτήν, διότι παρέβησαν τὸν νόμον κιτιλ. Dan. ix. 11, πᾶς Ἰσραὴλ παρέβησαν τὸν νόμον σου. So παραβαίνειν τὸ ῥῆμα, τὸν λόγον, τὴν διαθήκην, ἐκ τῆς ὁδοῦ, ἀπὸ τῶν ἐντολῶν, ἀπὸ τῶν λόγων, ἐν ἐμοί (Κυρίῳ), &e. τὸν Θεὸν ἀτιμάζεις] Mal. i 6, LXX. εἰ πατήρ εἶμι ἐγώ, ποῦ ἐστὶν ἡ δόξα pov; καὶ εἰ κύριός εἰμι ἐγώ, ποῦ ἐστὶν ὁ “Φόβος μου; λέγει Κύριος παντοκράτωρ᾽ ὑμεῖς οἱ ἱερεῖς οἱ φαυλίζοντες τὸ ὄνομά μου. 24. καθὼς γέγραπται" Isai. lit. 5, UXX, δ ὑμᾶς διαπαντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. Compare Ζοῖς, XXXVi. 20—23. 25. περιτομή. : «νόμον. : «νόμου | The absence of the article di- rects attention to the quality, nature, character, &e. of the thing spoken of, not to its mere substance. Such a thing as circumcision...Such a thing as ὦ law...A law like that of Moses, ἄς. Such a thing as circumer- sion, in itself a mere outward rite of incorporation into the chosen nation, profiteth if thow be a doer, in its moral enact- ments, of alaw prescribing such a rite of initiation. The presence 40 ΠΡΟΣ ῬΩΜΆΑΙΟΥΣ. 9 \ , / δ: ἃ \ ’ ἐαν νόμον πρασσης" ἐὰν δὲ παραβάτης νόμου 267s, ἡ περιτομή σου ἀκροβυστία γέγονεν. ea εαν ς 9 \ / ΄σ 7 οὖν 7) ἀκροβυστία ἽΣ δικαιώματα του νομου , ea ε 3 , > - > guAacon, οὐυχίι 7) ἀκροβυστία αὐτου εἰς σπέερι- t 26. Or οὐχ. of the article would have re- stricted to the Jewish Law in particular, that which without the article is general in its ap- plication, however deeply tinged with Jewish thought and ex- perience, It is almost as if vo- pov πράσσειν and νόμου παρα- βάτης were severally, like νομο- θετεῖν, νομοφυλακεῖν, &e. νομο- θέτης, νομοδιδάσκαλος, &c, one compound word: if thou be a law-doer...if thou be a law-trans- gressor, ὅσο. indicating the charac- ter of the person, rather than calling attention to the particu- lar form or designation of the law which claims obedience. So in Gal. vi. 13, οὐδὲ yap οἱ περιτεμνόμενοι αὐτοὶ νόμον φυ- λάσσουσιν (it is not that they are anxious about keeping a law: at is only that they ure eager to swell the ranks of a party). ὠφελεῖ]. So 11]. I, 2, τίς ἡ ὠφέλεια τῆς περιτομῆς 5 ; πολὺ κατὰ πάντα τρόπον. Compare ‘Deut, iv. 7, 8, LXx. Θεὸς éy- '"γίζων αὐτοῖς...δικαιώματα καὶ κρίματα δίκαια κιτ.λ. ΧΧΧΊΙ, 20, μακάριος σύ, ᾿Ισραήλ' τίς ὅμοιός σου, λαὸς σωζόμενος ὑπὸ Κυρίου ; 2 Sam. vii. 24, καὶ σύ, (Κύριε, ἐγένου αὐτοῖς εἰς Θεόν. Psalm cxlvlil, 20, οὐκ ἐποίησεν οὕτω παντὶ ἐθνεὶ K.7.X. νόμον πράσσῃς] The precise expression, νόμον πράσσειν, does not seem to occur elsewhere. But besides the corresponding phrases, νόμον φυλάσσειν, τηρεῖν, τελεῖν, ἄς., we have the more exact parallel, νόμον ποιεῖν, in Josh, xxii, 5. -2 Kings xvii. 37. 1 Chron. xxii. 12. 2 Chron, xiv. 4. Neh. ix. 34, καὶ οἱ πατέρες ἡμῶν οὐκ ἐποίησαν τὸν νόμον σου. John vii. 19, καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. παραβάτης)]͵ This form is not found in the Old Testament. It occurs again in verse 27. Also Gal. ἢ, 18. James πὸ Ὁ, Te, γέγονας παραβάτης νόμου. γέγονεν] Has become, ἴρ80 facto, 1 Cor. ΠῚ ἘΝ αὐ ἀγάπην δὲ μὴ ἔχω, γέγονα (by the very y fact of that absence of love) χαλκὸς ἠχῶν ἢ κύμβαλον adada- ζον. 26. ἐὰν οὖν] See verses 14, 15; and notes. ἢ ἀκροβυστία]) Equivalent to the phrase of Acts xi. 3, av- dpas ἀκροβυστίαν € ἔχοντας. So in ili, 30, εἷς ὁ Θεὸς Os δικαιώσει.. ἀκροβυστίαν (Crentiles) διὰ τῆς πί-: στεως. ἵν. 9. Gal, 11, 7, τὸ εὐαγ- : γέλιον. τῆς ἀκροβυστίας. Eph. ii, 11, οἱ λεγόμενοι ἀκροβυστία. ἘΠ τι 2 47 ; A , \ ~ ε 3 7 τομὴν λογισθήσεται, καὶ κρινεῖ ἡ ἐκ φύσεως 27 > Ζ \ / > \ \ \ ἀκροβυστία Tov νόμον τελοῦσα σὲ Tov διὰ Ν ’ -“ ΄ τὰ δικαιώματα τοῦ νόμου] The requirements of the law. Num. XXxi, 21, LXX. τοῦτο τὸ δικαί- wpa τοῦ νόμου. See note on i, 32, δικαίωμα. gvAdacoy| Exod, xv. 26, LXX. καὶ φυλάξῃς πάντα τὰ δικαιώματα αὐτοῦ. Deut. vii. 12, ἡνίκα ἂν ἀκούσητε πάντα τὰ δικαι- ’ la Ν 4 Ν wpata ταῦτα καὶ φυλάξητε καὶ ποιήσητε atta. Psalm cy. 45> 7 ἍἋ 46 \ / ὅπως av φυλάξωσι τὰ δικαιώματα αὐτοῦ καὶ τὸν νόμον αὐτοῦ ἐκ- ζητήσωσιν. exix, ὃ, τὰ δικαιώ- ματά σου φυλάξω. Acts vil. 5 3; οἵτινες ἐλάβετε τὸν νόμον... καὶ οὐκ ἐφυλάξατε. ΧΧΙ. 24, στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. Gali, 1. αὐτοῦ] That is, ef any such Gentile ; of any person included in the class described above, ἐὰν οὖν ἡ ἀκροβυστία κ.τ.λ. εἰς περιτομὴν λογισθήσεται! Shall be reckoned unto (put down tm the account for, to count as) circumcision. So Gen. xv. 6, LXX. καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 1 Sam. 1. 13, μ᾽ 2 4 EN 3 Ἃ 3 καὶ ἐλογίσατο αὐτὴν Ἡλεὶ εἰς μεθύουσαν. Job xli. 24, ἐλογί: σατο ἄβυσσον εἰς περίπατον. Psalmeevi. τι, Isai, «xix, 17, ‘ » Ν ͵ \ τὸ ρος TO Χέρμελ eis δρυμὸν λογισθήσεται. XXxil. 15. Lam. * Ate ‘ ε ’ a ee 2... Υἱοὺ Σιὼν οἱ τίμιοι... πῶς ἐλογίσθησαν εἰς ἀγγεῖα ὀστράκινα. Hos, vili, 12, τὰ νόμιμα αὐτοῦ εἰς ἀλλότρια ἐλογίσθησαν. Acts xix. 27, εἰς οὐθὲν λογισθῆναι. Compare: ly. , 3... 5... 6. τ, 8, λογίζεται εἰς σπέρμα. Gal, iii 6. James ll. 23. 27. κρινεῖ Shall judge, bring into judgment, by a con- demning contrast of practical obedience. Compare Matt. xii. AI, 42, ἄνδρες Νιψευῖται ᾿ἀναστή- σονται ἐν τῇ κρίσει μετὰ τῆς γε- veds ταύτης καὶ κατακρινοῦσιν αὐτήν... βασίλισσα νότου ἐγερθή- 5 a ᾿ Ἁ σεται ἐν τῇ κρίσει μ.τ.γ.τ. καὶ κατακρινεῖ αὑτήν. Luke xi. 31, 32. Heb. xi. 7, εὐλαβηθεὶς κατε- σκεύασεν κιβωτόν...δι ἧς κατέ- κρινεν τὸν κόσμον. See note on verse I , κρίνων. ἡ ἐκ φύσεως] Gals diy be; ἡμεῖς φύσει ᾿Ιουδαῖοι. See note on verse 14, φύσει. τὸν νόμον τελοῦσα] James ll, ὃ, εἰ μέντοι νόμον τελεῖτε βασιλικόν. διὰ γράμματος] The original sense of διά is through. τ. Thus first, with the genitive. (1) In reference to space: xv. 28; ἀπε- λεύσομαι du ὑμῶν εἰς Σπανίαν. 1 Cor. x. 1, πάντες διὰ τῆς θαλάσ- σης διῆλθον. 2 Cor. i. 16, καὶ du ὑμῶν διελθεῖν εἰς Μακεδονίαν. 33, διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους. (2) In reference to instrumentality: i, 2, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις. 48 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 28 γράμματος καὶ περιτομῆς παραβάτην νόμου ; οὐ iii. 20, διὰ yap νόμου ἐπίγνωσις ἁμαρτίας. Vv. 2, δε οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν εἰς τὴν χάριν ταύτην. E Coe ya 12, οὕτως Kal ὁ ἀνὴρ διὰ τῆς γυναικός. [5 Thess. ii. 2, μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε. διὰ λόγου μήτε Ov ἐπιστολῆς ὡς δι᾿ ἡμῶν. (3) In reference to time: and that in the sense of (a) during ; as in Luke v. 5, δ ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν. Acts oa. Be: ἡμερῶν τεσσεράκοντα ὁ- πτανόμενος αὐτοῖς. Heb. ii. 15, διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας" or (8) in the course of; as Matt. xxvi. 61, καταλῦσαι Tov ναὸν τοῦ Θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. Mark xiv. 58 Acts v. 19, dia Μῦς ἤνοιξεν tas θύρας τῆς φυλακῆς. XV1. 9, ὅραμα διὰ [τῆς] νυκτὸς τῷ Παύλῳ ὠφθη. xvii. το, διὰ νυκτὸς ἐξέπεμψαν κιτ.λ. ΧΧΙΪ. 31, τὸν Παῦλον ἤγαγον διὰ νυ- κτὸς εἰς τὴν ᾿Αντιπατρίδα" or (γ) at an interval of (passing through and so reaching the end of); as Mark ii. 1, εἰσελθὼν πάλιν eis Καφαρναοὺμ du ἡμερῶν. Acts XXIV. 17; δι᾿ ἐτῶν δὲ πλειόνων... παρεγενόμην. Gal. ii, 1, ἔπειτα ia δεκατεσσάρων ἐτῶν πάλιν ave- βην εἰς Ἱεροσόλυμα. (4) In reference to condition and cir- cumstances: passing through, and so amidst, in a state of; as τῶν πιστευόντων δι᾽ in iv. II, > , eee > e ἀκροβυστίας. Vili, 25, δι ὑπο- Ἱμονῆς ἀπεκδεχόμεθα. ΧΙΥ. 20, τοῦ μαρτυρίου, τῷ διὰ “προσκόμματος ἐσθίοντι. 2 Cor. il. 4, ἔγραψα ὑμῖν διὰ πολλῶν δακρύων. iil, 11, εἰ yap TO καταργούμενον διὰ δόξης KT. XA. 2 Tim. il, 2, a ἤκουσας παρ᾽ ἐμοῦ διὰ πολλῶν μαρτύρων. And this last is the sense of διὰ here. Amidst (in a condition of, in pos- session of, with) a written law and an ordinance of incorporation. 2. The other use of the prepo- sition, with the accusative, is more uniform still. Through, owing to, because of, for the. sake of. See i. 26. ii. 24. ἯΙ. ΣΕ 5 23 24, 25; οὐκ ἐγράφη δὲ δ αὐτὸν povov.. «ἀλλὰ καὶ bu ἡμάς...παρεδόθη διὰ τὰ παραπτώ- ματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν. Vi. 19. Vili. es 20. ΧΙ δῶν ἐχθροὶ dv ὑμᾶς.. γαπητοὶ διὰ τοὺς πατέρας. ΗΝ 55 ov μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν. xiv. 15, εἰ yap διὰ βρῶμα ὁ adeAdds cov λυπεῖται XV. 15. γράμματος] Compare verse 29, ov γράμματι. vil. 6,. 2 Cor. lil. 6, 7, ἐν γράμματι ἐντετυπω- μένη λίθοι. The context in some passages gives the word a disparaging sense, in contrast with the λόγος or πνεῦμα of the Gospel: but in itself, and in its use here, it is a term rather of honour; the writing, the writ- ten letter or text, of God’s own law. See Exod. xxxi, 18, LXx. καὶ ἔδωκε Μωυσῇ...τὰς δύο πλάκας πλάκας λιθίνας ΤΠ 28, \ ΒΝ aA ἘΝ 9 al 3 γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖος ἐστιν, 49 ᾺἋ οὐδε ἡ ἐν Ὁ daveow ἐν σαρκὶ περιτομή" ἀλλὰ ὁ ἐν TH2 τῷ Φανερᾳ ρκὲ περιτομή p 29 ΄ qn A , κρυπτῷ ‘lovdaios, καὶ περιτομὴ καρδίας, ἐν πνεύ- γεγραμμένας τῷ δακτύλῳ τοῦ Θεοῦ. νόμου] For the absence of the article, see note on verse 25, TEPLTOJAY...VO{LOV...VO{LOV. 28. οὐ γὰρ ὁ ἐν τῷ φανερῷ] Thus ix. o ov γὰρ πᾶντες οἱ ἐξ ᾽1- σραήλ, οὗτοι Ἰσραήλ. Johni. 48, ἴδε ἀληθῶς ° ἰσραηλίτης. Gal. vi. 16, Kal ἐπὶ τὸν ᾿Ισραὴλ τοῦ Θεοῦ, Phil. iii, 3: ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι Θεοῦ λα- τρεύοντες K.T.A, ἐν τῷ φανερῷ] Matt. Miata, kal ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι [ἐν τῷ φανερῷ]. ᾿Ιουδαῖος. .- περιτομή] Each of these words is understood a second time, as in verse 29 also. Not he who is [a Jew| outward- ly is a@ Jew; nor is that [οἷν- cumeision| which is outward, in Jlesh, circumcision: but he who is [a Jew] in secret is a Jew; and circumcision is [circwm- cision] of. heart, ὅτο. ovde ἡ ἐν τῷ havepo| That is, ἡ ἔξωθεν, explained by ev σαρκί, The same distinction is applied also to Baptism in 1 Pet. 111. 21, νῦν outer βάπτισμα, ov σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συν- εἰδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν. Heb. x. 22, ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πο- νηρᾶς, καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ. 29. ὁ ἐν τῷ κρυπτῷ Ιουδαῖος] For the phrase ἐ ἐν τῷ κρυπτῷ, see Matt. vi. 4, 6, 18, ὅπως ἢ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ᾽ καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι κιτιλ. And for the sense, 1 Pet. ili. 4, ὧν ἔστω οὐκ ὁ ἔξωθεν...κόσμος, GAN ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῷ a- φθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ Θεοῦ πολυτελές. περιτομὴ καρδίας] Col. ii. Eas περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπ- εκδύσει τοῦ σώματος τῆς σαρκός, Compare Levit. xxvi. 41, LXX. τότε ἐντραπήσεται ἡ καρδία αὐτῶν ἢ ἀπερίτμητος. Deut. x. 16, καὶ περιτεμεῖσθε τὴν σκληροκαρδίαν ὑμῶν. J er. iv.-4. ἂχ, 26, πάντα τὰ ἔθνη ἀπερίτμητα σαρκί, καὶ πᾶς οἶκος Ἰσραὴλ ἀπερίτμητοι καρδίας αὐτῶν. acts χη ae σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπί- πτετε. ev πνεύματι ov γράμματι) Consisting in spirit, not in let- ter: spiritual, not literal. The same contrast is found also in vii. 6, wore δουλεύειν ἡμᾶς ἐν καινότη- τι πνεύματος καὶ οὐ παλαιότητι γράμματος. 2 Cor. ill. 6, δια- κόνους καινῆς διαθήκης, οὐ γράμ- {11 δ0 ΠΡΟΣ POMAIOYS. ’ ιν Je ΑΓ } / ματι οὐ γραμματι' οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρω- πων ἀλλ᾽ ἐκ τοῦ Θεοῦ. ματος ἀλλὰ πνεύματος (a new dispensation, not of letter but of spirit; not consisting of a code of written enactments, but con- veying a new spirit, a spirit made new by the Holy Spirit). Compare Jer. Xxxl. 33, LXX, (quoted in Heb. viii. 10), αὕτη ἢ διαθήκη μου.. «διδοὺς δώσω νό- μους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν γράψω αὐ- τούς. οὗ] Of whom, referring to ὁ ἐν τῷ κρυπτῷ, and (in sense) to the possessor of the περιτομὴ καρδίας. οὗ ὁ ἔπαινος] 1 Cor. iv. 5, καὶ τότε ὁ ἔπαινος γενήσεται ἐκά- στῳ ἀπὸ τοῦ Θεοῦ. 2 Cor. Vili. 18, οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ. IIT. τ--ὃ. Τίοὖν τὸ ) περισσόν] Lf in God's sight the Israelite is he who ws so in heart, what ts the pecuhar privilege of the national Israel? A fuller answer to this question is given elsewhere (see ix. 4, 5). Here only one privilege is expressly named. They have God’s revelations in their keeping. This is the chief, yet but one, of their privileges. And no unfaithfulness on the part of that nation can make God forget or prove unfaithful ‘to His promises to their fathers. Man may be false, but God is , sy \ A ΄σ lA \ 7 Ti οὖν τὸ περισσὸν Tov Ἰουδαίου, ἡ τίς ἡ e true. Nay, man’s faithlessness does but wlustrate and establish God’s justice. Thus David’s sin agaist God is declared (Psalm li.) to have resulted im the justi- fication of God’s word and judg- ment. Wil you say, Then, of man’s sin only displays more conspicuously God’s justice, and so issues n His glory, God can- not justly punish it? Such an oljection would gainsay that first axiom of eternal truth, that God will judge the world in righte- ousness. And tf any one is wicked enough to urge it, wicked enough seriously to repeat the blasphemous saying, Let us do evil that good may come; on such a man argument is thrown away: they who fear God can only answer that that condenna- tion which assuredly awaits him is proved out of his own mouth to be just. 1. τὸπερισσόν] Thisadjective of περί (in its sense of over and above, exceedingly) is sometimes used with the genitive, in the sense of more than; as in Matt. Vv. 37, τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. Eph. iil. 20, ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν. But more often abso- lutely, in the sense of (1) Re- maining over; as in Exod, x. 5, : -TIT. 1—3. et) y ” ΄σ 4 ὠφέλεια τῆς περιτομῆς: ~ \ \ e/ 93 / \ πρῶτον μέν yap OTL ἐπιστεύθησαν Ta τρόπον. / a ΄ λογια Tov Θεοῦ. eee 111. 2. LXX. καὶ κατέδεται πᾶν TO περισ- Ν Ν / ἃ , σὸν τὸ καταλειφθέν, 6 κατέλιπεν ὑμῖν ἡ χάλαζα. (2) Abundant; uke xx. 47, περισσότερον κρί- μα. John x. 10, iva ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν. Heb. vi. 17. Vii. 15, περισσότερον ἔτι κατάδηλόν ἐστιν. (3) Superior, ‘preeminent; as here, and EKccles. vi. 11, τί περισσὸν τῷ ἀνθρώπῳ; Dan. v. 12, 14, ὅτι πνεῦμα πε- ρισσὸν ἐν αὐτῷ. ..καὶ σοφία πε- ρισσὴ εὑρέθη ἐν σοί. Matt. v. 47, τί περισσὸν ποιεῖτε ; Xi. 9, καὶ περισσότερον προφήτου. (4) Lucessive, superfluous ; Kceles. vil. 16, μὴ σοφίζου περισσά. 2 Mace. xi, 44, περισσὸν καὶ λη- ρῶδες ὑπὲρ νεκρῶν εὔχεσθαι. 2 Cor. ix. 1, περισσόν μοί ἐστιν τὸ γράφειν ὑμῖν. τίς ἡ ὠφέλεια] See note on 25; ὠφελεῖ. 2. κατὰ πάντα τρόπον] Num. Xvi. 7, LXx. Phil. 1. 18, παντὶ τρόπῳ. 2 Thess. iii. τό, ἐν παντὶ , τρόπῳ. πρῶτον μὲν γάρ] The form of expression implies that other points of advantage would be mentioned afterwards: but the ‘suggestion of objections inter- venes, and the enumeration is not resumed.. 51 \ y fd πολυ κατα TavTa2 é \ 3 / , Tl yap εἰ ἠπίστησαν τινες: Or omit yap. ἐπιστεύθησαν τὰ λόγια] They were entrusted with the oracles. The same construction occurs in I Cor. 1x. 17, οἰκονομίαν πεπί- στευμαι. Gal. 11. 7, πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας. τ Thess. li. 4, δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ εὐαγγέ- λιον. 1 Tim. i. II, τὸ εὐαγγέ- λιον...ὃ ἐπιστεύθην ἐγώ. Tit. i. 3, ἐν κηρύγματι ὃ ) ἐπιστεύθην ἐγώ. τὰ λόγια τοῦ Θεοῦ] Num. Xxiv, 4;:16, LXX. φησὶν ἀκούων λόγια amas. φηξὶν ἀκούων λό- για Θεοῦ, ἐπιστάμενος ἐπιστήμην ὑψίστου. Psalm ΧΗ, 7, τὰ λόγια Κυρίου λόγια ayvd, CXiX, 103 ὡς γλυκέα τῷ λάρυγγί μου Ta Os γιά cov. Acts vil. 38, ds ἐδέξα- TO λόγια ζῶντα δοῦναι ι ἡμῖν. Heb. | Wek τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. 1 Pet. iv. II, εἴ τις λαλεῖ, ws λόγια Θεοῦ. Although appropriated by usage to the utterances of God, oracles, the term is used also of human words: Psalm xix. 15, καὶ ἔσον- ται εἰς εὐδοκίαν Ta λόγια τοῦ στό- ματός μου...ἐνώπιόν σου διαπαν- τός, Κύριε. 2. τί γὰρ εἴ] I say, Much every way; much still: for God will not suffer His faithfulness to be interfered with or His pro- 52 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. \ rn \ , ΄σ ΄σ΄ μὴ ἡ ἀπιστία αὐτών THY πίστιν τοῦ Θεοῦ καταρ- mises defeated by the unfaithful 188 of mai. Compare ix, 6, οὐχ οἷον δὲ ὅ οτι ἐκπέπτωκεν ὁ ΝΟ yos tov @eov. 2 Tim. ii. 13, εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει" ἀρνήσασθαι γὰρ ἑαυτὸν ου ) δύναται. ἠπίστησαν ... ἀπιστία] That the idea of unfaithfulness pre- dominates here over that of un- belief is clear from the contrast with πίστιν (see next note). But indeed the Scriptural use of the term faith combines the two notions of believing and faithful. James li. 18, κἀγὼ δείξω σοι ἐκ τῶν ἔργων μου τὴν πίστιν. The forms ἀπιστεῖν and ἀπιστία do not occur in the Septuagint (see however Wisdom i. 2. xX. ἢ. 2 Sy ν WAV 255 SVT Ag, 2 Mace. viii. 13): and ἄπιστος only in one passage, Isai. xvii. 10, φυτεύσεις φύτευμα ἄπιστον καὶ σπέρμα ἄπιστον. πίστιν] Fidelity. Matt. xxiii. 23, τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πᾶ στιν. Gal. v. 22, ἀγαθωσύνη, πίστις, πραὕτης «7.A. Tit. i. -10, μὴ νοσφιζομένους, ἀλλὰ πᾶ- σαν πίστιν ἐνδεικνυμένους ἀγα- θήν. See also 2 Tim. i.-13 (quoted in a former note, τί yap εὖ). καταργήσει] The meaning of καταργεῖν is (1) to make idle, to reduce to inactivity; as, for ex- eee ” > ample, Luke xiii. 7, ἔκκοψον av- τήν᾽ ἵνα τί καὶ THY γῆν KaTapyet (by a fruitless occupation of it); Hence, (2) to render inoperative, to abolish, to destroy. It occurs 25 times in St Paul’s Epistles, and is peculiar to him in Scrip- ture, with the exceptions of (a) Ezra iv: 21,23. ν΄ πὸ ποὺ (6) the above passage in St Luke; and (y) Heb. ii. 14 (if that be not St Paul’s also), wa διὰ τοῦ θανάτου καταργήσῃ τὸν TO κράτος ἔχοντα τοῦ θανάτους The English Version gives it no less than 17 various renderings in the 27 places of its occurrence. Compare verse 31, νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; iv. Tate κατήργηται ἡ ἐπαγγελία. ΥἹ. 6, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας. Vil. 2, 6, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός... κατηρ- γήθημεν ἀπὸ τοῦ νόμου. τ Cor. 1. 28, ἵ ἵνα τὰ ὄντα καταργήσῃ. i. 6, τῶν ἀρχόντων τοῦ αἰῶνος τοῦ- του τῶν καταργουμένων. ΜΕ Ὁ ἢ ὁ δὲ Θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. ΧΙ, 8, 10, 11, εἴτε δὲ προφητεῖαι, καταργηθήσονται.... εἴτε γνῶσις, καταργηθήσεται...τὸ ἐκ μέρους καταργηθήσεται.. «κατ- ἤργηκα τὰ τοῦ νηπίου. KV. 24, 26, ὅταν καταργήσῃ πᾶσαν ἀρχήν .«.«ἔσχατος ἐχθρὸς καταργεῖται δ. pases 2 Cor. Zi. 7, ΝΣ 14, dua τὴν δόξαν τοῦ PPA κε αὐτοῦ τὴν καταργουμένην. «εἰ γὰρ τὸ καταργούμενον διὰ δόξης. «εἰς τὸ τέλος τοῦ καταργουμένου....ὅτι ἐν Χριστῷ καταργεῖται. Gal. li. 17, εἰς TO καταργῆσαι THY ἐπαγ- γελίαν. τ. 4, I1, κατηργήθητε ᾿, Ἂς nia: 4: γήσει: 53 μὴ γένοιτο: γινέσθω δὲ ὁ Θεὸς ἀληθής, 4 = es , \ ͵ πᾶς δὲ ἀνθρωπος ψεύστης" καθὼς γέγραπται, 4. Or καθάπερ. ἀπὸ τοῦ Χριστοῦ... κατήργηται τὸ σκάνδαλον τοῦ σταυροῦ. Eph. ii. 15, τὴν ἔχθραν... καταργήσας. 2 Thess, ii. 8, ὃν ὁ Κύριος.. -KaTap- γήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ. 2 Tim. 1, 10, καταργή- σαντος μὲν τὸν ΠΥ ΠΕ ΙΝ, Κ.Τ. λ. 4. μὴ γένοιτοί͵ Literally, May it not become or prove to be so. Away with the thought ! God forbid. An exclamation of abhorrence, found also in werses.6, 3%. Vi. 2,15. vii. 7, moe eA. 21, τι. 1 Cor. a5. ΑΙ ἐδ, ry. ἃ]. ἀπ, In its absolute form it is peculiar to St Luke and St Paul. In the few places where it occurs in the Septuagint it is incorporated into the sentence; as Gen. xliy. 7) ais μὴ γένοιτο τοῖς παισί σου ποιῆσαι κατὰ τὸ ῥῆμα τοῦτο. --μή μοι γένοιτο ποιῆσαι τὸ ῥῆμα τοῦ- το. Josh, Xxil. 29, μὴ γένοιτο οὖν ἡμᾶς ἀποστῆναι ἀπὸ Κυρίου. XXIV. 16, μὴ γένοιτο ἡμῖν κατα- λιπεῖν Κύριον. 1 Kings xxi. 3, μὴ γένοιτό μοι παρὰ Θεοῦ μου δοῦναι κληρονομίαν πατέρων μού got. And so in Gal. vi. 14, ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ py καπὶλ, γινέσθω δὲ ὁ Θεός] God must be true—yea, let God be seen to be true—though rt be at the cost of proving every human being Jalse. The very faithlessness of man does but justify God’s deal- ΝΣ Ἧς; ings with him ; for they all pro- ceed on the assumption of human corruption. Thus David says Against Thee, Thee only have I sinned...that Thou mightest be justryfied, γινέσθω] The original sense of γίνεσθαι, to come into being, become (as that which before was not), passes readily into that of resulting in being, being as the result, and so being seen or proved to be. Thus, for example, the repeated exhortations, yive- σθε ἕτοιμοι (Luke xii. 40), ἑδραῖοι (x Cor. xv. 58), εἰς ἀλλήλους χρηστοί (Eph. iv. 32), μιμηταὶ τοῦ Θεοῦ (Eph. v. 1), εὐχάριστοι (Col. iii. 15), ἄς. do not neces- sarily imply the reproach of being otherwise now, but rather say, Le found such ; be such in the result, such when Christ comes. ὁ Θεὸς ἀληθής] John iii. 33, ἐσφράγισεν ὅτι ὁ Θεὸς ἀληθής ἐστιν. Vill. 26, ὁ πέμψας με ἀληθής ἐ ἐστιν. πᾶς δὲ ἄνθρωπος ψεύστης] Psalm exvi. II, LXxX. ἐγὼ εἶπα ἐν τῇ ἐκστάσει μου, πᾶς ἄνθρωπος ψεύστης. The word ψεύστης oc- curs also in Prov. xix. 22. John Wi. 44, 55. 1 Tim. ito. Tit. 1.92. xt Soh ας τος .isA,.22. iv. 20. V. 10, ὁ μὴ πιστεύων TO Θεῷ ψεύστην πεποίηκεν αὐτόν. καθὼς γέγραπται] Psalm li, G 54 ΠΡΟΣ Ὅπως ἂν δικαιωθῆς ἐν τοῖς \ 7 ΄σ / / 5kal νικήσης ἐν τῷ κρίνεσθαί ΡΩΜΑΙΟΥΣ. , Aoyots σου 5 \ € we. εἰ δὲ ἡ 4- Or νικήσεις. 4, ἸΧΧ. σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα, ὅπως ἂν δικαιωθῇς κ-τ.λ. ὅπως ἀν] For the sense, see notes on verses 1—8, Τί οὖν τὸ περισσόν, and on this sense, γι- νέσθω δὲ ὁ Θεός. δικαιωθῇ:] See note on ii. 13, δικαιωθήσονται. For the application here, compare Luke Vli. 29, 35, ἐδικαίωσαν τὸν Θεόν «««ἐδικαιώθη ἡ σοφία. ἐν τοῖς λόγοις σου] In (the matter of ) Thy words ; that is, according to the forensic figure employed, en Thy arguments, or pleadings, in the trial in which man arraigns Thee. See note below, κρίνεσθαι. νικήσῃς] Equivalent to δικαι- wns above. This seems to be the only clear example in Scrip- ture of the classical use of νικᾶν as a forensic expression, to gain a cause, ἐν τῷ κρίνεσθαί σε] When Thou contendest ; when Thou en- terest unto trial as a litigant. For this classical use of xpive- σθαι, compare 1 Cor. vi. 6, ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων. The fi- gure itself is in frequent use in the Prophets when expostulat- ing for God with men. God is represented as having a contro- versy with them; appealing sometimes to heaven and earth, sometimes to man himself, to decide the question as to the reasonableness and justice of His dealings with him. See, for example, Isai. i. 2, 18, LXx. ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ... δεῦτε δὴ καὶ διελεγχθῶμεν, λέγει Κύριος κιτιλ. ΧΙ 26, ov δὲ μνήσθητι καὶ κρεθ δεῖν ἀνὰ δι- καιωθῇς. Jer, XXV. 31, κρίσις τῷ Κυρίῳ ἐν tots ἔθνεσι" κρίνεται αὐτὸς πρὸς πᾶσαν capxa. Hos. lv. I, ἀκούσατε Adyov Κυρίου, υἱοὶ Ἰσραήλ, διότι κρίσις τῷ Κυρίῳ πρὸς τοὺς κατοικοῦντας τὴν γῆν. xii. 2, Mic. vi. 2, ἀκούσατε, ὄρη, τὴν colts τοῦ Κυρίου... .ὅτι κρίσις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ, καὶ μετὰ τοῦ Ἰσραὴλ. διελεγχθή. σεται. λαός μου, τί ἐποίησά σοι .«ἀποκρίθητί pou It is thus that David, in the passage quoted in the text, declares that this one sin of his will be enough to decide the great controversy between God and man, in favour of God’s justice, mercy, and truth. 5. εἰ δέ]! A difficulty na- turally arising out of the words quoted from Psalm li. Jf Dawid sinned in order that God might be justified ; if, m other words, our unrighteousness im some sense establishes God’s righteous- ness, what are we to say as to Lil. s. 55 > , ε “ “οὶ ὃ , ’ / ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συνίστησιν, τί 9 a Χ 7 ε \ e 3 , A ἐροῦμεν; μὴ ἀδικος ὁ Θεὸς ὁ ἐπιφέρων τὴν the consistency of God in punish- ang sin? Θεοῦ δικαιοσύνηνἢ͵] Not τὴν τοῦ Θ. 6. A shade of difference is involved in the absence of the article. Such a thing (so great a thing) as righteousness on the part of such a Person (so great a Person) as God. See notes on ὙΌΣ ἐν γραφαῖς ἁγίαις. 1. 20, ἀπὸ κτίσεως. το. συνίστησιν] The first mean- ing of συνιστάναι is to set (place or bring) together. Hence (1) of persons, to combine one with another , to introduce, commend, recommend, one to another: xvi. τὶ συνίστημι. δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν. Gen. xl. 4, LXx. συνέστησεν ὁ ἀρχιδεσμώτης τῷ Ἰωσὴφ αὐτούς (gave them in charge to Joseph): and converse- ly, Num. xxxii. 28, συνέστησεν αὐτοῖς Μωυσῆς ᾿Ελεάζαρ tov ἱερέα (charged Eleazar with them). 1 Macc. ΧΙ]. 43, συνέστησεν ai- τὸν πᾶσι τοῖς φίλοις αὐτοῦ. 2 Cor. v. 12, οὐ γὰρ πάλιν ἑαυτοὺς συνιστάνομεν ὑμῖν. And so with only the accusative expressed: 2 Cor. 11. 1, ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν ; Vi. 4. Χ. 12, 18. Or with πρός" 2 Cor. iv. 2, συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων. (2) Of things, to combine into cer- tainty, to prove or establish : here, and v. 8, συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην ὁ Θεὸς εἰς ἡμᾶς. And so even of persons (with εἶναι, ὄντας, or the-like) in the sense of proving; as Susan. 61, συνέστησεν αὐτοὺς Δανιὴλ ἐκ τοῦ στόματος αὐτῶν ψευδομαρτυρή- gavtas. 2 Cor. Vil. II, ἐν παντὶ συνεστήσατε € ἑαυτοὺς ἁγνοὺς εἶναι. Gal. 11. 18, παραβάτην ἐμαυτὸν συνιστάνω. τί ἐροῦμεν] A phrase pecu- har to St Paul, and to this Hpistle. Sometimes it intro- duces an objection; as here, and vi. 1, τί οὖν ἐροῦμεν ; ἐπιμέ. γωμεν τῇ ἁμαρτΐᾳ K.T. λ. Vil. 7» τί οὖν ἐροῦμεν : ὁ νόμος ἁμαρτία ; ΙΧ. 14, τί οὖν ἐροῦμεν ; μ μὴ ἀδικία παρὰ τῷ Θεῷ ; Sometimes it con- cludes an argument ; as in ix, 30, τί οὖν ἐροῦμεν ; 3 ὅτι ἔθνη K.T.X. ὁ ἐπιφέρων τὴν ὀργήν] The inflicter of the anger; of that Divine displeasure against sin, which is the prospect of the wicked. Compare (1) for τὴν ὀργήν, v. 9; σωθησόμεθα δι αὐ- τοῦ ἀπὸ τῆς ὀργῆς. Matt. iil. 7; φυγεῖν. ἀπὸ ἀκ μελλούσης ὀργῆς. Luke iii. 7: hess. 1. 10, TOV ῥυόμενον Ley ἐκ τῆς ὀργῆς τῆς ἐρχομένης. See note on i. 18, ὀργὴ Θεοῦ. (2) For the phrase ὀργὴν ἐπιφέρειν. (so opposite to the classical ὀργὰς ἐπιφέρειν), Zech, ii. 9, LXX. ἰδοὺ ἐγὼ ἐπιφέ- G2 56 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 4 ᾽ \ . , Q , ᾽ \ 6 ὀργήν ; κατὰ ἀνθρωπον λέγω. μὴ γένοιτο" ἐπεὶ ΄σ ~ € \ \ / , ᾿] \ ε > , 7 πώς κρινεῖ ὁ Θεὸς τὸν κόσμον; εἰ yap ἡ ἀληθεια “- as Pope) ~ / 3 , 2 τοῦ Θεοῦ ἐν τῷ ἐμῷ Ψεύσματι ἐπερίσσευσεν εἰς 7. Or εἰ δὲ ἡ. pw τὴν χεῖρά μου ἐπ᾽ αὐτούς. Psalm vii. 12, ὁ Θεὸς κριτὴς δί- γος, καὶ ἰσχυρὸς καὶ μακρόθυμος, μὴ ὀργὴν ἐπάγων καθ᾽ ἑκάστην ἡμέραν. Isai. xii. 25; kal ἐπή- γαγεν ἐπ᾽ αὐτοὺς ὀργὴν θυμοῦ av- τοῦ. (3) And for the sense of the text, Gen. XV1ll, 25; ὁ Kpi- sal πᾶσαν τὴν γῆν; οὐ ποιήσεις κρίσιν; Job vill. 3, μὴ ὁ Κύριος ἀδικήσει κρίνων; κατὰ avOpwrov λέγω] Even to state such a doubt, though it be but to repel it, requires apo- logy. I speak as men speak ,; not in my own name, still less as an A postle. The exact combination, κατὰ ὶ ἄνθρωπον λέγειν, occurs only here and in Gal. iil, 15. Compare 1 Cor. ix. 8, py kara ἄνθρωπον ταῦτα λαλῶ, ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει; 2 Cor. xi. 17, 6 Aada, ov κατὰ Κύριον λαλῶ, ἀλλ᾽ ὡς ἐν ἀφροσύνῃ. 6. ἐπεί] Since, if so, if there be any force in such an objec- tion, how shall God judge? For this use of ἐπεί, carrying with it the suppressed clause, ὁ}. so, or if otherwise, according to the con- text, compare xi. 6, 22, εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις...ἐπὶ δὲ σὲ χρηστότης Θεοῦ, ἐὰν ἐπιμείνῃς τῇ χρῇστότητι, ἐπεὶ καὶ σὺ ἐκκο- πήσῃ. τ Cor. v. 10, ἐπεὶ ὠφεί- λετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν. Wis mies ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί.. . ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν. Heb. ix. 26, ἐπεὶ ἔδει αὐτὸν πολ- λάκις παθεῖν ἀπὸ καταβολῆς κό- σμου" νυνὶ δὲ ἅπαξ «.7.A. XX. 2, ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερό- μεναι; πῶς κρινεῖ ὁ Θεός] Thus in- tellectual difficulties in religion are best met by moral axioms. lt may sound plausible to say, If man’s sin contributes ultimately to God’s justification, God can- not justly punish it: but con- science, ever a safer guide than intellect, echoes the language of revelation, which declares the coming judgment ; and that judg- ment presupposes that sin can be justly punished, and will. Let this suffice us. τὸν κόσμον] See note on i. 20, κόσμου. 7. εἰ γάρ] A repetition (in the form of a more direct ob- jection) of the difficulty raised in verse 5, and already partially answ ered. ἢ ἀχήθεια τοῦ Θεοῦ] Here, the veracity of God, as in verse A, γινέσθω δὲ ὁ Θεὸς ἀληθής. XV. 8, ὑπὲρ ἀληθείας Θεοῦ, εἰς τὸ βε- νι τὰς ἐπαγνελ ας Else- where the same phrase denotes 111. 6—8. τὴν δόξαν αὐτοῦ, / \ \ κρίνομαι; καὶ μή δ7 Ἄς, 3 \ ε e \ τι ETL KaYW ὡς ἀἁμαρτωλος καθὼς βλασφημούμεθα καὶ ὃ 8, Or omit the 2nd καί. rather the reality of God: see notes on i. 25, ἀλήθειαν... Ψεύδει, and ἐν τῴ. ἐν τῷ ἐμῷ ψεύσματι] In (as the field of its operation) my he: that is, my unfaithfulness: so expressed by way of direct con- trast to ἀλήθεια, as in verse 4 ψεύστης to ἀληθής. The whole life of unfaithfulness is gathered up into a single ψεῦσμα, just as, in v. 18, the whole of our Lord’s life of obedience is summed up into one δικαίωμα. ἐπερίσσευσεν] The tense ex- presses a single past act. The sum of a life, regarded in the re- trospect as one act, gives this result: the veracity of God was enhanced by the lie of the man. The verb περισσεύειν (see note on verse I, περισσόν) occurs al- most forty times in the New Testament, and has two con- structions. (1) 70 be over and above, to remain over, to abound or redound, to exceed, or excel ; as here, and v.15. xv. 13. Matt. X1V. 20, TO περισσεῦον τῶν KAa- σμάτων. Luke xii. 15, οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστίν. 2 Cor. Vili. 7, ὥσπερ ἐν παντὶ περισσεύετε...ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε. Phil. iv. 12, οἶδα καὶ ταπεινοῦ- σθαι, οἶδα καὶ περισσεύειν" ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι.... καὶ περισσεύειν καὶ ὑστερεῖσθαι. (2) To make to be over and above, to make to abound ; as 2 Cor. iv. 15, τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ. 1x. 8, δυνατεῖ δὲ ὁ Θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς. τ Thess, iii. 12, ὑμᾶς δὲ ὁ Κύριος πλεονά- σαι καὶ περισσεύσαι τῇ ἀγάπῃ εἰς ἀλλήλους καὶ εἰς πάντας. εἰς τὴν δόξαν αὐτοῦ] See note on i. 23, δόξαν. . τί ἔτι] So ix. 19, ἐρεῖς μοι οὖν, Τί οὖν ἔτι μέμφεται ; κἀγώ] I also; I as well as those from whoxe sins no such advantage may have accrued. ws ἁμαρτωλός] The ws ex- presses the nature of the accu- sation. See 1 Pet. iv. 15, 16, μὴ yap τις ὑμῶν πασχέτω ὡς φο- νεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριοεπίσκοπος᾽ εἰ δὲ ὡς Χρι- στιανός, μὴ αἰσχυνέσθω. κρίνομαι] See note on iL τό, kpive. The present tense here, as there, seems to express, in a more vivid manner than the future, the certainty and imminence of the coming judg- ment. 8. καὶ py] That is, καὶ τί μὴ λέγωμεν κ-.τ.λ. βλασφημούμεθα] The gene- ral sense of βλασφημεῖν (τινά, 58. ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. Ἄς , Sates , cf , καθὼς φασίν τινες ἡμᾶς λέγειν OTL ποιήσωμεν \ Np e/. ‘3 \ > er ὯΝ \ 7 yi Ta kaka ἵνα ἔλθη τὰ ἀγαθα; wy τὸ κρίμα ἐν- , OLKOV ἐστιν. 7 Min ς : , 3 , 5 Ὁ 9 Ti οὖν; προεχόμεθα; ov πάντως" προητια εἴς τινα, τί, or absolutely) is to calumntate. It is applied some- times to men; as here, and 1 Cor. x. 30. Tit. iii. 2. dc. Some- times to things, especially sacred things; as-in ii. 24. xiv. 16, μὴ βλασφημείσθω οὖν ὑμῶν τὸ ἀγαθόν. τ Tim, vi. 1, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. Tit. ii. 5, ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται. James ll. 7, βλασφημοῦσιν τὸ καλὸν ὄνομα x.T.A. 2 Pet. 11..2, 9 ὁδὸς τῆς ἀληθείας βλασφημη- θήσεται. Sometimes to God Himself, the Father, the Son, or the Spirit: and that, either (1) in the direct sense, of uttering profane or impious words con- cerning Him; as in Mark iii. 28, 20, τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὁ ὅσα ἐὰν βλασφημή- cwow' ὃς δ᾽ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον κιτιλ, Acts XXV1. 11, ἠνάγκαζον βλασφημεῖν. &c. or (2) in the indirect sense, of giving His honour to another, by ascribing His attributes to a created being; as Matt. ix. 3, οὗτος βλασφημεῖ. Xxvi. 65, é- βλασφήμησεν...... ἠκούσατε τὴν βλασφημίαν. John x. 36, ὑμεῖς λέγετε ὅτι βλασφημεῖς, ὕτι εἶπον, υἷος τοῦ Θεοῦ εἰμί; καθώς φασίν τινες] The com- mon perversion then (as in all times) of the doctrine of a free forgiveness. Zhe greater the sin JSorgiven, the greater the grace shown in pardoning vt. Let us continue then im sin, that grace may abound. ὅτι ποιήσωμεν] The usual Greek pleonasm, of ὅτι before an exact quotation. ποιήσωμεν τὰ κακά] See vi. τ ἐπιμένωμεν Τῇ ἁμαρτίᾳ, ἵνα ἡ χα- ρις πλεονά ασῃ; ta...7a| All manner of. See note on ll. 20, τῆς... τῆς. ov | That is, of those who wilfully draw such a conclusion from the Gospel of God’s grace. There needs no further answer to such blasphemies. Their Jramers have already the mark of perdition upon them. g—20. τί οὖν κιτ.λ.] Though the Jew has an advantage over other men in his religious post- tion, especially in the possession of Divine oracles of truth, yet, in point of character, and therefore of ultimate acceptance, he has no real superiority. His own Serip- tures declare his actual condi- tion; his condition, I say ; for (verse 19) that which they say, they say not of others, but ᾿ him and to him. ITT. 9, 10. 59 ’ \ «“ 4 σάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν εἶναι" 9. τί οὖν] What follows Srom the πολὺ κατὰ πάντα τρύπον of verse 2? προεχόμεθα] Are we; the Jews, preferred (literally, held before or in preference to others)? Are we placed in a position of real superiority to the Gentile world, as to our actual condition in the sight and judgment of God? Setter off, are we better? The use of προέχεσθαι as a strict passive is most unusual, perhaps unique. We should have ex- pected προέχομεν᾽ are we supe- ror? have we an advantage ? though in fact no part of the verb is found elsewhere in the Septuagint or Greek Testament. The sense can _ scarcely be doubtful. οὐ πάντως ])͵ Wot by any means; by no-means (as if it were, Vo by all means). The exact phrase is found (in Scrip- ture) only here, and in 1 Cor. v. 10, οὐ πάντως τοῖς πόρνοις TOD κόσμου τούτου K.T.A., where the sense is not altogether, not abso- lutely, qualifying the clause be- fore, μὴ συναναμίγνυσθαι πόρνοις. For an approximation to its sense in the text we may com- pare the usage of ov πᾶς (not any) aS in verse 20, ov δικαιω- θήσεται πᾶσα σὰρξ ἐνώπιον αὐ- τοῦ. Mark ΧΕ], 20, οὐκ ἂν ἐσώθη \ / .« καθως γέγραπται OTL οὐκτο πᾶσα σάρξ. Luke i. 37, οὐκ ἀδυνατήσει. παρὰ τῷ Θεῷ [or τοῦ Θεοῦ] πᾶν ῥῆμα. Acts x. 14, ovde- ποτε ἔφαγον πᾶν κοινόν. Rey. Vil. 16, οὐδὲ πᾶν καῦμα. ΙΧ. 4, οὐδὲ πᾶν χλωρὸν οὐδὲ πᾶν δένδρον. προῃτιασάμεθα] We before charged both Jews and Gentiles with being all under sin. See, for the latter, 1. 18—32; and, for the former, 11. 1; 24. The compound verb occurs only here. For αἰτιᾶσθαι, see Prov. Xix. 3, LXX. τὸν δὲ Θεὸν αἰτιᾶται τῇ καρδίᾳ αὐτοῦ. LEcclus. xxix. 5, καὶ τὸν καιρὸν αἰτιάσεται. In classical Greek we have the vari- ous constructions, αἰτιᾶσθαί τινά τινος, περί τινος, With an infini- tive (as here), ws or ὅτι, and τι κατά τινος. ὑφ᾽ ἁμαρτίαν] Thus vu. 14, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. Gal. iii. 22, συνέκλεισεν ἢ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν. In Hel- lenistic Greek ὑπό is not found with the dative: the idea of rest under is transferred entirely to the accusative. Compare Deut. xxv. 19, LXX. ἐξαλείψεις τὸ ὄνομα ᾿Αμαλὴκ ἐκ τῆς ὑπὸ TOV οὐρανόν. ΧΧΧΙ. 3, πάντες οἵ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου, καὶ οὗτοι ὑπὸ σέ εἰσι. Prov. xxix. 12, πάντες οἱ ὑπ᾽ αὐτὸν παράνο- μοι. &c. Matt. viii. 9, ἀνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων ὑπ᾽ ἐμαυ- 60 » , sa A - ᾿τἔστιν δίκαιος οὐδὲ εἷς" ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. Sf οὐκ ἔστιν ὁ συνίων, 11. Or omit ὁ twice. τὸν στρατιώτας. Luke vii. 8. XVil. 24, ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν UT οὐρανόν. Johni. 48, ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. Acts i, 5. ἅν: 1 Rom. vl. 14, 155 οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν. 1 Cor. 1x. 20, τοῖς ὑποὸ' νόμον ὡς ὑπὸ νόμον κιτ.λ. X. I, πάντες ὑπὸ τὴν νεφέλην ἦσαν. Gal. ill. 10, 23, 25, ὑπὸ κατάραν εἰσίν-.. ὐπὸ νόμον ἐφρου- ρούμεθα... οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. iV. 2, 5, 21, ὑπὸ ἐπιτρό- πους ἐστίν... τοὺς ὑπὸ νόμον... οἱ ὑπὸ νόμον θέλοντες εἶναι. v. 18. Col. i. 23. 1 Tim. vi. 1, ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι. Jude 6, de- σμοῖς αἰϊδίοις ὑπὸ ζόφον τετήρη- KEV. 10. καθὼς yéyparra| The passages which follow (verses 1o—18) are gathered from va- rious parts of the Old Testa- ment; chiefly from the Psalms. In some manuscripts of the Sep- tuagint, and in the Latin and some other Versions, they are all appended, in the order in which they stand here, and evi- dently (after ἕως ἑνός) by direct transfer from this passage, to the 3rd verse of Psalm xiv., and are so read in our Prayer- Book Version, which is that of Cranmer’s Bible(a.D. MDXXXIX.), itself a revision of Matthew’s, and that, so far as the Psalms are concerned, a mere copy of Coverdale’s (A.D. MDXXXvY.), which was made mainly from the Latin and German. 1o—18, ὅτι οὐκ ἔστιν K-7.X. | Something of sequence may per- haps be traced here. There is the condition (1) of the character (verses 1o—12); a state of igno- rance, indifference, crookedness, unprofitableness : (2) of thetongue (verses 13, 14); destructive, de- ceitful, malignant: (3) of the conduct (verses I5—17) ; oppres- sive, injurious, implacable: all being traced up (4) to this one source in the heart, an absence of the fear of God (verse 18). IO—I2. οὐκ éoTiv...ews ἑνός] Psalm xiv. I—3, LXX. οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός. Κύριος ἐκ τοῦ οὐρανοῦ διέ- κυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώ- πων, τοῦ ἰδεῖν εἰ ἔστι συνίων ἢ ἐκζητῶν τὸν Θεόν. πάντες ἐξέκλι- ναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως évos. Compare Psalm 111]. 1—3. 11. συνίων] Forms of συνίειν (as well as συνιέναι) occur fre- quently in the Septuagint and New Testament. The prevail- ing accentuation in these cases. is as if the verb were συνιέω (συνιεῖν, συνιεῖ, συνιοῦσιν, συνιῶν, &e.), not συνίω (συνίειν, συνίει, συνίουσιν, συνίων, &e.) But SEP Υ κά, > sh. * e 9 - οὐκ ἔστιν ὁ ἐκζητῶν 61 \ [4 = 7 τον Θεον᾽ παντες 12 3 ’ « 3 / Σ yf ἐξέκλιναν, apa ἠχρειωθησαν: οὐκ ἔστιν oo , > 7 « e / TOLWYV XPuTTOTHTa, ΟΥ̓ΚῚ ἐστιν EWS EVOS. 12. Or ὁ ποιῶν. the latter is the form adopted in the text. In the following references to the Septuagint the common reading (in so doubtful a matter) is retained. See 1 Sam. xvili. 14, 15, καὶ nv Δαυὶδ ἐν πάσαις Tats ὁδοῖς αὐτοῦ συνιών \ 9 \ ε Cpe A εὐ καὶ εἶδε Σαοὺλ ws αὐτὸς συνιεῖ σφόδρα. τ Chron. xxv. 7, πᾶς συνιῶν. Neh. vii. 2. x. 28, πᾶς ς 5 Ν Ν a . ὁ εἰδὼς καὶ συνιῶν. Psalm xli. 1, μακάριος ὁ συνιῶν ἐπὶ πτωχὸν καὶ πένητα. Prov. ΥἱΠ. 9, πάντα ἐνώπια τοῖς συνιοῦσι. ΧΧΙ. ΤΙ, 12, “ Ν x / an 29, συνιῶν δὲ σοφὸς δέξεται γνῶ- ow’ συνιεῖ δίκαιος καρδίας ἀσεβῶν ...0 δὲ εὐθὴς αὐτὸς συνιεῖ τὰς ὁδοὺς αὐτοῦ. Jer. 1Χ. 24, συνιεῖν καὶ γινώσκειν ὅτι ἐγώ εἰμι Κύριος. tee Cure eae Dan. viii. 5, 23, 27, καὶ ἐγὼ ἤμην συνιῶν...καὶ συνιῶν προβλήματα ον καὶ οὐκ ἦν ὁ συνιῶν. Hos. iv. ε Ν 5 a eee 14; ὁ λαὸς οὐ συνιῶν. Matt. xiii. 13, οὐκ ἀκούουσιν οὐδὲ συνίουσιν. 2 Cor. x. 12, συγκρίνοντες ἑαυτοὺς ἑαυτοῖς οὐ συνίουσιν. ἐκζητῶν τὸν Θεόν] Deut. iv. 29, LXX. καὶ ἐκζητήσετε ἐκεῖ Κύ- ριον τὸν Θεὸν ὑμῶν καὶ εὑρήσετε αὐτόν, ὅταν ἐκζητήσητε αὐτὸν ἐξ ὅλης τῆς καρδίας σου. Acts xv. - ¢ Ἂ 17 (from Amos ix. 12), ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ° . ἀνθρώπων tov Κύριον. Heb. xi. Or omit the 2nd οὐκ ἔστιν. 6, καὶ tots ἐκζητοῦσιν αὐτὸν μι- σθαποδότης γίνεται. 12. e&ékhwoav] From the literal sense of ἐκκλίνειν, to bend out of the way, to turn aside (as in Gen. xix. 2, 3, LXX. ἐκκλίνατε πρὸς TOV οἶκον TOU παιδὸς ὑμῶν... καὶ ἐξέκλιναν πρὸς αὐτόν), comes the metaphorical use, to swerve From right, from the will of God, ἄς, Deut. v. 32, οὐκ ἐκκλινεῖς eis δεξιά, οὐδὲ εἰς ἀριστερά, κατὰ πᾶσαν τὴν ὁδὸν ἣν ἐνετείλατο Κύ- ριος ὃ Θεός σού σοι πορεύεσθαι. ἠχρειώθησανξΒἨ The original meaning of ἀχρειοῦν, to render use- less, tomar or spoil (as in 2 Kings lil. 19, LXX. καὶ πᾶσαν μερίδα aya- Onv ἀχρειώσετε ἐν λίθοις), passes into the moral sense οὗ corrupt- ing or depraving. The transition is well illustrated by the figura- tive language of Jer. xi. 16, ἐλαίαν ὡραίαν εὔσκιον τῷ εἴδει ἐκάλεσε Κύριος τὸ ὄνομά σου... ἠχρειώθησαν οἱ κλάδοι αὐτῆς. Compare Matt. xxv. 30, καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε x.7.A. ποιῶν χρηστότητα! Psalm XXXVli. 3, LXX. ἔλπισον ἐπὶ Κύ- ριον καὶ ποίει χρηστότητα κοτ.λ. 12. τάφος ....... ἐδολιοῦσαν] Quoted exactly from Psalm v. 9, LXX, 62 ΠΡΟΣ POMAIOY2. I , 9 , ΣᾺ, / > ΖΑ τς ai: 3Tapos ἀνεῳγμένος ὁ AapuvyE αὐτῶν' ταῖς , ? -~ 26 ~ 7A > (ὃ γλωσσαις αὐτῶν ἐδολιουσαν. LOS ATTLOWY \ \ / ~ 3 A , ΄- Ιλὑπὸ τὰ χείλη αὐτῶν. ὧν τὸ στομα ἀρᾶς \ , , 15 KGL πικριαᾶς YEMEL. ᾽ ~ e / > lon ὀξεῖς οἱ πόδες αὐτῶν 14. Or στ. αὐτῶν. τάφος ἀνεῳγμένος] The same combination is found in Jer. v. 16, LXX. ἢ φαρέτρα αὐτοῦ ws τάφος ἀνεῳγμένος. The figure is that of a grave yawning for its dead. And thus the idea will be that of a mouth opened only to engulf and ruin. For like though distinct figures, compare Matt. xxiii, 27, παρομοιάζετε τάφοις κεκονιαμένοις κιτιλ. Luke Xi. 44, οὐαὶ ὑμῖν, οτι ἐστὲ ws τὰ μνημεῖα τὰ ἄδηλα κιτλ. The forms ἀνέῳγμαι and avéwya are used indiscriminately inthe New Testament. Compare 1 Cor, xvi. 9, θύρα yap μοι ἀνέῳγεν. 2 Cor. 1]. 12, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ. Inthe Septuagint ἀνέῳ- γα seems not to oceur. ἐδολιοῦσαν] The Alexandrian form of ἐδολίουν. Compare the forms εἴχοσαν, John xv. 22, 24. ἐδίδοσαν, John xix. 3. παρελα- βοσαν, 2 Thess. 111. 6. ios...avTdv] From Psalm cx]. 4 DEX, ἰός] James iii. 8, μεστὴ ἰοῦ θανατηφύρου. ἀσπίδων] Deut. xxxii. 33, LXX. θυμὸς dpakovtwy...kat θυμὸς ἀσπίδων ἀνίατος. Job xx. 14; χολὴ ἀσπίδος. Psalm lviii. 4, κατὰ τὴν ὁμοίωσιν TOD ὄφεως. ὡσεὶ ἀσπίδος κωφῆς: Isai. xi. 8, ἐπὶ τρώγλην ἀσπίδων...ἐπὶ κοίτην ἐκ- γόνων ἀσπίδων. XIV. 29, ἐκ yap σπέρματος ὄφεων ἐξελεύσεται ἔκ- γονα ἀσπίδων. lix. 5, ὠὰ ἀσπί- dwv ἔρρῃξαν...καὶ ἐν αὐτῷ βασι- λίσκος. 14. ὧν «γέμει Psalm. Xx. 7, LXX. ov ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας. apas | Hos, iv: 2, LXX. ἀρὰ καὶ ψεῦδος καὶ φόνος καὶ κλοπὴ καὶ μοιχεία κέχυται ἐπὶ τῆς γῆς. πικρίας) Deut. xx1x. 18, LXX. μή τίς ἐστιν ἐν ὑμῖν ῥίζα [πικρία:] ἄνω φύουσα ἐν χολῇ καὶ πικρίᾳ (compare Heb. xii. 15). Acts Vili, 23, «is γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁ ὁρῶ σεῦντα. Eph. iv. 31, πᾶσα πικρία καὶ θυ- μὸς καὶ ὀργὴ καὶ κραυγὴ καὶ βλασφημία.. -σὺν πάσῃ κακίᾳ. γέμει] Luke xi. 39, τὸ δὲ ἔσωθεν ὑμῶν. γέμει ἁρπαγῆς καὶ πονηρίας. I5—I7. ὀξεῖς.. .ἔγνωσαν] Isai. lix: 7,8, LXX,, one πόδες αὐτῶν οοὐταχινοὶ ἐκχέαι αἷμα... σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ οἴδασι. ΠΕΡΙ“: τῇ, es ἐκχέαι αἱμα' 69 " \ , σύντριμμα καὶ ταλαιπωριατῦ > ~ ς ΄σ ᾽ - \ e \ > ’ > ἐν ταῖς ὁδοῖς αὐτῶν" Kal ὁδὸν εἰρήνης OUKIT »" of te -~ > / ἔγνωσαν. ovK ἔστιν φόβος Θεοῦ ἀπέναντι τϑ τῶν ὀφθαλμῶν αὐτῶν. 15. ὀξεῖς οἱ πόδες] Amos ll, 15, LXX. καὶ ὁ ὀξὺς τοῖς ποσὶν αὐτοῦ οὐ μὴ διασωθῇ. ἐκχέαι αἷμα) First in Gen, ix. 6, LXX. ὁ ἐκχέων αἷμα ἀνθρώπου, ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσε- ται. Rev. xvi. 6, ὅτι αἷμα ἁγίων καὶ προφητῶν ΩΣ καὶ αἷμα αὐτοῖς ἔδωκας πιεῖν. 16. σύντριμμα] This word (with its cognate fornis, ¢ur- τρίβειν, σύντῤιψις, συντριβῆ, συντριμμός) is of frequent use in the Septuagint. Thus (τ) literally, a fracture; as in Lev. xxi. 19, ἄνθρωπος ᾧ ἐστὶν ἐν αὐτῷ σύντριμμα χειρὸς ἢ σύν- τριμμα ποδός. XXIV. 20, σύν- τριμμα ἀντὶ συντρίμματος κ.Οτ.λ. Isai. XXX. 14, Kal τὸ πτῶμα αὐτῆς ἔσται ὡς σύντριμμα ay- γείου ὀστρακίνου. (2) Duastress or maser y; as in Psalm exlvii. 3, 0 ἰώμενος τοὺς συντετριμμένους τὴν καρδίαν, καὶ δεσμεύων τὰ συν- τρίμματα αὐτῶν. Jer. xiv. 17, ὅτι συντρίμματι συνετρίβη θυγα- τὴρ λαοῦ μου, καὶ πληγῇ ὀδυνηρᾷ σφόδρα. ΧΙ. 3, ὄλεθρος καὶ , ΗΝ σύντριμμα μέγα. ταλαιπωρία] James v. I, ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς erep- χομέναις. 17. ὁδὸν εἰρήνης] Lukei. . 79) τοῦ κατευθῦναι τοὺς πόδας ἡμῶν ᾿ e/ e/ οἴδαμεν δὲ OTL ὅσα 19 els ὁδὸν εἰρήνης. 18. οὐκ ἔστιν] Psalm xxxvi. i, LXX. οὐκ ἔστι φόβος Θεοῦ ἀπέ- γναντι τῶν ὀφθαλμῶν αὐτοῦ. 19. οἴδαμεν δὲ ὅτι] Nor can these descriptions of human de- pravity be thrown off by the Israelite upon the despised Cen- tile. It is obvious that the Jew- ish Scriptures must address themselves to the Jew. If they Fepresent a certain character as prevalent amongst mei, ut must be the Jewish character, not the Gentile only. And this is the very aim of such delineations, to silence all self-justification on the part even of the more favoured race, and bring the whole world, whether Jewish or Gentile, in the prostration of conscious guilt to the bar of God’s gudgment. οἴδαμεν] The very notion of a γραφὴ Oedirvevotos requires that it be ὠφέλιμος πρὸς διδασκαλίαν (2 Tim. iii. 16). How could it be this, of it merely held up to one race the sins of another ? ὁ νόμος] Sometimes used for the Law Scriptures, the Volume of the Old Testament; as in John x. 34, οὐκ ἔστιν yeypap- μένον ἐκ τῷ »γόμῳ ὑμῶν (Psalm Ixxxil. 6) ὅτι ἐγὼ εἶπα, Θεοΐί ἐστε; ΧΙ]. 34, ἡμεῖς ἠκούσαμεν ἐκ 64 ΠΡῸΣ PQOMAIOY<. e , 7 δ — 9 lot , ~ e/ ~. ὁ νομὸς λέγει τοῖς ἐν τῷ νόμῳ λαλεῖ, ἑνὰ πᾶν val / / ΄σ , στόμα φραγήη καὶ ὑποδικος γένηται Tas ὁ κοσ- τοῦ νόμου (for example, Psalm ]xxxix. 29. cx. 4) ὅτι ὁ Χριότὸς μένει εἰς τὸν αἰῶνα. XV. 25, ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμ- μένος (Psalm xxxv. 19) ὅτι ἐμί- σησάν με δωρεάν. τ Cor. xiv. 21, ἐν τῷ νόμῳ γέγραπται (Isai. XXVlll. II) ὅτι ἐν ἑτερογλώσσοις κιτιλ. But here the necessity of giving the same sense to the law in its two occurrences in the same clause (ὁ vopos...€v τῷ νόμῳ) requires us to understand by ὁ νόμος the Dispensation itself personified as speaking in its Scriptures. λέγει...λαλεῖ] Speaks...ut- ters. The former denotes the language or statement of the Scriptures ; the latter the w#- terance of that language or state- ment to the particular genera- tion, congregation, or individual hearer or reader. For the dif- ference of the words, see John Vill. 43, διὰ τί τὴν λαλιὰν τὴν ἐμὴν (my utterance, or discourse, on the particular occasion) ov γινώσκετε; ὅτι ov δύνασθε a- κούειν τὸν λόγον τὸν ἐμόν (my language, or doctrine, in its general scope and sum). τοῖς ἐν τῷ νόμῳ] To those who are in the Law ; contained in it as their enclosure, their as- signed and natiwe dwelling-place. Compare il, 12, ἐν vouw. The commoner phrase is of ὑπὸ νόμον, as in 1 Cor. ix. 20, κεν λαλεῖ, ἵνα] Says to the Jews —and what wt does say—in order that, dc. The thought is condensed, First, whatever the Law says it says to the Jews: secondly, what it does say is (as we have seen) condenumnatory: and this, in order that neither Jew nor Gentile may be able to justify himself before God. στόμα φραγῇ] Job v. 16, LXX. καὶ ἀδίκου στόμα ἐμῴφραχθείη. Psalm Ixii. 11, ὅτι ἐνεφραγη στόμα λαλούντων ἄδικα. Vil. 42, καὶ πᾶσα ἀνομία ἐμφράξει στόμα αὐτῆς, For the word φράττειν see 2 Cor. ΧΙ. 10, ἡ καύχησις αὕτη οὐ φραγήσεται. Heb. xi, 33, ἔφραξαν στόματα λεόντων. ὑπόδικος] Lnable to judgment. The word does not occur else- where in the Septuagint or New Testament. Its full con- struction in classical Greek is with a genitwe of the thing (either the crime, or the penalty) and a dative of the person in- jured. Thus τῷ Θεῷ here ex- presses nat the Judge before whom the cause is tried, but the Person against whom the sin has been committed, γένηται] The tense (as in φραγῇ above) expresses the ob- Gal. iv. 5, ject (of the language of the ἘΤῚ 30: 65 μος TW Θεῴ. 7 ᾿ - \ / ~ θήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ. διότι ἐξ ἔργων νόμου οὐ δικαιω- 20 διὰ \ / > 7ὔ ec / yap νομον ἐπίγνωσις ἁμαρτίας. Law) as a single act to be done decisively and once for all. The Law thus speaks, in order that every mouth may have been stopped, and in order that all the world may have become lia- ble to judgment. κόσμος] See note on 1, 20, κόσμου. 20. διότι] Because. A fur- ther confirmation of the preced- ing conclusion, ἵνα πᾶν στόμα φραγῇ κιτιλ. The whole world, not Gentile only, but Jewish also, as guilty ; because (according to the express words of Scripture) in God’s sight no living man can be justified by his own works. Psalm exliii. 2, LXX. ore ov δι- καιωθήσεται ἐνώπιόν σου tas Cav. ἐξ ἔργων νόμου] Out of (as the source and origin of the jus- tification) works of a law; any works done in obedience to any law. A more general plirase than obedience to the law of Mo- ses. The passage referred to in Psalm exliii. is of universal ap- plication. Jn God’s sight no human merit can justify. For the phrase ἔργων νόμου compare verse 28, and Gal. 111. 2, 5, 10, ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως οὐὐῦσοι yap ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν. And for the argument drawn from Psalm exliii. 2, compare Gal. ii. 16, εἰδότες δὲ ὅτι οὐ δικαιοῦται av- θρωπος ἐξ ἔργων νόμου...καὶ ἡμεῖς εἰς Χριστὸν ᾿Ιησοῦν ἐπιστεύσαμεν ἵνα δικαιωθῶμεν ἐκ πίστεως Χρι- στοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ. See also note on ll. 13, vomov...vopov. δικαιωθήσεται] See note on ll. 13, δικαιωθήσονται. πᾶσα σάρξ] Substituted here, and in Gal. 11. 16, for πᾶς ζῶν in the quotation from Psalm exlin. 2. The phrase first oe- curs in ‘Gen. Vii. 12, 17; :10,,LXX ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς... κατα- φθεῖραι πᾶσαν σάρκα, ἐν ἧ ἐστὶν ἐν αὐτῇ πνεῦμα ζωῆς...καὶ ἀπὸ πάντων τῶν κτηνῶν, καὶ ἀπὸ πάν- των τῶν ἑρπετῶν, καὶ ἀπὸ πάντων τῶν θηρίων, καὶ ἀπὸ πάσης σαρκός k.7.A. And so vil. 15, 16, 21. Wii, 074 I 825.2576 Ez cal ἀναμέσον πάσης ψυχῆς ζώσης ἐν πάσῃ σαρκί κιτιλ. Ley. xvii. 11, 14. Num. xvi. 22, Θεὸς τῶν πνευμάτων καὶ πάσης σαρκός. Xvill. 15. Job xxxiv. 15, πε: λευτήσει πᾶσα σὰρξ ὁμοθυμαδόν. Psalm Ixv. 2, πρὸς σὲ πᾶσα σὰρἕ ἥξει. ΟΧΧΧΥΙ. 25, ὁ διδοὺς τρο- φὴν πάσῃ σαρκί. ΟΧ]ν. 21, εὐ- λογείτω πᾶσα σὰρξ τὸ ὄνομα τὸ ἅγιον αὐτοῦ. Isai. xl. 5, 6 (Luke ii. 6. τ Pet. 1. 24), ὄψεται πᾶσα σὰρξ TO σωτήριον Tod Θεοῦ... 66 21 πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα αψθρώπου; ὡς ἄνθος χόρτου. ΧΙΪΧ. oa. χνν 16, 20," Σ, Jer. a0. Ee, sexy! 5. εχ κῖϊ (27; εὶς Batedusek,. τ πὶ 48. po. er aa ἐπὶ πᾶσαν σάρκα ἀπὸ ἀπηλιώτου ἕως βορρᾶ, καὶ ἐπιγνώσεται πᾶσα oapé τε x.t.A. Dan. li, 11. iv. 12. Joel ii. 28 (Acts i. 17), ἐκχεῶ ἀπὸ TOU πνεύματός μου ἐπὶ πᾶσαν σάρκα. Zech. li. 13, εὐ- λαβείσθω πᾶσα σὰρξ ἀπὸ προσώ- που Kvupiov. Matt. xxiv. 22. Mark xili. 20. John xvii. 2, ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρ- κός. 1 Cor.i. 29, ὅπως μὴ καυχή- σηται πᾶσα σὰρξ ἐνώπιον τοῦ Θεοῦ. ἐνώπιον αὐτοῦ] Exod. ΧΧΧΗ͂Ι, LXX. εὕρηκας γὰρ χάριν ἐνώ- πιον ἐμοῦ. &c. Luke XVI. ΤΕ ae δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων. ..τὸ ἐν ἀνθρώποις ὑψη- λὸν βδέλυγμα ἐνώπιον τοῦ Θεοῦ. Acts iv. 19, εἰ δίκαιόν ἐστιν ἐνώ- πιον τοῦ Θεοῦ κιτ.λ. τ Tim. ii. 3; ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν. Θεοῦ. Vv. 4. Heb. xii. 21, τὸ εὐάρεστον ἐνώπιον αὐτοῦ. 1 Pet. iii. 4. 1 John iii, 22. &e. διὰ yap νόμου] The practical result of a law (that is, a revela- 17, L tion of duty), however encowrag- | ing its language of promise, 1s not justification, not the accept- ance of man on the footing of a meritorious obedience, but, on the contrary, a deepened self-know- ledge; ὦ discovery of sin, w its strength and in its malignity, such as could not have been made ΠΡΟΣ POMAIOY2., Nuvi δὲ χωρὶς νόμου δικαιοσύνη Θεοῦ πε- without it; and thus a prepara- tion for the introduction of a re- velation which says not, Do this, and thou shalt live ; but, Belreve on the Lord Jesus Christ, and thou shalt be saved. See the deve- lopment of this pregnant maxim in chap. vil. 7—25. ἐπίγνωσις] See notes on i, 28 and 32, ἐπιγνώσει, ἐπιγνόν- TES. 21—26. νυνὶ δὲ χωρὶς νόμου] This was all that law could do; the Law of Moses, or any law. It could point out sin, but it could not clear from sin. But now, apart from any law, a righteousness of God, a right- eousness not of man’s making but of God’s giving, has been manifested, being attested by the Law and the Prophets. There is no conflict between the Gospel and the Old Testament: on the contrary, the Old Testament, when read aright, as it can now be read, is a witness to the Gospel. And a righteousness of God, communicated, in each in- dividual instance, by means of faith of (in) Jesus Christ. A righteousness, I say, wnto, reach- ing or extending to, all who so believe. All, indiscriminately: for there is no difference. All alike, Jews and Gentiles, need this new gift: for all alike sin- med in their old state, and are missing the glory of God, that state of final perfection which tl; a1, 67 7 , A ΄σ £ \ PavepwTat, papTupovpevy ὑπὸ TOU νόμου και God has from the beginning de- signed for man. All alike need, and all alike may have: being made righteous, absolved from guilt, not by any merit of theirs, but gratuitously, by His free favour, through the redemption which is in Christ Jesus : whom God proposed to Himself in His eternal counsels as ὦ propitia- tion to be made available by means of fuith resting in His blood. Proposed to Himself, I say, unto manifestation of that righteousness of His; with a view to manifesting that gift of righteousness to man which has been spoken of in the words above (see verses 21 and 22). Proposed to Himself, I say, asa propitiation, because of the pre- termission of the sins which have taken place before—a _propitia- tion owing its efficacy to the pass- ing by (on God’s part) of all past sins—in the exercise of the for- bearance of God. Proposed to Himself, I say, witha view to that manifestation of that righteous- ness of His in the season which now is; unto His being (to the end that God may be) both righteous Himself and righteous- making (the giver of righteous- ness to) him athe is of “fuith of (in) Jesus. See the separate notes which follow. 21. νυνί] In these days of Christ and the Gospel. The ‘same contrast is implied in xvi, 25, 26, μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος | δὲ νῦν. Acts XVil. 30, TOUS μὲν οὖν χρό- νους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς τὰ νῦν παραγγέλλει τοῖς ἀνθρώ- ποις K.T.A. Gal. ili. 23, 25, apo τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νό- pov ἐφρουρούμεθα.. «ἐλθούσης δὲ τῆς πίστεως κιτ. ᾿ς iv. 3, 4, ore Tpev νήπιοι.. «ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου κιτιλ. Eph. RTO, Gs οἰκονομίαν τοῦ πληρώ- ματος τῶν καιρών. 11.12 »13; ὅτι ἦτε τῷ καιρῷ exeivw...vuvi δὲ ἐν Χρι- στῷ ᾿Ιησοῦ κιτιλ. Col. i. 21, 26, Kal ὑμᾶς ποτὲ ὄντας ἀπηλλοτριω- μένους.. νυνὶ δὲ ἀποκατήλλαξεν.... τὸ μυστήριον τὸ ἀποκεκρυμμένον νῦν δὲ ἐφανερώθη κιτ.λ. τ Tim. li. 6, τὸ μαρτύριον καιροῖς ἰδίοις. 2. Tim. i. 10, φανερωθεῖ- σαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν. Tit. i. 3, ἐφανέ- ρωσεν δὲ καιροῖς ἰδίοις τὸν λόγον αὐτοῦ. Heb. 1. 1, πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν... .ἐπ᾽ ἐσχά- του τῶν ἡμερῶν τούτων ἐλάλη- σεν ἡμῖν ἐν vid. τ Pet. i. 20, φανερωθέντος δὲ ἐπ᾽ ἐσχάτου τῶν χρόνων. The emphatic form νυνί is found also (in this Epi- stle) in vi. 22. vii. 6,17. xv. 23,25. In the New Testament it appears to be peculiar to St Paul, with the addition of Acts xxl. 1 (where St Paul is the speaker) and probably Heb. Vill. 6. χωρὶς vopov] Apart from a law: independently of the con- 68 ΠΡῸΣ 22 τῶν προφητῶν" ditions and requirements of any law, whether that of Moses or any other. Compare verse 28, χωρὶς ἔργων νόμου. iv. 6, δικαιο- σύνην χωρὶς ἔργων. vil. 8, 9; χωρὶς γὰρ νόμου... ἔζων χωρὶς νό- δικαιοσύνη Θεοῦ] See note on 1, 17, δικαιοσύνη yap Θεοῦ. πεφανέρωταιϊ Ini. 17, the unveiling of God’s righteousness is spoken of as a gradual pro- cess: see the note there on ἀπο- καλύπτεται. Here the manifes- tation is described as complete and final; made once for aJl in Christ. So John xvii. 6, édave- ρωσά σου τὸ ὄνομα τοῖς ἀνθρώ- ποις κιτιλ. 1 John 1. 2, ἡ ζωὴ ἐφανερώθη κιτ.λ. 11]. 5, 8, ἐκεῖ- νος ἐφανερώθη... ἐφανερώθη ὁ υἱὸς τοῦ Θεοῦ κιτιλ. See note on i 19, ἐφανέρωσεν. μαρτυρουμένη ὑπό] Compare 1 2, εἰς εὐαγγέλιον Θεοῦ, ὃ προετ- ηγγείλατο διὰ τῶν προφητῶν αὐ- τοῦ ἐν γραφαῖς ἁγίαις. Xvi. 26, διά τε γραφῶν προφητικῶν...γνω- ρισθέντος. Luke xviii. 21, τελε- σθήσεται πάντα τὰ γεγραμμένα διὰ τῶν προφητῶν τῷ υἱῷ τοῦ ay- θρώπου. xxiv. 27, 44, 46, ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ αὐτοῦ... ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωνσέως καὶ προφήταις καὶ ψαλ- pols περὶ ἐμοῦ.. ὅτι οὕτως γέγρα- πται παθεῖν τὸν Χριστὸν καὶ ava- ΡΩΜΑΙΟΥ͂Σ. δικαιοσύνη δὲ Θεοῦ διὰ πισ- στῆναι ἐκ νεκρῶν x.T.A. John ν. 39, 46, ἐρευνᾶτε τὰς γραφάς... ἐκεῖναί εἰσιν ai μαρτυροῦσαι περὶ ἐμοῦ... εἰ γὰρ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί: περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. Acts 1 ii. 25534, Aaveid γὰρ λέγει. εἰς αὐτόν... .προῖ- δὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ. ii. 22, 24, Mov- σῆς μὲν εἶπεν ὅτι προφήτην ὑμῖν ἀναστήσει κύριος ὁ Θεὸς ὑμῶν... καὶ πάντες δὲ ol προφῆται ἀπὸ Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν, καὶ κατήγγειλαν τὰς ἡμέρας ταύτας. XVii. 2, 3, διελέ- ξατο αὐτοῖς ἀπὸ τῶν γραφῶν... ὅτι τὸν Χριστὸν ἔδει παθεῖν καὶ ava- στῆναι ἐκ νεκρῶν. XKVI: 22, 23, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆ- ται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς, εἰ παθητὸς ὁ Χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν κιτιλ. 1 Pet. i. 10, 11, περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηρεύ- νησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες...τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμορ- τυρόμενον τὰ εἰς Χριστὸν παθή- ματα καὶ τὰς μετὰ ταῦτα δόξας. These strong assertions point not only to separate passages of direct prediction, but still more to the Evangelical character of the Old Testament as a whole. There is a thread of Christian prophecy running through the Law and the Prophets. The tense of μαρτυρουμένη EXpresses ἃ repeated or habitual attestation. τοῦ νόμου Kal τῶν προφητῶν] , - Se IIL. τεως Ἰησοῦ Χριστοῦ eis 22. Or omit Ἰησοῦ. A comprehensive title of the Scriptures of the Old Testament. Thus, for example, Matt, vii. 12, οὗτος γάρ ἐστιν ὁ νόμος Kal οἱ προφῆται. XXil. 40, ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ oi προφῆται Luke XV1. 29, ἔχουσιν Μωυσέα καὶ τοὺς προφήτας" ἀκουσάτωσαν αὐτῶν. John i. 45, ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται, εὗ- ρήκαμεν Ἰησοῦν. Acts xiii. τς, μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν. XXIV. 14, πι- στεύων πᾶσιν τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς pega γεγραμ- μένοις. XXVlil. 23, ἀπό τε τοῦ νόμου Μωυσέως καὶ ye προφη- τῶν. Sometimes ὁ νόμος is made to embrace the whole (see refer- ences in note on verse 19, ὁ νόμος) : sometimes a threefold division is adopted, as in Luke XXIV. 44. 22. δικαιοσύνη δέ] And a righteousness of God by means of faith, The δέ introduces a Jurther characteristic of that righteousness of God which is spoken of; namely, that it is communicated διὰ πίστεως. For this use of δέ, compare ix. 30, κατέλαβεν δικαιοσύνην, δικαιοσύ- νην δὲ τὴν ἐκ πίστεως. 1 Cor. ii 6, σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν. δὲ οὐ τοῦ αἰῶνος τούτουι Phil. 11. 8, μέχρι Gava- tov, θανάτου δὲ σταυροῦ. Vv. B, 22. 69 , 5 f WAaAVTaAS ToOvs πιστευ- Or πάντ. καὶ ἐπὶ πάντας. δικαιοσύνη...διὰ πίστεως] So in 1. τῇ, δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν. πίστεως Ἰησοῦ] Heb. xi. I, ἔστιν δὲ πίστις ἐλπιζομένων ὑ ὑπό- στασις, πραγμάτων ἔλεγχος οὐ βλεπομένων" confidence in things hoped for, α proof (that which convinces or assures us) of things unseen. Faith in a person, then, is, the assurance of the existence, character, and relation to us, of one whom we do not see. Chris- tain faith is, the persuasion that Christ is, and is that He is; in person, mind, work (past, pre- sent and future), demands upon us, relation towards us, &e. This is the essence of faith: trust and obedience, like hope and love, are fruits of it. εἰς πάντας] For the use of the preposition, δικαιοσύνη εἰς πάντας, compare I Cor. xv. Io, ἡ χάρις. αὐτοῦ ἡ εἰς ἐμέ. 2 Cor. 1. II, τὸ εἰς ἡμᾶς χάρισμα. Gal. lll, 14, Wa εἰς τὰ ἔθνη ἢ εὐλογία τοῦ ᾿Ἄβραὰμ, γένηται ἐν Χριστῷ Ἰησοῦ. Eph. i. 7, 8, 19, τῆς χά- ριτος αὐτοῦ ἧς ἐπερίσσευσεν εἰς ἡμᾶς.. «τὸ > ὑπερβάλλον μέγεθος τῆς υνάμεως αὑτοῦ εἰς ἡμᾶς τοὺς πι- στεύοντας. If καὶ ἐπὶ πάντας be added, the sense is, extending to and resting upon. It reaches, and it is efficacious for, all who believe, H 70 ΠΡΟΣ 23 ον Τὰς" 3 if 4 , οὐ yao ἐστιν διαστολή; ΡΩΜΑΙΟΥΣ. / A πάντες yao ε € “ ΄σ / ~ lo ἥμαρτον καὶ ὑστεροῦνται τῆς δοξης τοῦ Θεοῦ" πάντας] Whether Jews or Gentiles. See iv. 11, 16, εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων.. παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόμον ἀλλὰ καὶ τῷ ἐκ πίστεως κ.τ.λ. οὐ γάρ ἐστιν διαστολή) So in X. 12, ov γάρ ἐστιν διαστολὴ ᾿Ιουδαίου τε καὶ Ἕλληνος. For διαστολή, compare also 1 Cor. xiv. 7, ἐὰν διαστολὴν τοῖς φθόγ- yous μὴ δῷ Exod. viii. 23, LXX. καὶ δώσω διαστολὴν ἀναμέ- σον τοῦ ἐμοῦ λαοῦ καὶ ἀναμέσον τοῦ σοῦ λαοῦ. os. ἥμαρτον] Sinned ; not have sinned. The aorist oathers up, as it were, the sins “of the world into one act, which is re- garded as prior to the manifes- tation of the δικαιοσύνη, and of which the result is expressed in ὑστεροῦνται. ὑστεροῦνται] The verb ὕστε- ρεῖν (or ὑστερεῖσθαι) denotes pro- perly to be later, after, behind. t. When the subject is a person, it is found (1) with a genitive; (a) to be behind, inferior to, a person, asin 2 Cor. x1. 5, Aoyi- ζομαι μηδὲν ὑστερηκέναι TOV ὑπερ- λίαν ἀποστόλων. xii. 11. (f) to be too late for, to full short or Jail of, to miss or lack, a eae as here, and in Num. ib 13, LXX. ἄνθρωπος OS) 180.2: ὑστερήσῃ τοῦ ποιῆσαι τὸ πάσχα. Song Vil. 3, κρατὴρ TOPEUTOS, μὴ Sarealieer as κράματος. Luke xxii. 35, py τινος ὑστερήσατε: Heb. iv. 1, δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι [τῆς ἐπαγγελίας]. (2) Absolutely, to be late, deficient, in want, desti- tute; as (a) Neh. ix. 25) LEx. διέθρεψας αὐτοὺς ἐν TH ἐρήμῳ, οὐχ ὑστέρησαν. Dan. v. 27; ἐστάθη ἐν ζυγῷ καὶ εὑρέθη ,“ὑστεροῦσα. Hab. ii. 3, ἐὰν ὑστερήσῃ, ὑπόμει- νον αὐτόν. Luke xv. 14, ἤρξατο ὑστερεῖσθαι. 1 Cor. viii. 8, οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα. Xli. 24, τῷ ὃ ὑστερουμένῳ περισσοτέ- ραν δοὺς τιμήν. 2 ors 098, παρὼν. πρὸς ὑμᾶς καὶ ὑστερηθείς. Phil. iv. 12, Kat περισσεύειν καὶ ὑστερεῖσθαι. Heb. xi. 37, ὕστε- ρούμενοι, θλιβόμενοι κιτ.λ. (B) with ὥστε, τι, κατα, ἐν, ἀπό, &e, as Num. ix, 7, LXX. μὴ οὖν ὕστε- ρήσωμεν ὥστε προσενέγκαι τὸ δῶρον ; Psalm xxxix. 5, ἵνα γνῶ τί ὑστερῶ, ἐγώ. Matt. xix. 20, τί ἔτι votepw; Deut. xv. 8, Kal? ὅσον ὑστερεῖται. t Cor. 1. ΖΝ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι. Kecles, vi. 2, καὶ οὐκ ἔστιν ὕστε- ρῶν τῇ ψυχῇ αὐτοῦ ἀπὸ παντὸς οὗ ἐπιθυμήσει. Heb. xii. 15; μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ. 2. When the subject is a thing, ὑστερεῖν stands either (1) adbso- lutely ; as in Tsai. li, 14, LXX. οὐ μὴ ὑστερήσῃ ὁ ἄρτος αὐτοῦ. John ae ae ὑστερήσαντος οἴνου" or (2) with an accusative (or possibly a dative) of the person; as Psal:n Pip. 23, 24. 71 A ~ 9 ΄σ ΄ δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι διὰ τῆς 24 ΧΧΙΪ I, LXX. καὶ οὐδέν με ὕστε- ρήσει. Mark x. 21, ἕν σε (or σοι) ὑστερεῖ. τῆς δόξης] For δόξα see notes on i, 23, and il. 7, δόξαν. Re- taining here its general sense of effulgence of light, manifestation of excellence, it is applied to that Suture state of manifested per- fection, both in character and condition, which God designs for and offers to man. Compare li, 7, 10. V. 2, καυχώμεθα ἐπὶ ἐλπίδι τῆς δόξης τοῦ Θεοῦ. νἹῖ!, τὸ 21; TV μέλλουσαν δόξαν... τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. ΤῈ 5 3; σκεύη ἐλέους ἃ προητοίμα- σεν εἰς δόξαν. I Cor. i. 7» ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν. 2 Cor. iv. 17. Eph. 1, 18, tis ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις. Col. i. 27, Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης. 111. 4. 2 Thess, 11. 14, ἐκάλεσεν vpas... εἰς περιποίησιν δόξης. Tim. 11. 10, σωτηρίας τύχωσιν... μετὰ δόξης aiwviov. Heb. ii. το, πολ- λοὺς υἱοὺς εἰς δόξαν ἀγαγόντα. 1 Pet. 1. 7, εὑρεθῇ εἰς ἔπαινον καὶ dogav «.7.A. ΟὟ I, 4, I0, τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός...κομιεῖσθε τὸν ἀμαράν- τινον τῆς δόξης στέφανον... .0 κα- λέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν. 24. δικαιούμενοι] The nomi- native is suggested by πάντες in verse 23; but in sense it refers rather to τοὺς πιστεύοντας in verse 22, and is irregular in construction, δωρεάν] Literally, as (by way of) a gift; gratuitously. Thus Gen. XXixX. 15, LXX. ov δουλεύ- σεις μοι Swpedv’ ἀπάγγειλόν μοι τίς ὁ μισθός σου ἐστί. Exod. xxi. 2, 11, ἐξελεύσεται δωρεὰν ἄνευ ἀργυρίου. Num. xi, 5. 2 Sam, xxiv. 24, κτήσομαι. παρὰ σοῦ ἐν ἀλλάγματι, καὶ οὐκ ἀνοίσω .- Ompedy. - Chron. xxi. 24, ἀγοράσω ἐν ἀργυρίῳ ἀξίῳ, ὅτι οὐ μὴ λάβω.. -δωρεαν. Job 1. 9, μὴ δωρεὰν ᾿Ιὼβ σέβεται τὸν Θεόν ; Isai. lil, 3, 5, δωρεάν... οὐ μετὰ ἀργυρίου. Jer, xxii. 13. Mal. i. IO, οὐκ avawere τὸ θυσιαστήριόν μου δωρεάν. Matt. x. 8, δωρεὰν ἐλάβετε, δωρεὰν δότε. 2 Cor. xi. 7, δωρεαν...εὐηγγελισάμην ὑμῖν. 2 Thess. ii. ὃ, οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος. Rev. xxi. 6, δώσω ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν. XxXii. 17, ὁ θέλων λαβέτω ὕδωρ ζωῆς δωρεάν. In other places the context gives to δωρεάν the very different sense of for nothing, idly, in vain. See Gal. ii. 21, apa Χριστὸς δωρεὰν ἀπέθανεν. τῇ αὐτοῦ] The place of αὐτοῦ (before χάριτι) gives emphasis to it, By His own grace. See note on 11, 15, αὐτών. χάριτι) See note on i. 7, χάρις. 72 ΠΡΟΣ 25 ἀπολυτρώσεως τῆς ἐν Χριστῷ ε 7 \ έθετο ὁ Θεὸς ἱλαστήριον διὰ ΡΩΜΑΙΟΥ͂Σ. τε ra Ἰησοῦ" ov προ- / - Fl πίστεως EV τῷ 23. Or omit διὰ πίστεως. ἀπολυτρώσεως] This impor- tant word (not found in the Septuagint, but occurring ten times in the New Testament) includes the three ideas of (1) a previous state of sas (vi. 17, ἦτε δοῦλοι τῆς ἁμαρτίας): (2) the interposition of a λύτρον (Matt. xx. 28, δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον dvi moda. Mark x, 45) or ἀντίλυτρον (x Tim. ‘ii. 6, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ miata (3) @ consequent deli- verance (I Thess. τὸ; Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης). Sometimes, as here, the ἀπολύτρωσις is spoken of as accomplished: 1 Cor. 1. 30, é ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ kal ἀπολύτρωσις. Eph. ἃ. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων. Col. i. 14, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν. Heb, ix. 15, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων κ-τ.λ. Some- times as futwre, waiting its ful- filment in the Advent and the Resurrection: as in vill. Be. υἱοθεσίαν ἀπεκδεχόμενοι, τὴν. ἀπο- λύτρωσιν τοῦ σώματος" ἡμῶν. Luke xxi. 28, ἐγγίζει ἡ ἀπολύ- τρωσις ὑμῶν. Eph. i. 14, ap- ραβὼν τῆς κληρονομίας ἡμῶν εἰς ἀπολύτρωσιν τῆς περιποιή- σεως. ἵν 28: ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. In Heb. ΧΙ. 35, the word is used with- out metaphor: ἐτυμπανίσθησαν οὐ προσδεξάμενοι τὴν ἀπολύ- τρωσιν. 25. προέθετο] Proposed to Himself, set before Himself as, purposed to make. See note on προεθέμην in i. 13. Compare Eph. i. 9, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ (in Christ) εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν. And so πρόθεσις is used of the Divine purpose in vili, 28, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. ΙΧ. II, ἢ κατ᾽ ἐκλογὴν πρόθεσις τοῦ Θεοῦ. Eph, 1. 11, προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ. iii. τι, κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ, 2 Tim. i. 9, κατὰ ἰδίαν πρόθεσιν καὶ χάριν τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων. The reference is to that eternal counsel of redemption spoken of in τ Pet. 1. 18—20, ἐλυ- τρώθητε.. τιμίῳ αἵματι... «Χριστοῦ, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου K.T.A, ἱλαστήριον] τ. The root is ἵλαος (or ἵλεως, the Attic form, and the one always used in the DEL; 25. 73 ? hacer Lee A - U4 2 ~ αὐτοῦ αἵματι, eis ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ, Septuagint), propitious, gracious, merciful. Thus, for example, Gen, xlili, 23, LXX. ἵλεως ὑμῖν, μὴ φοβεῖσθε. Exod, xxxii. 12, ἵλεως γενοῦ ἐπὶ TH κακίᾳ τοῦ λαοῦ σου. Jer, xxxi. 34 (Heb. viii. 12), ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν. And in a derived application, 2 Sam. xx. 20, ἵλεως, ἵλεώς μοι, εἰ καταποντιῶ καὶ εἰ διαφθερῶ (far be it, far be it from me, that I should swallow up or de- stroy). Matt. xvi. 22, ἵλεώς σοι, KUpte’ οὐ μὴ ἔσται σοι τοῦτο. 2. Hence the verb ἱλάσκομαι, (1) to propitiate; and (in the Septuagint always) in a middle sense (with περί or a dative), to be made (or become) propitious or favourable: asin Exod, xxxii. 14, καὶ ἱλάσθη Κύριος περὶ τῆς κακίας ἧς εἶπε ποιῆσαι τὸν λαὸν αὐτοῦ. 2 Kings v. 18, καὶ ἱλά- σεται Κύριος τῷ δούλῳ σου... καὶ ἱλασθήσεται dn Κύριος τῷ δούλῳ σου. Psalm xxv. 11, ἱλάσῃ τῇ ἁμαρτίᾳ pov. Ἰχχῖχ. 9, ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν. Lam. iii. 42, ἡμαρτήσαμεν, ἠσεβήσαμεν, καὶ οὐχ ἱλάσθης. Dan. ix. 10, ἄκουσον, Κύριε, ἱλάσθητι, Κύριε, πρόσχες, Κύριε, ποίησον κ.τ.λ. Luke xviii. 13, ὁ Θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. And (2) to render propitious as to a thing, to expiate; Heb. ii. 17, εἰς τὸ ἱλάσκεσθαι Tas ἁμαρτίας τοῦ λαοῦ. 3. From this follows ἱλασμός, (1) a rendering propitious, a propitiation or expiration: Ezek. xliv. 27, προσοίσουσιν ἱλασμὸν, λέγει Κύριος ὁ Θεός. 2 Mace. iii. 33, ποιουμένου δὲ τοῦ ἀρχιε- ρέως τὸν ἱλασμόν. 1 John i. 2, καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν. iv. το, καὶ ἀπέ- στειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. And (2) the being (or becoming) pro- pitious, mercy: Psalm cxxx. 4, ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν. Dan. ix. 9, τῷ Κυρίῳ Θεῷ ἡμῶν of οἰκτιρμοὶ καὶ οἱ ἱλασμοί. 4. The form ἱλαστήριον (properly the neuter of ἱλαστήριος, pro- pitiatory or expiatory) 1s appro- priated in the Septuagint to the mercy-seat, the lid or covering of the ark in the Holy of Ho- lies; probably (1) because the root of the Hebrew term for that covering has the sense also of making atonement for, ex- piating ; as in Ezek. xlv. 17, 20, To make reconciliation for (lite- rally, to cover) the house of Israel ..80 shall ye reconcile (cover) the house: (2) because it was in the sprinkling of the blood upon the covering of the ark, that the ceremonies of the dnnual expiation culminated (Levit. XVl. 14, 15, καὶ ῥανεῖ τὸ αἷμα αὐτοῦ ἐπὶ τὸ ἱλαστήριον κ.τ.λ.); so that it became the symbolic centre of the personal hope of mercy, as well as of the Divine presence in Israel. See Exod. XXV. I7, 21, 22, καὶ ποιήσεις ἱλαστήριον ἐπίθεμα χρυσίον καθα- 74 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. \ \ : 4 o / διὰ THV παρέεσὶιν Τῶν προγεγονοτῶων ἁμαρτη- ροῦ.. καὶ ἐπιθήσεις τὸ ἱλαστήριον ἐπὶ τὴν κιβωτὸν ἀνωθεν...καὶ λα- λήσω σοι ἄνωθεν τοῦ ἱλαστηρίου ἀναμέσον τῶν δύο Χερουβείμ κιτιλ.. Heb. ix. 5, ὑπεράνω δὲ αὐτῆς Χερουβεὶν δόξης κατασκιά- ζοντα τὸ ἱλαστήριον. ‘The appli- cation of the term ἱλαστήριον to Christ Himself constitutes Him as it were the mercy-seat of the new temple in which God dwells with redeemed man. 5. The Septuagint uses also largely the compound forms ἐξιλάσκομαι and ἐξιλασμός, occasionally too ἐξέ λασις and ἐξίλασμα. διὰ πίστεως]. These words depend upon ἱλαστήριον, defining the instrumentality by which the expiatory work of Christ is ap- plied to the individual man; and are closely connected with the fol- lowing words, ἐν τῷ αὐτοῦ αἵματι, Propitiatory by means of faith resting i the blood of Christ Himself as its home and sphere. For the combination of πίστις (or πιστεύειν) with ἔν τινὶ, com- pare Psalm lxxvill. 22, 32, LXXx. ὅτι οὐκ ἐπίστευσαν ἐν τῷ Θεῷ... καὶ οὐκ ἐπίστευσαν ἐν τοῖς θαυμα- σίοις αὐτοῦ. Eph.i. 15, ἀκούσας τὴν καθ᾽ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ayiovs. Col. i. 4, > <7 Ν ’ὔ ε la > GKOVOQVTES Τὴν πιστιν VUWV EV a? A Ν \ > ΄ ἃ Χριστῷ Incou καὶ THY ἀγάπην ἣν EXETE εἰς TAVTAS TOUS aylous. I Tim, 111. 13, ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ. 2 Tim. iii, 15, διὰ πίστεως τῆς ἐν Χριστῷ Ἴη- σοῦ. ἐν τῷ αὐτοῦ] See note on verse 24, αὐτοῦ. The blood of Christ Himself. αἵματι] Gen. ix. 4, LXX. ἐν αἵματι ψυχῆς. Deut, xii. 23, τὸ yap αἷμα αὐτοῦ ψυχή. The life- blood of Christ, shed upon the cross, stands for the whole work of redemption. The death was the crowning and completive act of the life-long self-sacrifice. Phil. ii. 8, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυ- pov. The death presupposes the incarnation, the life, the minis- try, the obedience; and antici- pates the resurrection, the as- cension, the priesthood,. the advent. Thus the blood of Christ is the summary term for the whole of the ἀνεκδιήγητος δωρεά (2 Cor. ix. 15). Matt. xxvi. 28, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννό- μενον εἰς ἄφεσιν ἁμαρτιῶν. Mark xiv. 24. Acts xx. 28, τὴν ἐκκλη- ciav τοῦ Θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου. Eph. i. 7, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ. ii. 13, ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ. Col. i. 20, εἰρηνοποιή- σας διὰ TOU αἵματος τοῦ σταυροῦ αὐτοῦ. Heb. ix. 14, τὸ αἷμα τοῦ Χριστοῦ... καθαριεῖ τὴν συνείδη- ow. Χ. 19, ἔχοντες... -παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ. xXill, 12, 20, ἵνα TET. 26. 75 μάτων ἐν TH advoyn τοῦ Θεοῦ" πρὸς THY ἔνδειξιν 26 μ Y] xn ρ 1 ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν... ἐν αἵματι. διαθήκης αἰωνίου. t Pet. i. 2; 19, ῥαντισμὸν. αἵματος Ἰησοῦ Χριστοῦ. τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χρι- στοῦ. τ Johni. 7, τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. Rev. i. 5, τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς > me ad Cee -~ ¢ ἐκ TOV ἁμαρτιῶν ἡμῶν ἐν TO αἵματι αὐτοῦ. ν.ο, ἐσφάγης καὶ ἠγόρα- σὰς τῷ Θεῷ ἡμᾶς ἐν τῷ αἵματί σου κιτιλ. Vii. ἘΖ. ἔπλυναν τὰς στολὰς αὐτῶν καὶ ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ apviov. ΧΙ]. ΤΙ, ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου. εἰς ἔνδειξιν] This clause de- pends upon “προέθετο, and is equiv alent to ἵνα ἐνδείξηται (Eph. li, 7) τὴν δικαιοσύνην αὐτοῦ. Compare the paraphrase in note on verses 21—26. The noun ἔνδειξις occurs also in 2 Cor. viii. = τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν... ἐνδεικνύμενοι εἰς πρόσωπον τῶν ἐκκλησιῶν. Phil. i. 28, ἥτις ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ σωτηρίας. See note on il, 15, ἐνδείκνυνται. τῆς δικαιοσύνης αὐτοῦ] That righteousness of His ; the δικαιο- σύνη Θεοῦ spoken of in verse 21. Compare the note on i. 17, δικαιοσύνη yap Θεοῦ. διὰ τὴν πάρεσιν] This clause seems to depend immediately upon προέθετο ἱλαστήριον. Pro- posed Hum as a propitiation be- cause of, owing to, the mape- σις of sins. The form πάρεσις occurs in Scripture here only. But παριέναι is found (in a like combination) in EKcclus. xxiii. 2, Tis ἐπιστήσει... .ἐπὶ τῆς καρδίας μου παιδείαν σοφίας;...καὶ οὐ μὴ παρῇ τὰ ἁμαρτήματα αὐτῶν. The commoner terms, ἀφιέναι, ade- σις, express this pretermission of sin in the stronger form of dismissal. The idea of πάρεσις is not unlike that of passing by transgression in Micah vu. 18, where it is made equivalent to pardoning iniquity: τίς Θεὸς ὥσπερ σύ, ἐξαίρων ἀδικίας καὶ ὑπερβαίνων ἀσεβείας...ὅτι θελητὴς ἐλέους ἐστίν. τῶν προγεγονότων ἁμαρτημά- των] Compare Heb. ix. 15, θα- νάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παρα- βάσεων. In both places the subject of discourse is Christ’s act of redemption in zs bearing upon sins committed wp to that time, and not in its aspect to- wards sins committed subse- quently. The latter is a dif- ferent question, and has its answer in its own place; as, for example, in τ John ii. 1, 2. ἁμαρτημάτων] The form a- μάρτημα, expressing ὦ particular act of sin, is found (for certain) in the New Testament only in three other places ; namely, Mark iii. 28, 29. 1 Cor. vi. 18. ἀνοχῇ] See note on il. 4, ΔῈ ἀνοχῆς. 76 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ΄ι ὔ rt ~ ~ wn 3 4 τῆς δικαιοσυνης αὐτοῦ ἐν TW νῦν Kalpw, εἰς TO > 3 \ / \ ΄σ Α ? , ELVAL AVTOV OLKQLOV Kal δικαιοῦντα TOV ΕΚ πισ- Tews Ἰησοῦ. 27 nt > , 9 : A Ποῦ οὖν ἡ καύχησις ; ἐξεκλείσθη. διὰ ποίου 26. Or omit ᾿Ιησοῦ. 26. πρὸς τὴν ἔνδειξιν] The article expresses the ἔνδειξις mentioned above (verse 25). The chief stress of the clause lies upon the words ἐν τῷ viv καιρῷ, which seem to press home the practical character of the truth stated, like ἰδοὺ νῦν καιρὸς εὐ- τα οὐδενόρε ἢ in 2 Cor, vi. 2.) The exact phrase ὁ νῦν καιρός appears to be used (in the New Testa- ment) only by St Paul; viii. 18. xi. 5,2 Cor. Vill. 13: Also Gen. Bax, 24." kx. Go. \Nxod. ἀκ; TA: eis τὸ εἶναι αὐτον] The object of this manifestation of His rightcousness is that He may be not only righteous Himself, but the communicator of righteous- mess to every one who believes in Jesus. There seems to be no- thing here of the idea, just and yet a justifier, which is so often found in the words. It is not and yet, but rather and also. God has the glorious attribute of not only possessing but also communicating righteousness. ¥or the phrase εἰς τὸ εἶναι see note on i. 20, εἰς τὸ εἶναι αὐτούς. And for the sense of δικαιοῦντα see again the note on ii. δικαιωθήσονται. τὸν ἐκ πίστεως Ἰησοῦ) Him who is of (sprung from, belong- ing to, and so designated by) JSaith of or in Jesus. See note on ii. 8, τοῖς δὲ ἐξ. 27. ποῦ ow ἡ καύχησις] The form of the question resem- bles that of verse 1, verse 9, 1V. 1, ἄς. What becomes then of Jewish (or other) boasting? The introduction of a new law, of which the language is, not, Do this, and thou shalt live, but, Believe on the Lord Jesus Christ, and thou shalt be saved, excludes at utterly. ἡ καύχησις] Either (1) that boasting, on the part of the Jew, the thought of which has tinged the whole passage: see ii. 17, ἄς, εἰ δὲ σὺ ᾿Ιουδαῖος ἐπο- νομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν Θεῷ «.7.A. Or (2) all boasting; the article being used as in ll, 20, 22, τῆς γνώ- σεως, Kal τῆς αληθείας.. λα, ἄο. ἐξεκλείσθηγθ The tense ex- presses excluded by one decisive act. For ἐκκλείειν, to shut (lock 13, Ta εἴδω- ΄ III. 27—20. 77 , 4 σὰ ον ἢ A Ws 3 3 A \ / , νομου; τῶν ἔργων; οὐχί, ἀλλα διὰ νόμου πίσ- TEWS. θρωπον χωρὶς ἔργων νόμου. λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄν- 28 \ ἢ Ἰουδαίων ὁ Θεὸς 29 28. Or doy. οὖν. or bar) out, see Gal. iv. 17, ἀλ- λὰ ἐκκλεῖσαι ὑμᾶς θέλουσιν. ποίου] St Paul uses ποῖος only twice: see 1 Cor. xv. 35, ποίῳ δὲ σώματι ἔῤχονται; In the Gospels it is more common. τῶν ἔργων] By a law of (be- longing to, consisting of, pre- scribing as its condition) τὰ ἔργα: either (1) those works of which we hear so much from the Jew; or (2) all manner of works. See note above, on 7 καύχησις. οὐχί, ἀλλά] Luke i. 60, οὐχί, ἀλλὰ κληθήσεται ᾿Ιωάννης. xill, 3, 5» οὐχί, λέγω ὑμῖν, ἀλλ᾽ ἐὰν μὴ μετανοήσητε eras VE 30. John iz 9. x Cor. x. 20: νόμου πίστεως͵] The form of expression is like that in ix. 31, νόμον δικαιοσύνης. James li. 12, διὰ νόμου ἐλευθερίας. The word νόμος is used in its most general sense, as an assigned rule, a regulating principle, a Divine direction, a revelation of duty. See vill. 2, ὁ yap νόμος τοῦ πνεύματος Τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ κιτιλ. And with πίστεως it means a Divine rule of (be- longing to, consisting of, and so having for its one requirement) faith, See note above, τῶν ἔργων. 28. λογιζόμεθα γάρ] I say, a law of farth; of faith, not of eral : for we consider, ὧς. For λογίζεσθαι see note on ii. 3, λογίζῃ δὲ τοῦτο. If οὖν, not yap, be the reading, then this verse contains not a confirmation of, but an inference from, the pre- ceding statement; and if so, it refers not to verse 27 only, but to the whole foregoing argu- ment. ἄνθρωπον A human being ; any human being, whether Jew or Gentile. So in ii. 1, 3, 9, πᾶσαν ψυχὴν avOpwrov... Ἴου- δαίου τε πρῶτον καὶ Ἕλληνος. χωρὶς ἔργων νόμου] Apart Jrom (as the ground of accept- ance) any works of (belonging to, prescribed by) any law. See verse 20, ἐξ ἔργων νόμου ov δι- καιωθήσεται πᾶσα σάρξ. Also verse 21, vuvi δὲ χωρὶς νόμου K.T.A. 29; ἢ) Ἰουδαίων] Or is it in- deed the case, as some seem to imagine, that God is exclusively the God of Jews? No- hence- Jorth Jew and Gentile are on one level. God is the God of both, and the terms of acceptance are the same for both. The word Θεός is understood a second ¢ 78 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 7 \ A ~ \ A..3 eS of te 30 μόνων ; οὐχί Kal ἐθνῶν ; vat καὶ ἐθνῶν’ εἰπερ εἰς ε \ « / \ 93 ’ \ ὁ Θεὸς Os δικαιώσει περιτομὴν EK πίστεως Kal : > \ ΄σ ᾿ ΩΝ 31 ἀκροβυστίαν διὰ τῆς πίστεως. νόμον οὖν κατ- 29. Or μόνον. time: compare the construction of ii. 29; καὶ περιτομὴ καρδίας. οὐχὶ καί] Matt. v. 46, Als οὐχὶ καὶ of τελῶναι... οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; ἐθνῶν] See note on ii, 14, ἔθνη. ναὶ καί] Phil. iv. 3, ναὶ ἐρω- τῷ καὶ σέ. Philem. 20, ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν Kv- plo. 30. εἴπερ εἷς] 17) at least (as surely as) the God who shall give righteousness on the same terms to Jew and Gentile (verses 21— 24) is one God and not more than one. περιτομήν...καὶ ἀκροβυστίαν] Jews and Gentiles, (1) For this use of the words (the thing for the person) see note on 1]. 26, ἡ ἀκροβυστία. Also iv. 9, ὁ μα- καρισμὸς οὖν οὗτος ἐπὶ τὴν περι- τομήν, ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; ral πὸ 5. Ὁ ΞΕ ΡΡΆ: ih. 11, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς. Phil. ii, 3, ἡμεῖς yap ἐσμεν ἢ περιτομή. (2) The absence of the article here shows that the meaning is, not the whole class of Jews and Gentiles severally, but persons belonging to (having the charac- teristic of ) the one class or the other. For this modification compare iv. 12, καὶ πατέρα περι- τομῆς K,7.A. xv. 8, διάκονον γε- νέσθαι περιτομῆς. Col. ill. 11, ὅπου οὐκ ἔνι “ἕλλην καὶ ᾿Ιουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβα- ρος, Σκύθης, δοῦλος, ἐλεύθερος. ἐκ πίστεως. διὰ τῆς πίστ ews | Of (as the ΡΠ of ) faith... through (by means of ) the faith, The two terms are equivalent and convertible, but they differ in form. The one is (1) faith, the act of believing: the other is (2) the faith, the object of be- lief, that is, the Gospel. For an illustration of the distinc- tion, see Gal. iii, 22—26, ἵνα ἡ Saye ἐκ πίστεως!" Ἰησοῦ Χριστοῦ δοθῇ... “πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν... εἰς τὴν μέλλουσαν πίστιν) ἀποκαλυφθῆναι... ἵνα ἐκ πίστεως" δικαιωθῶμεν... ἐλθούσης δὲ τῆς πίστεως"".. υνἱοὶ Θεοῦ ἐστὲ διὰ τῆς πίστεως", 31. νόμον οὖν καταργοῦμεν] Is it then the abolition of a law, that we seek to effect by the faith (the Gospel)? Is it the object of our Gospel to set men free from a rule of duty? Sather is it the establishment of a law , not indeed of a law of works (verse 27), which must ever fail IIT. 30—IV. 1. 79 ~ ὃ \ ~ / a \ , e ἰλλὰ αργουμεν la THS TWlOTEWS, MH YEVOLTO* a a ’ [i νόμον ἱστανομεν. Τί οὖν ἐροῦμεν εὑρηκέναι ᾿Α βραὰμ τὸν mpo-1V.1 a through human infirmity; but of a law which brings with it the will and the power to obey from the heart. In form, the sentence resembles Matt. v. 17, μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας" οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι. But the absence of the article here makes the parallel far from exact (see note on il. 13, νόμου...νόμου). Compare 1 Cor. ix. 21, μὴ ὧν ἄνομος Θεοῦ ἀλλ᾽ ἔννομος Χριστοῦ. This is one of the numerous allusions to the supposed Antinomian tendency of the Gospel, more fully dis- cussed in vi. 1, Xe. καταργοῦμεν] See note on iil, 3, καταργήσει. μὴ γένοιτο] See note on iii. A, μὴ γένοιτο. ἱστάνομεν] The simple form ἱστάνω seems to occur here only in Scripture. But μεθιστάνω is read by many in 1 Cor. xiii. 2, ὥστε ὄρη μεθιστάνειν. Also παρ- ιστάνω is found in Rom. vi. 13, 16, μηδὲ παριστάνετε τὰ μέλη ὑμῶν... ᾧ παριστάνετε ἑαυτοὺς δού- λους εἰς ὑπακοήν. And συνιστάνω (for example) in 2 Cor. v. 12. x. 12, 18. Gal. ii. 18, rapaBa- τὴν ἐμαυτὸν συνιστάνω. Or omit εὑρηκέναι. Or τ. πατέρα. IV. 1, ἄς. Τί οὖν ἐροῦμεν κιτιλ.)] How do the above state- ments bear upon the case of Abraham—one so deeply wter- esting to every Israelite? What was it that he obtained when he was taken into that relation to- wards God upon which the whole position and privilege of his race depends? Was τέ a righteous- ness of works, an acceptance of merit, a favour earned? The language of the Scriptures is express upon this point. He believed God, and that was count- ed to him for righteousness. A Jorm of language, excluding all idea of merit, and in the same degree consistent and harmonious with the language of Scripture in other passages. Or was his acceptance connected with any outward ordinance, as that of circumcision? On the contrary, the record of his acceptance is prior to the very institution of that rite; and circumcision it- self was a mere ratification of the Divine favour already bestowed. Thus and thus only could Abra- ham become the father of the faithful universally, whether Jews or Gentiles. I. ἐροῦμεν εὑρηκέναι) The 80 ΠΡῸΣ ΡΩΜΑΙΟΥ͂Σ. / ε “ A / 3 \ ᾽ \ ᾽ 5 πάτορα ἡμῶν κατὰ σάρκα; εἰ γὰρ Ἄβρααμ ἐξ rendering of the whole clause depends upon the word εὑρηκέναι and its position, (1) If evpy- κέναι 15 retained and placed next after ἐροῦμεν, as in the text above, κατὰ σάρκα must be taken with τὸν προπάτορα (or πατέρα) ἡμῶν, and not with εὑρηκέναι. The stress is on ti. What is τέ that Abraham has gained by his call and blessing? Is vt a justi- fication by works? Is ἐξ a righteousness of human merit? To connect εὑρηκέναι with κατὰ σάρκα, whether in construction, or (according to the common reading) by position also, is open to great objection. It would be unlike St Paul to admit that Abraham had gained anything κατὰ σάρκα. (2) If εὑρηκέναι be omitted, according to the mar- ginal alternative, the sense will be, What shall we then say of (as to) Abraham, our forefather after the flesh ? εὑρηκέναι] Has gained or won. (1) The tense expresses the permanence of the result. What Abraham gained, he gained in perpetuity for his seed, whatever that seed be. (2) For the sense of εὑρίσκειν, compare (out of many examples) Gen. vi. 8, LXx. Nae δὲ εὗρε χάριν ἐναν- τίον Κυρίου τοῦ Θεοῦ. xix. 19, ἐπειδὴ εὗρεν ὁ παῖς σου ἔλεος ἐναντίον gov. Ruth i. 9, δῴη Κύριος ὑμῖν καὶ εὕροιτε ἀνάπαυσιν ἑκάστη ἐν οἴκῳ ἀνδρὸς αὐτῆς. Proy. xix. 8, ds δὲ φυλάσσει φρόνησιν εὑρήσει ἀγαθά. Xx. 21, ὁδὸς δικαιοσύνης καὶ ἐλεημο- obeys εὑρήσει, ζωὴν καὶ δόξαν. Matt. X. 39, Ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὃ ἀπο- λέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν. xi, 29; καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Luke i. 30, εὗρες γὰρ χάριν παρὰ τῷ Θεῷ. 1X. 12, κα- ταλύσωσιν καὶ εὕρωσιν ἐπισιτι- σμόν. John x. 9» εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει. Acts vil. 11, 46, καὶ οὐχ ηὗρι- σκον χορτάσματα ot πατέρες ἡμῶν ὃς εὗρεν χάριν ἐνώπιον τοῦ Geos. 2 Tim. i. 18, δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ Kv- piov. Heb. iv. τό, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαι- ρον βοήθειαν. _amporatopa] The word προ- πάτωρ, though classical, occurs here only (if here) in the Greek Scriptures. κατὰ σάρκα) Compare ix. 3, ὑπὲρ τῶν ἀδελφῶν μον, τῶν συγ- γενῶν pov κατὰ σάρκα. τ Cor, x. 18, βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα. The words κατὰ σάρκα are in these cases as it were bracketed to the Ἰσραήλ, ovy- γενῶν pov, ἄς. cohering with it so closely that they do not re- quire the repetition of the ar- ticle. 2,3. εἰ yap...ti γάρ] What is at which he has gained? Not surely a justyication by works ὃ EV? 233 3. 81 γ 9 ᾽ὔ af 7 ἔργων ἐδικαιώθη, ἔχει καύχημα" τί γὰρ ἡ γραφὴ "4 Θεον. for, of he was justified by works, he has something to boast of: but no one can have this to- wards God: nor had Abraham this; for what saith the Scrip- ture ? Zs e€ & Aah Soa ἐδικαιώθη] See lili. 20, ἐξ ἔργων νόμου οὐ δικαιω- θήσεται πᾶσα σὰρἕ ἐ ἐνώπιον αὐτοῦ. καύχημα] A boast, a thing gloried in; as καύχησις is boast- ing, an act of glorying. The forms, καυχᾶσθαι, καύχησις, Kav- χημα, occur about forty times in the Septuagint, and sixty in the New Testament; but, in the latter, only in St Paul’s Epistles, with the exception of Heb. iii, 6, and James 1. 9. iv. τό. ἀλλ᾽ ov πρὸς Θεόν] This is first stated as a general and self- evident principle, known from reason and conscience, as well as from revelation. Zhis cannot be—no one can have this—in relation to God. And it includes in it the special case of Abra- ham. Nor had Abraham this. This last is proved from Scrip- ture: τί i γὰρ ἡ γραφὴ λέγει; 3. ἡ γραφή] Probably the Scripture generally; the Volume of Scripture; of which the fol- lowing passage is the particular utterance. What is the lan- guage of the Scripture? For this use of the singular, τῇ ypa- oy, compare 1x. 17, X. 11. xi, ἀλλ᾽ οὐ πρὸς ’ὔ Vi λέγει; Emiotevocer 3 2. John ii, 22, ἐπίστευσαν τῇ γραφῇ (no particular passage having been cited, and the re- ference being as general as in 1 Cor. xv. 4, ἐγήγερται... «κατὰ τὰς γραφάς). Vib. 42, “οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυεὶδ καὶ ἀπὸ Βηθλεέμ...ἔρχεται ὁ Χρι- στός; (two predictions which are not combined in any one pas- sage of the Old Testament.) X. 35, καὶ ov δύναται λυθῆναι ἡ γραφή (evidently a general prin- ciple). XX. 9, οὐδέπω γὰρ ἤδει- σαν τὴν “γραφήν, ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. Acts viii. 32, 7 δὲ περιοχὴ (the particular para- graph) τῆς γραφῆς (the Volume of Scripture) ἣν ἀνεγίνωσκεν ἦν αὕτη. Gal. iii, 22, ἀλλὰ συνέ- κλεισεν ἡ γραφὴ τὶ πάντα ὑπὸ ἁμαρτίαν (where the reference is to the general tone and doctrine of Scripture, not to one passage). iv. 30. 1 Tim. v. 18. James Iv. 5. 2 Pet. i. 20, πᾶσα, zpo- φητεία γραφῆς (each several pro- phecy of Scripture). A personi- fication of the Volume of Scrip- ture, as speaking &c., is less harsh than that of a particular passage. ἐπίστευσεν δέ] Gen. xv. 6, Lxx. (quoted also, and in the same form, in Gal. lil. 6, and James li. 23). In the Hebrew the active is used: And He (God) counted ἐξ to him for 82 ΠΡΟΣ. δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ 3 “ 4εἰς δικαιοσύνην. POMAIOYS. ~~ έ τῷ δὲ ἐργαζομένῳ ὁ μισθὸς \ / | Ae Ἅ οὐ λογίζεται κατὰ χάριν, ἀλλὰ κατα ὀφείλημα: righteousness. Itis remarkable that this record is appended not to any act of obedience, such as the leaving of his country or the offering of Isaac, but to a process of faith in the mind and heart alone. Compare the con- text: ἀρίθμησον τοὺς αστέρας.... οὕτως ἔσται τὸ σπέρμα σου" καὶ ἐπίστευσεν Αβραμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. God sees faith at a point higher and deeper than any act; the simply taking Him at His word, and being fully persuaded that, what He has promised, He 18 able also to perform (verse 21). ἐλογίσθη αὐτῷ εἰς] See note on 11. 26, εἰς περιτομὴν λογισθή- σεται. 4. τῷ δὲ ἐργαζομένῳ] The expression, ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, amples something gratuitous, something sponta- neous. It is not the way im which wages for work would be spoken of. Wages are a matier not of favour and bounty, but of right and debt. ἐργαζομένῳ] Used absolutely, as, for example, in Exod. v. 18, LXX. νῦν οὖν ἀπελθόντες ἐργά- ζεσθε. Prov. xxxi. 18, ἐγεύσατο ὅτι καλόν ἐστι τὸ ἐργάζεσθαι. Jerem. XXvii. 14, οὐκ ἐργάσεσθε τῷ βασιλεὶ Βαβυλῶνος. Matt. ΧΧΙ. 28, ὕπαγε σήμερον ἐργάζου ἐν τῷ ἀμπελῶνι. Luke xlll. 14, ἐξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζε- σθαι. John ix. 4, ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι. Acts Xvlli. 3, ἔμενεν παρ᾽ αὐτοῖς καὶ ἠργάζετο. τ Cor. iv. 12. ix. 6. τ Thess. ἫΙ οὐ τ 2 Thess, ili. 8, 10, 12. ὁ μισθός] The article ex- presses the pay which is his due, his pay. So in Matt. xx. 8, κάλεσον τοὺς ἐργάτας καὶ setees [αὐτοῖς }". τὸν “μισθόν. Luke x. 7, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. τ Cor. lv. 5; καὶ τότε ὁ ἔπαινος γενήσεται ἑκάστῳ ἀπὸ τοῦ Θεοῦ. Ιχ. 18, τίς οὖν μοί [or μού] ἐστιν ὁ wats λογίζεται] The present is thus used in a passive sense in verses be and 24, λογίζεται ἡ πίστις... "οἷς “μέλλει. λογίζεσθαι. ix. 8, τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα. Elsewhere the passive forms are only ἐλο- γίσθην (λογισθῆναι, λογισθείην), and (il. 26) λογισθήσομαι. κατὰ...«κατά] According to, by the rule of, on a principle or in the way of. So in verse 16, dia τοῦτο ἐκ πίστεως, ἵνα uae χάριν. Compare ii, 2, κατὰ ἀλή- θειαν. χάριν] See note on i..7, χάρις. ὀφείλημα] Deut. xxiv. 10, IV. 4, 5. 83 ΄ δὲ \ > ΄ , δὲ > 4 εὖ τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ €ml Tov 5 LXX. ἐὰν ὀφείλημα ἢ ἐν TO πλη- σίον σου, ὀφείλημα ὁτιοῦν τι κ-τ.λ. Matt. vi. 12. 5. τῷ δὲ μὴ ἐργαζομένῳ] The language used—fuith reck- oned to man for righteousness —is appropriate only to the case of one who is not working jor acceptance, but simply relying upon a God who shews mercy. μὴ ἐργαζομένῳ, πιστεύοντι δέ] ohn vi. 28, 29, τί ποιῶμεν ἵνα ἐργαξζώμεθα τὰ ἔργα τοῦ Θεοῦ;... τοῦτό ἐστιν τὸ ἔργον τοῦ Θεοῦ, ἃ ἵνα, πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖ- vos. πιστεύοντι δὲ ἐπὶ τόν] The verb πιστεύειν, in its Christian sense (to believe, to have juith), is found in various constructions, (1) Absolutel; yi as, for example, in Rill; 11, ἢ ore ἐπιστεύσαμεν. John iv. 41, καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ. ix. 38, ὁ δὲ ἔφη, πιστεύω, Κύριε’ καὶ προσεκύνησεν av7@, xx. 8, 29, καὶ εἶδεν καὶ éTLOTEVOEV...OTL ἑώρακάς με πεπίστευκας" μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. Acts lil. 44, πάντες δὲ οἱ πιστεύ- ene: [or πιστεύσαντες] ἢ σαν ἐπὶ τὸ αὐτό. Xvili. 8, ἐπίστευον καὶ ἐβαπτίζοντοι 1 Cor. xv. 2, II, εἰ μὴ εἰκῆ ἐπιστεύσατε... καὶ οὕτως ἐπιστεύσατε. Heb. ix. 3». εἰσερ- χόμεθα γὰρ [or οὖν) ε εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες. (2) With the dative: as in verse 3 (from Gen. xv. 6). John v. 24, ὁ τὸν λόγον μου ἀκούων Kal πί- στεύων τῷ πέμψαντί με. Vi. 30, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι. Vill. 31, 45, 46, πρὸς τοὺς πεπι- στευκότας αὐτῷ ᾿Ιουδαίους κ.τ.λ. Acts xvl. 34,ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ Θεῷ. ΧΥΠ]. 8, ἐπίστευσεν τῷ Κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ. Gal. iii. 6. 2. Tim. 1, 12, οἶδα yop ᾧ πεπίστευκα. James li. 23. zt John v. 10, o μὴ πιστεύων τῷ Θεῷ x.T.A. (3) With ἐπί and the dative: as in τι. 33 and x. II (from Tsai, XXVill, 16), ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ καταισχυνθήσεται. τ ΠΡ τ 16, τῶν μελλόντων yas aes er αὐτῷ εἰς ζωὴν αἰώνιον. 1 Pet. ii. 6. (4) Rarely (and doubtfully) with ἐν᾽ Marki. 1 5; μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ, Eph. 1, 13, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε κατιλ. (where the connexion of ἐν ᾧ with πιστεύ- σαντες is by no means certain). But see note oniii. 25, διὰ πίστεως. (5) With εἰς (most commonly) : aS i x. 14, εἰς Ov οὐκ ἐπίστευ- σαν. John 1. 12 (and so forty times in his Gospel and 1st Epi- stle). Acts x. 43; πάντα τὸν πι- στεύοντα εἰς αὐτόν. XiV. 23, τῷ Κυρίῳ εἰς ὃν πεπιστεύκεισαν. xix, 4, εἰς τὸν ἐρχόμενον μετ᾽ αὐτὸν ἵνα "4 ~ ? 5 3 \ πιστεύσωσιν, TOUT ἔστιν εἰς TOV ᾿Ιησοῦν. Gal. ii. 16, καὶ ἡμεῖς εἰς Χριστὸν ᾿Ιησοῦν ἐπιστεύσαμεν. Phil. i. 29, οὐ μένον τὸ εἰς αὐτὸν πιστεύειν «.7.A. τ Pet. i. 8, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δέ κιτιλ, (6) With ἐπί and the 84 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ~ \ 3 ~ / e / 9 δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις av- a ba / 6 τοῦ εἰς δικαιοσύνην. καθάπερ kat Δανεὶδ λέγει ) αρισμὸν τοῦ ἀνθρώπου w ὁ Θεὸς λογί- τὸν μακαρισμ ρώπου 4 Υ accusative: as here, and in verse 24, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγεί- ραντα Ἰησοῦν. Acts ix. 42, καὶ ἐπίστευσαν πολλοὶ ἐπὶ τὸν Κύριον. XL. 17, πιστεύσασιν ἐπὶ τὸν κύριον Ἰησοῦν Χριστόν. Xvi. 31, πε στευσον ἐπὶ τὸν κύριον Ἰησοῦν καὶ σωθήσῃ κιτ. X. ΧΧΙΪ, 19, τοὺς πιστεύοντας ἐπὶ σέ. τὸν δικαιοῦντα τὸν ἀσεβῆ] Such is St Paul’s bold state- ment of the doctrine of absolu- tion. It is his own comment upon the δικαιούμενοι δωρεάν of iii. 24. Seev. 6, Χριστὸς... ὑπὲρ ἀσεβῶν ἀπέθανεν. Compare also Luke vii. 42, ἀμφοτέροις ἐχαρί- gato. I John i i. 7, TO αἷμα. Ἴη- σοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. 6. καθάπερ καί] According as David also speaks the felicita- tion of the person to whom God reckons a righteousness apart from works. In other words, The above account of Abraham's acceptance, on a footing not of merit but of free grace, agrees with the language of other places of Scripture: as where David records the blessing pronounced upon the man whose sin shall not be charged to his account in God's reckoning; or (which ts the same thing) to whose account righteousness shall be charged without his desert. The non- imputation of sin is equivalent to the imputation of righteous- ness, Those whom God accepts, those whom God regards as righteous, are not self-justified saints, but sinners freely for- given, Luke xvi. 14, λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρ᾽ ἐκεῖνον. καθάπερ] Lev. xxvii. 8, LXX. Elsewhere only used by St Paul (xi 4. 1 Cor. xii,.r2, 2 Cor. lll, 13, 18. Vilix τῶι ee ll, τι, ii, 6, ἐσ τὸ ον in the Epistle to the Hebrews (iv. 2). The common form is καθώς͵ μακαρισμόν] Not blessedness, but felicitation ; declaring happy or blessed. ‘The noun is found (in Scripture) only here, and in verse 9, and Gal. lv. 15, ποῦ οὖν ὁ μακαρισμὸς ὑμῶν; But paka- ρίζειν occurs more frequently : for example, Gen. xxx. 13, LXX. μακαρία ἐγώ, ὅτι μακαρίζουσί με πᾶσαι at γυναῖκες. JOb XxXix. IO, II, οἱ δὲ ἀκούσαντες ἐμακά- ρισάν με... οὖς ἤκουσε καὶ ἐμα- κάρισέμε. Mal. ii. 15, καὶ νῦν ἡμεῖς μακαρίζομεν ἀλλοτρίους κιτιλ. Luke i, 48, ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἵ γενεαί. James v. 11, ἰδοὺ μακαρίζομεν Ν « , τοὺς ὑπομείναντας. IV. 6—o. 85 7 “ἢ - ζεται δικαιοσύνην χωρὶς ἔργων: Μακάριοι wv7 ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθη- 2 « e , . / > \ “ > σαν at AULaANTLaAL μακαρίος avy p OU OU μὴ 8 λογίσηται Κύριος ἁμαρτίαν. ὁ μακαρισμὸς 9 8. Or ἀν. ᾧ. χωρὶς ἔργων] 11]. 28, δικαιοῦ- σθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου. 7, 8. μακάριοι] Psalm xxxii. ἔν, πα. 7. ἀφέθησαν.... ἐπεκαλύφθη- σαν) The tense expresses the com- pleteness and finality of the ab- solution: were dismissed...were covered, as by ὦ single act of Divine mercy. ἀφέθησαν] This figure, the remission or dismissal of sin (re- garded as a debt, Matt. vi, 12. Luke vil. 41, 42) occurs first in Gen. iv. 13, LXX. μείζων ἡ αἰτία ? ‘ig 0 lal > “ ff pov τοῦ ἀφεθῆναί pe. And go, for example, xvili. 26, ἀφήσω πάντα τὸν τόπον δι᾿ αὐτούς. |. 17, ἄφες αὐτοῖς τὴν ἀδικίαν καὶ τὴν ἁμαρτίαν αὐτῶν. Exod. xxxii, 32, καὶ νῦν εἰ μὲν ἀφεῖς αὐτοῖς Ν ε / δὲ ep 4” τὴν ἁμαρτίαν αὐτῶν, apes. Psalm xxv. 18, καὶ ἄφες πάσας τὰς a- μαρτίας pov. ΙΧΧχΥ. 2, ἀφῆκας \ 3 ͵ὕ -“ -“ τὰς ἀνομίας τῷ λαῷ cov. Matt. ix. 2: Xli. 31, 32 πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις... οὐκ ἀφεθήσεται αὐτῷ, οὔτε ἐν τούτῳ τῷ αἰῶνι K.T.A. Luke xi. 4, καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν. XVii. 3, καὶ ἐὰν μετανοήσῃ, ἄφες αὐτῷ. John xx. ΝΕ. 23. Acts vill. 22. James v. Ἐπ 2 Jn 1.0... I Fe... Bt Paul uses the verb (in this sense) here only: ἄφεσις twice; Eph. τ 7, and Col. i. 14. ἐπεκαλύφθησαν] The hiding of sin, not by the sinner himself (Psalm xxxli. 5, LXX. τὴν avo- μίαν μου οὐκ ἐκάλυψα. Prov. ΧΧΥΪ. 13, ὁ ἐπικαλύπτων ἀσέ- βειαν ἑαυτοῦ οὐκ εὐοδωθήσεται) but by the act of God, is a second figure for absolution, found also in Neh. iv. 5, Lxx. καὶ μὴ καλύψης ἐπὶ ἀνομίαν. Psalm Ixxxv. 2, ἐκάλυψας πάσας TAS ἁμαρτίας αὐτῶν. 8. μακάριος ἀνήρ] Psalm i. 1. xxiv, ὧ, πὶ. 4. exmiv. τ᾿ exit. οὗ] A genitive after ἁμαρ- tiav. Observe the alternative (and commoner) reading, ᾧ. od μή] This phrase is fre- quent inthe Septuagint, Gospels, and Revelation. In St. Paul’s Epistles it occurs only in 1 Cor. vil. 13. Gal. iv. 30 (ina quota- tion, as here, from the Septua- gint). v.16. 1 Thess. iv. 15. v. 3. g, 10. ὁ μακαρισμὸς οὖν οὗ- τος] Such being the description of those whom the Word of God declares to be blessed, what ts the I 86 ΠΡΟΣ => ©. \ οὖν οὗτος ἐπι ΡΩΜΑΙΟΥ͂Σ. \ ’ 3\ \ 3 \ ‘ τὴν περιτομὴν, ἢ καὶ ἔπι τὴν 9 ν - , \ e/ > , θ la ἀκροβυστίαν; λέγομεν yap ὅτι ἐλογίσθη τῷ > e 3 ’ 10 Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην. πώς οὖν ἐλο- σθ Z 3 ce οἷν Ones 5 > β / ὡ > γι Ns EV περιτομῇ OVTl, EV ακρο VOTLA 9 ουκ > ~ 5 a 5 3 / II ἐν περιτομή, αλλ εν ἀκροβυστίαᾳ. \ ~ Kal σημεῖον 9. Or omit ὅτι. compass of its application ? does at extend to Jews only, or to all? Take the case of Abraham him- self. We say, on the authority of the Scripture, that he was accepted Sor his faith, Now at what point in his history is that testi- mony borne? before or after his circumcision ? Several years be- Sore the institution of that ordi- nance. 9. ἐπὶ τήν] The accusative with ἐπί might suggest ἔρχεται, (or the like) as the verb under- stood. But the example of ii. 2 (τὸ κρίμα τοῦ Θεοῦ ἐστὶν... ἐπὶ τοὺς τ. τ. πράσσοντας) Shows that ἐστίν will suftice. τὴν περιτομήν...τὴν ἀκροβυ- στίαν] See notes on ii. 26, ἡ ἀκροβυστία. 111. 30, περιτομὴν . .akpoBvortiar. λέγομεν γάρ] We must ask the question; for we say, ἄτα. In other words, Such a question as naturally suggested by the quotation before us (verse 3) and the statement we have drawn wis om at. ἡ πίστις] The article refers to ἐπίστευσεν δέ in the quotation from Gen. xv. 6. That faith; the faith which that passage declares him to have exercised. 10. πῶς] How? im what manner ? that is, amidst what circumstances? 1 Cor. Xv. 35, πῶς ἐγείρονται οἱ νεκροί; ex- plained by ποίῳ δὲ σώματι κ.τ.λ. ἢ ἐν ἀκροβυστίᾳ]) 1 Cor. vii. 18, περιτετμημένος τις ἐκλήθη... ἐν ἀκροβυστίᾳ κέκληταί τις κιτ. λ. II. καὶ σημεῖον ἔλαβεν] So Jar from being the cause of his acceptance, circumcision was but the seal of an acceptance already secured, Literally, And as (or Jor) a sign he received circwmet- sion. If περιτομῆς, the sense is the same: ὦ sign (consisting) of circumcision. The reference is to the wordsof Gen. xvil. 11, LXX. καὶ περιτμηθήσεσθε τὴν σάρκα τῆς ἀκροβυστίας ὑμῶν, καὶ ἔσται ἐν σημείῳ διαθήκης ἀναμέσον ἐμοῦ καὶ ὑμῶν. For this use οὗ ση- μεῖον, a signal or token, see, for example, Gen. 1x. 12, 13, τοῦτο TO σημεῖον τῆς διαθήκης ... TO τόξον μου τίθημι ἐν τῇ νεφέλῃ, καὶ ἔσται εἰς σημεῖον διαθήκης κιτιλ, I Cor, Xvi. 22, at yAwo- BYNES, IF 87 ἔλαβεν περιτομήν, σφραγῖδα τῆς δικαιοσύνης τῆς , 9 ΄σ 3 7 » \ > σε TES TS EV Τῇ ἀκροβυστίᾳ, εἰς TO €ElVal 11. Or περιτομῆς. σαι εἰς σημεῖόν εἰσιν. 2 Thess, lil. 17, ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῆ. For its special appli- cation to the Christian miracles, see note on Xv. 109. σφραγῖδα] A seal is that which authenticates. 1 Kings xxi. 8, LXX. καὶ ἔγραψε βιβλίον ἐπὶ τῷ ὀνόματι Axaaf, καὶ ἐσφρα- γίσατο τῇ σφραγῖδι αὐτοῦ. τ Cor. ix. 2. ἢ γὰρ “σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστέ. 2 Tim. i 19, θεμέλιος τοῦ Θεοῦ...ἔχων τὴν σφραγῖδα ταύτην. Rev. vii. σ᾽ 5. ἔχοντα σφραγῖδα Θεοῦ Cav- TOS.. «ἄχρι σφραγίσωμεν τοὺς δού- λους τοῦ Θεοῦ κ,ιτ.λ. ix. 4, οἵτι- νες οὐκ ἔχουσιν τὴν σφραγῖδα τοῦ Θεοῦ ἐπὶ τῶν μετώπων. Com- pare John vi. 27, τοῦτον γὰρ ὃ Πατὴρ ἐσφράγισεν, ὃ Θεός. 2 Cor. 1. 22, 0 Kat σφραγισάμενος ἡμάς. Eph. 1. 13. iv. 30. THS-..7HS...THS...79| Lite- ‘rally, Of that righteousness of (belonging to) that faith which existed in that uncircumcision. ‘Each article refers to previous statements. The first and se- cond, τῆς δικαιοσύνης, τῆς πί- στεως, to the quotation in verse 3, ἐπίστευσεν...εἰς δικαιοσύνην and the following comments. The third τῆς probably belongs not to δικαιοσύνης, but to z- orews (compare verse 12, τῆς ἐν ἀκροβυστίᾳ πίστεως) And τῇ ἀκῥοβυστίᾳ 15 that state of uncir- cumciston which was spoken of (without the article there) in verse το, ἀλλ᾽ ἐν ἀκροβυστίᾳ. εἰς τὸ εἶναι αὐτόν] 70 the end that he might be a father of all who believe amidst uncircwmcei- sion—to the end, I say, that the righteousness (which was reckon- ed to him) might be reckoned to them—and a father of circum- cision for (in relation to) those who, &c. Two objects are se- cured by that particular mode in which circumcision was insti- tuted; namely, as the sign and seal of an already existing ac- ceptance with God. First, be- lieving Gentiles are included in Abrahan’s seed. Secondly, un- believing Jews are excluded from Abraham’s seed. 'The former is the subject of this verse: the latter of the verse following (see note on verse 12, καὶ πατέρα περιτομῆς). If the acceptance of Abraham had in any way been tied to circumcision, the Gentile world must have been excluded from that family of which he was the ancestor and head. The Gentile must have become a Jew in order to inherit the blessing. But since circumci- 52 88 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 4 , , QC ? QUTOV πατέρα TAVTWY TWVY πιστευοντων ov > / 3 ‘ ἀκροβυστίας, εἰς τὸ ΄“ ᾽ ~ \ λογισθῆναι αὐτοῖς τὴν / \ 7 ~ Ps, ’ 12 δικαιοσύνην, καὶ πατέρα περιτομῆς τοῖς οὐκ ἐκ 11. Or doy. καί. sion was only given to Abraham as a token and symbol of an ac- ceptance possessed before and without it, there is nothing to debar Gentiles who share his faith, from sharing also every promise made to him and to his seed. For eis τὸ εἶναι compare verse 16, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν. 1. 11, 20, εἰς τὸ στη- ριχθῆναι ὑμᾶς....εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους. πατέρα] The expression is used in Gen. Xvii. 4, 5, LXX. ἢ διαθήκη μου μετὰ σοῦ, καὶ ἔσῃ πατὴρ πλήθους ἐθνῶν...ὅτι πατέ- ρα πολλῶν ἐθνῶν τέθεικά σε. See verse 17. δι᾿ ἀκροβυστίας] See note on 11, 27, διὰ γράμματος. λογισθῆναι) The tense ex- presses one decisive act of reckon- ing. αὐτοῖς] Or καὶ αὐτοῖς, to them also, as well as to him and those more obviously contem- plated. τὴν δικαιοσύνην]Η The (that) righteousness, the same righte- ousness which was reckoned to him, ; 12. καὶ πατέρα περιτομῆς] A. second result of the mode of the introduction of circumcision: that it marked not only the equal acceptance of believing Gentiles, but also the non-ac- ceptance of unbelieving Jews. And a father of circumcision, of a circumcised (Jewish) fa- mily, 7 relation to those who are not of (characterize by) circumcision only, but also who walk by (the rule of) the steps of that faith of our fa- ther Abraham which existed (be- longed to him) in uncireumeision. If circumcision had been at all connected with the acceptance of Abraham, this would not only have excluded Gentiles, but might have seemed to in- clude Jews who had no other claim but that of this outward ordinance. ‘The particular time and mode of its institution an- - swered both purposes; that of including and excluding aright. περιτομῆς] See note on iii. 30, TepiTopyy...Kal ἀκροβυστίαν. τοῖς] The dative after πατέ- pa, a futher in relation to, is like Jer. XXXl. 9, LXX. ὅτι ἐγενόμην τῷ Ἰσραὴλ eis πατέρα. 2 Vor. Vi. 18, καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς κιτ.λ. ἐκ περιτομῆς] See note on ii. 8, τοῖς δὲ ἐξ, ‘Lhe phrase ot ἐκ περιτομῆς was not im self a IV = 'r2, Iz 89 ~ , ᾿ \ \ ~ ~ os περιτομῆς μόνον ἄλλα και τοῖς στοιχούυσιν τοῖς ἴω 2" / / ΄σ A ἴχνεσιν τῆς ἐν ἀκροβυστίᾳ πίστεως TOU πατρὸς ἡμῶν Ἀβρααμ. οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία 13 ~ AB \ \ ΄σ / ᾽ ΄σ \ x Ms TW ρααμ ἢ τῷ σπέρματι avTOV, TO κληρονο- term of reproach: nor is it so used here, as the addition of μόνον shows. See Col. iv. 11, ol ὄντες ἐκ περιτομῆς...-συνεργοὶ εἰς τὴν βασιλείαν τοῦ Θεοῦ κ.τ.λ. ἀλλὰ καὶ τοῖς] The repeti- tion of the article somewhat con- fuses the construction. Strictly the alternative lay between τοῖς οὐκ ἐκ π. μόνον ἀλλὰ Kal στοιχοῦ- σιν κιτ.λ. and οὐ τοῖς ἐκ π. μόνον ἀλλὰ τοῖς στοιχοῦσιν κ-τ.λ. στοιχοῦσιν τοῖς ἴχνεσιν], The verb στοιχεῖν means to be (or walk) in line, row, file, &c. and metaphorically, to be orderly, to go right, &c. Thus Eccles. x1. 6, LXX. ov γινώσκεις ποῖον στοιχήσει (well succeed or prosper) ἢ τοῦτο ἢ τοῦτο, καὶ ἐὰν τὰ δύο ἐπὶ τὸ αὐτὸ ἀγαθά. Acts xxi. 24, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. With a dative, it means to walk by a person or thing as the instrument, rule, or princi- ple of the walking. Thus it is applied in classical Greek to walking in jice with, keeping step with (as one soldier with another): and so here, to regu- lating the walk by the print of an- other’s footsteps. Compare Gal. Vv. 25, εἰ ζῶμεν πνεύματι, πνεύ- ματι καὶ στοιχῶμεν. Vi. 16, καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσου- σιν, εἰρήνη ἐπ᾿ αὐτούς κιτιλ. Phil. lll. 16, πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν. Elsewhere περι- πατεῖν 15 used in the same con- struction and sense: 2 Cor. ΧΙ]. 18, οὐ τῷ αὐτῷ πνεύματι περιεπα- τήσαμεν; οὐ τοῖς αὐτοῖς ἴχνεσιν; For an equivalent phrase see t Pet. 1]. 21, ὑμῖν ὑπολιμπάνων ὑπογραμμὸν ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ. In ἃ like ex- pression in Job xxxviil. 16, LXXx. the idea is rather that of tracing out, tracking to ws source ; ἦλθες δὲ ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας; rod yop] I say, οὐκ ἐκ περιτομῆς μόνον, for, &e. διὰ νόμου] By means of a law, obedience to which should be the condition of the fulfil- ment of the promise. ἡ ἐπαγγελία] Heb. Vi; 13 15, 17, To yap ᾿Αβραὰμ ἐπαγγει- λάμενος ὁ Θεός.» ἐπέτυχεν τῆς ἐπαγγελίας... τοῖς κληρονόμοις τῆς ἐπαγγελίας k.T.A, Vil. 6, τὸν ἔχοντα τὰς ἐπαγγελίας. Xi. 9, 17, εἰς γὴν τῆς ἐπαγγελίας.. ὁ Tas ἐπαγγε- λίας ἀναδεξάμενος. τῷ ᾿Αβραὰμ ἢ τῷ σπέρματι αὐτοῦ} Gal. iii, 16, 29, τῷ δῈ ᾿Αβραὰμ ἐρρέθησαν ai ἐπαγγε- λίαι καὶ τῷ σπέρματι αὐτοῦ...ὅς ἐστιν Χριστός...εἰ δὲ ὑμεῖς Χρι- 90 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. Ἀν 5 Ὁ Ἂν / ’ ‘ \ 7 μον αὐτὸν εἶναι κόσμου, ἀλλὰ διὰ δικαιοσύνης ᾿ > \ ¢€ > , y , 14 πίστεως" εἰ γὰρ οἱ ἐκ νόμου κλήρονομοι, κεκε- 7 \ / > , νωται ἡ πίστις καὶ κατηργήῆται n ἐπαγγελία. στοῦ, apa τοῦ ᾿Αβραὰμ σπέρμα ἐστέ, κατ᾽ ἐπαγγελίαν κληρονόμοι. τὸ κληρονόμον κιτ.λ.} The substance, though not the words, of Gen, xii. 2, 3, LXX. καὶ ποιήσω σε eis ἔθνος péya...kal εὐλογηθή- σονται ἐν σοὶ πᾶσαι ai φυλαὶ τῆς γῆς. Xxil. 17, 18, καὶ κληρονο- μήσει τὸ σπέρμα σου τὰς πόλεις τῶν ὑπεναντίων, καὶ ἐνευλογηθή- 3 A / ’ ΄ὔ σονται εν τῳ σπέρματι σου TavTa τὰ ἔθνη τῆς γῆς. St Paul doubt- less has Chrisé in view, when he says κόσμου. See last note, and compare Heb. i. 2, ὃν ἔθη- Kev κληρονόμον πάντων. κόσμου] A world, a whole world. The absence of the ar- ticle gives the sense of such ὦ thing as a world, so vast, so magnificent. See notes on i. 20, amo: κτίσεως and κόσμου. And for κόσμος without the article, compare also x1. 12, 15, πλοῦτος κόσμου... καταλλαγὴ κό- σμου. 2 Cor, v. 19, Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ. διὰ δικαιοσύνης πίστεως] By means of a righteousness of (be- longing to) faith. See verse 11, σφραγῖδα τῆς δικαιοσύνης τῆς ; πίστεως, 14. εἶ γάρ] I say, ov διὰ νόμου, for, ἄο. οἱ ἐκ νόμου] Those who are of a law; who spring or start Jrom, belong to, depend upon, a law. It is the opposite of tov ἐκ πίστεως, 111. 26. κληρονόμοι] Quoted from verse 13, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, and placed abso- lutely, as in Gal. 11, 29, κατ᾽ ἐπαγγελίαν κληρονόμοι. κεκένωται.. .«κατήργηται)] The tense expresses the completeness and fimality of the effect: as if it were, ipso facto, See note on 11. 25, γέγονεν. κεκένωται] Properly, emptied, drained of tts contents, and so left void, useless, worthless. Jer. Xiv. 2, LXX. καὶ αἱ πύλαι αὐτῆς ἐκενώθησαν. XV. 9, ἐκενώθη ἡ τίκτουσα ἑπτά... κατησχύνθη καὶ ὠνειδίσθη. τ Cor. 1. 17, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ. ix, 15; . 2 Con, ax, 3 ὅσα gy Ge καύχημα ἡμῶν TO ὑπὲρ ὑμῶν κενω- θῇ κιτιλ. In the ouly other place’ of its occurrence in Scripture, it is consecrated to the mystery of our Lord’s self-humiliation : Phil. ii. 7, ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών κ.τ.λ. ἡ πίστις] The article refers to πίστεως in verse 13: that Faith. κατήργηται)] Made nugatory, brought to nought. Both be- cause νόμος and ἐπαγγελία are = IV. 14—16. 91 ὁ γὰρ νόμος ὀργὴν κατεργάζεται: οὗ δὲ οὐκ 15 ot / 2Q\ / ἔστιν νόμος, οὐδὲ παράβασις. \ ~~ “ διὰ TOUTO ἐκτό 7, / \ , 3 Mie τὸ , \ πιστεως, LYA KATA χαριν, ELS TO εἰναι βεβαίαν την 15. Or οὗ γὰρ οὐκ. two essentially opposite terms (Gal. ui. 18, εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας), and more particularly for the reason which follows, ὁ γὰρ νόμος K.t.’. Compare Gal. iii. 6-—22 throughout. For καταρ- yetv see note on 111, 3, καταργή- σει. 15. ὁ γὰρ νόμος] The arti- cle refers to the word νόμου in verse 14. That vopos. That thing which is so designated, be it what it may, take what in- stance of it you will. The thought is worked out with reference to the great instance, the law of Moses, in vii. 7—25. See also Gal. iii. 1O—I2, ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ ode ited εἰσίν, γέγραπται γὰρ ὅτι ᾿Επικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις...ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ Θεῷ δῆλον κ-.τ.λ. κατεργάζεται]; Effects, αο- complishes, operates. This com- pound and strengthened form of ἐργάζομαι occurs no less than 20 times in St Paul’s Epistles : elsewhere only in James 1. 3, 20 (possibly), and 1 Pet. iv. 3. Compare 2 Cor. vii. 10, θάνατον κατεργάζεται. οὗ δὲ οὐκ] And where there is not, ἄς, There can be no breach of a law which exists not. The absence of law is the absence of transgression. The entrance of law (in the case of a fallen being) is the entrance of trans- gression. 16. διὰ τοῦτο] Since this is so—since law brings with it not merit and reward, but only transgression and wrath—since any footing of work and desert would have made the promise a nullity and a mockery—there- Sore, &e. ἐκ πίστεω]͵ Understand ἐστίν. It (the thing in question) is out of (springs from, de- pends upon) Juith. Gal. iii. ices. ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύ- ουσιν. ἵνα] Understand 7. That it (the thing in question) may be according to (on a principle of) grace; not of right, or of merit, but of spontaneous favour. eis τὸ εἶναι] Compare verse II, εἰς TO εἶναι αὐτὸν πατέρα πάντων κιτιλ. The promise is altogether independent of the conditions of any particular law. It is made to depend entwrely upon faith and grace. Thus τέ is secured not to one race only, 92 ΠΡΟΣ POMAIOY®. ᾽ ’ἢ \ ~ ’ > ~ > ~ ἐπαγγελίαν παντὶ TW σπέρματι, οὐ TW EK TOU 7 / > A \ - / 3 , νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἄβρααμ, « λ ’ ΄σ A ’ 17 ὃς ἐστιν πατὴρ πάντων ἡμῶν, καθὼς γέγραπται e/ and ΄ / 7 / ὅτι πατέρα πολλῶν ἐθνῶν τέθεικα σε, KATEV- Fe nd is = “5 δ αντι οὗ ἐπίστευσεν Θεοῦ, τοῦ ζωοποιοῦντος TOUS but to all who show themselves to be of the family of Abraham by resembling Abraham in his Saith. βεβαίαν] The adjective βέ- βαιος (from the root Paw, βαίνω, and so firm to the tread, βέβαιος wor ἐπελθεῖν, Thuc. iii. 23), stedfast, is used by St Paul only here and in 2 Cor. i. 6, καὶ ἡ ἐλπὶς ἡμῶν βεβαία ὑπὲρ ὑμῶν. παντὶ τῷ σπέρματι] Jewish and Gentile alike. There is the same emphasis in the words at the end of the verse, πάντων ἡμῶν. τῷ ἐκ τοῦ νόμου] Compare verse 12, οὐκ ἐκ περιτομῆς μόνον. In both places the addition of μόνον shows that no reproach is involved. It is not those who depend upon the Law for salva- tion, but those who belong to the Law as their Dispensation. 17. καθὼς---σε] These words are parenthetical; added in con- firmation of the expression πα- τὴν ἡμῶν. γέγραπται] Gen, xvii. 5, LXX, κατέναντι] Exod. xxxii. 11, LXX. καὶ ἐδεήθη Mwitoyjs κατ- έναντι Κυρίου τοῦ Θεοῦ αὐτοῦ. Psalm v. 6, LXX. κατέναντι τῶν ὀφθαλμῶν cov. Lam. iii. 35, κατ- έναντι προσώπου ὑψίστου. This is the only place in the New Testament, where κατέναντι is used in the solemn figurative sense, with the name of God following it. See Mark xi. 2z. xi, 3. Luke xix. 30. κατέναντι οὗ; Abraham is the father of all the faithful— however far removed from him in time—in the regard of that God who includes all generations in one view, (1) the dead as still living, and (2) the unborn as already existing. In God’s sight Abraham still lives: in God’s sight we were already in existence when He spake to Abra- ham. Compare 2 Pet. il. 8, παρὰ Κυρίῳ.. «χίλια ¢ ery ws ἡμέρα μία. ov | For ἐκείνου ᾧ. τοῦ ζωοποιοῦντος τοὺς νεκρούς] This is the first point: Abraham still 1s, for he shall rise again. Compare Matt. xxii, 31, 32, οὐκ ἀνέγνωτε TO ῥηθὲν ὑμῖν ὑπὸ τοῦ Θεοῦ λέγοντος, Ἔγώ εἶμι ὃ Θεὸς ᾿Αβραὰμ.. «οὐκ ἔστιν ὁ Θεὸς νεκρῶν ἀλλὰ ζώντων. Luke xx. 38, πάντες γὰρ αὐτῷ ζῶσιν. The ἘΧ: 17,» 18. A V ~ \ \ f / νεκροὺς Kal καλοῦντος τὰ μὴ ὄντα ὡς ὀντα" 93 ὃς 18 / / 2 \ / map ἐλπίδα ἐπ᾽ ἐλπίδι ἐπίστευσεν, Els TO γενέ- > \ ’ “ 3 ΄σ A \ > σθαι αὐτὸν πατέρα πολλων ἐθνών, κατὰ τὸ εἰρη- present participle (τοῦ ζωο- ποιοῦντος) expresses that it is an attribute of God to raise the dead. See 2 Kings v. 7, LXX. ὁ Θεὸς ἐγὼ τοῦ θανατῶσαι καὶ ζωοποιῆσαι; Neh. ix. 6, καὶ σὺ ζωοποιεῖς τὰ πάντα. John v. 21, ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ. In τ Tim. vi. 13, the right reading is ζωογονοῦντος, which by a comparison of pas- sages in the Septuagint appears to have the somewhat unex- pected sense of preserving alive, rather than that of quickening. καὶ καλοῦντος] The second point: We were already in ex- astence, im God’s sight, when He gave the promise to Abraham. For καλεῖν, in the sense of desig- nating, describing, speaking of, compare I Pet. li. 6, κύριον αὐτὸν καλοῦσα. τὰ μὴ ὄντα] Those things which are not in being: here, Suture generations (the children which were yet unborn, Psalm Ixxvii. 6). A different appli- cation of the phrase is made in 1 Cor. 1. 28, τὰ ἀγενῆ...τὰ ἐξουθενημένα...τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ. 18--22. ὃς παρ᾽ ἐλπίδα] An illustration, in detail, of the nature and working of true faith. 18, map ἐλπίδα] Beyond hope. See note on 1. 25, παρα. ἐπ᾽ ἐλπίδι] From the literal sense of wpon (as in Matt. xiv. 8, 11, δός μοι, φησίν, woe ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ.. «καὶ ἠνέχθη ἡ ἡ κεφαλὴ αὐτοῦ ἐπὶ πίνακι. χοῦ: BB) “ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν. Mark vi. 39; 55; ἀνακλῖναι πάντας σ. σ. ἐπὶ τῷ χλωρῷ χόρτῳ.. «ἐπὶ τοῖς κραβά- τοις τοὺς κακῶς ἔχοντας περιφέρειν. Acts xxvii. 44, οὗς μὲν ἐπὶ σανίσιν. Rev. xxl. 5, ὁ καθή- μενος ἐπὶ τῷ θρόνῳ) comes that of on the ground (or strength) of; as here, and v. 2, καὶ καυχώ- μεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ Θεοῦ. Acts ii. 26 (from Psalm Vl. 9, LXX.) ἡ σάρξ pov κατα- σκηνώσει ἐπ᾽ ἐλπίδι. τ Cor, ix. το, ὀφείλει ἐπ᾽ ἐλπίδι ὁ ἀρο- τριῶν ἀροτριᾶν, καὶ ὁ ἀλοῶν κ.τ.λ. Tit. 1. 2, ἐπὶ ἐλπίδι ζωῆς αἰω- νίου. εἰς τὸ γενέσθαι] Unto his hav- ing become (to the end that he might become, by one decisive act) &e. For the construction see 1, II, 20. ill, 26. iv. 11, 16. WH. 4), Ἐ WED, 2Q.° “KI DI τὸ εἰρημένον) That which has been said. So Luke 11. 24. Acts ii. 16. xiii. 40. The perfect tense expresses the permanence of the Scripture record. So, for example, Heb. i. 13, πρὸς τίνα 94 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. “ « of \ / \ A 19 μένον, Οὕτως ἔσται TO OTEPMA σου. καὶ μή ΕῚ / ἀσθενησας “ , τῇ TlOTEL / A qn κατενόησεν TO ἑαυτοῦ ΄σ΄ / / ε / σώμα νενεκρώμενον, ἑκατονταετῆς σου υπαρ- 19. Or οὐ κατεν. δὲ τῶν ἀγγέλων εἴρηκέν ποτε κ-τ.λ. iv. 3, καθὼς εἴρηκεν, ὡς ὦμοσα κιτιλ, Vil. 6, 9, δεδεκάτωκεν... εὐ- λόγηκεν.... δεδεκάτωται κιτιλ. Vii. 5, καθὼς κεχρημάτισται Μωυσῆς. X. 9, τότε εἴρηκεν, Ἰδοὺ ἥκω. ΧΙ. 5, 17; 28, “μεμαρτύρηται εὐηρε- στηκέναι τῷ Θεῴ.. -προσενήνοχεν ᾿Αβραὰμ τὸν Ἰσαάκ.. «πεποίηκεν τὸ πάσχα. Xil. 26, ἐπήγγελται λέγων. Xlil. 5 αὐτὸς γὰρ εἴρηκεν, οὐ μή σε avo κοτ.λ. οὕτως ἔσται] Gen. xv. 5; LXX. ἀρίθμησον τοὺς ἀστέρας, εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς" καὶ εἶπεν, Οὕτως ἔ ἔσται τὸ σπέρμα σου. 10. καὶ μὴ ἀσθενήσας] And because he was not weak. For this sense of μή with the par- ticiple see note on ii. 14, py + ἔχοντες. ἀσθενήσας τῇ πίστει] The dative expresses in point of, in the matter of: as, for example, in xii. IO—I2, τῇ φιλαδελφίᾳ τῇ τιμῇ.. «τῇ σπουδῇ... τῷ πνεύ- ματι...τῇ θλίψει κ-τ.λ. Phil. iii. 5, περιτομῇ ὀκταήμερος. The ar- ticle refers to ἐπίστευσεν in verse 18: um the matter of that faith of his. For the phrase compare XIV, I, τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε κ.τ.λ. katevonoev]| The common Or ἤδη vevexp. reading is οὐ κατενόησεν. He regarded not, took no account of aS any impediment to the fulfilment of the promise. On the other hand, the omission of ov is strongly supported, and on closer examination has much to recommend it, He took notice of, marked, gave full weight to, the natural impossibility ; yet he staggered not at God's promise. A classical writer would have added μέν after katevonoev. He observed indeed .yet doubted not: or though he observed...yet he doubted not. And so in vi. 17, χάρις δὲ τῷ Θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας k.T.A. (see note there). For κατανοεῖν compare Matt. vil. 3. Luke vi. Al. Xi. 26) 2Yy ΕΞ eee Vil. 31, 32. πὶ.» REVI QO. στὸ ili, 1. X. 24: Jaties 23, 24 vevexpwnevov]| Heb, xi. 12, ap ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου κ.τ.λ. ἑκατονταετής που] Gen, xvii. 17, LXX, καὶ εἶπεν ἐν τῇ διανοίᾳ αὐτοῦ, λέγων, Ei τῷ ἑκατονταετεῖ γενήσεται υἱός: The addition of που qualifies the exactness of the preceding numeral: about. vrapxwv| Being already. IV. 109, 20. 95 i ΄σ e / χων; καὶ τὴν νεκρωσιν τῆς μητρας Σαρρας, εἰς δὲ 20 \ > / ~*~ Θ ~ > ὃ iO ΚΠ... / την ἐπαγγελίαν του Θεοὺ ov διεκριθη TH aTLO TIA, L ‘ ἀλλὰ ἐνεδυναμώθη τῇ πίστει, δοὺς δόξαν τῷ Θεῷ, The verb ὑπάρχειν is distin- guished alike from εἶναι and γίγνεσθαι, as the notion of swb- sistence from that of existence and of becoming. Sometimes the distinction is of doctrinal importance ; as in Phil. ll. 6, 7» ὃς ἐν μορφῇ Θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴ toa Θεῷ, ἀλλὰ ἑαυτὸν ἐκένωσεν. ἐν ὁμοιώματι ἀνθρώπων γενόμενος. νέκρωσιν] 2 Cor. iv. το. 20. διεκρίθη] In the active voice διακρίνειν means to discrimi- nate, distinguish, discern, decide, judge. Thus Job xxill. Io, LXX. διέκρινέ με ὥσπερ χρυσίον. Psalm 1. 4, τοῦ διακρῖναι τὸν λαὸν αὐτοῦ. Ezek, xxxiv. 17, ἰδοὺ ἐγὼ δια- κρίνω ἀνὰ μέσον προβάτου καὶ προβάτου. Matt. xvi. 3, τὸ μὲν πρόσωπον τοῦ οὐρανοῦ γινώσκετε διακρίνειν. Acts xv. 9, οὐθὲν διέκρινεν (put no difference) pe- ταξὺ ἡμῶν τε καὶ αὐτῶν. I Cor, iv. 7, τίς γάρ σε διακρίνει ; (who distinguishes thee, makes thee to differ 3) vi. 5, ὃς δυνήσεται δια- κρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐ- τοῦ. ΧΙ. 29, 31, μὴ διακρίνων (dis- cerning) τὸ σῶμα...εἰ δὲ ἑαυτοὺς διεκρίνομεν (judged) κ-τ.λ. X1V. 29, καὶ ot ἄλλοι διακρινέτωσαν. Hence διακρίνεσθαι (absolutely, or with τινί or πρός τινα) is (1) to get (or seek) a decision, to enter into judgment, to go to law, to dis- pute; Jer. xv. 10, LXX. ἄνδρα δικαζόμενον καὶ διακρινόμενον πά- σῇ τῇ γῇ». Ezek. xx. 35, 36, καὶ διακριθήσομαι πρὸς ὑμᾶς ἐκεῖ.. ὃν τρόπον ,διεκρίθην πρὸς τοὺς πατέρας ὑμῶν ἐν τῇ ἐρήμῳ. Acts πὶ, 2; διεκρίνοντο πρὸς͵ αὐτὸν οἱ ἐκ περιτομῆς. James il. 4, ov διεκρίθητε (became litigants or partisans) ἐν ἑαυτοῖς κιτιλ. Jude 9, 22, τῷ διαβόλῳ διακρινόμενος «καὶ οὗς μὲν ἐλέγχετε διακρινομέ- vous (in their contentious disput- ings) : (2) to dispute with oneself, to doubt ; as here, and xiv. 23, ὁ δὲ διακρινόμενος ἐὰν φάγῃ κατα- κέκρυται, Matt. xxi. 21, éav ἔχητε πίστιν καὶ μὴ διακριθῆτε. Mark xi. 23, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ. Acts x. 20, πορεύου σὺν αὐτοῖς μηδὲν διακρι- νόμενος. Jamesi. 6, αἰτείτω δὲ ἐν πίστει μηδὲν διακρινόμενος" ὁ γὰρ διακρινόμενος k.7.\. Here εἰς is added: he doubted not as to, with regard to. τῇ ἀπιστίᾳθ! By (reason of) that unbelief which the circum- stances might naturally have suggested. For the dative, see xi. 20, 30, 31, TH ἀπιστίᾳ ἐξε- κλάσθησαν, σὺ δὲ τῇ. πίστει ἕστη- κας...ἠλεήθετε τῇ τούτων ἀπειθείᾳ τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ ἐλεηθῶσιν. ἐνεδυναμώθη] The verb ἐν- δυναμοῦν, to endue (invest, en- 96 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 21 καὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός 21. Or omit the former καί. velope) with strength (like the English to enable, empower, embolden, &c.), occurs also in Psalm lii. 9, LXxX. καὶ ἐνεδυναμώ- θη ἐπὶ τῇ ματαιότητι αὐτοῦ. Acts ix. 22, Saidos δὲ μᾶλλον ἐνεδυναμοῦτος. Eph. vi. 10, ἐν- δυναμοῦσθε ἐν Κυρίῳ. Phil. iv. 13, πάντα ἰσχύω ἐν τῷ ἐνδυνα- μοῦντί pe. τ Tim. i, 12, χάριν ἔχω τῷ ἐνδυναμώσαντί με Χριστῷ Ἰησοῦ. 2 Tim, ii. 1, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ ᾿Ιησοῦ. iv. 17, ὁ δὲ Κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με. Heb. xi. 34, ἐνεδυναμώθησαν [or ἐδυναμώ- θησαν] ἀπὸ ἀσθενείας. The sim- ple form δυναμοῦν is found in Psalm Ixviii. 29, Lxx. δυνάμω- σον, ὁ Θεός, τοῦτο ὃ κατηρτίσω ἐν ἡμῖν. Eccles, x. 10. Dan. ix. 27. Οὐ]. 1. τι, ἐν πάσῃ δυνάμει δυναμούμενοι κ.τ.λ. τῇ πίστει] In direct contrast with τῇ ἀπιστίᾳ above. Instead of doubting by (reason of) that unbelief which might have seemed reasonable, he was en- dued with strength by (virtue of ) that faith which was actually his. The dative, in either in- stance, is that of agency or im- strumentality. δοὺς δόξαν] For δόξα see notes on i, 21, 23, ἐδόξασαν, dogav. The glory of God is the manifested perfection, the re- vealed character, the sum of the true attributes or characteristics of God. See, for example, John 1. 14, ἐθεασάμεθα τὴν δόξαν αὐτοῦ. 11. τ1, ἐφανέρωσεν τὴν δόξαν αὐτοῦ. Hence δόξαν διδόναι τῷ Θεῷ is to give (assign, ascribe) to God His true charac- ter, in whatever point, whether power, holiness, mercy, truth, ἄς. Thus, for example, Josh. vil. 19, LXX. υἱέ pov, δὸς δὴ δόξαν σήμερον τῷ “Κυρίῳ Θεῷ Ἰσραήλ, καὶ δὸς αὐτῷ τὴν ἐξομο- λόγησιν. 1 Chron. xvi. 29, δότε τῷ Κυρίῳ δόξαν ὀνόματος αὐτοῦ. Isai. xlii, 8, ἐγὼ Κύριος ὁ Θεός, “ ’ , 5" Ν δι \ τοῦτό μού ἐστι TO ὄνομα, THY δόξαν μου ἑτέρῳ οὐ δώσω κ.οτ.λ. Luke xvii. 18, οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ Θεῷ. John ix. 24, δὸς δόξαν τῷ A se > 7 ὁ 9 Θεῷ. Acts xii. 23, ἀνθ᾽ ὧν οὐκ ἔδωκεν τὴν δόξαν τῷ Θεῷ: Rev. iv. 9. Xi. τ. πίνε τυ τ 7. The aorist (δούς) here seems to express that, at the moment of hearing the promise, Abra- ham by a single act of the mind ascribed to God His true cha- racter as a God of power and a God of truth, and believed His word accordingly. 21. mAnpodopybeis| The original meaning of πληροφορεῖν is to bring full, to jill the mea- sure of: hence, in various uses, to fulfil, complete, or satisfy. For example (1) of things : Luke IV. 21—23. 9 \ ~ ETT καὶ ποιῆσαι. 97 Ἁ > “ b) a ὅν 25 dco ἐλογίσθη αὐτῷ εἰς 22 / ᾽ 3 / \ 3 \ / « δικαιοσύνην. οὐκ ἔγραφη δε OL αὐτὸν μόνον ὅτι 23 25. Or διὸ καὶ ἐλ. i, I, περὶ τῶν πεπληροφορημένων (fully assured, satisfactorily proved ) ἐν ἡμῖν “πραγμάτων. 2 Pin. ἐν Ὁ; Ὑ7, τὴν διακονίαν σου πληροφόρησον.. «ἵνα Oe ἐμοῦ τὸ κήρυγμα πληροφορηθῇ. (2) Of persons: as here, and xiv. 5, ἕκαστος ἐν TO Dei νοὶ πληρο- φορείσθω. Col. iv. 12, τέλειοι καὶ πεπληροφορημένοι (satisfied, assured, fully convinced) ἐν παντὶ θελήματι τοῦ Θεοῦ. Thus too in Kecles. viii. 11, LXx. διὰ τοῦτο ἐπληροφορήθη καρδία υἱῶν τοῦ ἀνθρώπου ἐν αὐτοῖς τοῦ ποιῆ- σαι τὸ πονηρόν. The substantive πληροφορία, satisfaction, fulness of assurance, occurs in Col. i. 2, πᾶν τὸ πλοῦτος τῆς πληροφο- ρίας τῆς συνέσεως. 1 Thess. i. 5, πληροφορίᾳ πολλῇ. Heb. vi. 11, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους. X. 22, ἐν πληροφορίᾳ πίστεως. ἐπήγγελται] The active voice of ἐπαγγέλλειν 15 not used either in the Septuagint or New Testa- ment. But the middle voice is found in two of its chief classi- cal uses. Thus (1) to pro- mise : Esth. iv. 7) ὑπέδειξεν αὐτῷ τὸ γεγονὸς καὶ τὴν ἐπαγγελίαν ἡ ἣν ἐπηγγείλατο ᾿Αμὰν τῷ βασιλεῖ. Eeclus. xx. 23, ἔστι χάριν αἷ- σχύνης ἐπαγγελλόμενος φίλῳ. 2 Mace, iv. 27, τῶν δὲ ἐπηγγελμέ- νων τῷ βασιλεῖ χρημάτων K.7.A, Mark xiv, 11. Acts Vii. 5. Gal. ili. 19, ἄχρις οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται (probably passive, in sense as well as form, as in the passage quoted above from 2 Mace. Iv. yy Pala | a Ἴ 2, ζωῆς αἰωνίου ἣν ἐπηγγείλατο ὁ ἀψευδης Θεός. Heb. vi. 13, τῷ γὰρ ᾿Αβραὰμ ἐπαγγειλάμενος ὃ Θεύς. Χ. 23, πιστὸς yop ὃ ἐπαγ- γειλάμενος. ΧΙ. II. ΧΙΪ. 26, νῦν δὲ ἐπήγγελται λέγων κ-τ.λ. James 9: Ἢ; ΕΣ 2 Pet. il. IQ. 1 John li, 2 5; αὕτη ἐστὶν 7 ἐπαγγελία ἡ ἣν αὐτὸς ἐπηγγείλατο ἡμῖν, τὴν ζωὴν τὴν αἰώνιον. (2) Zo profess: 1 Tim. 11. το, ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν. vi. 21, τῆς ψευδωνύμου γνώσεως ἦν τινες ἐπαγγελλόμενοι κ.τ.λ. δυνατός ἐστιν͵] Num, xxii. 38, LXX. Dan. 111. 17, ἔστι yap ὁ Θεὸς ἡμῶν.. δυνατὸς ἐξελέσθαι ἡμᾶς ἐκ τῆς καμίνου. ΧΙ. 23, δυνα- τὸς γάρ ἐστιν ὁ Θεὸς πάλιν ἐγκεντρίσαι αὐτούς. 2 Tim. 1, 12, δυνατός ἐστιν τὴν παραθήκην μου φυλάξαι. Heb. xi. 19, καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός. 22. διό] Because he thus believed. Because his faith was thus genuine and thus pi revarling. 23. οὐκ ἐγράφη δὲ be αὐτὸν μόνον] Thus XV. 4; ὅσα γὰρ προεγράφη, εἰς τὴν ἡμετέραν δι- 98 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 5 3 σ᾿ 3 > fe Ce f 24€XOYyioOn αὐτῷ, ἀλλὰ καὶ Ov ἡμᾶς, οἷς μελλει ᾿ ΄σ / \ \ / λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τον ἐγειραντα ΄σ \ / ςε ΄σ > ΄σ « / 25 Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν, Os παρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ \ / ~ τὴν δικαίωσιν ἡμῶν. δασκαλίαν ἐγράφη K.7.A, 1 Cor. 1x. Io, ἢ δι ἡμᾶς πάντως deans du ἡμᾶς γὰρ ἐγράφη. X. τι, ἐγρά- φη δὲ πρὸς νουθεσίαν ἡμῶν. 24. λογίζεσθαι] Passive, as in verses 4 and 5, and ix. 8. ἐπὶ τὸν éyeipavta| The cen- tral object of faith is the resur- rection of Christ. See x. 9, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νε- κρῶν. τ Pet. 1. 21, τοὺς du αὐτοῦ πιστοὺς εἰς Θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ daida ef εἶναι εἰς Θεόν. 25. παρεδόθη] Isai. 1111]. 12, LXX. καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε, καὶ διὰ τὰς ἀνομίας αὐτῶν παρεδόθη. The word ex- presses that abandonment of self-will and self-management which is involved in submission to suffering and death at the hands of another. Was swrren- dered or given over. Sometimes it is used of the human agents in the death of Christ: whether generally (as here, and in Matt. XVlil, 22, μέλλει ὁ υἱὸς τοῦ ar- θρώπου SR Ne By εἰς χεῖρας ἀνθρώπων): or specially, as (τ) of Judas (Matt. x. 4, “lovdas ᾿σκαριώτης ὁ καὶ παραδοὺς αὐτόν), or (2) of the chief priests (Mark XV. I, of . ἀρχιερεῖς.. «δήσαντες TOV Taste ἀπήνεγκαν Kal παρέδωκαν Πιλάτῳ), or ( 3) of the Jewish nation (Acts 111. 13, ὃν ὑμεῖς μὲν παρεδώκατε), or (4) of Pilate (Matt. xxvii, 26, τὸν δὲ Ἰησοῦν φραγελλώσας παρέδωκεν ἵνα σταυρωθῇ). Sometimes it is made the Divine act: whether (1) of the Father (viii. 32, ds ye τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδω- κεν αὐτόν), OF (2) of the Son Himself (Gal. 11. 20, Tov ἀγαπή- σαντός με καὶ παρά δον τ ἑαυτὸν ὑπὲρ ἐμοῦ. Eph. V. 2, 25, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν. .- καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ avu- τῆς). διὰ τὰ...διὰ τήν] For the sake of, in either case. The sense suggests the necessary modifications: jor the sake of, (to take away) our offences ; for the sake of (to secure) our jus- tification. Compare xiii, 5, ov μόνον διὰ (for the sake of, to avoid) τὴν ὀργήν, ἀλλὰ Kat διὰ (for the sake of, to clear) τὴν IV. 24—V. 1. , > ΕῚ ͵ 5 ͵ yf Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν V. 1. 99 \ x \ Mi ΄σ 7 ς ~ 9 en πρὸς Tov Θεὸν δια τοῦ κυρίου ἡμῶν Ἰησοῦ Χρι- Vv. I. συνείδησιν. See note on 11. 27, διὰ γράμματος. ἠγέρθη διὰ τήν] Ι Cor. ΧΟΥ͂Σ 17; εἰ δὲ Χριστὸς οὐκ ἐγήγερται... ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν. The resurrection of Christ was essential (1) to the vindication of His veracity ; Matt. xx. 19, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται [or ἀναστήσεται" (2) to the Di- vine attestation of His Messiah- ship; Acts xiii. 30, ὁ δὲ Θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν (3) to His power to save; John xiv. 19, ὅτι ἐγὼ ζῶ, καὶ ὑμεῖς ζήσετε. A dead Saviour is none. Rev. 1, 18, καὶ ὁ Cav, καὶ ἐγενόμην νεκ- ρός, καὶ ἰδοὺ ζῶν εἰμὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ἅδου. δικαίωσιν! This verbal sub- stantive, justification, the act of absolving, acquitting, or clearing Jrom guilt, occurs only here and in v. 18, eis δικαίωσιν ζωῆς. See notes on 1. 17, δικαιοσύνη yap Θεοῦ, and il. 13, δικαιωθήσονται. V. τ, &e. Δικαιωθέντες οὖν] Consequences of Christ’s re- demption to those who believe. Faith, the realizing apprehen- sion of Christs work for us, introduces us into ὦ state of ac- ceptance, of which the immediate result should be peace with God, and a joyful hope; hope even Or ἔχομεν. amidst afflictions, knowing their salutary effects; hope founded on the knowledge of God’s love as shown in Christ's death for sin- ners. ἴς ἐκ πίστεως εἰρήνην] Mark Ve34; ἡ πίστις σου σέσωκέν oe’ ὕπαγε εἰς εἰρήνην. John xiv. 27, εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δί ὠμι ὑμῖν. Xvi. 33» ταῦτα λελάληκα ὑ ὑμῖν ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. As the consciousness of unforgiven sins causes a feeling of estrangement from God, and even of enmity towards Him whom they have injured (Col. i. 21, Kal ὑμᾶς ποτὲ ὄντας ᾿ἀπηλλο- τριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ ἐν τοῖς ἔργοις τοῖς πονηροῖς Κ.Τ. λ. ), so the conviction of their free forgiveness removes that enmity (Col. iy 20; εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ). 566 note on i. 7, εἰρήνη. ἔχωμεν] Heby xii, 28, ἔχωμεν χάριν, δι ἧς λατρεύωμεν εὐαρέστως τῷ Θεῷ (where there is the same variety of reading). If ἔχομεν, it is, God has given us peace: if ἔχωμεν, Let us keep and use tt. πρὸς τὸν Θεόν] The converse and correlative of that εἰρήνη ἀπὸ Θεοῦ (or παρὰ Θεοῦ, 2 John 3) which is St Paul’s salutation in every Epistle. See 1, 7. 1 Cor. L 3.2 Cor, i, 2.. δ να, ποῦθε 100 ΠΡΟΣ ο στοῦ, δι ΡΩΜΑΙΟΥ͂Σ. = Α A ς ᾽ οὗ καὶ τὴν προσαγωγὴν ἐσχηκαμεν ΄σ 7, > \ ἰῷ f > © / TH πίστει ELS τὴν χαριν TaVTHV ἐν 7 ἑστηκα- 2. Or omit τῇ πίστει. i, 2, Phil. i. 2. Col, i. 2. 1 Thess. cor. 2: Thess, d..2) 1°Tim. 4. 2: pT ion, 1. 5. Vit... τι Plilem. 3. 2. τὴν προσαγωγήν] The article expresses our «introduc- tion ; that introduction which ts of course ours as Christians. The word προσαγωγή occurs in the same sense in Eph. ii. 18, δ αὐτοῦ ἔχομεν, τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν Πατέρα. iii. 12, ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ εν προσαγω- γὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. It is especially applied to the introduction of a subject into the presence of a sovereign, or a worshipper into the pre- sence of the object of worship. The verb προσάγειν has the same solemn use in many passages of the Septuagint: for example, Gen, xviii. 9; προσάγαγέ μοι αὐτούς, ἱνα εὐλογήσω αὐτούς. Exod. XIX, 4, καὶ προσηγαγόμην ὑμᾶς πρὸς ἐμαυτόν. aL. 6; προσ- ἄξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ κοτ.λ. xxix. 4, ᾿Δαρὼν καὶ τοὺς υἱοὺς 2) n 4 9 Ν Ν , αὐτοῦ προσάξεις ἐπὶ τὰς θύρας. τῆς σκηνῆς κατὰ, Num, xvi. 9; προσηγάγετο ὑμᾶς πρὸς ἑαυτὸν εἰς τὸ λειτουργεῖν. τὰς λειτουργίας τῆς σκηνῆς Κυρίου κιτιλ. Com- pare Luke ix. 41; προσάγαγε ὧδε τὸν υἱόν gov. 1 Pet. i. 18, περὶ ἁμαρτιῶν ἔπαθεν [or ἀπέ:- θανεν]...ἵνα ἡμᾶς προσαγάγῃ τῷ Θεῴ. ἐσχήκαμεν] Theperfectmarks the permanence of the benefit. We have had, The form ἔ ἔσχηκα occurs also in 2 Cor. 1. 9. 11. 13. Vil. 5 (probably). πίστει) By (virtue of ) that faith: referring to πίστεως in verse I. τὴν χάριν ταύτην ἐν ἡ] This (state of ) free favour, gratuitous acceptance, wr which, &e. The same representation of χάρις under the figure of ὦ place of safety, into which a Christian man enters, in which he abides, and out of which he must take heed lest he fall, is found, for example, in Gal. v. 4, τῆς χάρι- τος eSerecate. I Pet. v. 12, ταύτην εἶναι ἀληθῆ χάριν τοῦ Θεοῦ, εἰς ἣν στῆτε. ἐν 7 ᾿ἑστήκαμεν] J ohn vill. 44, ἐν TH ἀληθείᾳ οὐχ ἕστηκεν. I Cor. xv. 1, To εὐαγγέλιον... ἐν ᾧ καὶ ἑστήκατε. For ἕστηκα, in the sense of stedfast standing, compare also xi, 20, σὺ δὲ τῇ πίστει ἔστηκας. τ Cor. vil. 37; ds δὲ ἕστηκεν ἐν TH καρδίᾳ. X. 12, ὁ δοκῶν ἑστάναι βλεπέτω μὴ πέσῃ. 2 Tim. ii, 19, ὁ μέντοι στερεὸς θεμέλιος τοῦ Θεοῦ ἕστη- κεν. ete MY Δ, ἮΙ 101 ξ » ’ » 59 ,ὔ a ͵ = μεν, Kal καυχώμεθα ἐπ᾽ ἐλπίδι τῆς δόξης τοῦ ~ / / ΝΩ͂Ν \ / ’ ε- Θεοῦ. οὐ μόνον δέ, ἀλλα καὶ καυχώμενοι ἐν ταῖς 3 θλίψεσιν: εἰδότες ὅτι ἡ θλῖψις ὑπομονὴν κατερ- μ ρ 3. Or καυχώμεθα. ἐπ᾿ ἐλπίδι] On (the ground or strength of) a hope. See note on iv. 18, ἐπ᾽ ἐλπίδι. τῆς δόξης tod Θεοῦ] That future state of manifested per- fection which God has promised. See note on ili. 23, τῆς δόξης. 3. ov μόνον δέ, ἀλλὰ καί] And not only so, not only do we exult in hope of the future glory, but also, &. This ellip- tical phrase seems to be peculiar to St Paul. See verse 11. Also Wi. 23. ix. 1o.\ 2° Cor. Vill. ro: καυχώμενοι If this, and not καυχώμεθα, be the true reading, the explanation must be (as so often) that the sentence, which begins as if a principal verb were to follow, is broken by a succession of confirmatory or interpretative clauses, and not resumed. Compare verse ITI, and ix. το. ‘There is a singular multiplication of like examples in 2 Cor. viii. 19—24. The habit of writing by an amanu- ensis sufficiently accounts for all such breaches of construction. When St Paul has dictated the words, glorying in our tribula- tions, he feels that the paradox wants illustration: he adds rea- sons: knowing that that tribula- V. R. tion works patience, and that patience experience, &c. &c. The thread of the original sentence is broken, and when he resumes, it is in an altered form. καυχώμενοι ἐν] pe saa 11. 17, 23; καυχᾶσθαι ἐν Θεῴ...ἐν νόμῳ καυχᾶσαι. τ Cor, 1. 31. iL 5.10} PCG W 22. “Ki ἐδ ΕΠ ΣΕ ἥδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις. Gal. vi. 13, τὴ Pil, πὸ 3. Jamies a's iv. 16. Sometimes we find xav- χᾶσθαι tollowed by ὑπέρ, εἰς, a simple accusative, or ws with a participle. ταῖς θλίψεσιν] Those tribu- lations which of course we meet with; our tribulations. ἢ θλῖψις) That (or such) tribu- lation. And so throughout the clauses which follow. The new word is introduced without the article, and then taken up again with it. Thus ὑπομονήν... δὲ ὑπομονή... δοκιμήν, ἡ δὲ δοκιμή... ἐλπίδα, ἡ δὲ ἐλπίς k.7.A. Com- pare James i. 3, 4, τὸ δοκίμιον ὑμῶν... κατεργάζεται ὑπομονήν᾽ ἢ δὲ ὑπομονὴ κ-.τ.λ. ὑπομονήν] From the literal sense of abiding under, patient endurance of (as in 2 Cor. 1. 6, ἐν ὑπομονῇ τῶν aitav παθημά- K 102 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 4 γάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ 3 \ \ 3 / e/ , 5 ἐλπίδα: ἡ: δὲ ἐλπὶς οὐ καταισχύνει, OTL ἡ ἀγαπή των), comes that of submissive warting, patience, as a disposi- tion or temper of the soul: first (perhaps) i in Psalm i ix, 18, LXX. ἢ ὑπομονὴ τῶν πενήτων οὐκ ἀπο- λεῖται εἰς τέλος. Luke viii. 15, καρποφοροῦσιν ἐν " ὑπομονῇ. xx, 19, ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν. Ι Tim. Vi. II, πίστιν, ἀγάπην, ὑπομονήν, πραὺῦ- πάθειαν. 2 Tim. iii. το. Tit. 11. 2; Heb, X. 36. xii. 4. James 1. 3. 2 Pet. i. 6. Sometimes ὑπομονή is the object of patience ; as in Psalm XXXIX, 7, UXX. καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ ὁ Κύριος ; Sometimes it has a genitive of the thing persisted in (as in 11. 7, καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ), the ΠΕ motive (as in 1 Thess. - 3) τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν), or the inspwr ing Person (as in 2 Thess. iil. 5, εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ. Rev. iil. 10, τὸν λόγον τῆς ὑπομονῆς μου). A. δοκιμήν] See note on i. 28, ἐδοκίμασαν. The usual sense of δοκιμή, a trial or proof, is here modified into that of the yesult of such a process; a tried and proved character, tested worth, the state or disposition of the δόκιμος, that is, of one who has stood trial. Compare James 112: μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος κιτιλ. Thus δοκιμή, like δοκιμά- ζειν, may be said to include the two ideas, proof and approval. It is used (in Scripture) only by St Paul. Thus 2 Cor. li. 9, ἵνα γνῶ τὴν δοκιμὴν ὑμῶν. Vill. 2, ἐν πολλῇ δοκιμῇ θλίψεως (θλίψις being the test applied). 1x21 3; διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης (the διακονία, or ministra- tion to the poor, being the test or proof). xili. 3, δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ. (genitive of the Person whose presence is to be proved). Phil. ll, 22, τὴν δὲ δοκιμὴν αὐτοῦ γινώ- σκετε K.T.A. 7 δὲ δοκιμὴ ἐλπίδα] An un- expected but profoundly true combination. Zhe Divine dis- cipline of suffering produces in the end a temper not of despond- ency but of hopefulness in those who are exercised thereby. The valley of Achor for a door of hope (Hos. 11. 15). He putteth his mouth in the dust; if so be there may be hope (Lam. 111, 29). 5. ov καταισχύνει] Puts not to shame ; disappoints not. Com- Pave 1x: 33> ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ καταισχυνθήσεται. Thus Psalm . ΧΧΗ. 5, LXX. ἐπὶ σοὶ ἤλπισαν, καὶ οὐ κατῃσχύνθησαν. SKY, 50. μὴ καταισχυνθείην, ὅτι ἤλπισα ἐπὶ σέ. Jer. li. 36, ἀπὸ Αἰγύπτου καταισχυνθήσῃ, καθὼς κατῃσχύν- θης ἀπὸ ᾿Ασσούρ. X, 14, κατῃ- σχύνθη πᾶς χρυσοχόος ἐπὶ τοῖς ὙΠ ΕΠ Ὁ: 103 ~ na 9 , 9 ΄σ if e = A TOU Θεοῦ εκκέχνται ἘΜ Fats καρδίαις μων διὰ γλυπτοῖς αὐτοῦ. 2 Cor. vii. 14, εἴ TL αὐτῷ ὑπὲρ ὑμῶν κεκαύχημαι, οὐ κατῃσχύνθην. ix. 4, μή πως... καταισχυνθώμεν....ἐν τῇ ὑποστάσει ταύτῃ. For the present tense see note on 11. 16, κρίνει. ὅτι ἡ ἀγάπη] The outpouring of the love of God in our hearts by the Holy Spirit is the proof that our hope will not disap- point us. 9 ἀγάπη τοῦ Θεοῦ] God's love (1 John iv. τό, τὴν ἀγάπην ἣν ἔχει ὁ Θεὸς ἐν ἡμῖν). Compare Vill. 30, χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ. 2 Cor. xiii. 13, 7 χάρις τοῦ κυρίου ᾿Ιησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ Θεοῦ. The outpour- ing spoken of is the communi- cation of a full and deep sense of that Divine love, so as to awaken a response of love in us (1 John iv. 19, ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς). ἐκκέχυται] The exact form is found (in Scripture) only here and in Acts x. 45, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύ- ματος ἐκκέχυται. But the verb is of frequent use; both literally, with ὕδωρ, αἷμα, οἶνον, ἄς. and Jiguratively, with ὀργήν, θυμόν, ψυχήν, καρδίαν, δέησιν, ὅς. and especially in connexion (as here) with the gift of the Holy Spirit. Joel 11, 28, 29, LXX. ἐκχεῶ ἀπὸ TOU πνεύματός μου ἐπὶ πᾶσαν σάρκα κιτιλ. Zech. xii. το, καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαυίδ... πνεῦμα χάριτος καὶ οἰκτιρμοῦ. Acts ii, 17, 18, 33. Tit. iil. 5, 6, καὶ ἀνακαινώσεως πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως K.T.A, ἐκκέχυται ἐν] The commoner combination is with ἐπί, εἰς, or πρός. But the object here is to mark the internal character of the act. Has been outpoured within (inside) our hearts. διὰ πνεύματος ἁγίου] A care- ful comparison of passages seems to show that the absence of the article with πνεῦμα (as here, πνεῦμα ἅγιον) marks the sense of communication ; its presence that of personukty. The one is a communication (gift, agency, operation, &c.) of the Holy Spirit: the other is the Holy Spirit LTimself, the Divine Person so designated. Compare Acts xix, 2and 6. The question put to the disciples is, εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; They an- swer, ἀλλ᾽ οὐδ᾽ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν (compare John Vil. 39, οὕπω yap ἦν πνεῦμα). Did ye receive a Holy Spirit on becoming believers ? Nay, we did not hear at that time even whe- ther there is a Holy Spirit (whether, that is, the great pro- mise of the outpouring of the Holy Spirit upon the Church of the Messiah is yet fuljilled). And then, ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθεν τὸ πνεῦμα τὸ ἅγιον ἐπὶ αὐτούς. The coming of τὸ πνεῦμα τὸ ἅγιον is briefly K2 104 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. a id Ces af A 6 πνεύματος ἁγίου Tov δοθέντος ἡμῖν. ἔτι yap 5) ) e - 3 ΄σ of \ Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατα και- 6. Or εἴ ye Xp. expressed by the ewistence of a πνεῦμα ἅγιον. The latter is the phrase for the communication, as the former is for the Person. The difference might be illus- trated ses Rev. 1. 4 ails, ἴ Aye. be . 6, τὰ ἑπτὰ πνεύματα τοῦ πε: Great. εἰς πᾶσαν τὴν νῆν. Hach one of the seven Spirits (symbolizing the diffu- sion of the Holy Spirit) is, so to say, ὦ πνεῦμα ἁγιον. ΠῚ] in Himself, and in His personal Deity, He is τὸ πνεῦμα τὸ ἅγιον. τοῦ δοθέντος ἡμῖν] Who was given to us when we became Christians. See Acts xix. 2 (quoted in the last note): also WALL, ΦΈΡ... Cor. x 22, ὁ καὶ σφρα- γισόμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. v. 5. Gal. iv. 6. Eph, i. 13. iv. 30. 6. ἔτι γὰρ Χριστός] A fur- ther proof that the Christian hope will not fail us. Vot only is the love of God poured forth in our hearts: there is this as- surance also, as the ground of all else, that Christ, while we were yet sinners, died for us. The reading is doubtful. (τ) If it stand as in the text, the former ἔτι (unless we suppose a misplacement first, and then an Or εἰ yap Xp. inadvertent repetition, of ἔτι) must be taken as moreover: compare Luke xiv. 26, ἔτι τε καὶ τὴν ἑαυτοῦ ψυχήν. Acts ii, 26 (from Psalm xvi, 9, LXX. )» € ἔτι δὲ καὶ ἡ σάρξ μὸν κατασκηνώσει ἐπ᾽ ἐλπίδι. Xxi, 28, ἔτε TE καὶ Ἕλ- ληνας εἰσήγαγεν εἰς τὸ ἱερόν. Heb. xi. 32, καὶ τί ἔτι λέγω; (2) If εἴ ye be the reading, the sense is, Jf at least, so surely as: a phrase used of things not doubtful, as in Eph. iii. 2, εἴ YE ἠκούσατε τὴν οἰκονομίαν τῆς χάρι- τος τοῦ Θεοῦ. iv. 21, εἰ bye, αὐτὸν ἠκούσατε K.T.A. (3) Τῇ εἰ yap, the sentence is interrupted by verses 7 and 8, and resumed (with οὖν) in verse 9. ἀσθενῶν) Powerless to obey or to please God. Matt. xxvi. 41, ἡ δὲ σὰρξ ἀσθενής. Mark xiv. 38. Compare vill. 3; 70 yap ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ Θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας K.T.A, κατὰ καιρόν] Gal. iv. 4, ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου. Eph. i. 10, εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν. τ Tim, li. 6, τὸ μαρτύριον καιροῖς ἰδίοις. Wd δε 5, ἣν καιροῖς ἰδίοις δείξει. In the works of God there is no precipitancy : all is done in order and with preparation. V. 6—8. pov ὑπὲρ ἀσεβών ἀπέθανεν. δικαίου τις ἀποθανεῖπται" 105 μόλις γὰρ vméo7 ὑπὲρ γὰρ τοῦ ἀγα- ~ 9 \ “ ΄- , θοῦ τάχα Tis καὶ τολμᾷ ἀποθανεῖν: συνίστησιν 8 ὑπὲρ ἀσεβῶν] So ΤΠ iv, “Ss ᾿ ἐπὶ τὸν δικαιοῦντα Tov ἀσεβῆ... 7. μόλις γάρ] I say ἀσεβῶν. Mark the word. An amazing proof of love: for, &e. ἀποθανεῖται] The future here expresses (as in English) a pro- bable occurrence. Compare Job il. 4, LXX. πάντα ὅσα ὑπάρχει TO ἀνθρώπῳ, δώσει ὑπὲρ τῆς ψυχῆς αὐτοῦ. “Prov. xx. 14, πονηρόν, πονηρόν, ἐρεῖ ὁ κτώμενος. Luke ΧΙ. 5, τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυ- κτίου K.T.A. ὑπὲρ γάρ] I say μόλις, for, τ τοῦ ἀγαθοῦ] The article ex- presses the man who is good; the man who embodies the character of the good. 'Thus, for example, Isai. Ivii. 1, LXX. ἴδετε ws ὁ δέ Kaos ἀπώλετο... καὶ avdpes δίκαιοι αἴρονται.. ἀπὸ γὰρ προσώπου ἀδι- κίας ἦρται ὁ δίκαιος. Matt. xii. 35,), ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθα, καὶ ὁ πονηρὸς ἄνθρωπος κ.τ.λ. Luke vi. 45. The term ἀγαθός just thus far differs from δίκαιος above, that it expresses a more attractive side of the character ; good, benevolent and beneficent, not righteous only. τάχα] This form occurs also (and, as here, with the indica- tive) in Wisdom xiii. 6, καὶ yap αὐτοὶ τάχα πλανῶνται Θεὸν Ly- τοῦντες. XIV. το; ὁ μὲν γὰρ τάχα κρατοῦντι βουλόμενος ἀρέσαι ἐξε- βιάσατο κιτιλ. Philem. 15, τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν ἵνα K.T.A, τολμᾷ] From the primary idea of τόλμα, hardihood, the verb τολμᾶν branches into two senses: (1) to dare, venture, pre- sume, with an infinitive; or, absolutely, to be bold or conji- dent; (2) to bear, submit, endure, deign, ὅσο. For examples of the former, see Esth. vii. 5, τίς οὗτος ὅστις ἐτόλμησε ποιῆσαι TO πρᾶγ- pa ποῦτο: Judith xiv. 13. 2 Macc. iv. 2. Matt. xxi. 46, οὐδὲ ἐτόλμησέν τις ἀπ᾽ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι. Mark xii. 34. xv. 43. Luke xx. 40. John xxi 12. Acis’v. £3.) van 33) 9 Dor, x ΖΡ ae. ΖΝ, Phil. i. 14. Jude g. In the text the latter is the sense; bears, submits, ὅσο. In some pas- sages eithersense would be admis- sible; as in xv. 18, ov yap τολμή- ow [or τολμῶ] τι λαλεῖν κιτίλ. 1 Cor. vi. I, τολμᾷ τις ὑμῶν....κρί- νεσθαι ἐπὶ τῶν ἀδίκων κιτιλ. 2 Cer x: 12, οὐ γὰρ τολμῶμεν ἐγ- κρῖναι ἢ συγκρῖναι ἑαυτούς τισιν τῶν ἑαυτοὺς συνιστανόντων. 8. συνίστησι] Proves, es- 106 ΠΡΟΣ \ A ~ δὲ τὴν ἑαυτοῦ sf e ~ ETL apapTwwy ΡΩΜΑΙΟΥ͂Σ. ᾽ Ld ε : \ 3. Segue e/ ; ayarnv ὁ Θεος εἰς ἡμᾶς, OTL ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν > ΄σ΄ 3S ΄ id ΄ Q ἀπέθανεν. πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν 3 ~ J 3 an la δι 2 ~ 9 \ ἐν τῴ αἵματι αὐτοῦ σωθησόμεθα δι’ αὐτοῦ ἀπὸ IO τῆς ὀργῆς. 8. Or ἀγ. εἰς ἡμᾶς ὁ Θεός. tablishes, ὅτο. συνίστησιν. τὴν ἑαυτοῦ ἀγάπην] IJ ohn 1Υ. IO, ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήσαμεν τὸν Θεόν, ἀλλ᾽ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐ- τοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. 9; 10. πολλῷ οὖν μᾶλλον] He who has done the greater will certainly do the less, The greater was the sacrifice of the Son of God for sinners: the less is the completion of that work by the salvation of those whom that sacrifice has reconciled, Compare Vili. 32, os γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο.. «πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; > 9. ἐν τῷ] The preposition expresses the idea of our justifi- cation or absolution having been as it were contained in the blood, the outpoured life-blood, of Christ. αἵματι) See note on iii. 25, αἵματι. σωθησόμεθα] Salvation is spoken of in Scripture as either (1) past, (2) present, or (3) fu- ture, according as redemption, See note on 11]. 5, Or omit ὁ Θεός. εἰ yap ἐχθροὶ ὄντες κατηλλάγημεν 9. Or omit οὖν. grace, or glory is the point in view. Thus (1) viii. 24, τῇ ἐλπίδι ἐσώθημεν. Eph. il. 5, 8 χάριτί ἐστε σεσωσμένοι KT. is Tim. 1. 9, Tod σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ. Tit. ili. 5; κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς. (2) Acts ii. 47, Ὁ δὲ Kv- plos προσετίθει τοὺς σωζομένους καθ᾽ ἡμέραν τῇ ἐκκλησίᾳ. τ Cor. 1. 18, τοῖς δὲ σωζομένοις ἡμῖν δύ- γναμις Θεοῦ ἐστίν. XV. 2, δ οὗ καὶ σώζεσθε. 2 Cor. ii. 15, ἐν τοῖς σωζομένοις Kal ἐν τοῖς ἀπολ- λυμένοις. (3) Matt. x. 22, ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθή- σεται. ROM. ΧΠΠῚ τὴ, νῦν γὰρ ἐγγύτερον ἡμῶν ἡ ἢ σωτηρία ἢ ὅτε 5 / ἐπιστεύσαμεν. Phil. ii. 12, μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σω- τηρίαν κατεργάζεσθε. Heb. ix. 28, ὀφθήσεται τοῖς αὐτὸν ἀπεκδε- χομένοις εἰς σωτηρίαν. ἀπὸ τῆς ὀργῆς] See I Thess. Jaro, Ἰησοῦν. τὸν ῥνυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. See notes on 1. 38, ὀργὴ Θεοῦ. ἘΠΕ ΟΣ ἡμέρᾳ ὀργῆς. ill. 5) ὁ ἐπι- φέρων τὴν ὀργήν. 10. ἐχθροὶ ὄντες] See note on verse I, ἐκ πίστεως εἰρήνην. κατηλλάγημεν] From ἀλλάσ- V. o—Il. 107 ΄ ~ A ~ 7 ~ e ~ -- τῷ Θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ, πολ- λῷ μᾶλλον καταλλαγέντες σωθησόμεθα ἐν TH Con αὐτοῦ. σειν, to change (see note on i. 23, ἤλλαξαν), come the compound forms (1) ἀπαλλάσσειν, to remove (J ob 1 IX. 34, LXX. ἀπαλλαξάτω d ἀπ᾽ ἐμοῦ τὴν ῥάβδον αὐτοῦ) or deliver (Heb. ii. 15, καὶ ἀπαλλάξῃ τού- τους ὅσοι «.7.A.), and, in the middle voice, to depart (Acts xix. 12, καὶ ἀπαλλάσσεσθαι ar αὐτῶν τὰς νόσους): (2) μεταλ- λάσσειν, to exchange (i. 25, 26), and, with τὸν βίον, or in the same sense absolutely, to depart © this life (1 Esdr. 1. 29. 2 Mace. oy ΚῪΡ &ve.) : (3) παραλλάσ- σειν, With παράλλαξις (Dan. xil. 11) and παραλλαγή (James L217); to alter or vary (Dan. Vi. 15), ὁρισμὸν καὶ στάσιν. «οὐ εἴ πα- ραλλάξαι), and absolutely, to diverge or depart (Prov. iv. 15; ἔκκλινον ἀπ᾽ αὐτῶν καὶ παράλ- Aagov): (4) καταλλάσσειν, pro- perly (with te) to change away, give in exchange; and so (with twa) to change down, reconcile: thus 2 Mace. 1. 5, καὶ καταλλα- γείη ὑμῖν (ὁ Θεός). ὙΠ 55. ah 29, τὸν ἐλεήμονα Κύριον ἠξίουν εἰς τέλος καταλλαγῆναι τοῖς av- τοῦ δούλοις. In the text, the reconciliation is that of man to God. We were reconciled to God, changed from ἐχθροί into friends, through the death of His Son, by means of that atone- / , 3 \ \ , οὐ μόνον δέ, ἀλλὰ Kal καυχώμενοι ΤΙ ment for sin which was effected in the death of Christ. See the fuller statement in 2 Cor. v. 18 —20, τοῦ Θεοῦ Tov καταλλάξαν- τος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς, ὡς ὅτι Θεὸς ἦν ἐν ~ , a,‘ ἱστῷ κόσμον καταλλάσσων ἑαυ- ρ τῷ, μὴ λογιζόμενος αὐτοῖς τὰ πα- ραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς... δεόμεθα ὑπὲρ Χριστοῦ, κωταλ ws γητε τῷ Θεῷ. Compare ΧΙ. 15, καταλλαγὴ κόσμου. In Col. i. 22, we have the double com- pound ἀποκαταλλάσσειν in the same connexion: ὑμᾶς ποτὲ ov- Tas...exOpovs...vuvi δὲ ἀποκατήλ- Aagev K.T.A. ἐν] As our place of safety Ys τῇ ζωῇ αὐτοῦ] That is, His life after death: that life in which He carries on His inter- cession, communication of the Holy Spirit, individual protec- tion and guidance, and final re- demption of the body by resur- rection. John xiv. 19, ὅτι ἐγὼ ζῶ, καὶ ὑμεῖς ζήσετε. 2 Cor. iv. Io, 11, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ κιτ. i Phil. 111. 10, τοῦ “γνῶναι αὐτὸν καὶ τὴν Beiagley τῆς ava- στάσεως αὐτοῦ (the power belong- ing to His resurrection; to which resurrection admitted Him) «.t.d. 108 ΠΡΟΣ POMAIOY<. ἐν τῷ Θεῷ διὰ τοῦ κυρίου ἡμών Ἰησοῦ Χρι- ΄ι κα o A \ 4 στοῦ, δι’ οὗ νῦν τὴν καταλλαγὴν ἐλάβομεν. \ ~ ἃ \ τ , 12 Διὰ τοῦτο, ὥσπερ δι᾽ ἑνὸς ἀνθρώπου ἡ apap- 7 3 \ 7 3 an \ \ ΄σ ε / Tia εἰς TOV κόσμον εἰσῆλθεν, Kal διὰ τῆς ἁμαρτίας e , \ e/ 3 Γ > / ε ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ 12. Or omit the 2nd 6 θάνατος. 11. ov μόνον δέ] And not only have we this hope, but even now, ἄς. See verse 3. Kavywpevor]| See note on verse 3, καυχώμενοι. The sen- tence begins as if the course of it were to be this: And not only so, but also, exulting in God through our Lord Jesus Christ...we are able to rejoice even in sufferings. But the in- tervening clause, δ ov viv τὴν καταλλαγὴν ἐλάβομεν, suggests the new train of thought in verse 12, &c. and the construc- tion is broken. νῦν] Under the Gospel. See note on 111. 21, νυνί. τὴν καταλλαγήν] The article refers to κατηλλάγημεν, καταλ- Aayévres, in verse το. Lhat re- conciliation. ἐλάβομεν] The tense (ex- pressing a single past act) refers either to the moment of the great Redemption, or (more probably) to the individual ap- propriation of it in conversion. 12—21. Διὰ τοῦτο κ.τ.λ.] Thus Christ, like Adam, has be- come the head and ancestor of a whole race, who are involved in the consequences of His act. Most unlike, indeed, most opposite, are the two cases: the one, an act of transgression, involving judgment and death ; the other, of obedience, leading to acceptance and life. 12. διὰ τοῦτο] Such being the effects of Christ’s redemption. ὥσπερ) The sentence is in- terrupted by verses 13—17, and resumed in verse 18, with a re- petition of the protasis in an altered form; apa οὖν ws δι ἑνὸς παραπτώματος K.T.A. ὥσπερ δι᾿ ἑνός] For the lead- ing idea of the whole passage, compare I Cor. xv. 21, 22, ἐπει- δὴ γὰρ ov ἀνθρώπου ὁ θάνατος, καὶ du ἀνθρώπου ἀνάστασις νε- κρῶν. ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθή- σονται. ἡ ἁμαρτία...ὁ θάνατος] The article expresses, sim universal ..death unwersal. εἰς τὸν κόσμον] See note on di 20, κόσμου. ΒΔ τῆς ἁμαρτίας ὃ θάνατος] Gen. ii. 17, ἸΧΧ. ἡ δ᾽ ἂν ἡμέρᾳ φάγητε ἀπ᾽ αὐτοῦ, PRON: ἀποθα- νεῖσθε. -οὐἰ λῶν Wa ae, 1% 109 θάνατος διῆλθεν, ἐφ᾽ ᾧ πάντες ἥμαρτον ἄχρι 13 ὁ θάνατος) Natural death, primarily, and as the punish- ment specially denounced: spz- ritual and eternal death, inci- dentally and secondarily, as the necessary consequence of the severance of a creature from the service and love of the Creator. διῆλθεν] Passed throughout, went about, came everywhere, spread abroad. ‘Thus 1 Chron. ΧΧΙ. 4, LXX. καὶ διῆλθεν ἐν παντὶ Ἰσραήλ. 2 Chron. xvii. 9, καὶ διῆλθον ἐν ταῖς πόλεσιν ᾿Ιούδα. Psalm Ixxili. 9, καὶ ἡ γλῶσσα αὐτῶν διῆλθεν ἐπὶ τῆς γῆς. ον. 13, καὶ διῆλθον ἐξ ἔθνους εἰς €O- νος. Luke γ. Ἐπ: διήρχετο δὲ μᾶλλον ὁ λόγος περὶ αὐτοῦ. ix, 6. Acts vill. 4, of μὲν οὖν δια- σπαρέντες διῆλθον εὐαγγελιζόμε- νοι τὸν λόγον. xX. 38, ὃς διῆλθεν . εὐεργετῶν. XVIL. 23, διερχόμενος γὰρ καὶ ἀναθεωρῶν κιτ.λ. XX. 25, ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων. ἐφ᾽ ᾧ] That is, ἐπὶ τούτῳ ὅ, on the ground of this as to which, for that, because. So 2 Cor. v. 4, ἐφ᾽ ᾧ οὐ θέλομεν ἐκδύσασθαι κ-τ.λ. ἐφ᾽ ᾧ πάντες ἥμαρτον] or that all sinned. The argument is this. Through Adam sin en- tered. Through sin death. Death spread to all men. On what ground? Evidently because all men sinned. Yes, there was sin, sin everywhere, before there was a law; in the whole period be- tween. Adam and Moses. That sin could not be sin against a law not yet given. Yet sin there was, for there was death. Then whence came that sin? Was it not a sin derived, inherited, transmitted from Adam? Com- pare verses 15 and 19: τῷ τοῦ ἑνὸς παραπτώματι of πολλοὶ ἀπέ- θανον...διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθη- σαν οἱ πολλοί, The tense (ἥμαρ- tov) implies that the sin of all men was (as it were) wrapped up in the one act of Adam’s sin, and only developed afterwards in the individual cases. It is not that Adam’s descendants are made accountable for Adam’s sin; but that that one sin of his was the germ and nucleus of all theirs. 13. ἄχρι yap νόμου] I say, All men sinned, for up to the time of a law being given— through all that long interval— there certainly was sin, somehow or other, everywhere about. ἄχρι νόμου] The word ἄχρι points to the length of the period between Adam and Moses. Ad/ that tume, during all those cen- turies, wp to the very moment when a Divine Law (strictly so called) was first promulgated. The absence of the article be- fore νόμου makes the statement general, as expressed in the above paraphrase. 110 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. \ ’ , > 3 / / \ yap νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ a N oP “ 3 Ἄν / ς 14 ἐλλογεῖται μὴ ὄντος νόμον: ἀλλὰ ἐβασίλευσεν ὁ , 3 δ \ / / δ ae, | \ θάνατος ἀπὸ ᾿Αδαμ μέχρι Mwvoews καὶ ἐπὶ τοὺς \ e / 3 \ ~ t / > B41 αμαρτησάαντας ETL TW OMOLWMaATL THS παρα- 14. Or omit μή. ἐν κόσμῳ] In a world, in a whole world. The absence of the article emphasizes the vast- mess of the field. See note on lv. 13, κόσμου. ἁμαρτία δέ] There can be no transgression of a non existing law. The sin of those who lived between Adam and Moses could not be sin against that Law of Moses which was not promul- gated. It must have some other explanation. For the axiom here stated, see iv. 15, ov δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις, and note there. ἐλλογεῖται] The verb ἐλλο- γεῖν (or ἐλλογᾶν) in its literal sense, to charge in a reckoning, occurs in Philem. 18, τοῦτο ἐμοὶ ἐλλόγα (or ἐλλόγει). μὴ ὄντος νόμου] Tf a law does not exist. And no Divine Law, in the sense of an express revelation of duty, did exist be- fore the time of Moses. 14. ἀλλὰ ἐβασίλευσεν] We- vertheless death reigned; and therefore there must have been sin. Whence derived, but from Adam ? μέχρι Μωυσέως] See note on ἄχρι νόμου above, καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας] Even upon those who sinned not upon (on the model of) the likeness of the transgression of Adam. That death, which marked the presence of sin, was inflicted even where there had been no following of Adam (Art. 1x.). The special law a- gainst which Adam sinned could not be transgressed by his off- spring: it ceased with the for- feiture of Paradise. But even those who had committed no personal sin, who lived not to years of reason, died like the rest. Whence was that death derived? τοὺς μή] If μή be omitted (see various reading), the sense must be, wpon those also who sinned after the likeness, &c., ex- pressing the extension and pro- pagation of the ruin. But the force of the argument is thus seriously impaired. apaptyoavtas| This first aorist of ἁμαρτάνω occurs also in verse 16 and vi.15. Also Matt. xVvlil. 15. Heb, τ τον Do + is ὁμοιώματι] See note oni. 23, ἐν ὁμοιώματι. παραβάσεως] See note on ii. 23, παραβάσεως. τῆς 111 ’ «.« , ~ , βάσεως ᾿Αδάμ' Os ἐστιν τύπος τοῦ μέλλοντος. 9 3 9 ε \ / 4 \ \ Ui αλλ᾽ οὐχ ὡς TO παράπτωμα; οὕτως καὶ TO χα-15 ρισμα" εἰ ὅς ἐστιν τύπος] And there- Sore in this respect Adam is a type of Christ; that he involved his descendants in the conse- quences of his act. See 1 Cor. XV. 45; ὁ πρῶτος ἄνθρωπος ᾿Αδάμ, .0 ἔσχατος ᾿Αδάμ. Se araos) The original meaning of τύπος is ὦ stroke or blow. Hence the result of striking or beating: as (1) ὦ mark or im- pression; John xx. 25, ἐὰν μὴ ἴδω ἐν Tals χερσὶν αὐτοῦ Tov τύπον τῶν ἥλων κιτιλ. (2) A form, Jigure or image; Amos v. 26, LXx, (quoted in Acts vii. 43), τὴν σκηνὴν τοῦ Μολόχ, καὶ τὸ ἄστρον τοῦ Θεοῦ ὑμῶν “Parday, τοὺς τύπους οὗς ἐποιήσατε ἑαυτοῖς «.7.A. and (in a different appli- cation) Acts xxill. 25, ἐπιστο- λὴν ἔχουσαν τὸν τύπον τοῦτον. (3) A model, pattern, or likeness ; as here, and vi. 17, εἰς ὃν παρε- δόθητε τύπον διδαχῆς. Exod. xxv. 40 (quoted in Heb. viii. 5)» ὅρα ποιήσεις κατὰ τὸν τύπον τὸν δεδειγμένον σοι ἐν τῷ ὄρει. Acts vil. 44. τ Gor. πὸ ὅ, ταῦτα δὲ τύποι ἡμῶν es ee κιτιλ, Phil. ili. 17, καθὼς ἔχετε τύπον ἡμᾶς. τ Thess. 1. 7, ὥστε γενέσθαι ὑμᾶς τύπον κιτ.λ. 2 ΒΗ, 111. Gay eee iy.. 12, τύπος γίνου τῶν πιστῶν. Tit. ie 7, σεαυτὸν TApPEXOMEVOS TUTTOV καλῶν ἔργων. I Pet. v. 3, τύποι \ ~ “- c \ , Ὁ yap TW TOU ενος TAPATTWMATL Οἱ γινόμενοι τοῦ ποιμνίου. τοῦ μέλλοντος] The title ὁ μέλλων, the Futwre one, is pecu- liar to this place. Elsewhere an infinitive follows; as in Matt. ΧΙ, 14, HAias ὁ μέλλων ἔρχεσθαι. Luke xxiv. 21, ὁ μέλλων λυτροῦ- σθαι τὸν Ἰσραήλ. 2 Tim. iv. 1, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς. The commoner phrase is ὁ ἐρχόμενος. Matt. xi. 3, σὺ εἶ ὁ épxopevos; Luke vii. 19, 20. Heb. x..37 (from Habs aie3; LXX.), ὁ ἐρχόμενος ἥξει καὶ οὐ χρονιεῖ. 15. ἀλλ᾽ οὐχ ὡς] But, with this one point of resemblance, all else 1s most opposite. On the one side, παράπτωμα, θάνατος" on the other, , χάρις, δωρεά. τὸ | χάρισμα] See note on i. II, χάρισυα πνευματικόν. οἱ πολλοί.. .τοὺς πολλούς] The many; mankind generally, the world of men. The Redemption is co-extensive with the Fall. It embraces all, though all may not embrace it. See John i. 29, ὁ αἴρων THY ἁμαρτίαν TOD κόσμου. lil, 17, ἵνα σωθῇ 0 κόσμος δέ av- τοῦ. lv. 42, οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου. Vi. 51, ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 1 John ii. 2, ἱλασμός ἐστιν...περὶ ὅλου τοῦ κόσμου. For the phrase οἱ πολ- λοί (obviously equivalent here to πάντας ἀνθρώπους in verse 18) 112 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. \ 7 ΄σ. ~ 1 cond πολλοὶ ἀπέθανον, πολλῴ μάλλον ἡ χάρις τοῦ ~ ic ek A 9 / ~ om. ἣν 9 f Θεοῦ καὶ ἡ δωρεὰ ἐν χαριτι TH TOU EVOS avOpw- t ~ a A A Fr που Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευ- τό σεν. ρῆμα. compare X1l. 5, of πολλοὶ ἕν σῶμά ἐσμεν. 1 Cor. x. 17, 33; μὴ ζη- τῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν. 2 Cor, il. 17. ἀπέθανον] The aorist implies that the death of all Adam’s offspring lay (as it were) included in his death, and may be spoken of as a single past event; just as their sins (see the conclusion of the note on verse 12, ef ᾧ πάντες ἥμαρτον) may be described as all summed up in his sin, and just as the death of Christ is said to contain in it the death of all the redeemed : 2 'Cor. Vv. 15, εἷς ὑπὲρ πάντων ἀπέθανεν ἄρα οἵ πάντες ἀπέθανον (that is, in the Person of Christ). πολλῷ μᾶλλον] An argument a fortiort. Much more surely can we assert the good than the evil. See verse 17. 7 δωρεά] Explained in verse 17, τῆς δωρεᾶς τῆς δικαιοσύνης. The same word is elsewhere ap- propriated to the gift of the Spirit, whether generally, or in reference to particular opera- tions of grace. See John iv. 10, εἰ yoes τὴν δωρεὰν τοῦ Θεοῦ. Acts ii. 38, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος. Vill. 20, τὴν δωρεὰν τοῦ Θεοῦ. Χ. 45, \ > ε 8) 8.20% ε / \ / καὶ οὐχ ὡς dv ἑνὸς ἁμαρτήσαντος, TO δώ- A ‘ \ , A > , TO MEV yap κρίμα ἐξ Evos Els κατάκριμα, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἁγίου πνεύματος ἐκκέχυται. xi. τὴ. Ἐπ τ % a ὅν κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ. In the two remaining passages (2 Cor. ix. 15. Heb. vi. 4) the word may be understood as in- cluding all that God gives in Christ. ἐν χάριτι tH] These words should be taken closely with δωρεά, as forming part of that term, and therefore not requir- ing the repetition of the article. See note on iv. I, κατὰ σάρκα. ἐπερίσσευσεν] See note on lll. 7, ἐπερίσσευσεν. 16. καὶ οὐχ ws] Another point of contrast. Zhe sin which wrought the ruin was but one; the sins which caused the redemp- tion were Mpg dv ἑνὸς duaprirarros| By means of one man having sinned; that is, by one sin. Supply ot πολλοὶ ἀπέθανον, or the like. TO δώρημα] That is, οὕτω καὶ τὸ. δώρημά ἐστιν. For δώρημα, see James i. τῇ, πᾶν δώρημα τέ- λειον ἄνωθέν ἐ ἐστὶν." Ὁ τὸ μὲν γάρ] One man’s sin caused judgment to fall, unto condemnation: a multitude of offences drew forth (from God’s Ve wees7 sé: 119 rt \ / 9 lo 7 3 τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς \ 3 ἘΠ ΥΝ Z lA δικαίωμα. εἰ yap ἐν ἑνὲ παραπτώματι ὁ θανατος 17 3 A ΚΣ Ὁ ’ ἴω ΄σ ε \ ἐβασίλευσεν διὰ TOU ἑνός, πολλῷ μάλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δι- / , 4 ͵ καιοσύνης λαμβάνοντες ἐν ζωῆ βασιλεύσουσιν \ ΄ en NX 3 4 ΄- διὰ τοῦ évos Ἰησοῦ Χριστοῦ. 17. Or εἰ γ. τῷ τοῦ ἑνὸς π. ἄρα οὖν ὡς δι 18 Or εἰ y. ἐν ἑνὸς π. Or omit τῆς δωρεάς. compassion) the free gift, unto acquittal. κρίμα... κατάκριμα] Judgment ...condemnation. For the dis- tinction see, for example, 1 Cor. XL 32, κρινόμενοι.. «ἵνα py...KaTa- κριθῶμεν. See also note on i. 2, κρίμα. ἐκ πολλῶν] Sprang out of, originated in; as though the very multitude of sins caused the interposition for man’s rescue. δικαίωμα] Here, sentence of acquittal: the opposite of κατά- κριμα. See note oni. 32. 17. ἐν ἑνὶ παραπτώματι] In one transgression death reigned ; that is, established his reign (ἐβασίλευσεν, not ἐβασίλευεν). One single sin had in τὲ the establishment of death’s domi- nion, Compare James i. 15, 7 δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκυεῖ θάνατον. The reading τῷ τοῦ ἑνός (for ἐν ἑνί) rests, however, on equal or even higher authori- ty, unless taken from verse 15, where it is undisputed. διὰ τοῦ ἑνός] By means of the one transgressor. πολλῷ μᾶλλον] Lf one sin of one man could thus establish for all men the reign of death, much more easy is ut to believe that the divine grace of one Man shall establish for all men the reign of life. The Fall is a greater mystery than the Redemption. He who has had experience of the one may well accept the re- velation of the other. See verse 16. τὴν π. τῆς x. καὶ τῆς δ.] The articles refer to the words of verse I5: χάρις.. «δωρεὰ... περίσ- σευσεν. That abundance of that grace and of that gift which have been already spoken of. ἐν ζωῇ] Antithesis to ὁ θάνα- τος. βασιλεύσουσιν] Rev. v. το, καὶ ἐποίησας αὐτοὺς... βασιλείαν καὶ... ἱερεῖς, καὶ βασιλεύσουσιν ἐπὶ τῆς γῆς. ΧΧ. 6. Xxil. 5, καὶ βασιλεύ- σουσιψΨ ELS τους ALWVAS TWY αιωνὼν.- 18. εἰς πάντας] Supply in the former clause τὸ κρίμα ἐγένετο, or the like; and in the latter τὸ χάρισμα. δι᾿ ἑνὸς δικαιώματος] By one 114 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. A , 9 ον, τ 4 es ware ἑνὸς παραπτώματος εἰς πάντας dvOpwrous εἰς , e/ \ 9 Εἰ A i 3 κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος εἰς / > / > / ΄σ΄ 19 πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἀμαρ- 7 ld e/ \ \ τωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως Kal διὰ ΄ la a e A 7 7. THS ὑπακοῆς TOU ενος δίκαιοι κατασταθηήσονται righteous act: regarding the whole work of Christ as one single act of obedience, con- trasted with the one παράπτωμα of Adam. See again note on i. 32, δικαίωμα. δικαίωσιν] A form which oc- curs only here and in iv, 25: see note on i. 17, δικαιοσύνη yap Θεοῦ. Lhe act of making a per- son δίκαιον by acquittal or abso- lution. δικαίωσιν ζωῆς] A δικαίωσις of (belonging to, inseparably con- nected with) life, eternal life. John XVil. 2, 3, ἵνα πᾶν ὃ δέδωκας αὐτῷ, δώσῃ αὐτοῖς ζωην αἰώνιον" αὕτη δέ ἐστιν ἡ αἰώνιος ζωή κιτιλ. See note on vi. 4, ἐν καινότητι ζωῆς. 19. παρακοῆς... ὑπακοῆς) The one is properly mishearing, the other submissive hearing. For the contrast, see Isai. xv. 12, LXx. ἐκάλεσα ὑμᾶς Kal οὐχ ὑπηκούσατε, ἐλάλησα καὶ παρηκούσατε. 2 Cor. Χ. 5, 6, αἰχμαλωτίζοντες πᾶν νόη- μα εἰς τὴν “ὑπακοὴν τοῦ Χριστοῦ, καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν “παρακοὴν ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. For παρακοή, see also Heb. ii. 2, καὶ πᾶσα πα- ράβασις καὶ παρακοὴ ἔλαβεν ἔν- δικον μισθαποδοσίαν. ἁμαρτωλοὶ κατεστάθησαν οἵ πολλοί] Mankind, men collect- wely and universally, were con- stituted (established as) sinners. See Art. 1x. Original Sin...is the fault and corruption of the nature of every man that natu- rally is ingendered of the off- spring of Adam ; whereby man ws very far gone ; from original righteousness, and is of his own nature wnelined to evil. See note on verse 12, ἐφ᾽ ᾧ πάντες ἥμαρτον. Compare also verse 15, τῷ TOU ἑνὸς παραπτώματι ob πολλοὶ ἀπέθανον" and the note On οἱ πολλοί...τοὺς πολλούς. For the forms κατεστάθησαν, κατα- σταθήσονται, see Psalm ii. 6, 1ΧΧ. ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ᾽ αὐτοῦ ἐπὶ Σιὼν ὄρος. Prov. xxix. 14, ὁ θρόνος αὐτοῦ εἰς μαρτύριον κατασταθήσεται. ὶ τῆς ὑπακοῆς, τοῦ ἑνός] Phil. lip} γενόμενος ὑπήκοος μέχρι θα- νάτου, θανάτου δὲ σταυροῦ. Heb. v. 8, καίπερ ὧν υἱός, ἔμαθεν ἀφ᾽ ὧν Bostic τὴν ὑπακοήν. Com- pare Matt. iii 15, οὕτως γὰρ Vi. 10,20, 11ὅ ~ TA ’ οἱ πολλοί. νόμος δὲ παρεισῆλθεν ἵνα πλεονάση 20 \ /, = Sy ἃ / € e / TO παράπτωμα" ov δὲ ἐπλεόνασεν ἡ ἁμαρτία, πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶ- σαν δικαιοσύνην. δίκαιοι κατασταθήσονται οἵ morro] Mankind, the world of men, shall be constituted (esta- blished as) righteous. Such is the amplitude of the Redemption. All are redeemed (1 John ii. 2, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου): if men perish now, it is not for want of room (Luke xiv. 22), but for want of faith. 20. νόμος δὲ παρεισῆλθεν] The train of thought is like that in Gal. ill, 19, τί οὖν ὁ νόμος ; If we pass thus by one step from Adam to Christ, from the uni- versal Fall to the universal Re- demption, what becomes of the Law? what place is left for τέ ? This. It was a sort of paren- thesis 1 God's procedure: it was not the original, and it was not the final dispensation: ἐέ came in as Uf by the way, and Jor a@ particular purpose (iva oS νόμος] As in verse 13, ἄχρι yap νόμου. Not the law, but a law ; a dispensation having this characteristic, that it was a sys- tem of law; of command and prohibition, of promised reward and threatened punishment. παρεισῆλθεν) Came in by the way; parenthetically, and there- fore temporardy. Gal. 111, 19, τῶν παραβάσεων χάριν προσετέθη κιτιλ. For παρεισῆλθεν see Gal. li. 4, οἵτινες παρεισῆλθον κατα- σκοπῆσαι τὴν ἐλευθερίαν ἡμῶν. And for like doukle compounds with παρά and εἰς, compare zrap- εἰσάγειν (2 Pet, ii. 1), παρείσ- axtos (Gal. il, 4), παρεισδύειν (Jude 4), παρεισπορεύεσθαι (2 Mace. viii. 1). iva πλεονάσῃ]) St Paul is not afraid to ascribe to God’s pur- pose that which results from God’s procedure. The whole of the 7th chapter is the comment- ary upon this verse. πλεονάσῃ] Like περισσεύειν, the verb πλεονάζειν has a trans- itive as well as intransitive use, See Num, xxvi.. 54, LXX, τοῖς πλείοσι πλεονάσεις THY κλη- ρονομίαν. Psalm 1. 19, τὸ στόμα σου ἐπλεόνασε κακίαν. ἸΙΧχΙ. 21, ἐπλεόνασας τὴν μεγαλωσύνην σου. 1 Thess. li. 12, ὑμᾶς δὲ ὁ Κύ.- ριος πλεονάσαι καὶ περισσεύσαι τῇ ἀγάπῃ κιτιλ. In this place, it might be so taken (that it might multiply the transgres- sion) but for its evidently in- transitive use in the following clause, ov δὲ ἐπλεόνασεν ἡ apap- Tia. τὸ παράπτωμα] The offence. That παράπτωμα of Adam, which had in it (in germ) the sum of human sin, See verses 12, 15----τος. WV ia 116 ΠΡΟΣ. POMAIOY®. ε 7 e , « « .3 7 , 21 ὑπερεπερίσσευσεν ἡ χάρις, ἵνα ὥσπερ ἐβασίλευ- ἜΣ, - / «Ὕ p age Ae σεν ἡ ἁμαρτία ἐν TW θανάτῳ, οὕτως Kal ἡ χαρις βασιλεύση διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Jee νι τοῦ κυρίου ἡμῶν. οὗ δέ] Yet over sin thus multiplred gratuitous mercy has but had a more signal victory. ἐπλεόνασεν ἡ ἁμαρτία] τ Esdr. Vill. 72, αἱ γὰρ ἁμαρτίαι ἡμῶν ἐπλεόνασαν ὑπὲρ τὰς κεφαλὰς ἡμῶν. Ecclus. xxiii. 3, ὅπως μὴ «νναΐ ἁμαρτίαι μου πλεονάσωσι. ὑπερεπερίσσευσεν]Ἶ 2 Cor. Vii. 4, ὑπερπερισσεύομαι τῇ χαρᾷ. 1 Tim. i. 14, ὑπερεπλεόνασεν δὲ ἡ χάρις TOD κυρίου ἡμῶν. 21. ἐν τῷ θανάτῳ] In death, as its domain and sphere of sovereignty. In verse 14, death was the sovereign (ἐβασίλευσεν ὁ θάνατος): here, sin is the sovereign, and death its realm. βασιλεύσῃ] The tense ex- presses the establishment of the dominion of grace by one deci- sive act. ight erect its throne ; might set wp its kingdom. διὰ δικαιοσύνη) It is by means of righteousness, by the grant of God’s gift of righteous- ness to man (see 1, 17. iil, 21, &c.), that this reign of grace is introduced. VI. 1, ἄς, Τί οὖν ἐροῦμεν] The assertion of the gratuitous acceptance of man, and more especially an expression used in Ti οὖν ἐροῦμεν ; ἐπιμένωμεν TH ἁμαρτίᾳ, ἵνα γ. 20 (οὗ δὲ ἐπλεόνασεν ἡ ἁμαρ- τία, ὑπερεπερίσσευσεν ἡ χάρις), might appear to sanction the fatal error of regarding sin as a matter of indifference, or even as a tribute to the greatness of God’s grace in pardoning. The utter incompatibility of a life of sin with a life of faith, is the subject of this chapter. 1. τί οὖν] What inference shall we draw from what has been said? Shall we say, The more we sin, the more will grace be magnified ? ἐπιμένωμεν] The subjunctive (must we, are we to) as in verse 15, τί οὖν; ἁμαρτήσωμεν «.T.X, 1 Cor. iv. 21, τί θέλετε; ἐν ῥά- Bow ἔλθω πρὸς ὑμᾶς κιτιλ, For ἐπιμένειν With a dative, to remain upon, to persist in, see ΧΙ. 22, 23, ἐὰν ἐπιμείνῃς τῇ χρηστότητι... ἐὰν μὴ ἐπιμείνωσιν τῇ ἀπιστίᾳ. Col. i, 23, εἴ γε ἐπιμένετε τῇ πίστει. τ Tim. iv. 16, ἐπίμενε αὐτοῖς. Elsewhere absolutely, to stay on, to abide further ; as in Acts x. 48, ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς. Xi. τό, «ες Ν / > / ’ ὁ δὲ Πέτρος ἐπέμενεν κρούων. Xxi, 4, 10. XXViiL, 12. 152: τύ τι XVi. 7, 8, ἐπιμεῖναι πρὸς ὑμᾶς... V. 21—VI. 3. ἡ χάρις πλεονάση ; μὴ γένοιτο. 117 e/ 9 £ οἵτινες ameba- 2 rt 7 ΄“ a , > ~ νομεν TH ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; ἢ 3 ἐπιμενῶ δὲ ἐν ᾿Εφέσῳ ἕως τῆς πεντηκοστῆς. Gal, 1. 18. Phil. i. 24, τὸ δὲ ἐπιμένειν ἐν TH σαρκὶ ἀναγκαιότερον Ov ὑμᾶς. 2. οἵτινες) See note on i. 25, οἵτινες. We whosoever: we beng persons who: seeing that we, το. οἵτινες ἀπεθάνομεν K.t.r.| Ob- serve St Paul’s method of deal- ing with the Antinomian. In- stead of fettering the Gospel ᾿ς with antecedent conditions or timid qualifications, he makes the very freedom of the grace a barrier against that sin which would spoil and ruin it. When Christ died, you died. > ΄σ \ ~ / ? 4 συνετάφημεν οὖν αὐτῷ dia τοῦ βαπτίσματος εἰς \ “ .« ε7- 3 / \ 3 tov θανατον, ἵνα ὥσπερ ἠγέρθη Χριστος ἐκ νε- ΄:- \ ΄- 7 land / J \ ες a κρών διὰ τῆς δόξης Tov Πατρός, οὕτως καὶ ἡμεῖς / ΄σ A 5 ἐν καινοτητι ζωῆς περιπατήσωμεν. wi 3. Man living on the earth before death; but into Christ as One who has died ; nay, into His ver ry death ttself. Compare John xii. 24, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει: ἐὰν δὲ ἀποθάνῃ, πο- λὺν καρπὸν φέρει. ἢ ἀγνοεῖτε] Vil. IT, ἢ ἀγνοεῖτε, ἀδελφοί κ.τ.λ. ἐβαπτίσθημεν εἰς Χριστόν] The exact expression occurs also in Gal. 111. 27, ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Compare τ Cor. xii. 13, ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἕν σῶμα ἐβαπτίσθημεν. 4. συνετάφημεν οὖν] We were buried then uith Him, by means of that baptism, into that death. In other words, Our baptism was a sort of funeral ; a solemn act of consigning us to that death of Christ in which we are made one with Him. And with this object: not that we might remain dead, but that we nught rise with Him from death, experience (even in this world) the power of His resur- rection, and live the life which εἰ γὰρ σύμ- Or omit Ἰησοῦν. we now live in the flesh as men who have already died and risen again. Col. li, 12,13, ovvta- pevres αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε.. «καὶ ὑμᾶς νε- κροὺς 6 ovTas.. .ovvelworroinoev ὑμᾶς σὺν αὐτῷ κιτιλ. li. 1, εἰ οὖν συν- ηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖ- τε κιτ.λ. ὶ εἰς τὸν θάνατον] These words probably depend upon συνετά- φημεν, not upon βαπτίσματος. dua τῆς δόξης] By means of the glory of the Father: by the manifestation of the Divine per- fections, especially of Almighty power. See notes on i. 23, δόξαν. iv. 20, δοὺς δόξαν. τῆς δόξης] So in John xi. 40, ὄψῃ τὴν δόξαν τοῦ Θεοῦ is given as an equivalent expression for ἀναστήσεται ὁ ἀδελφός cov in verse 22. Compare 2 Cor. xiii 4, ζῇ ἐκ δυνάμεως Θεοῦ. Eph. i. 19, 20, κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήρ- yrs ἐν τῷ. Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν. ἐν καινότητι ζωῆς] In new- ness of (belonging to) life. That is, 2 ὦ new state originating im ὙΠ 2. 119 ° B a ς 4 ~ , > ᾧυτοι γεγοναμεν TW ομοιωματι TOV Gavatou αὐ- the communication of life to the soul, that true life which con- sists in union with God through Christ. Compare vii. 6, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύ- ματος καὶ οὐ παλαιότητι γράμμα- tos. For καινότης, see Ezek. ΧΙ, 12, LXX. ὃ καρπὸς αὐτοῦ τῆς καινότητος αὐτοῦ πρωτοβολή- σει κιτιλ. For ζωή in this em- phatic sense, John i. 4, ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. ill. 36, ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον" ὁ δὲ ἀπειθῶν τῷ υἱῷ οὐκ ὄψεται ζωήν. V. 40, καὶ οὐ θέλετε ἐλθεῖν πρός με ἵνα ζωὴν ἔχητε. Vi. 33, ὁ κατα- βαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ. X. IO, ἐγὼ 3 “ ᾽ν τς ἦλθον ἵνα ζωὴν ἔχωσιν. ΧΥ]]. 3, αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσιν σὲ τὸν μόνον ἀληθινὸν Θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. And for the genitive ζωῆς, v. 18, εἰς δικαίωσιν ζωῆς. John y. 29, καὶ ἐκπορεύσονται ot τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστα- σιν ζωῆς. περιπατήσωμεν] The meta- phorical use of this word begins to appear in John viii. 12, ὁ . ἀκολουθῶν μοι οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς. ΧΙ], 35, περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ. In Acts xxi. 21, the derived sense is complete: μηδὲ τοῖς ἔθεσιν περιπατεῖν. In the Epistles of St Paul and St John it is frequent in this sense. With év, it indicates the field or area in which the motion or conduct is exercised: as, for instance, Eph. 11. 10, αὐτοῦ yap ἐσμεν ποίημα, κτισθέντες ἐν Χρι- στῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ Θεὸς iva ἐν αὐτοῖς περιπατήσωμεν (in allu- sion, perhaps, to the place pre- pared for the home of the /jirst creation; Gen. 11. 15, LXX. ἔλα- Be Κύριος a Θεὸς τὸν ἀνθρωπον ὃν ἔπλασε, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆς, ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν). For the distinction between περιπατεῖν and ζῆν (as here περιπατήσωμεν and ζωῆς) see Col. ili, 7, ἐν οἷς ὯΝ Ὁ an , ΟῚ και ῃυμεις TEPLETTATYO ATE TOTE OTE ἐζῆτε ἐν τούτοις. ‘The tense, ex- pressing a single act, sums up the whole of lite into one com- prehensive action. 5. εἰ yap σύμφυτοι] As surely as we are united with Christ um His death, so surely shali we be united with Him im His resur- rection. See Phil. 111. ro, 11, συμμορφιζόμενος τῷ θανάτῳ ai- τοῦ, εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. 2 Tim. il, II, πιστὸς ὁ λόγος" εἰ γὰρ συναπεθάνομεν, καὶ συνζήσομεν. But when? hereafter only, or in this life? Sometimes the one thought predominates, some- times the other. The comple- tion of the promise is future: but there is an approximation to it now. in Κ : ΄σ ἁμαρτίᾳ, ζῶντας δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ. It. Or ἑαυτ. εἶναι. Jerence to Him who changes not; it is ttself immutable as its Object. τῇ ἁμαρτίᾳ! Literally, in relation to sin. The natwre of the relation must be defined by the context. Christ’s death unto sin differs essentially from man’s. It is a death not of re- nunciation or avoidance or for- saking, but of atonement and propitiation. ἐφάπαξ] Once for all; be- cause decisively and effectually. Who made there (by His one ob- lation of Himself once offered) a Full, perfect, and sufficient sacri- fice, oblation, and satisfaction, for the sins of the whole world. Heb. _ Vil. 27, τοῦτο yap ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας | or mpocevéyxas |. ix. 12, 26, 28, διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφαπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος κιτιλ, X. 10, διὰ τῆς προσφορᾶς τοῦ σώματος ᾿Ιησοῦ Χριστοῦ ἐφά- mag. Ἐ Pet. iii, 18, Χριστὸς ἅπαξ περὶ ἁμαρτιῶν κ.τ.λ. ζῇ τῷ Θεῷ] And therefore for _ ever. He whose life is related to God, partakes of God’s im- mortality. Luke xx. 38, Θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων" πάντες γὰρ αὐτῷ ζῶσιν. ἘΠῚ οὕτως Thus; on this principle, in like manner. καὶ vyeis] Ye also; Christ only. λογίζεσθε] There is an em-- phasis on ἑαυτούς. Reckon (not Christ only, but) 2 yourselves to be dead men in relation to sin, and liwing men in relation to God in Christ Jesus. In other words, Regard yourselves as in- cluded in Christ in His death and in His life. Bein relation to all sin as impassive, as insen- sible, as immovable, as is He who has already died. Be in relation to God as full of vigour and vitality as is He who has already risen. ἐν Χριστῷ Ἰησοῦ] As persons included in Christ Jesus : united to Him, inserted into Him, in- vested with Him, incorporated in Him, built into Him, abiding in Him, hereafter to be found in Him. See, for example, viii, I, τοῖς ἐν Χριστῷ Ἰησοῦ. SAL, ἃ οἱ πολλοὶ ἕν σῶμά ἐσμεν ἐν Χρι- στῷ. John xy, ct Es πᾶν κλῆ- μα ἐν ἐμοί.. «μείνατε ἐν ἐμοί.. «ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ, οὗτος φέρει καρπὸν πολύν" ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδὲν κ.τ.λ. Gal. ili. 27, 28, ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν not 124 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 12 μὴ οὖν βασιλευέ Ἷ ἁμαρτία ἐν τῷ θνητῷ 2 μὴ οὖν βασιλευέτω ἡ ἀμαρ Ὁ θνητά ς a A / ΄ / ὑμῶν σώματι εἰς TO ὑπακούειν ταῖς ἐπιθυμίαις 12 αὐτοῦ" 12. Or ὑπακ. αὐτῇ μηδὲ παρ. ἐνεδύσασθε.. ὑμεῖς εἷς ἐστὲ ἐν Χρισ- τῷ Ἰησοῦ. Eph. i. 6, συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρα- νίοις ἐν Χριστῷ Ἰησοῦ. Phil. UL 0; Kall εὑρεθῶ ἐν αὐτῷ. Col. i. 3, ἢ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Meo, 1 Pet. 11. 4, 5, πρὸς ov προσερχόμενοι, λίθον ζῶντα... καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε. 12. μὴ οὖν], Lf this be your condition—men in Christ, dead with Him, and with Him risen —see that you live accordingly. Suffer not that sin to which you have (in Christ) died, to exercise dominion in that body which (lite- rally speaking) has still to die. βασιλευέτω ἡ ἁμαρτία] See ἘΣ Ὶ: ἐν τῷ θνητῷ] As its domain. See note on v. 21, ἐν τῷ θανάτῳ. , : 13. παριστάνετε... παραστη- σατε] The tense of the former expresses continuance, habit, re- peated acts; of the latter, a sin- gle irrevocable act of surrender. The active verb παριστάναι (or παριστάνειν) 1s properly to set (or place) beside, to present. (1) Of persons, to make present, to show or produce; Acts i. 3, οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ TO παθεῖν αὐτόν. ix. 41, παρέστησεν ε -“ - εαυτῷ \ / e -~ .««" μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα Or ὑπακ. μηδὲ παρ. αὐτὴν ζῶσαν. xxiil. 33. (2) Of facts, to showor prove; Acts xxiv. 13, οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου. (3) Of things or persons, to offer (or supply) for use or service ; Matt. XKVL 532, παραστήσει μοι ἄρτι πλείω δώδεκα λεγεώνας ἀγγέ- λων. Acts ΧΧΙΠ, 24, κτήνη τε παραστῆσαι κιτιλ. (4) Especially in a sacred sense, to present, (as to a Deity) for acceptance or min- istration; aS ΧΙ]. 1, παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν κιτ. λι Luke i 22; ἀνήγαγον αὐτὸν εἰς Ἱεροσόλυμα παραστῆσαι τῷ Κυρίῳ. 1 Cor. vill. ὃ, βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ Θεῴ. 2 Cor. iv. 14, ὁ ἐγείρας τὸν [κύ- ριον Ἰησοῦν καὶ ἡμᾶς.. «παραστή- σει σὺν ὑμῖν. 1 Be ὑμάς.. «παρθέ- νον ἁγνὴν παραστῆσαι τῷ Χριστῷ. Eph. v. 27, ἵνα παραστήσῃ αὐτὸς ἔνδοξον τὴν ἐκκλησίαν. Col. i. 22, 28, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ avey- κλήτους κατενώπιον αὐτοῦ... «ἵνα παραστήσωμεν πάντα ἄνθρώ αν τέλειον ἐ ἐν Χριστῷ. τὰ μέλη ὑμῶν] Matt. Vv. 29, 30, ὁ ὀφθαλμός σου ὁ δεξιός... ἕν τῶν μελῶν σου...ἢ δεξιά σου χείρ κιτιὰλ. τ Cor. xii. 12, To σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει. VI. 12—15. 125 ἰδικί ἁμαρτία. ἀλλὰ παραστήσατε ἑαυ- ἀδικίας TH ἁμαρτίᾳ, ρ 7 \ 9 \ ~ ΄ι. ς ~ las \ A Tous τῷ Θεῷ woe ἐκ νεκρών ζῶντας, Kal Ta : “ ε = «“ ld ~ o ε ’, μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ Θεῷ. ἁμαρτία 14 \ > , ff \ , yap ὑμῶν οὐ κυριεύσει" οὐ Yap ἐστε ὑπο νόμον, ᾽ \ ε \ 7 αλλα ὑπο χαριν. ὔ 5 4 ε , e/ 9 9 \ ¢ A Ti OUV 9 AUAPTHOW MEV OTL OUK EO MEV UTTO i James ili, 5, ἡ γλῶσσα μικρὸν μέλος ἐστίν. ὅπλα] Weapons. John xviii. 3, μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων. The figure is that of furnishing arms for military service. Compare xiii. 12. 2 Cor, Vi. 7, διὰ τῶν ὅπλων τῆς δικαιο- σύνης τῶν δεξιῶν καὶ ἀριστερῶν. X. 4, τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν κιτιλ. Eph. vi. 11, 13. τῇ ἁμαρτίᾳ] Sin is personi- fied, as a sort of rival sovereign or deity, claiming that devotion which is due to God only. The dative depends upon παριστά- VETE. ὡσεὶ ek] As if you were al- ready risen. The form ὡσεί is not elsewhere used in St Paul’s Epistles. ἐκ νεκρῶν] The classical idiom (τυφλὸς ἐκ δεδορκότος, &c.) might suggest the rendering, after being dead (literally, lwwing men out of dead men). But the fre- quent recurrence in Scripture of the phrase ἐκ νεκρῶν in con- nexion with resurrection may make the commoner sense (from the dead; literally, from among dead men) preferable here. See ΧΙ. 15, εἰ μὴ ζωὴ ἐκ νεκρῶν. τῷ Θεῷ] The second τῷ Θεῷ, like the former, depends upon παραστήσατε. 14. ἁμαρτία γάρ] The ab- sence of the article (compared with verses 12 and 13, ἡ ἁμαρτία, τῇ ἁμαρτίᾳ) seems to emphasize the quality of the thing spoken of. Such a thing as sin. οὐ yap ἐστε] With a deep insight into the heart, the sub- stitution of a system of grace (free, gratuitous, acceptance) for one of daw is spoken of as a motive not for greater licence but for greater holiness. Com- pare t Cor. xv. 56, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος. ὑπὸ νόμον... ὑπὸ χάριν] For ὑπό, see note on iii. 9, ὑφ᾽ ἅμαρ- TLV. 15. τί οὖν] What is the inference? Not under a law, but wader a system of grace, what use shall we make of this Sreedom? See vi. τ. ἁμαρτήσωμεν] For the mood, see note on Vi. I, ἐπιμένωμεν. For the form ἡμάρτησα, on Υ. 14, ἁμαρτήσαντας. 126 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. , \ A , Ν᾽ τό νόμον ἀλλὰ ὑπὸ χάριν ; μὴ γένοιτο. οὐκ οἴδατε e/ © , e \ 7 9 ε 7 ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, ~ / 3 ὭΣ ε / } e 7 3 δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς 7 3\ e a 9 ’ 7 A 17 θάνατον, ἢ ὑποκοῆς εἰς δικαιοσύνην ; χάρις δὲ ~ CC ε΄ Ss ΄σ ΄σ e / e , τῷ Θεῷ, OTL NTE δοῦλοι τῆς ἁμαρτιας, ὑπηκου- \ 9 7 3 a “4 7 σατε δὲ ἐκ καρδίας εἰς ὃν παρεδοθητε τύπον 16. Or omit εἰς θάνατον. 16. οὐκ οἴδατε ὅτι] A phrase used in appealing to some well- known and almost self-evident truth. With the exception of this passage, and xi. 2 (where it is slightly varied), its use by St Paul is confined to the 1st Epistle to the Corinthians, where it occurs very frequently. See Tor, 111: τόν. ὁ. Va. 12,93) 0; τε Os GEO. 1X, 15) 24, dee James iv, 4. ᾧ παριστάνετε ἑαυτούς K.T.A, | The stress is on δοῦλοι. You have your choice of masters; but a master you must have, and when you have chosen your master, you cannot help obeying. Compare, for the general idea, Matt. vi. 24, οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν ... οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ. εἰς ὑπακοήν] Unto; with a view to, for the purpose of. ἦτοι...ἢ] The strengthened form ἦτοι (in such statements) usually expresses the greater probability of that alternative to which it is prefixed. As if St Paul would say, Zhe service of sin is the more common choice of the two for a fallen being. ἁμαρτίας ... ὑπακοῆς] The choice offered is that between the service of sym and the ser- vice of obedience; that is, of obedience to the right master. We might express it as between sin and duty. For ὑπακοή in this sense, compare 1 Pet. 1. 14, ὡς τέκνα ὑπακοῆς. εἰς θάνατον... .εἰς δικαιοσύνην | Unto, as the tendency and re- sult of the respective services. 17. χάρις δὲ τῷ Θεῷ] Vii. 25, τ ον. xv. 57, Στ" Will. ἀν abe ὅτι ἦτε.. ὑπηκούσατε δέ] See note on iv. 19, κατενόησεν. In classical Greek the sense would have been made clear by the addition of μέν after Are. Ve were indeed bondmen of sin, but ye obeyed, &c. Though (whereas) ye were once slaves of sin, yet now, ἄτα. . ὑπηκούσατε]ξ A single act, at the time of conversion. ἐκ καρδίας] Deut. iv. 29, LXX. ἐξ ὅλης τῆς καρδίας σου. ΧΥΪ. VI. τό---το. διδαχῆς" no , ἐδουλώθητε TH δικαιοσύνῃ. 9 ~ \ ~ διὰ τὴν ἀσθένειαν τῆς σαρκος ὑμῶν. 127 ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας 18 ἀνθρώπινον Ἀέγω 19 ὥσπερ γὰρ 18. Or omit δέ. 5, &e. Compare ἐκ ψυχῆς, Eph. vi. 6. Col. iii. 23: εἰς ὃν παρεδόθητε τύπον] For τύπῳ διδαχῆς εἰς ὃν παρεδόθητε. The phrase is peculiar. We might have expected τῷ παραδο- ae ὑμῖντύπῳ διδαχῆς (as 2 Pet.i il. 21, τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς. J ude 3 3, TH ἅπαξ παρα- δοθείσῃ Tots ἁγίοις πίστει). But the form here is, ὦ pattern of doctrine unto which 1 you were handed over (as your law and rule of life). The common phrase παραδιδόναι eis χεῖράς τινος (as Prov. xxx. TO, LXX, μὴ παρα- δῷς οἰκέτην εἰς χεῖρας δεσπότου) is here applied to the surrender of the Christian man to that system of instruction which is to order and govern his being. For τύπος see note on Vv. 14. διδαχῆς} Xvi. 17, THY διδαχὴν ἣν ὑμεῖς evabere. Tit. 1. 9, τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου. 2 John 9g, ἐν τῇ διδαχῇ τοῦ Χρι- στοῦ. ῖ 18. ἐλευθερωθέντες δέ] The same alternative as in verses 13, 16, 19, 20, 22. In verses Ir and 22, ἁμαρτία is opposed to Θεός. In verse 16, to ὑπα- kon. Here, and in verse 20, to δικαιοσύνη. In verse 19, ἁμαρτία is replaced by ἀκαθαρσία καὶ ἀνο- pia. For the figure ἐλευθερωθέν- τες, compare Vili. 2. John viii. 32 —3 6, ἡ ἀλήθεια. ἐλευθερώσει ὑμᾶς πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας.. «ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύ- θεροι ἔσεσθε. Gal. ν. 1. 19. ἀνθρώπινον λέγω] I say a human thing because of the infirmity of your flesh.. In other words, [ employ a human com- parison (that of slavery and emancipation) im consideration of that weakness of spiritual ap- prehension which belongs to your condition as men in the body. See Gal. ili. 15, ἀδελφοί, κατὰ ἄνθρωπον λέγω: ὅμως ἀνθρώπου κεκυρωμένην διαθήκην κιτ.λ. τὴν ἀσθένειαν τῆς σαρκός] Vill. 3, ἠσθένει διὰ τῆς σαρκός. Heb, vii. 28, ἀνθρώπους ... ἔχον- τας tts os σαρκός] The term σάρξ may be taken literally here, not as involving any reproach. Com- pare, for example, 2 Cor. iv. 11, where ἐν τῇ θνητῇ σαρκὶ ἡμῶν is used as synonymous with ἐν τῷ σώματι ἡμῶν in verse Io, See 2 Cor. vii. 5, οὐδεμίαν ἔσχη- κεν ἄνεσιν ἡ σὰρξ ἡμῶν. Χ. 3, ἐν σαρκὶ γὰρ περιπατοῦντες. Gal. 128 ΠΡῸΣ ΡΩΜΑΙΟΥ͂Σ. 7 . / ε ~ ΄“ ~ 9 x παρεστήσατε τὰ MEAN ὑμῶν δοῦλα TH ἀκαθαρ- ,ὔ \ ee / > \ : / , - oO la Καὶ ‘TH AVOMLA εἰς τὴν αἀνομιᾶν, οὕτως νυν ἐ 19. Or omit εἰς τὴν ἀνομίαν. li. 20, ὃ δὲ νῦν ζῷ ἐν σαρκί. Phil, 1, 22, 24, εἰ δὲ τὸ ζῆν ἐν σαρκί... τὸ δὲ ἐπιμένειν ἐν τῇ σαρκί κ.τ.λ. Col. 1, 22, 24, ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ.... ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χρι- στοῦ ἐν τῇ σαρκίμου. Itis only when the σάρκινος (ἐν σαρκί, carneus) becomes σαρκικός (κατὰ σάρκα, carnalis), that the σάρξ becomes a term of reproach, in- cluding all that thwarts and opposes the πνεῦμα, as in Gal. v. I9—21, where amongst τὰ ἔργα τῆς σαρκός are enumerated not only ἀκαθαρσία, μέθαι, κῶμοι, but also ἔρις, ζῆλος, θυμοί, φθόνοι. ὥσπερ γάρ) A reason for the words ἀνθρώπινον λέγω. 7 say, ὦ human comparison : for such ἐξ is, As you were once slaves to sin, so now enslave yourselves to righteousness. παρεστήσατε] The tense ex- presses the old life under the figure of a single act of self- surrender to the service of sin, in contrast with that opposite act of decisive self-devotion ta which he here summons them. ἀκαθαρσίᾳ] The substantive occurs nine times in St Paul’s Epistles, and but once besides (Matt. xxiii. 27), The adjec- tive ἀκάθαρτος is used (1) of ceremonial defilement, in Acts x. 14, and xi. 8, kal Kowov ἀκάθαρτον. Rev. xviii. 2, παντὸς ὀρνέου ἀκαθάρταυ Kal μεμισημέ- vov. (2) Of the absence of Christian consecration, in 1 Cor. Vil. 14, ἐπεὶ apa τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἁγιά ἐστιν. (3) Of moral defilement, in 2 Cor, vi. 17, ἀκαθάρτου μὴ ἅπτε- oe. Eph. v. 5, ἀκάθαρτος ἢ πλεονέκτης, Rev. xvii. 4. (4) As a characteristic epithet of evil spirits, in 23 passages of the Gospels, Acts, and Revela- tion. ἀνομίᾳ] For ἄνομος, see note on li. 12, ἀνόμως. The distine- tive sense of ἀνομία is disregard of law ; sin viewed as insubordi- nation to rule. It 15 used (1) as the opposite of δικαιοσύνη, in 2 Oor. 748 τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; (2) As the companion of ὑπάκρισις, in Matt. xxiii. 28. (3) As equiva- lent to «ἁμαρτία, in I John iil, 4 πᾶς ὁ ποιῶν τὴν ἁμαρτίαν καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἅμαρ- τία ἐστὶν ἡ ἀνομί, And thus in Matt. vii. 23. xiii. 41, πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, xxiv. 12. Rom. iv. 7. 2 Thess, ἢ, ἡ. τὰ Heb, x. 17. | ὙΠ wo ὁ 2 129 J 7 \ / e ~ ~ ΄. παραστήσατε τὰ μέλη ὑμῶν δοῦλα TH δικαιο- ͵ 3 ς / Gury εἰς ἁγιασμον. ἱ Ἵ λεύθ } ἢ δικαιοσύν ἁμαρτίας, ἐλεύθεροι ἡτε TH δικαι η. ὅτε γὰρ δοῦλοι ἦτε τῆς 20 7] [κι] σινα οὖν 21 » / es se) ~ , καρπὸν εἴχετε τότε ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε: \ \ / 3 / ΄ τὸ yao τέλος ἐκείνων θανατος. νυνὶ δὲ ἐλευθε- 22 a1. Of τὸ. μὲν γ. εἰς τὴν ἀνομίαν] Unto (so ds to practise) iniquity. εἰς ἁγιασμόν] Unto consecra- tion or sanctification. The ter- mination strictly indicates the act (as distinguished from the effect) of consecrating. Compare μακαρισμός (iv. 6), πειρασμός (Matt. vi. 13), ῥαντισμός (Heb. ΧΙ, 24), ὀδυρμός (2 Cor. vii. 7), ἄς. The self-presentation to righteousness is spoken of as leading to sanctification, that is, to an entire consecration of the man by God Himself to be His only. Hor ἁγιασμός see also 1 Cor. 1. 30, ἐν Χριστῷ Ἰησοῦ, ὃς ἐγενήθη «ἁγιασμὸς καὶ ἀπολύτρωσις. t Thess, i eee 4, ἢ; τοῦτο “γάρ ἐστιν «θέλημα τοῦ Θεοῦ, ὁ ἅγια- σμὸς ὑμῶν... ἐν ἁγιασμῷ καὶ τιμῇ ..00 γὰρ ἐκάλεσεν ἡμᾶς 0 Θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλὰ ἐν ἁγιασμῷ. 2 Thess. ii. 13, ἐν ἁγιασμῷ πνεύ- patos. τ Tim. ii. 15. Heb. XU. 14, διώκετε.. «τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. 1 Pet. ἄν αι 20. ὅτε γάρ] A reason for the above exhortation. Zhis act of self-subjugation to righteous- ness is necessary, for there was a time when, being bondmen of sin, you were free men in rela- tion to righteousness. 21. τίνα οὖν καρπόν] Have you any cause to regret the change? While you served sin, you were free from the restraints of righteousness : well then, was vt Φ happy y life? Did it repay you? οὖν ... τότ] The English. Version omits one of these: What fruit had ye then, &e. should be, What frwit then had ye then, &e. καρπόν] Produce; and so profit. See i. 13, ἵνα τινὰ καρ- Tov σχῶ καὶ ἐν ὑμῖν. ép οἷς] That is, ἐκείνων (compare Phil. i, 22, καρπὸς ἔργου) ep ois. ep οἷς νῦν ἐπαισχύνεσθε] Eph. v. 12, τὰ γὰρ κρυφῆ γινό- μενα ὑπ᾽ αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν. Phil. iii. 19, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. ἐπαισχύνεσθε!]!͵ Here with ἐπὶ as in Isai. i, 29, LXX. καὶ ἐπαισχυνθήσονται ἐπὶ τοῖς κήποις αὐτῶν. Elsewhere (1) with an accusative, asin 1. 16. Mark viii. 38, ὃς γὰρ ἐὰν ἐπαισχυνθῇ pe κιτιὰλ, (2) with an efinitive, Heb. VIL. «t 130 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ, “- , \ - ρωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ ΄σ of \ \ ΄σ Ε] / \ \ Oew, ἔχετε TOV καρπὸν ὑμῶν εἰς ἁγιασμον, TO OE y A 7 23 τέλος ζωὴν αἰωνιον. \ \ 3 ld ~ ε Ta yap ὀψωνια τῆς ἀμαρ- «- ΄- \ τίας θάνατος" τὸ δὲ χάρισμα τοῦ Θεοὺυ ζωὴ αἰ- , 3 “eel ~ ~ / e r= ὠνιος ἐν Χριστῷ ᾿Ιησοῦ Tw κυρίῳ ἡμῶν. ll, II, οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν K.t.A. (3) with accusatwe and iwmfinitive, Heb. ΧΙ, τό, οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς Θεὸς ἐπικαλεῖσθαι αὐτῶν κιτιλ. (4) absolutely, as 2 Tim, i. 12, ἀλλ᾽ οὐκ ἐπαισχύνομαι. τὸ γὰρ τέλος] Reason for the negative implied in the preced- ing question, What fruit ? None: worse than none: for, ὅσο. Com- pare 2 Cor. xi. 15, ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. Phil, ill. 19, ὧν τὸ τέλος ἀπώλεια, Heb. vi. 8, ἧς τὸ τέλος εἰς καῦ- ow, ἃ Pet. iv. 17, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ εὐ- αγγελίῳ; If the reading is, τὸ μὲν yap, it implies a (sup- pressed) contrast following, as to the present consequences of sin. θάνατος] In every sense: natural death, spiritual death, eternal death. 22. νυνί] See note on iii, 21, νυνί. καρπόν...τὸ δὲ τέλος ζωήν] John iv, 36, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον. 23. ta yap| Sin gives wages ; the ruin which follows Ἢ 3 ~ ἐὃ r / ΄ \ / O αγνοεῖτε, AOEADOL, γινωσκουσιν Yap νομον it is fairly earned; but the Christian’s reward is, after all, a gift. See Luke xvii. 10, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι δοῦλοι ἀχρεῖοί ἐσμεν K.T.A. ὀψώνια] From ὄψον, fish (Num. xi, 22, LXX. ἢ πᾶν τὸ ὄψος τῆς θαλάδ δε συναχθήσεται αὐτοῖς), or meat (Tobit vii. 9, καὶ ἔθυσαν κριὸν προβάτων, καὶ πταρέθηκαν ὄψα πλείονα), comes the compound. ὀψώνιον, provi- sions (supplies) given im remu- neration for service, whether (1) generally, as 1 ἔβαν. iv. 56, καὶ πᾶσι τοῖς φρουροῦσι τὴν πόλιν ἔγραψε δοῦναι αὐτοῖς κλήρους καὶ ὀψώνια. 2 Cor. xi. 8, λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν κιτιλ. or (2) specially, as mili- tary pay: 1 Mace. i. 28, καὶ ἔδωκεν ὀψώνια ταῖς δυνάμει αὐ- τοῦ εἰς ἐνιαυτόν. XiV. 32. Luke ili, ΤῊΣ ἀρκεῖσθε τοῖς ὀψωνίοις “ΟΝ ὑμῶν. τ Cor, ix. 7, τίς στρατεύε- ται ἰδίοις ὀψωνίοις ποτέ; χάρισμα] See note on i. 11; χάρισμα πνευματικόν. ᾿ ΣΡ ΤΥ eal 4 3 We ζωὴ αἰώνιος ἐν Χριστῷ] τ John V. 11, 12, ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὃ Θεός, καὶ αὕτη ἡ ζωὴ ἐν ὙΓΞΥ 2, 191 ταν ΤΥ, ς , , eee , 5.9 λαλώ, ὅτι ὁ νόμος κυριεύει τοῦ avOpwrov ἐφ ε κι \ « \ ΄σ σ΄ ὅσον χρόνον ζῆ ; ἢ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι 2 > \ / τ 7 i‘ a, % δὲ 3 θ 7 ς > 7 ἀνδρὶ δέδεται νόμῳ: ἐὰν δὲ ἀποθάνη ὁ ἀνήρ, τῷ υἱῷ αὐτοῦ ἐστίν. ὁ ἔχων τὸν υἱὸν ἔχει τὴν ζωήν κ-τ.λ, VIT. 1—6.*H ayvoetre, ἀδελ- φοί] The statement in vi. 14, ov yap ἐστε ὑπὸ νόμον (which has been cleared, in verses 15—23, from its apparently antinomian consequences) requires further explanation and proof. There is also, as usual, a nearer link of connection between the two chapters, The words of vi. 23, τὸ χάρισμα τοῦ Θεοῦ, and ἐν Χρι- στῷ Ἰησοῦ, imply of themselves that the Law is not the ground of man’s acceptance. This then is the train of thought. Jt does not follow, because a person has once been under a certain obli- gation, that therefore that obliga- tion should be perpetual. A wife, for example, is bound to her hus- band while he lives: but his death releases her. Death breaks all such bonds: whether i be the death of the person bound, or of the person to whom the other ws bound. Thus, while the more precise application of the com- parison would have introduced the idea of the death of the Law (the vitality of which consisted only in its being God’s ordi- nance for man), it better suits the language of the previous chapter to speak of our death, as anticipated and foreshown in Christian Baptism. Over us, as dead and risen men, the Law has lost its hold. I. ἢ ἀγνοεῖτε] There vs no- thing shocking wm the assertion that we are no longer under the Law. You all know that the power of the Law—of any law— over man, ceases at death, And we are dead. See vi. 3--ΓΙΙ. νόμον... νόμος] 4100 persons acquainted with a law... that that law, &e. 2. ἢ γὰρ ὕπανδρος] τ Cor. vii. 39, γυνὴ δέδεται ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς" ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι. ὕπανδροςΪ Num. v. 29, ΙΙΧΧ, @ av παραβῇ ἡ γυνὴ ὕπανδρος οὖσα. Ῥτον. νἱ. 24, 29. Ecclus, τὸς Oe is ae. τῷ ζῶντι ἀνδρί] To the (still) living husband. δέδεται νόμῳ] Has been bound by a law. The dative indicates the fetter, or instrument of the binding. Thus Mark v. 3, 4, ovde ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι, διὰ τὸ αὐτὸν πολλάκις πέ- δαις καὶ ἁλύσεσιν δεδέσθαι κ.τ.λ. John xi. 44, δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις. Acts ΧΙ]. 6, δεδεμένος ἁλύσεσιν δυσίν. XX. 22, δεδεμένος ἐγὼ τῷ πνεύματι. Nine 7 αὐτὴν μοιχαλίδα γενομενήν ἀνδρὲ ετέρῳ. e/ ᾽ ὥστε, 4 3 VA \ ς ΄σ > / ΄σ i? ἀδελφοί pov, καὶ ὑμεῖς ἐθανατωθητε τῷ νόμῳ usage is derived χρηματισμός, a Divine communication, xi. 4. 2 Mace. ii. 4. γένηται ἀνδρί] Ruth i. 12, 13, ΤΣ. γεγήρακα τοῦ μὴ εἶναι avopt.. «ἔστι μοι ὑπόστασις τοῦ γενηθῆναί με ἀνδρί.. ἢ αὑτοῖς κα- τασχεθήσεσθε τοῦ pr) γενέσθαι ἀνδρί: τοῦ μὴ εἶναι] For the sake of her not being (to_prevent her Srom being), &e. It is given as the humane and merciful object of the freedom spokeu of. See note on i. 24, τοῦ ἀτιμάζεσθαι. Also V1. 6, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ. Ὑ111. 12, τοῦ κατὰ σάρκα ζῆν. - 4. wore] So that. Apply the same rule to the subject now be- fore us, and what is the result ? This. For this use of wore with the indicative, compare fe has xn 2, Matt. xii. 12, ὥστε ἔξεστιν τοῖς σάββασιν καλῶς movelv. ΣΙΧ. 6, ὥστεοὐκέτι εἰσὶν δύο ἀλλὰ caps μία. XXIiL 31. Mark ii. 28, ὥστε κύ- pws ἐστιν ὁ vids τοῦ ἀνθρώπου καὶ τοῦ “σαββάτου. x8.» x Cor. li 7, Wore οὔτε ὁ φυτεύων ἐστίν PRT; VES 36. οἶδι2η,., xiv. an, + ὁ Οὐ ν. 12: -v.:16, 17, ὥστε ἡμεῖς ἀπὸ τοῦ viv οὐδένα οἴδαμεν... ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις. Gal. iil. 9, 24, ὥστε V. R, ὁ νόμος παιδαγωγὸς ἡμῶν “έγονεν. ἵν.) τᾶς adore ἐχθρὸς v ὑμῶν γέ- yova. ἀληθεύων ὑ ὑμῖν; καὶ ὑμεῖς] Ye also; as well as those whose conjugal obliga- tion has been broken by death. The precise comparison would have been, As the death of the husband releases the wife, so the death (abolition) of the Law has released you. But the latter clause is reversed (to suit the view of chap. vi.), and becomes, not, Zhe Law is dead to you, but, You are dead to the Law. See note on verses r—6. ἐθανατώθητε τῷ νόμῳ] Were put to death in relation to the Law. See note on vi. 2, ἀπεθά- γομεν. United as you are to Christ, you died when He died. And death breaks the fetters of law. Law is not made for the dead man, but for the lving: and not for the risen man, but Sor the man in flesh. For @ava- Tov, See Vill. 13, 36. Matt. x. 21. XXVi. 59, ὅπως αὐτὸν θανα- τώσουσιν. XXVil. I, ὥστε θανα- roca. αὐτόν. Mark xiii. 12. xiv. ‘sy. ‘ Luke xxi, τό. 2 ‘Cor, vi..g. 1 Pet. iii. 18, θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι. It occurs about 140 times in the Septuagint. M 134 ΠΡῸΣ ΡΩΜΑΙΟΥ͂Σ. 4 nn , ~~ na >’ A [4 διὰ τοῦ σώματος τοῦ Χριστοῦ, εἰς τὸ γενέσθαι ~ e ΄σ > 3 Us ec ὑμᾶς ἑτέρῳ, τῷ EK νεκρῶν ἐγερθέντι, ἵνα καρπο- , ΄σ ΄σ .« \ OF 3 “ , δ φορήσωμεν τῷ Θεῷ. OTE Yap ἡμεν ἐν τῇ σαρκι; \ 7 ΄σ ΄σ \ \ - / Ta παθήματα τῶν ἁμαρτιῶν Ta διὰ. TOU νόμου διὰ τοῦ σώματος τοῦ Χριστοῦ] Through (by means of ) the body of Christ. You were put to death by means of the putting to death of Christs body. See Eph, i. 16. Col. i. 22, & τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ Gayarov. Heb. x. το, διὰ τῆς προσφορᾶς τοῦ σώματος ᾿Ιησοῦ Χριστοῦ. τ Pet. il. 24, ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον. γενέσθαι ἑτέρῳ ... καρποφορή- σωμεν] The figure of marriage is still continued. For καρπος, in the sense of offspring, see Gen, Xxx. ,2,, LXxX...Psal, xxvii, SCE αὶ eerie... cal, Ὡς ἐτεκνοποίησαν καὶ ἐποίησαν Kap- πρὶ Lam, ii. 20. Mice. vi. 7, TPWTOTOKG μου... καρπὸν κοιλίας pov. Luke i. 42. Acts li. 30. Union with Christ in His death umvolves union with Christ in ils life after death: and that union ἐδ a productive union to the glory and praise of God. For the sense of καρποφορήσωμεν compare Gal. v. 22, ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη κιτιλ, For the word, Hab. 111. 17, LXXx. διότε συκῇ οὐ καρποφορήσει κιτιλ, Matt. xiii. 23. Mark iv, 20, 28. Luke vill. 15. Col. i. 6, 10, év παγτὶ ἔργῳ ἀγαθῷ καρποφοροῦντες. 5. ὅτε γὰρ ἦμεν] For when we were in the flesh. When our existence was contained within the flesh. When we had no other life than that which is lived within the confines of the flesh. St Paul elsewhere speaks of himself as still ἐν σαρκὶ ζῶν (Gal. li, 20), ἐν σαρκὶ περιπατῶν (2 Cor. x. 3), &ce. but always in contrast with the higher life, of grace and of the Spirit, which made the εἶναι ἐν τῇ σαρκί, the jiesh-contained being, no longer descriptive of his condition as a whole. See, for example, 2 Cor. iv. 11, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν. τὰ παθήματα τῶν ἁμαρτιῶν] See Gal. ν. 24, οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυ- μίαις. In these two instances, πάθημα, which is elsewhere (viii. 18. .2 Cor. 1. δ. 001 πῆρ 5 Tim. i, 11. Heb, π᾿ τα τ Εἰ v. 9) suffering, whether bodily, mental, or spiritual, receives from the context the idea rather of passion (like πάθος, 1. 26. Col. 11, 5. x Thess, av, 5). τὰ διὰ τοῦ νόμου] Compare V. 20, νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα. I Cor. WINES) 6 135 ~ ~ ΤᾺ ς ΄σ- ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρπο- ΄ ΄σ΄ ἤ 5 φορῆσαι τῷ θανάτῳ" νυνὶ δὲ κατηργήθημεν ἀπὸ 6 56, ἡ δὲ δύναμις τῆς apap- τίας ὁ νόμος. For the develope- ment of the paradox, see verses ἡ 25: ἐνηργεῖτο] From ἐνεργός, αὐ work (Kzek. xlvi. 1, Lxx. é ἡμέρας τὰς ἐνεργούς, the six work- ing days, opposed to ἐν δὲ τῇ ἡμέρᾳ τῶν σαββάτων), comes the verb ἐνεργεῖν, to work or ope- rate. (1) Transitively, as Prov. ΧΧΙ. 6, ὁ ἐνεργῶν θησαυρίσματα γλώσσῃ ψευδεῖ. XXXI, 12, ἐνεργεῖ γὰρ τῷ ἀνδρὶ ἀγαθόν. Tsai. ἈΠ 4; τίς ἐνήργησε καὶ ἐποίησε ταῦτα; Ἐπ χε G5 11, καὶ ὁ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν..-«πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἐν καὶ τὸ αὐτὸ πνεῦμα. Gal. iil, 5, 0 οὖν...ἐνεργῶν δυνάμεις ἐν ἢν. Eph, i. 11, 20, τοῦ τὰ πάντα ἐνεργοῦντος... ἣν ἐνήργησεν év τῷ. Χριστῷ. Phil. i. 13, ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν KT. A. (2) Intr ansitively γ, 2s Wisdom xv. 11, τὸν ἐμπνεύσαντα αὐτῷ ψυχὴν ἐνεργοῦσαν. XV1. 17, > “ / / Ὁ“ ἐν τῷ πάντα σβεννύντι ὕδατι πλεῖον ἐνήργει τὸ πῦρ. Matt. Χῖν. 2, διὰ τοῦτο at δυνάμεις 3 ΄Ν ° 5 “ . ἐνεργοῦσιν ἐν αὐτῷ: Mark vi. os ε \ 3 , 14. Gal. il. 8, 0 yap ἐνεργήσας ; Πέτρῳ.. -ἐνήργησεν καὶ ἐμοί. Eph. 11: tod, TOU πνεύματος τοῦ νῦν ἐνερ- γοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας. Phil, ii. 13, καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν, And 50 ἐνεργεῖσθαι al- ways: as here, and 1 Esdr. ii. 18, καὶ ἐπεὶ ἐνεργεῖται τὰ κατὰ τὸν ναόν. 2 Cor. L(G) τῆς ἐνεργου- μένης ἐν. ὑπομονῇ ΚΕ Δ Σ IVs Te) ὁ θάνατος ἐν ὑμῖν ἐνεργεῖται. Gal. v. 6, πίστις δι ἀγάπης ἐνεργου- μένη. Eph. iil, 20, kata «τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν. Col, 1. 29, κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. 1 Thess, i. 12, λόγον Θ. ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. 2 Thess. li. 7, τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας. James v. 16, δέησις δικαίου ἐνεργουμένη. St Paul generally (but note an exception in the second ἐνεργεῖν of Phil. li. 13) uses ἐνεργεῖν of the work- ing of God (and the evil spirit, Eph. ii. 2), ἐνεργεῖσθαι of human or mental agencies. ἐν τοῖς] As the field in which they acted. James iv. I, τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν. τῷ θανάτῳ] As the fruits of union with Christ are said (verse 4) to redound to the glory of God, so those of our evil nature are said to augment the triumph, as it were, of Death ; of misery and ruin here and hereafter. 6. κατηργήθημεν] See note on verse 2. The aorist indicates that the release spoken of took M2 196 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. a , ᾽ , ¢e , , τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε 7 σι id / \ δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. lf “ ? ~ c / , \ / τὸ Ti οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μή γέ- 6. Or omit ἡμᾶς. place at the moment of union with Christ in conversion and baptism, ἀποθανόντες ἐν ᾧ] That is, ἐκείνῳ evo. By having died in relation to that thing wherein we were held fast; that is, the Law. For ἐν, see note on 11]. 10; τοῖς ἐν τῷ νόμῳ. Compare Gal. 11. 19, διὰ νόμου νόμῳ ἀπέθανον «.t.\. The English Version (that being dead wherein we were held) is made from the unsupported reading ἀποθανόν- tos. hat law in which we were held having itself died. But see notes on verses 1—6, and on verse 4. κατειχόμεθα] See note on i. 18, τῶν τὴν ἀλήθειαν. For the sense, compare Gal. 111. 23, ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμε- vol. lv. 3> ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἣμεν δεδουλωμένοι. wate] The result and object of this death to the Law ἐδ, not our freedom from God’s service, but a change in its nature. ἐν καινότητι] Literally, in newness of | (belonging to) spirit, and not in oldness of (belonging to) letter. In a new state, of which the essence is spirit, a new ke spirit,.a soul quickened and ani- | mated by the presence of the Holy Spirit, instead of that old state, of which the characteristic was obedience to a written enact- ment, See note (with references) ON. 11. 209, ἐν πνεύματι οὐ γραμ- ματι. For καινότης, and the con- struction, see note on vi. 4, ἐν καινότητι ζωῆς. For παλαιότης (only found here) compare 2 Cor. ili. 14, τῆς παλαιᾶς διαθήκης. Heb. viii. 13, ἐν τῷ λέγειν καινὴν πεπαλαίωκεν τὴν πρώτην᾽ τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ. 725. th οὖν κ. τ.λ.} The expression in verse 55 τὰ παθή- ματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ γόμου, might seem to impugn the holiness of the Law of God. But it is not so, ‘The fault lies, not in the Law, but in the condition of the human will. The nature of the struggle be- tween law and inclination is described; how it is that ἡ ἐντολὴ ἡ εἰς ζωήν becomes event- ually εἰς θάνατον. 7. τί οὖν] When I speak of sinful passions working through the Law, I do not mean that the’ Law ts sin, or can reasonably be δὰ ΚΟ ἡ 197 ᾿ 3 \ y ς f 3 af 3 \ \ νοιτο ἀλλὰ τὴν duapTiay οὐκ ἔγνων εἰ μὴ διὰ , , \ > 7 3 of 3 A ς νόμου" τήν τε γὰρ ἐπιθυμίαν οὐκ ἤδειν, εἰ μὴ ὁ Ι 3 ΤᾺ / νόμος ἔλεγεν, Οὐκ ἐπιθυμήσεις. ἀφορμὴν δὲ 8 λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατηργά- charged with causing sin: but this I say, that by the Law is the knowledge of sin. See 111. 20, and note on διὰ yap νόμου. ἀλλά] After μὴ γένοιτο, as in verse 13 and xi, 11. Neverthe- less this we Shall say. ‘The Law does not create sin. Sin, the radical evil, self-will and estrangement from God, is there, in the heart, all along. But the Law reveals, and (in a cer- tain sense) provokes it. οὐκ ἔγνων ei μη]. 1 know not sin except by means of a law. I only came to the knowledge of sin by the instrumentality of a revelation of duty. τὴν τε γάρ] One example of the operation of a Divine Law, drawn. from the tenth command- ment. The τε (both) is put as if another example were to fol- low with καί, οὐκ yoew, εἰ μή] L knew not unless the Law was saying. 1 only knew by the Law saying. My knowledge (consciousness) of desire, as a restless unruly force within, was due to its prohibi- tion by the Law. ἔλεγεν] Exod. xx. 17, LXXx. The imperfect seems to express the retteration of the prohibi- tion, in every hearing and read- ing of the Decalogue. The Law was saying ; kept saying. 8. ἀφορμὴν δὲ λαβοῦσα] Sin, having got ὦ starting-point by means of the commandment, &e. Sin, the essence of which is the self-will existing and acting in independence of the will of God, avails itself of the Divine pro- hibition as an opportunity of open rebellion, It was so in the first transgression: Gen. iil. 1, &c. τί ὅτι εἶπεν ὁ Θεός, od py φάγητε κ.τ.λ. ἀφορμήν] Properly, (1) ὦ start or setting out: (2) ὦ start- ing-pont ; and, especially in military matters, a base of opera- tions : (3) an occasion or oppor- tunity, pretext or excuse. It is once used in the Septuagint ; Ezek. v. 7, ἀνθ᾽ ὧν ἡ ἀφορμὴ ὑμῶν ἐκ τῶν ἐθνῶν κιτ.λ. (ap- parently in the sense, You made the surrounding nations your excuse for breaking my statutes). 2 Gon ve Pz; ἀφορμὴν διδόντες ὑμῖν καυχήματος ὑπὲρ ἡμῶν. x, 12, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν δελάνενν ἀφορμήν. Gal. v. 13, μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορ- pov tH σαρκί, τ΄ Tim. v. 14, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ κ.τ.λ. ἢ ἁμαρτία] The article ex- 198 ΠΡΟΣ \ a“ / σατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν. ομου ἁμαρτία νεκρά. presses sin as ὦ whole; sin in its combined and collective form within. dua τῆς ἐντολῆς] To be taken with λαβοῦσα, not with κατηρ- γάσατο. See verse 11. Katypyacato| See note on Iv. 15, κατεργάζεται. χωρὶς γὰρ νόμου] Sin requires a law, a revelation of duty, a system of commands and prohi- bitions, to give it vitality. In essence and principle (see note on ἀφορμὴν δὲ λαβοῦσα) sin is prior to, and les deeper than, the act of disobedience: where- ever there is alienation from God, there is sin: but it les as a dormant, dead thing with- in, waiting for the touch of law to animate it into resist- ance, g. ἐγὼ δέ] Taken literally, the description would be some- what ideal; true of the race rather than of the individual. It would represent the case of a man, already fallen in Adam (for sin, though inanimate, is there), but not yet placed under an ex- press rule of duty like the Law of Moses, and therefore not charge- able with definite transgression : then comes a system of com- mands and prohibitions, and he learns for the first time his real subjection to sin. To St Paul himself such language could only POMAIOY®. χωρὶς γὰρ yo- 3 \ A ear \ if ἐγὼ δὲ ἔζων χωρὶς νόμου apply with something of accom- modation ; with reference to a time when he was unconscious of the spiritual claim of the Law, and might imagine himself blameless in obedience to it: a deeper insight into its require- ments might be described, some- what figuratively, asthe com- mandment coming to him as a stranger, though in form and sound long known. For the personal form given to the experience described, compare 1 Cor. iv. 6, ταῦτα δε ἀδελ- φοί, μετεσχημάτισα εἰς ἐμαυτὸν οὐ δ ὑμᾶς, ἵνα ἐν ἡμῖν μάθητε κιτ.λ. ἐγὼ δὲ ἔζων] Observe in this passage the alternations of the ἐγώ and the ἁμαρτίας (1) Sin dead, 1 alive: (2) sin alive, I dead: (3) stm condemned, I emancipated (vill. 2, 3). The first is the condition of nature ; the second is the condition of law ; the third is the condition | of grace. ἔζων] Was alive. Not in the full sense of ζήσεται in 1. 17, ζήσεσθε in vill. 13, ζήσομεν in 2 Cor. xiil. 4, or ζήσῃ in Luke x. 28. Still it expresses a condi- tion (1) of uprightness, as op- posed to one of conscious trans- gression, and (2) of security, as opposed to one of conscious danger, ΨΙ Q—I2. 139 , 9 , \ ΄σ ᾽ ΄σ ε ς ἤ Ste ποτέ" ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ave- > \ > / \ δ ον ’ ζησεν, ἐγὼ δὲ ἀπέθανον: καὶ εὑρέθη μοι ἡ ἐν- τὸ \ e > , εἴ > 7 τολὴ ἢ εἰς ζωήν, αὕτη εἰς θανατον. ε \ yn yap It ΄ \ ~ > ΄σ- ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς > “ / \ > 3 1A 3 fi ἐξηπατησέν με καὶ Ov αὐτῆς ἀπέκτεινεν. ἐλθούσης δὲ τῆς ἐντολῆς] Compare the opposite expres- sion in Gal. 111. 25, ἐλθούσης δὲ τῆς πίστεως. ‘The singular ἐντο- Ay seems to refer to the particu- lar commandment (οὐκ ἐπιθυμή- σεις) selected as the specimen. In reference to the whole Law, the plural is always used. Matt. XIX. 17, τήρησον [or τήρει] τὰς ἐντολάς. Mark x. 19, τὰς ἐντολὰς οἶδας. Luke xviii. 20, ke, ἀνέζησεν] Luke xv. 24, ve- Kpos ἦν καὶ avelnoev. That sin, which was νεκρά, revived. It was not the birth of sin, but only its revival ; the beginning of its action in the form of posi- tive transgression. aréVavov| Died; incurred the penalty of transgression, which is death. Ezek. XVlil. 4, LXX. ἡ ψυχὴ ἡ ἁμαρτάνουσα, av- ΤῊ ἀποθανεῖται. 1ο. evpédy.. «εἰς] 1 Pet. τι}, ἵνα τὸ δοκίμιον...εὑρεθῇ εἰς ἔπαι- νον K.T.A. ἡ εἰς ζωήν] Which was unto life. This particular command- ment, lke the Law generally, pointed to life (acceptance and happiness) as the condition of obedience. See Lev. xviii. 5, e/ woo ce 12 LXX. καὶ φυλάξεσθε πάντα τὰ προστάγματά μου...ἃ ποιήσας av- τὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς. Hzeko xx. 11, ἀστοὶ, Gal im, 72; αὕτη] ix. 8, οὐ τὰ τέκνα τῆς σαρκός, ταῦτα τέκνα τοῦ Θεοῦ. Matt. x. 22, ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. ΧΙ. 20, 22, 23, ὁ δὲ ἐπὶ τὰ πετρώδη σπα- ρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκού- OV) σα, ἘΣῖν, EBs | EVI. ΣῈ ἐμβάαψας per ἐμοῦ.. «οὗτός με παραδώσει. Luke ix. 48, ὁ yep PLKPOTEPOS .. - οὗτός ἐστιν μέγας. John vi. 46, εἰ μὴ ὁ ὧν παρὰ τοῦ Θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. vil. 18, ὁ δὲ ζητῶν τὴν δόξαν... οὗτος ἀληθὲς ἐστιν. XV. ἐὺ ὃ hes νων ἐν ἐμοί... οὗτος φέρει καρπὸν πολύν. James 1. 25, ὁ δὲ παρα- κύψας... οὗτος μακάριος ἐν τῇ ποι- ἥσει αὐτοῦ ἔσται. 2 _John 9, ὁ μένων ἐν τῇ διδαχῇ, οὗτος καὶ τὸν πατέρα καὶ τὸν υἱὸν ἔχει. 11. διὰ τῆς ἐντολῆς] To be taken with λαβοῦσα. See note on the same words in verse 8, ἐξηπάτησεν] Gen. 1 iil. 13, LXX. εἶπεν ἡ γυνή, O ὄφις ἠἡπάτησέ με, καὶ ἔφαγον. Susan. 55; τὸ καλ- λος ἐξηπάτησέ σε, καὶ ἡ ἐπιθυμία διέστρεψε τὴν καρδίαν σου. 2 Cor. xi. 3, φοβοῦμαι δέ μήπως 140 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. ς \ Re J A € 25 Ἁ ε 7 \ 7 ὁ μὲν νομος ἅγιος, καὶ ἡ ἐντολὴ ayla καὶ δικαία 13 καὶ ἀγαθή. \ Ὧν 3 \ 3 V3 / / TO οὖν ἀγαθὸν ἐμοὲ ἐγένετο θανα- τος: μὴ πένοιτο: ἀλλὰ 4 ἀμαρτία. ἵνα φανῇ ; μὴ γ ἡ ἁμαρτία, i ἁμαρτία, διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη ᾿ / ς > ε θανατον, ἵνα γένηται καθ ὑπερβολὴν ἁμαρτω- ὡς ὁ ὄφις ἐξηπάτησεν Evav ἐν τῇ ͵ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν K.t.X. τ Tim. ii. 14, καὶ ᾿Αδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. Heb. ὯΙ. 13, ἵνα μὴ σκληρυνθῇ τις ἐξ ὑ υμῶν ἀπάτῃ τῆς ἁμαρτίας. All sin is committed under a deception, momentary at least, as to (1) the satisfaction to be found in it, (2) the excuse to be made for it, (3) the pro- bability of its punishment. The strengthened form ἐξαπατᾶν oc- eurs also in xvi. 18. τ Cor. iii. 18:2 Thess i. 3. δι αὐτῆς] By means of it (the ἐντολή). Using the pro- hibition as its ins trument : in the sense explained in notes on verses 8 and 9g. ἀπέκτεινεν] See note on verse 9, ἀπέθανον. Compare 2 Cor. il. 6, τὸ yap γράμμα ἀποκτέννει. Here sim is said to do by the commandment that which there the Law ¢tself is said to do. 12. ὥστε] See note on verse A, ὥστε. ὁ μὲν νόμος] The insertion of μέν, though not followed by an expressed antithesis, shows that the sense is, The Law indeed is holy, but sin works death by tt. Or, in English idiom, Although the Law ws holy, yet sin works death by it. ‘The question in verse 13 interrupts the intend- ed order, and gives a different form to the remainder of the sentence. ὁ νόμος... ἐντολῇ] The Law as a whole, and the command- ment (οὐκ ἐπιθυμήσεις) in parti- cular. 13. τὸ οὖν ἀγαθόν] 75 then the Law of God chargeable with my condemnation? Not so. That would be a conclusion as unjust as irreverent. It is not the Law, at is sin, which wrought the ruin. Sin, that ἐξ might be displayed (φανῇ) wn ts true light, as sin, as a thing so malignant that it can even use that which ἐδ good as an instrument of destruction. μὴ γένοιτο; ἀλλά] See note on verse 7, ἀλλά. ἢ ἁμαρτία] Understand, ἐμοὶ ἐγένετο θάνατος. φανῇ] Matt. vi. 5, 16, 18, ὅπως φανῶσιν τοῖς ἀνθρώποις νη- στεύοντες.. «ὅπως μὴ φανῇς K.T.A., 2 Cor. xiii, 7, οὐχ ἵνα ἡμεῖς δόκι- μοι φανῶμεν. ἵνα γένηται] That thus the VIT. 13—15. 141 NOs ἡ sib τοι διὰ τῆς ἐντολῆς. τ θαμεν γὰρ 14 ὅτι ὁ νόμος προ μμαι ἐστιν" ἐγὼ δὲ σαρκινός εἰμι, πεπραμένος ὑπὸ τὴν ὡμαρτίαν" \ Oo yap KaT-15 14. Or οἴδ. δὲ ὅτι. commandment (that particular specimenof the Divine Law which has been. the topic throughout) might be the means of exposing the exceeding sinfulness of sin, as a thing capable of perverting even good into evil. καθ᾽ ὑπερβολήν] From the literal sense, of overshooting the mark, comes that of excess gene- rally. Beyond measure, exceed- ingly. The phrase occurs also im Cor. xi1.: 31: 2 Cor. 1. 8. iv. 17, καθ᾽ ὑπερβολὴν εἰς ὑπερ- βολήν. Gal, 1. 13. 14. οἴδαμεν γάρ] vill. 22. 2 Cor. v. I. ὅτι ὁ νόμος] The Law is spt- ritual; belongs to spirit; requires for the satisfaction of its de- mands a spiritual mind (see viil. 4): whereas I, to whom the Law comes, am aman of flesh, a crea- ture of sense and earth. The ἐγώ here is not the Christian man, of whom a very different account 15 given in vill. 2, &e. but the J of nature, to whom the Law addresses itself from without, saying, Do this, and thow shalt live. σάρκινος] See note on vi. 19, σαρκός. The distinction between σάρκινος (carneus) and σαρκικός (carnalis) is always observable, even where the two words are applied to the same person, as in τ Wore (ii. I, 3) οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλ᾽ ὡς σαρκίνοις...ἔτι γὰρ σαρκικοί > aN Ls Ν ἐστε...οὐχὶ σαρκικοί ἐστε καὶ κα- τὰ ἄνθρωπον περιπατεῖτε; Else- where the difference is clearly marked (1) 2 Cor. ili. 3, οὐκ ἐν πλαξὶν λιθίναις ἀλλ᾽ ἐν πλαξὶν καρδ. σαρκίναις. . Heb. vil. 16, ὃς οὐ κατὰ νόμον ἐντολῆς σαρκί- νῆς γέγονεν, ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου. (2) 2 Cor. 1. 12, οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ᾽ ἐν χάριτι Θεοῦ. xX. 3, 4; ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα" τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὗ σαρκικὰ, ἀλλὰ δυνατὰ τῷ Θεῷ κιτιλ. τ Pet. ἢ. 11, τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κιτ.λ. πεπραμένος ὑπό] Sold so as to be under sin; enslaved to sun as by regular sale and purchase. Compare I Kings MEL 125, LXX, ὃς , ἐπράθη ποιῆσαι τὸ “πονηρὸν ἐνώπιον Κυρίου. For ὑπὸ τὴν ἁμαρτίαν see note on iil, 9, ὑφ᾽ ἁμαρτίαν. 15. ὃ γὰρ κατεργάζομαι] That thing which I perform— | that which I work out ever so 142 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 7 3 ΄ 3 \ « A a εργάζομαι ov γινώσκω" οὐ yap ὃ θελω τοῦτο rR / 3 > « ΄“ ΄σ ΄σ΄ Ιῦ πρασσω, αλλ᾽ ὁ μισω τοῦτο ποιω. ἂν & εἰ δὲ ὃ οὐ ’ a = / ΄σ 4 e/ / θέλω τοῦτο ποιώ, σύμφημι τῷ νόμῳ OTL Kaos \ \ CA a \ 7ε \ \ ς 17 νυνὲ δὲ οὐκέτι ἐγὼ κατεργαζομαι αὐτὸ ἀλλὰ ἡ 3 io 3 3 §\. Zolle / 3 \ ef > 2 σ 18 οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. οἶδα yap ὅτι οὐκ οἰκεῖ > > , oa 8h > a ᾽ὔ 3 , εν EMOl, DOVUT |) EOTLUY. CV Te σάαρκι μου, ἀγαθον. t 15. Or omit the former τοῦτο. 17. ‘thoroughly—I know not: I have no knowledge of rt, as if it were of my own willing and doing: L do it in blind obedience to the dictation of another, whose slave and tool I am. See John xv. 15, ὁ δοῦλος οὐκ oldEv τί ποιεῖ αὐτοῦ ὁ κύριος. For κατεργάζο- μαι see note on iv. 15, κατεργά- ζεται. οὐ γὰρ ὃ θέλω] I may well say, I am made to act without my own knowledge ; for I am even made to act against my own will, Hor πράσσω and ποιῶ see note on i, 32, ποιοῦσιν..-πράσ- σουσιν. 16. εἰ δὲ ὅ] This inward disapproval of my own act is an unconscious tribute to the holiness of the Law which I transgress. 17. νυνὶ δέ] Jt 1s as of 1 were two persons, not one; my true, my better self, desiring what is right, but overmastered by an evil power which, though an alien, has taken up its abode (οἰκοῦσα) wm me, and manages me against my will. ἡ οἰκοῦσα ἐν ἐμοί] This idea Or ἐνοικοῦσα. of domestication within a man is applied in Scripture to two opposite inmates, (1) the evil spirit, or (as here) sin personi- fied, and (2) the Spirit of God. Thus (1) Matt. xii. 43—45, τὸ ἀκάθαρτον mvetpa...réyet, His τὸν οἶκόν μου ἐπιστρέψω... καὶ εἰσελ- θόντα κατοικεῖ ἐκεῖ κιτιλ. Luke | xi. 24——-26. (2) Vill. 9, εἴπερ πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. τ Cor. lii. τό, ναὸς Θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν. 2 Cor. vi. 16, ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω. Eph. iil. 17, κατοικῆσαι tov Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν. James iv. 5, τὸ πνεῦμα ὃ κατῴ- κισεν ἐν ἡμῖν. 18. οἶδα γάρ] Reason for describing Sin as his inhabitant. For I know that there dwells not in me, that is, in my flesh, any- thing good. And I know tt thus, because I find even the will to do good powerless to make the good done. σαρκί] See note on verse 5, ore yap ἦμεν. Also on vi. 19, σαρκός. Wily 1023; 143 N \ , , 4 δι Bh! Δ τὸ γὰρ θέλειν παράκειταί μοι, TO CE κατεργα- \ A \ ra , lo ζεσθαι TO καλὸν ovr οὐ yap ὃ θέλω Tow ἀγα- τῷ εἶ ΠῚ ~ / Gov, ἀλλὰ ὃ ov θέλω κακὸν τοῦτο πράσσω. εἰ δὲ 20 “Ὁ > / ΄σ ΄σ 3 a 9 \ / O OU θέλω TOUTO TOlW, OUKETL Eeyw κατεργα- ? A > \ ε > ~ 3 3 \ ε ’ ζομαι αὐτὸ ἀλλὰ ἢ οἰκοῦσα ἐν ἐμοι ἁμαρτία. et 7 of \ / qn ͵ > \ ~ ευρισκῶ apa TOV νομὸν Tw θέλοντι εμοι στοιειν 21τ \ / ? \ \ 7ὔ ip TO καλὸν OTL ἐμοὶ TO κακὸν παράκειται" συνή- 22 \ lan / “- ΄σ \ \ » af δομαι yap τῷ νόμῳ τοῦ Θεοῦ κατὰ τον ἔσω ἂν- τὸ γὰρ θέλειν] The same dis- tinction between the will and the act is seen in Phil. ii. 13, 0 ἐνεργῶν ἐν ὑμῖν Kat τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας. παράκειται)]͵ΎἩ AS παριστάναι (see note on vi. 13) is to set beside, to present for use, 80 παράκει- σθαι is to lie beside, to be present for use; as, for example, food on the table (Ecclus. xxxi. 16, φά- ye ὡς ἄνθρωπος τὰ παρακείμενά σοι), or (as here, and in verse 21) faculties and capacities of will and action. 20. εἰ δὲ 6] This double per- sonality (see note on verse 17) is ὦ dethronement of the ἐγώ in favour of the ἁμαρτία. I am not my ewn master, I am over- borne by the violence of a usurper within. I am like the demon- iacs in the Gospels, whose organs of speech were constrained by an alien inmate to cry out against the Deliverer, What have I to do with Thee ? 21. εὑρίσκω ἄρα τὸν νόμον] I find then with regard to the Law, that to me who would fain do that which ts good, to me (1 say) that which ws evil ts pre- sent. The construction is twice broken: (1) τὸν νόμον is put as if the intention had been to com- plete the sentence thus: 7 find then the Law powerless to ejffec- tuate in me that well-doing which my will approves: (2) ἐμοί is re- peated, for the sake of clearness, in consequence of the late place of ὅτι. 22. συνήδομαι] Like συνευ- δοκεῖν (1 Mace. 1. 57, εἴ τις συν- ευδόκει τῷ νόμῳ), and ovyxat- pew (1 Cor, xiii, 6, συγχαίρει δὲ τῇ ἀληθείᾳ), συνήδεσθαι means to be pleased together with, to re- joice with ; and thus the ἐγώ of this passage, the true self, is said to sympathize with the Law of God in tts satisfaction in that which is good. κατά] According to, as re- gards. See note on i. 4, κατὰ πνεῦμα ἁγιωσύνης, i. 15, τὸ Kar ἐμὲ πρόθυμον. τὸν ἔσω ἄνθρωπον] See note 144 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 4 Ἀν ΜΕΥ / ~ J 23 θρωπον, βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν > / ΄σ ia ΄σ Γι μου AVTLOT PAT EVOMEVOV τῶ νομῷ TOU VOOS (Mou \ > y? ΄ > Cr / ~ καὶ αἰχμαλωτίζοντα με ἐν τῷ νόμῳ τῆς ἀμαρ- 23. Or omit the 2nd ἐν. on vi. 6, ὁ παλαιὸς ἡμῶν ἀνθρω- πος. 23. ἕτερον νόμον] Another law, a different rule of conduct; explained afterwards as the law of sin. For ἕτερος (different) as distinguished from ἄλλος (addi- tional), see Gal. 1. 6, 7, εἰς ἕτερον εὐαγγέλιον, ὃ οὐκ ἔστιν ἄλλο. For νόμος in this general sense, as ὦ rule or principle of life, compare ili. 27, διὰ νόμου πί- στεως, and note there. ἐν τοῖς μέλεσίν μου] As the place of its abode, and region of its warfare. For μέλεσιν see note on Vi, 13, Ta μέλη ὑμῶν. ἀντιστρατευόμενον] James i lV. I, ἐκ TOV ἡδονῶν v ὑμῶν TOV στρα- τευομένων ἐν τοῖς μέλεσιν ὑμῶν. 1 Pet. il. 11, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς. The compound form occurs only here. The construction with the dative re- sembles that of ἀντίκεισθαι, ἀν- τιπίπτειν, ἀντιτάσσεσθαι, We. τῷ νόμῳ τοῦ voos pov] The law of (belonging to, accepted by) my mind, In other words, the Law of God , see verse 22. The νοῦς 15 the natural mind, the understanding and reason; able to pass an approving judgment upon the beauty and holiness of the Divine Law, but itself re- quiring renewal by the Holy Spirit in order to turn approval into obedience. See Xi. 2, pe ταμορφοῦσθε TH ἀνακαινώσει TOU νοός κιτιλ. In Eph. iv. 17, the heathen are said to walk ἐν pa- ταιότητι τοῦ νοὸς αὐτῶν, given up εἰς ἀδόκιμον νοῦν (Rom. i. 28). Elsewhere corrupters of the faith are described as men διεφθαρμέ- νοι tov νοῦν (τ Tim. vi. 5), κατ- εφθαρμένοι τὸν νοῦν (2 Tim. iil. 8); having the mind and con- science defiled (Tit: 1.25). En Col. 11. 18, we read of the νοῦς τῆς ae the mind belonging to the flesh, debased by the in- fluence of sense, and running into a self-confident and unau- thorized speculation. On the other hand, in Eph. iv. 23, Christians are charged avaveov- σθαι τῷ πνεύματι Tot νοός, to be gradually renewed in the spirit of their mind; that is, wm the spiritual part of their rational nature, the part lost in Adam, and recovered in Christ. Still, even in Christian people, the vous is distinguishable from the πνεῦμα, as in 1 Cor. xiv. 14, TO πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἀκαρπός ἐστιν. VII. oN, sf a / , τίας τῷ ὄντι ἐν τοῖς μελεσιν μον. 23, 24. 145 ταλαίπωρος 24 7 εν > ~ / ἐγὼ ἄνθρωπος" Tis με ῥύσεται EK TOU σώματος αἰχμαλωτίζοντα! Luke xxi. an.” 2 Con x5. * 2 Vim. in. 6, καὶ αἰχμαλωτίζοντες γυναικάρια κιτιλ. In the Septuagint, αἰχμα- λωτεύειν is the commoner form : see Eph. iv.8 (from Psalm xviii. 19). ἐν τῷ νόμῳ] Leading me cap- tive in (as if encircled by the chain of) the law of sin, &e. see Eph. vi. 20, ὑπὲρ ov πρεσ- Peto ἐν ἁλύσει. Philem. 10, ov ἐγέννησα ἐν τοῖς δεσμοῖς. τῷ νόμῳ τῆς ἁμαρτίας] The same with é ἕτερον νόμον above. 24. ταλαίπωρος] Ps. cxxxvii. 8, Lxx. Jer. iv. 30. Rev. 11. 17, ὁ ταλαίπωρος Kat ἐλεεινός k.T.A. ταλαίπωρος ἐγὼ ἄνθρωπος] The words in their full bitter- ness are those of the man not yet emancipated by Christ. But the line cannot be drawn abso- lutely ; (1) because of the w/ec- tion of nature remaining in the regenerate (Art. ix.) and caus- ing a continual experience of conflict and imperfection; (2) because of the unredeemed con- dition of the body in this life. Thus vill. 23, ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν υἱοθεσίαν ἀπ- εκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. 2 Cor. v. 2, 4, καὶ ᾿ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκη- ᾿τήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύ- σασθαι ἐπιποθοῦντες... .. καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι κ.τ.λ. τίς με ῥύσεται] The question is adapted to the condition of the man who as yet knows not the answer. ῥύσεται] From the primary idea of ῥύομαι (épvw), to draw to oneself, comes that of rescuing, in all senses. Gen. xlviii. τό, LXX. ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν. Exod. ii. 17, ἀναστὰς δὲ Μωῦσῆς ἐρρύσατο αὐ- τάς. X1V. 30, καὶ ἐρρύσατο Κύριος τὸν ᾿Ισραὴλ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐκ χειρὸς Αἰγυπτίων. Isai. lix. 20, καὶ ἥξει ἕνεκεν Σιὼν ὁ ῥυόμενος. Micah iv. το, ἐκεῖθεν ῥύσεταί σε καὶ ἐκεῖθεν λυτρώσεταί σε Κύριος ὁ Θεός σου ἐκ χειρὸς ἐχθρῶν σου. Matt. vi. 15, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. XXvil. 43. [016 1. 74. Holle aE 26. σένα, sa μα ΟΕ: 1. 10, Os ἐκ τηλικούτου θανάτου ἐρρύσατο ἡμᾶς καὶ ῥύσεται κ.τ.λ. Col. i. 13. 1 Thess, i. το, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 2 Thess. 15. 5. 2 Tim. lil, 11, καὶ ἐκ πάντων pe ἐρρύσατο ὁ ἸΚύριος. iv. 17, 18. 2 PEE 81... Ὁ τοῦ σώματος τοῦ θανάτου τού- tov] The body of (belonging to) this death; this death which we see and feel everywhere: com- pare Eph. vi. 12, τοῦ σκότους tovtov. Or, Zhis body of (be- longing to) death; this body which is such as had been de 140 ΠΡΟΣ -PQMAIOY2. lon 4 7 7 ΄σ a ὦ σ΄ 25 τοῦ θανάτου τούτου; χάρις τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίον ἡμῶν. of x 3 a 3 \ apa OUV auTOS εγὼ Fon) | NG / 7 ~ ΄- A τῷ μὲν vol δουλεύω νόμῳ Θεοῦ, TH δὲ σαρκὲ / J νόμῳ ἁμαρτίας. scribed above. Either construc- tion of τούτου is allowable; the former is somewhat the simpler. Both cdpaand Gavarosare literal. The cry is for deliverance from that body of flesh and sense, which is both the abode and domain of sin (verse 23, τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλε- σίν pov), and ‘itself doomed to die (Heb, 11. 15, ὅσοι φόβῳ θανά- του διὰ παντὸς τοῦ ζὴην ἔνοχοι ἦσαν δουλείας). For the phrase τὸ σῶμα tod θανάτου, compare Vi. 6, 12, τὸ σῶμα τῆς ἁμαρτίας... .ἐν τῷ ae ὑμῶν σώματι. vill. II, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν. Phil, iii. 21, τὸ σῶμα τῆς ταπεινώσεως ἡμῶν. Col. ἡ δὲ ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ. il, 11, ἐν τῇ ἀπεκδύσει τοῦ σώμα- τος τῆς σαρκός. 25. χάρις τῷ Θεῷ] The ques- tion, τίς με ῥύσεται; cannot be left for a moment unanswered, although (as the following clause, ἄρα οὖν αὐτὸς ἐγώ x.t.d., shows) St Paul has not yet closed the subject of the unrenewed state. Reserving his fuller reply for chapter vill, he answers sum- marily and par enthetically here, I thank God through Jesus Christ our Lord, for mastery over the body now, and for the promised redemption of the body here- after. For the form of expres- sion, χάρις τῷ Θεῷ, see note on vi. 17. Compare especially 1 Cor. XV. 55—57, ποῦ σου, θάνατε, τὸ νῖκος :.. «τῷ δὲ Θεῷ χάρις τῷ διδόντι, ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ἄρα οὖν] See note on verse 3. The inference here is drawn from the foregoing paragraph as a whole, disregarding the paren- Ὁ thetical clause χάρις τῷ Θεῷ k.7.X. αὐτὸς ἐγώ] 7 myself—the ἐγώ of the whole passage, distin- guished throughout from the in- habitant sin—am in a divided state, serving one law with the νοῦς, and another law with the capé It is thus that St Paul sums up the whole description of the man under law. He is distracted between two services; the mind serving a law of right, the flesh serving a law of wrong. - Greatly does he need a redemp- tion, which can be found only in Christ. For a secondary application of the passage, to Christian men, see note on verse 24, ταλαίπωρος ὁ ἐγὼ ἄνθρωπος. νόμῳ Θεοῦ. . νόμῳ ἁμαρτίας] The absence of the article gives the idea of one law, and another law: ὦ law belonging to (pre- VII. 25—VIII. 2. Οὐδὲν ἄρα viv κατάκριμα τοῖς ἐν Χριστῷ VIII. 147 ~ ε λ Ἂ ΄σ / a ΄- > Ἰησοῦ. 6 yap νόμος τοῦ πνεύματος τῆς ζωῆς ἐν 2 scribed by) God, and a law be- longing to ( prescribed by) sin. VIII. 1, ὡς. Οὐδὲν apa viv] The cpa marks an inference. And a near point of support for it might be found in the first clause of vil. 25. But it is in fact a far larger and more gene- ral deduction from the whole ‘preceding portion of the Epistle. The 8th chapter may be said to join on to v. 11 ; continuing the grand subject of the conse- quences of Christ’s redemption to all who believe. Several di- gressions have intervened. The parallel between Christ and Adam (v. 12—21). The answer to the possible charge of Anti- nomianism (vl. I—2 3). The il- lustration of the assertion, Ye are not under the Law (vii. I— 6). The description of the prac- tical working of the Law in the individual heart and life (vil. 7— 25). Now the Apostle is free to expatiate unchecked on a wider field, which takes in both time and eternity, both grace and glory. κατάκριμα] See v. 16, 18, τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατά- κριμα κιτιλ, In 2 Cor. iii. 9, the ministry of the Law is said to be τῆς κατακρίσεως. τοῖς ἐν Χριστῷ] See note on ‘yi. 11, ἐν Χριστῷ ᾿Ιησοῦ. 2. ὁ γὰρ νόμ:ς] No condemn- Ν an τὸ ζωοποιοῦν. ation—for, &c. Observe (1) the Same contrast aS In Vil. 9, IT, 17, 20, 25, between the ἐγώ and the ἁμαρτία. There is no im- pending κατάκριμα for the man, because there is an accomplished κατάκριμα for the sim (verse 3). (2) The introduction, for the first time, of a third νόμος, that of the Spirit of life. In vi. 22, 23, 25, we had the νόμος of God, with the νοῦς consenting to it, on the one hand; and on the other, the νόμος of sin, acting in the members of the body, prevailing over the vové, leading captive the ἐγώ, practi- cally victorious therefore in the conflict of the life. Here first enters the third combatant, the νόμος of the Divine πνεῦμα, and turns the scale in favour of good. For νόμος in this ex- tended sense, see note on iil, 27, νόμου πίστεως. τοῦ πνεύματος τῆς ζωῆς] The Spirit of (belonging, essential to) the life: that Holy Spirit, whose coming is the communication of eternal life to the soul, Com- pare John vi. 63, τὸ πνεῦμά ἐστιν Hew. (Sia πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ, And for the form of expression, (1) John xiv. 17, τὸ πνεῦμα τῆς ἀληθείας. xv. 20. xvi. ἘΦ ΘΟ Cor. a 3> τὸ αὐτὸ πνεῦμα τῆς πί- στεως. Eph. i. 13, τῷ πκιεύματι 148 ΠΡῸΣ ΡΩΜΑΙΟΥ͂Σ. lt wn / \ “-“- Υ͂ Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου 8 τῆς ἁμαρτίας καὶ TOU θανατου. \ A V7 ; TO γὰρ ἀδύνα- ~ , > © 3 7 ὃ \ ~ 7 ς τον τοῦ νόμου, ἐν ᾧ ήσθεένει δια τῆς σαρκὸς, ὁ τῆς ἐπαγγελίας τῷ ἁγίῳ. Heb. X. 29, τὸ πνεῦμα τῆς χάριτος. (2) John vi. 35, 48, ὁ ἄρτος τῆς ζωῆς. Vili. 12, τὸ φῶς τῆς ζωῆς. Acts iii. 15, τὸν δὲ ἀρχηγὸν τῆς ζωῆς x.7.d. Phil. ii. τό, λόγον ζωῆς. iv. 3, ἐν βίβλῳ ζωῆς. James i, 12, τὸν στέφανον τῆς ζωῆς. τ John i. 1, τοῦ λόγου τῆς ζωῆς. Rev. 11. 7, ἐκ τοῦ ξύλου τῆς ζωῆς. 111. 5. xii. 8, SV, Oe ἘΣ ΕΚ ΧΙ. 6, vex ys πηγῆς TOD ὕδατος τῆς ζωῆς. XXil. #4,.17, 19. ἐν Χριστῷ Ἰησοῦ] It might be possible to connect these words closely with ζωῆς (2 Tim. i. 1, ζωῆς τῆς ἐν Χριστῷ Ἰησοῦ) on the principle stated in the note on iv. I, κατὰ σάρκα. But there is no such necessity: they may be taken with ἠλευθέρωσεν. ἠλευθέρωσέν pe] The tense expresses a single past act, and refers to the one marked be- stowal of the Holy Spirit upon him at the great change and turning-point of his life. Com- pare Acts ii. 38, μετανοήσατε, καὶ βαπτισθήτω ἕκαστος Duar... καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος. Eph. i. 13, πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι κιτιλ. For ἐλευθεροῦν see note on vi. 18, ἐλευθερωθέν- τες δέ. τοῦ νόμου τῆς ἁμαρτίας] See Vil. 23. . καὶ τοῦ θανάτου] See vii. 24. 3. τὸ γὰρ ἀδύνατον] J say, liberated me; for, ἄρ. The κατάκρισις of the ἁμαρτία ts the ἐλευθέρωσις of the éyw. (1) The construction undergoes a change in the course of the sentence. For the «impossible thing of the Law, that in which ἐξ was weak through the flesh, God by sending His own Son...leffected ; that ts, He] condemned sin wn the flesh. If the clause τὸ ἀδύνατον τοῦ νό- μου had been an accusative in apposition with the sentence (like τὴν λογικὴν λατρείαν ὑμῶν in ΧΙ]. I, ΟΥ̓ τὸ μαρτύριον καιροῖς ἰδίοις in τ Tim. ii. 6) it would more probably have stood (as there) at the end, not at the beginning. The seeming exception in 2 Cor. Vi. 13, τὴν δὲ αὐτὴν ἀντιμισθίαν x.7.A., may rather illustrate the above interpretation : the same recompense, a recompense in like kind, [give ye; that is,| be en- larged also yourselves. (2) For the phrase τὸ ἀδύνατον τοῦ vo- μου, compare ix. 22, καὶ yvwpt- σαι TO δυνατὸν αὐτοῦ. ἐν ᾧ] Not ὧν that (inasmuch as, because), but simply wm which, referring to to ἀδύνατον above. Thus 1 Pet, i 6, ἐν ᾧ VIL. 149 \ \ ΄σ \ 7, 5 7 Θεὸς τὸν ἑαυτοῦ vioy πέμψας ἐν ὁμοιωματι σαρ- ‘ / \ \ e ’ / \ KOS ἁμαρτίας Kal πέρι αμαρτιᾶς κατέκρινεν THV ἀγαλλιᾶσθε «.7.X. iv. 4, ἐν ᾧ ἕενίζονται κ.τ.λ. ἠσθένει] See note on v. 6, ἀσθενῶν. διὰ τῆς σαρκός] Through (by means of) the flesh. The flesh is the instrument of the weak- ness of the Law to secure obedi- euce. Compare Matt. xxvi. 41, ἢ δὲ σὰρξ ἀσθενής. Also vi. 19, διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν. And see note there on σαρκός. ᾿ς τὸν ἑαυτοῦ υἱόν] The same emphasis is seen In verse 32, Gs γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο K.T.A. πέμψας] Luke xx. 13, τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν. John iv. 34, τὸ θέ- λημα τοῦ πέμψαντός με.. Ve 23, 24, 30, 37, ὃ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν κιτ.λ. Vi. 38, 39) 44. vii. 16, 18, 28, 33. ‘vill. 16, 18, 26, 29. ix. 4. ΧΙ. 44, 45, 49. xiii. 20, ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν πέμψαντά με. XIV. 24. XV. 21. ΧΥ. 5, νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με. ἐν ὁμοιώματι σαρκὸς ἁμαρτίας] In likeness of flesh of sin ; that is, in a body like that of sinful men. See Phil. 11. 7, ἑαυτὸν ἐκέ- νωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος" καὶ σχήματι εὑρεθεὶς ὡς avOpu- wos κιτιλι (1) For ὁμοίωμα see ‘Wis Eke ἐάν Mv by Via εἰ; Reve ier p (2) For the reality of the Incar- nation see i. 3. ix. 5. John 1. 14, 0 λόγος σὰρξ ἐγένετο καὶ Ε ΄ > ε ues ἐσκήνωσεν ἐν ἡμῖν. Vi. SI; 535 54, 55, 56, ἡ σάρξ μου...τὴν σάρκα Tov υἱοῦ τοῦ ἀνθρώπ ου Ktidy ected. 31. daph.-i. τοὶ Col. i. 22, ἐν τῷ σώματι τῆς cap- Kos αὐτοῦ. τ Tim, 11. τό, édave- ρώθη ἐν σαρκί. “Heb. 11. 14, 17, ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν εὐ ὦφειλεν κατὰ πάντα τοῖς ἀδελ- hots ὁμοιωθῆναι κιτιλ. Ve 7, ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῖ, Χ. 20, τοῦτ᾽ ἔστιν, τῆς σαρκὸς avrov: “αὐ Pet) a4, 128. δῖαν τ πὶ 1 John iv. 2, Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα. 2 John 7. (3) For σαρκὸς ἁμαρτίας, flesh of (belonging to, characterized by) sin, see note on Vi. 6, τὸ σῶμα τῆς ἁμαρτίας. καὶ περὶ ἁμαρτίας] Literally, And concerning sin. But the idea is defined by the constant recurrence of the phrase in the Septuagint (more than 50 times in the Book of Leviticus alone) for a sin-offering. See, for ex- ample, Lev. xvi. 5, λήψεται δύο χιμάρους ἐξ αἰγῶν περὶ ἁμαρτίας, καὶ κριὸν ἕνα εἰς ὁλοκαύτωμα. Peabo xl 7 (quoted in Heb. pS 6), ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἤτησας. Heb. x. 18, N 150 ΠΡῸΣ POMAIOZ: ’ “ ’ ͵ \ , ~ 4 ἁμαρτίαν ἐν TH σαρκί, ἵνα TO δικαίωμα Tov ἐ / ΄" ε ~ ~ A \ / νομου πληρωθῇ ἐν ἡμῖν τοῖς μή κατὰ σάρκα 26, ὅπου δὲ ἄφεσις τούτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας... οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία. Xl. II, τὸ αἷμα περὶ ἁμαρτίας κιτιλ. 1 Pet. i. 18, Χριστὸς ἅπαξ περὶ ἁμαρτιῶν κιτιλ. I John ii. 2, καὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέ- ρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. iV. το, καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί] Condemned that sin in that flesh. The articles, τήν, τῇ, refer to the two words combined above, σαρκὸς ἁμαρτίας. God in the incarnation and con- sequent sacrifice of His own Son passed sentence of death upon sin in that very flesh which was ats domain. (1) The idea of κατέκρινεν is not that of censur- ing, marking and branding as sinful, but that of sentencing to death, and leaving as a con- demned criminal awaiting execu- tion. Matt. xxvii. 3, ἰδὼν... ὅτι KxatexpiOn. The obedience of Christ μέχρι θανάτου (Phil. ii. 8) in human flesh was sin’s death-warrant. Henceforth sin might linger out a few days or a few centuries, but it is as a condemned thing, doomed to die. Compare John xii. 31— 33, νῦν κρίσις ἐστὶν τοῦ κόσμου Τούτου νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω" κἀγὼ ἐὰν ὑψωθῶ κιτιλ, The same result is figuratively described in Rev. xii. 5—12, in connexion with the completion of Christ’s work by Ascension. (2) For ἐν τῇ σαρκί (the human body of Christ as the place and scene of the discomfiture of sin) compare Eph. Fo 5; τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ. “καταργήσας. Col. 1. 20, εἰρηνοποιήσας διὰ τοῦ aipa- TOS a σταυροῦ αὐτοῦ, il. I5, ἐδειγμάτισεν. ἐν παρρησίᾳ θριαμ- βεύσας αὐτοὺς ἐν αὐτῷ. 4. ἵνα τὸ δικαίωμα] The con- demnation of sin in the flesh, the sentence of death passed upon it in the human body of Christ, had this object; that the requirement of the Law might be fulfilled in us who walk not according to flesh but according to spirit. That we, who could not obey the Law in the strength of a fallen nature, might have grace to obey it in the strength of redemption and of the Spirit. Gal. v. 16, λέγω δέ, πνεύματι περιπατεῖτε Kal ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. δικαίωμα] See notes on i. 32, δικαίωμα. li. 26, τὰ δικαιώματα τοῦ νόμου. πληρωθῇ] xi. 8, νόμον πε- πλήρωκεν,. Gal, v. 14, 0 yap Tas νόμος ἐν évi λόγῳ πεπλήρωται KT.A, ὙΓΕΕΟΝ, 5: an a 5 \ \ ~ d περιπατουσιν ἀλλα κατα πνευμα. 151 \ οἱ yap κατὰ 5 / af \ ~ \ ~ ε \ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατα] According to, by the rule and law of, ἄς. See notes on il. 5, 7, κατά... καθ᾽ ὑπομονήν." κατὰ σάρκα...κατὰ πνεῦμα) Here first comes into view that contrast between σάρξ and πνεῦμα, Which forms the subject both of the following verses, and of a corresponding passage in the (earlier) Epistle to the Gala- tians(v. τό, &c.). As σάρξ here, so elsewhere ψυχή (ψυχικός) is made the opposite of πνεῦμα (πνευμα- τικός). See τ Cor. ii. 14, ὥς. ψυχικὸς δὲ ἄνθρωπος ov δέχεται... 0 δὲ πνευματικὸς κιτιλ. The full division is threefold: as in 1 Thess. v. 23, τὸ πνεῦμα καὶ ἢ ψυχὴ καὶ τὸ σῶμα. But here σάρξ, as elsewhere ψυχή, may be said to include both σῶμα and ψυχή, the body with its appe- tites, and the natural soul with its capacities of all kinds for the life. of this world; while πνεῦμα, in St Paul’s usage, seems to have place only in the Chris- tian, and to denote the renewed soul, the immaterial part of man as quickened and elevated by receiving into it the Holy Spirit of God. Thus although σάρξ and πνεῦμα, when set in contrast with each other, retain their proper meaning as ex- pressive of man’s twofold con- stitution in matter and spirit, yet in every place the. presence and work of the Divine Spirit is implied in St Paul’s use of the word πνεῦμα, even where it is not directly expressed. περιπατοῦσιν] See note on Vi. 4, περιπατήσωμεν. 5. οἱ γὰρ κατὰ σάρκα] I say, not κατὰ σάρκα but κατὰ πνεῦμα. For, ἄς. Thereis a broad line of distinction between the two ; proved by this—by the evidence of their habitual thought and JSeeling. oi γ. κι σ. ὄντες] They who exist according to flesh have the things of that flesh for their sen- tument. They who have only the carnal existence can have only the carnal mind. Compare John li. 6, τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, Kal τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμα ἐστιν. φρονοῦσιν] The verb: φρο- νεῖν, to exercise mind (φρήν), is used (1) absolutely: as (a) to think or care, 2 Mace. xiv. 8, ὑπὲρ τῶν ἀνηκόντων τῷ βασιλεῖ γνησίως φρονῶν. Phil, iv. το, ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν" ἐφ᾽ ᾧ καὶ ἐφρονεῖτε κιτ.λ. (8) to be in one’s mind, of sound mind, sensible, wise (compare φρόνησις, φρόνι- pos); Deut. xxxii. 29, LXx. οὐκ ἐφρόνησαν συνιέναι. Psalm xciv. 8, καὶ μωροί, ποτὲ φρονή- cate (qu. πότε φρονήσετε]; Isai. xliv.. 18, 28, οὐκ ἔγνωσαν φρονῆ- N2 152 ΠΡΟΣ ό κατα πνεῦμα τα τοῦ πνεύματος. ΡΩΜΑΙΟΥ͂Σ. τὸ γὰρ φρό- ΄σ \ ie \ \ ΙΝ “-- νήημα τῆς σαρκὸς θάνατος, To δὲ φρόνημα τοῦ , Ἁ | 3 4 7 πνεύματος ζωὴ καὶ εἰρήνη. διότι τὸ φρόνημα ΄σ \ A 9 is ~ \ i o τῆς σαρκὸς ἔχθρα εἰς Θεὸν: τῷ yap νόμῳ τοῦ oo > A ὃ Θεοῦ οὐχ ὑποτασσεται" OaL.. (y) to have thoughts of oneself, to be proud; Zech. ix. 2, διότι ἐφρόνησαν σφόδρα. (2) With an accusative: (a) to have for one’s mind, to be minded thus or thus, to think and feel this or that, &c. as here and xu. τύ, TO αὐτὸ εἰς ἀλλήλους φρονοῦντες, μὴ τὰ ὑψηλὰ φρονοῦντες. XV. 5. 1 Macc, x. 20, καὶ φρονεῖν τὰ ἡμῶν, καὶ συντηρεῖν φιλίαν πρὸς ἡμᾶς. 2 Macc. ix. 12, καὶ μὴ θνητὸν ὄντα ἰσόθεα φρονεῖν. Xiv. 26. Matt. xvi. 23, οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων. Mark viii. 33. Acts xxviii. 22, ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι a φρονεῖς. 2 Cor. xiii. 11. Gal. v.10. Phil. i. 7, τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν. 1]. 2, 5, ἵνα τὸ αὐτὸ φρονῆτε...τὸ ἕν φρονοῦν- τες...τοῦτο φρονεῖτε ἐν ὑμῖν. ll, 15, 19, οἱ τὰ ἐπίγεια φρο- νοῦντες. lv. 2. Οὐ]. ili. 2, τὰ ἄνω φρονεῖτε κιτιλ. (8) to mind or regard: Rom, xiv. 6, ὁ φρονῶν τὴν ἡμέραν Kupiw φρονεῖ x.7.A. 6. τὸ γάρ] A wide and serious difference: for, &e. TO φρόνημα τῆς σαρκός...τοῦ πνεύματος] Lhe mindedness of the flesh...of the spirit. The having the flesh (or the spirit) 4 A \ if € οὐδὲ yap δύναται. οἱ «ὁ λέγων Κύρῳ φρονεῖν κιτιλ. for one’s mind. The state of those who τὰ τῆς σαρκὸς (or τὰ τοῦ πνεύματος) φρονοῖσιν. Else- where φρόνημα means (1) thought, purpose, intention; see verse 27, τί TO φρόνημα τοῦ πνεύματος. 2 Macc. ΧΙ]. 9, τοῖς δὲ φρονή- μασιν ὁ βασιλεὺς βεβαρβαρωμέ- νος ἤρχετο κιτιλ. (2) disposition, spirit: 2 Mace. vil. 21, γενναίῳ πεπληρωμένη φρονήματι. a 7. διότι)] A worldly mind must be death; because it is a state of enmity towards God. They who hate God, the Lord of their life, must perish. ἔχθρα εἰς Θεόν] Compare v. 10, εἰ γὰρ ἐχθροὶ ὄντες κατηλλά- γημεν τῷ Θεῷ κιτιλ, Isai, [Χ11]. 1ο, LXX. καὶ ἐστράφη αὐτοῖς εἰς ἔχθραν, καὶ αὐτὸς ἐπολέμησεν av- τούς. Eph. ii. 16, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ: James iv. 4, οὐκ οἴδατε ὅτι ἡ φιλία τοῦ κόσμου ἔχθρα τοῦ Θεοῦ ἐστίν; See note on V. I, ἐκ “πίστεως εἰρήνην. ἈΠῸ γὰρ δύναται] See once again the argument of Vil. ye 8. ot δὲ ἐν σαρκὶ ὄντες} See note on vii. 5; ὅτε yap ἦμεν. They who are in flesh; contained within flesh as the limit and horizon of their being. ° VERE 6—10. 153 \ 9 \ Sf an 5. fF 9 7 δὲ ἐν σαρκὲ ὄντες Θεῴ ἀρέσαι οὐ δύνανται. ς ~ \ 3 3 Nee 4 > \ 3 ’ ὑμεῖς δέ: οὐκ ἐστε EV σαρκί, ἀλλὰ ἐν πνεύματι, 9 yf ΄ ΄σ΄ 3 ~ ~ εἴπερ πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ TES a -“- ao - πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἐστὶν αὐ- val > A A 5 ε ~ A A ~ τοῦ. εἰ δὲ Χριστὸς ἐν ὑμῖν, TO μὲν σῶμα νεκρὸν 10 Θεῷ ἀρέσαι] Num. xxiii. 27, 1ΧΧ. εἰ ἀρέσει τῷ Θεῷ. Psalm lxix. 31, καὶ ἀρέσει TO Θεῷ ὑπὲρ μόσχον νέον. Mal. iii. 4, καὶ ἀρέσει τῷ Κυρίῳ θυσία ᾿Ιούδα καὶ Ἱερουσαλήμ. τ Thess. ii. 15, καὶ Θεῷ py ἀρεσκόντων. iv. 1, τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν Θεῴ. ; 9. οὐκ ἐστὲ ἐν σαρκί], See again Vil. 5, 6, ὅτε γὰρ ἦμεν ἐν τῇ “σαρκί.. «νυνὶ δὲ... «ἀποθανόντες -ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος. εἴπερ πνεῦμα Θεοῦ] 7 is the possession of the Holy Spirit which transfers ὦ man from being ἐν σαρκί to being ἐν πνεύ- ματι. πνεῦμα Θεοῦ. ..πνεῦμα Χριστοῦ] The absence of the article lays the stress on the quality: such a thing as, such a Person as, God’s Holy Spirit. (1) For the absence of the article, see note on v. 5; dua πνεύματος ἁγίου. (2) Observe the variety of ex- pression: Spirit of God, Spirit of Christ, Christ in you (verse 10). The key is found in John xiv. 16, ἄς. Kayo ἐρωτήσω τὸν Πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν... ἔρχομαι πρὸς ὑμᾶς ..OTL ἐγὼ ἐν τῷ Πατρί μου, καὶ ὑμεῖς ἐν ἐμοί, καγὼ ἐν ὑμῖν. XY. 26, ἃ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρός. xvi. 7, ke. οἰκεῖ ἐν ὑμῖν] See note on vii. 17, ἡ οἰκοῦσα ἐν ἐμοί. 10. Χριστὸς ἐν ὑμῖν] Gal. ll. 20, ζῇ δὲ ἐ ἐν ἐμοὶ Χριστός. iv. 19, μέχρις οὗ μορφωθῇ Χριστὸς ἐ ἐν ὑμῖν. Col; ii 27, Χριστὸς ἐ ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης. iil. 4, ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν [or ὑμῶν} τὸ μὲν σῶμα νεκρόν] Seevi. 11, &e. λογίζεσθε € ἑαυτοὺς νεκροὺς μὲν τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ Θεῷ ἐν Χριστῷ Ἰησοῦ. Gal. v. 24, οἱ δὲ τοῦ Χριστοῦ ᾿Ιησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις. Col. iii. 3, ἀπεθάνετε γάρ, καὶ 9 ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. The body, with its pas- sions and lusts, is a dead thing, treated by the Christian as though it were already lifeless, because of sin; because death is the doom of sin, and because the Christian, united to Christ crucified and risen, anticipates that sentence, and regards him- self as having already died and risen again, On the other hand, 154 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 2 . ἜΣ ΩΝ ΄ NE aes \ \ , διὰ ἁμαρτίαν, To δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 3 \ \ ΄σ σ΄. , \ a 9 11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος Tov Ἰησοῦν ἐκ = > = 3 = ς / νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας Χριστὸν ἐκ νε- ~ 7 \ \ A 7 = κρῶν ζωοποιήσει καὶ Ta θνητὰ σώματα ὑμῶν \ n> a ΄σ ~ 3 ΄ διὰ τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ὑμῖν. 11. Or omit τόν. the spirit, the renewed soul, is life, all vigour and energy, e- cause of righteousness ; because of that forgiveness and accept- ancethrough Christ, which brings it into union with God the source of life. 11. εἰ δὲ τό] And although in this life the body is unrenewed, and therefore to be treated by the Christian as if it were already laid aside in death (see verse το), yet its turn also shall come: He who raised Christ from the grave shall in due time raise us. And thus that Redemption which began here with the regeneration of the soul, shall have tts consumma- tion hereafter in the resurrection of the body. For ζωοποιεῖν see note on iv. 17, Tov ζωοποιοῦντος τοὺς νεκρούς. And for the con- nexion here implied between the Resurrection of Christ and that of His people, see I Cor. vi. I 4, ὁ δὲ Θεὸς καὶ τὸν Κύριον ἤγειρεν καὶ ἡμᾶς ἐξεγερεῖ διὰ τῆς δυνάμεως αὐτοῦ. XV. 20, 23; ἀπαρχὴ Χρι- στός, ἔπειτα οἱ τοῦ Χριστοῦ K.T.A. 2 Cor. iv. 14, ὃ ἐγείρας τὸν [κύριον] Ἰησοῦν. καὶ ἡμᾶς σὺν Ἰησοῦ ἐγε- Or τοῦ ἐνοικοῦντος a. πνεύματος. pet κιτ.λ, Phil. lil. 21. 1 Thess. iv. 14; εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ Θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἀξει σὺν αὐτῷ. διὰ τὸ] Because of, owing to: whether the principal refer- ence be (1) to the ennobling and consecrating effect of the indwell- - ing of the Holy Spirit in the human body (as in 1 Cor. vi. 10, τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ), from which the future redemption and immortality of the body might reasonably be inferred: or (2) to the omnt- potence of the Holy Spirit in actually working the miracle of the Resurrection itself: see Ezek. xxxvii. 9, LXX. ἐλθέ, τὸ πνεῦμα, Kal ἐμφύσησον εἰς τοὺς νεκροὺς τούτους, καὶ ζησάτωσαν. Rey. xi. 11, καὶ μετὰ τὰς τρεῖς ἡμέρας καὶ ἥμισυ πνεῦμα ζωῆς ἐκ τοῦ Θεοῦ εἰσῆλθεν αὐτοῖς, καὶ ἔστησαν ἐπὶ τοὺς πόδας αὐτῶν x.7.A. If the alternative reading, διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύμα- τος, be adopted, this agency of the Holy Spirit (through, by WIRES ar 24. 155 sy ? / > Ῥ 3 ὲ ~ Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμὲν οὐ TH το é ΄. / ~ σαρκὶ TOU κατὰ σάρκα ζῆν. 3 \ \ [4 εἰ yap κατὰ σαρκα 13 ~ / > / > δὲ Vg \ Gite, μέλλετε ἀποθνήσκειν" εἰ δὲ πνεύματι Tas 7] ~ 7 θ ΄σι 7] θ .« πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε. ὅσοι 14 ‘ 7 - of Ses Se. Ἢ an yap πνεύματι Θεοῦ ἀγονται, οὗτοι viot Θεοῦ > \ > / ~ 7 , εἰσίν. ov yap ἐλάβετε πνεῦμα δουλείας πάλιν 15 means of ) is expressly asserted. 12. ὀφειλέται ἐσμέν] We are under an obligation to; tt has a clam upon us. See i. 14, “Ἕλλησιν τε καὶ βαρβαροις...ὀφει- λέτης εἰμί. Here the position of ov suggests the suppressed clause, ἀλλὰ τῷ πνεύματι. Something has a claim upon us—but what ? Not the flesh, but the spirit. τοῦ κ. o. ζῆν] Lor the purpose of living; that we should live. See note on i. 24, τοῦ ἀτιμάζε- σθαι. Compare also vi. 6, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ. Luke 1. 79, τοῦ κατευθῦναι τοὺς πόδας ἡμῶν. 11. 24; καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον. ΧΧΊ]. a1, ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι. Ἐπ εἰ γὰρ, K. σ. ζῆτε) Gal. vi. 8, ὅτι ὁ “σπείρων εἰς τὴν oap- κα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν" ὁ δὲ σπείρων εἰς τὸ πνεῦ- μὰ ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον. πνεύματι] By (the instrumen- tality of) spirit. The πνεῦμα is the soul as quickened and inha- bited by the Holy Spirit (see note on verse 4, κατὰ σάρκα... κατὰ πνεῦμα). What is done there- fore by the πνεῦμα is done by the agency of the Holy Spirit: the difference is but one of ex- pression, τὰς πράξεις τ. o.| Col. iii. 9, ἀπεκδυσάμενοι τὸν παλαιὸν avOpw- Tov σὺν ταῖς πράξεσιν αὐτοῦ. Compare Acts xix. 18, ἐξομολο- γούμενοι Kat ἀναγγέλλοντες τὰς πράξεις αὐτῶν. θανατοῦτε] See note on vii. 4, ἐθανατώθητε TO νόμῳ. 14. ὅσοι γάρ] In confirma- tion of ζήσεσθες Sons of God must be immortal. πνεύματι Θεοῦ] For the ab- sence of the article, see note on VA 55 διὰ πνεύματος ἁγίου. πνεύματι Θ. ἄγονται] For the construction, compare Gal. v. 18, εἰ δὲ πνεύματι ἄγεσθε. 2 Tim. iii. 6, ἀγόμενα ἐπιθυμίαις ποικί- λαις. υἱοὶ Θεοῦ] See verse 19. ix. 26 (from Hos. i. 10, LXX.), éxet κληθήσονται viol Θεοῦ ζῶντος. 2 Cor. vi. 18. Gal. ili. 26, πάν- τες yap viot Θεοῦ ἐστέ κ.τ.λ. ΤΗ- οὐ γάρ] Ἑ SAY, SONS ; for, &e. ἐλάβετε] The spirit which you received (on becoming Christians) was one not of slaves, but of 150 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 9 ΓΑ > A , ~ e [4 εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν 16 κράζομεν, ᾿Αββᾶ, \ \ ΄σ ἢ ὁ πατήρ. αὐτὸ TO πνεῦμα ~ ΄σ 7 ~~ ~ “ 4 ’ συνμαρτυρεῖ τῷ πνεύματι ἡμῶν OTL ἐσμεν τέκνα 17 Θεοῦ. 3 \ , \ , , εἰ δὲ τέκνα, Kal κληρονόμοι: κληρονόμοι Ἂ e \ lant > μὲν Θεοῦ, συνκληρονόμοι δὲ Χριστοῦ: εἴπερ συν- / e/ \ a πάσχομεν, ἵνα καὶ συνδοξασθώμεν. adopted sons. See Gal. iv. 6, 7, ὅτι δέ ἐστε viol, ἐξαπέστειλεν ὁ Θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν... ὥστε οὐκέτι εἰ δοῦλος, ἀλλὰ υἱός. δουλείας πάλιν] ἀρ. iv. 24, δύο διαθῆκαι, μία μὲν...εἰς δου- λείαν γεννῶσα. Υ. ay καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε. Heb. il. 15, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας. υἱοθεσίας] From the classical phrase υἱὸν τίθεσθαι (θετὸς vids) comes the compound form vio- Gecia, adoption, here, and in verse 23, and ix. 4 (where see note). Also Gal. iv. 5, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. ἜΡΗ. 1. s, προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ ᾿Ιησοῦ Χριστοῦ εἰς αὐτόν. Com- pare John 1. 12, ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. ; ἐν ᾧ] In which, (Spirit of adoption), as the containing or enveloping presence, Compare ix. I, ἐν πνεύματι ἁγίῳ. xiv. τῇ. Xv. 16. 1 Clon. WAN) ) x11) 3, 9, 13, ἐν πνεύματι Θεοῦ λαλών... ἐν τῷ αὐτῷ πνεύματι...ἐν ἑνὶ πνεύ- ματι κιτ. λ, ἐν ᾧ κράζομεν] Gal. ἦν. 6; τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ. κρᾶζον, ABBa, ὁ πατήρ. κράξομεν]) ix. 27, Ἡσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ. John Vil. 37, εἱστήκει ὁ Ingots καὶ ἔκραξεν λέγων. ΧΙ]. 44. Gal. iv. 6. ᾿Αββᾶ] Mark xiv. 36, καὶ ἔλε- γεν, ABBG, ὃ πατήρ, πάντα δυνατά aot. Gal. iv. 6. 16. αὐτὸ τὸ πνεῦμα] The very πνεῦμα Θεοῦ (verse 14), the very πνεῦμα υἱοθεσίας (verse 15), 7¢- ceived by us as Christians, bears thus a concurrent testimony with that of our own πνεῦμα to the fact of owr sonship. συνμαρτυρεῖ] See note on 11, 15, συνμαρτυρούσης. 17. εἰ δὲ τέκνα] And sonship amples heirship. God has an inheritance for us, in which we partake with Christ. Share His sufferings, and you shall share His glory. Gal. iv. 7, οὐκέτι εἶ δοῦλος ἀλλὰ vids’ εἰ δὲ υἱός, Kal κληρονόμος. κληρονόμοι μὲν Θεοῦ] Else- where the genitive after κληρο- VITL. τό---το. 157 Aoyitoua yao ὅτι οὐκ ἄξια τὰ παθήματα 18 γίζομαι γὰρ μ ΄σ ΄σ ~ \ \ f ὃ iv a2 3 τοῦ νῦν καιροῦ πρὸς THY μελλουσαν ὁοξαν ἀπο- καλυφθῆναι εἰς ἡμάς. ἡ γὰρ ἀποκαραδοκία τῆς 19 \ 3 / σ en ΄: ex κτίσεως THY ἀποκαλυψιν τῶν υἱών τοῦ Θεοῦ νόμος is that of the thang : RY. T3, κόσμου. Heb. i. 2, πάντων. v1. 17, τῆς ἐπαγγελίας. χΙ. 7, τῆς κατὰ πίστιν δικαιοσύνης. James li. 5, τῆς βασιλείας κιτιλ. Here of the wperson; God's heirs, Christ’s coheirs. συνκληρονόμοι] The word oc- curs also in Eph. ii. 6, εἶναι τὰ ἔθνη συνκληρονόμα. Heb. xi. 9, τῶν συνκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς. τ Pet. ill. 7, ὡς καὶ συνκληρονόμοις χάριτος ζωῆς. συνκλ. Χριστοῦ] Rev. ili. 21, δώσω αὐτῷ καθίσαι per ἐμοῦ ἐν τῷ θρόνῳ μου κ.τ.λ. εἴπερ ovvracxopev| 2 Tim. li. 11, 12, εἰ yap συναπεθάνομεν, καὶ συνζήσομεν᾽" εἰ ὑπομένομεν, καὶ συνβασιλεύσομεν. συνπάσχομεν] I Cor, -xii.. 26, συνπάσχει πάντα τὰ μέλη. 18. λογίζομαι γάρ] And well may we—it is worth our while to submit to this condition—for, το. οὐκ ἄξια.. πρός] Not worthy (of thought or mention) im re- gard to, im comparison with. rediquara See note on Vii. 5, τὰ παθήματα τῶν ἁμαρτιῶν. τοῦ νῦν καιροῦ] Mark x. 30, νῦν ἐν τῷ καιρῷ τούτῳ, Opposed to ἐν τῷ αἰῶνι τῷ ἐρχομένῳ. Luke XVill. 30. τὴν μέλλουσαν δ. ἀ.] τ Pet. V. I, ὁ καὶ τῆς μελλούσης ἀποκα- λύπτεσθαι δόξης κοινωνός. The order here is as in Gal. ill. 23, εἰς τὴν μέλλουσαν πίστιν ἀποκα- λυφθῆναι. ἀποκαλυφθῆναι] See note on 1. 17; ἀποκαλύπτεται. εἰς ἡμάς] ποῦ ἡμῖν, as though we should only see the glory spoken of, but so as to reach, affect, come upon us. a, Ἔ γάρ] The whole crea- tion, even in its irrational (ff not inanimate) portion, gies signs as of expectation, of long- ing, of a sense of want and vm- perfection, to be satisfied only in those times of refreshing (καιροὶ ἀναψύξεως, Acts Ul. 19) which shall accompany the pub- lic recognition of the true sons of God. The whole earth, in its present state; the world of nature, so full of imperfection, suffering, and decay—and yet under the government of a per- fect God; seems to indicate, not the need only, but the certainty, of a future restitution of all things (ἀποκαταστάσεως πάντων, Acts iii, 21) when (above all else) the veil which at present hides the true character and des- tiny of God’s servants shall be re- moved (τὴν ἀποκάλυψιν τῶν υἱῶν 158 9 Υ͂ 20 ἀπεκδέχεται. ΠΡῸΣ ῬΩΜΑΙΟΎΣ: σὰ a , τς 7 γῆς TH yap MaTALOTHTL 1] KTLOLS UTTE- 7 ? ε - > \ \ a: ον τ Tayn οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποταξαντα, 3 7 « \ \ / £ 21 ἐπ᾽ ἐλπίδι, OTL Kal αὐτὴ. ἡ κτίσις ἐλευθερωθήσε- 3 \ ΄σ a ~ : | Tal ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευ- τοῦ Θεοῦ), and He will own and bless them as His. See verse 23. amroxapadoxia| From the clas- sical καραδοκεῖν (to watch as with outstretched head) comes the strengthened compound (see note On X. 20, ἀποτολμᾷ) ἀπο- καραδοκεῖν, and the noun ἀπο- kapadoxia, Phil. i. 20, κατὰ τὴν ἀποκαραδοκίαν καὶ ἐλπίδα μου. τῆς κτίσεως] See note on 1, 20, κτίσεως. ἀποκάλυψιν) See ἐν: on 1. 17, ἀποκαλύπτεται. li. 5, ἀπο- καλύψεως. ἀπεκδέχεται] Another exam- ple (see note on ἀποκαραδοκία above) of the strengthening use of ἀπό in composition. See verses 23, 25.1 Cor: i: 7, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Phil. ii. 20, σωτῆρα ἀπεκδεχόμεθα κύριον Tee cow Χριστόν. Heb. ix. 28, ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομέ- νοις εἰς σωτηρίαν. τ Pet, ili. 20, ὅτε ἀπεξεδέχετο ἡ τοῦ Θεοῦ μακρο- θυμία ἐν ἡμέραις Noe. 20. ματαιότητι] Disappoint- ment, frailty, emptiness, nothing- mess. Eccles. 1. 2, ὅσα. LXX. ματαιότης ματαιοτήτων, εἶπεν ὁ ἐκκλησιαστής, ματαιότης ματαιο- τήτων, τὰ πάντα ματαιότης. The whole book of Keclesiastes is a commentary upon this verse. Thus Psalm xxxix. 5, πλὴν τὰ σύμπαντα ματαιότης, πᾶς av- θρωπος ζῶν. cxliv. 4, ἄνθρωπος ματαιότητι ὡμοιώθη" αἱ ἡμέραι αὐτοῦ ὡσεὶ σκιὰ παράγουσιν. Tit. lil, 9, ἀνωφελεῖς καὶ μάταιοι. οὐχ ἑκοῦσα] Vot by any choice or act of its own, but owing to the appointment of Him who for man’s sin inflicted that subjuga- tion to the power of corruption and of decay ; a subjugation, how- ever, not destined to be final, but brightened by the hope of a future restoration. The Fall of man involved the inferior creation also in its consequences: the new heavens and new earth will bring with them the reversal of that derived doom. 2 Pet. τι. ὦ 35" καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιο- σύνη κατοικεῖ. Rey. xxi. 11. 21. αὐτὴ ἡ κτίσις] The con- trast which follows in verse 23, ἀλλὰ καὶ αὐτοί, x.7.., seems to show that the term κτίσις (here and in verses 19, 20, 22) predo- minantly denotes the inferior, the irrational, creation, so wide- ly affected by man’s conduct and condition. See note on verse 19. τῆς δουλείας τῆς φθορᾶς} The VIII. 20—23. 159 , “ "ἢ “- , a “- 7 θερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. οἴδαμεν 22 \ 4 ~ / / \ yap ὅτι πᾶσα ἡ κτίσις συνστενάζει Kal συνωδί- sf Te. - > Ἁ / > \ \ > Ι νει ἄχρι τοῦ νῦν" οὐ μόνον δέ, ἀλλὰ καὶ αὐτοί, 23 \ 5 ᾿ A 4 ᾽ ε ΄- THY ἀπαρχὴν TOU πνεύματος EXOVTES, NMELS Kal 3 bee ε ΄σ / e / 3 αὐτοὶ ἐν ἑαυτοῖς στεναζομεν, νυἱοθεσίαν ἀπεκδε- 23. Or omit ἡμεῖς. slavery of (belonging to, arising Srom) the corruption, that is, that state of general decay and ruin which was: brought in by man’s sin, and which lays a yoke of servitude upon man’s whole world. For δουλείας see Heb. 11, 15, ἔνοχοι ἦσαν δουλείας. τὴν ἐλευθερίαν τῆς δόξης] The liberty of (belonging to, connected with) the glory (the manifested perfection) of the children of God. That ἀποκάλυψις τῶν υἱῶν τοῦ Θεοῦ (verse 19) shall bring with it a condition of liberty to the toiling and suffering world. 22. συνωδίνει] The figure im- plies not only suffering (Rev. Rll. 2, κράζει ὠδίνουσα καὶ βα- σανιζομένη τεκεῖν), but suffering wm hope of a joy to come. See John Xvi. 21, ἢ γυνὴ ὅταν τίκτῃ λύπην ἔχει.. «ὅταν δὲ γεννήσῃ τὸ παιδίον οὐκέτι μνημονεύει τῆς θλίψ- ews κιτ.λ. ἄχρι τοῦ νῦν] Phil. i. 5. 23. οὗ μόνον δέ] That is, ἡ Κτισις, τὴν ἀπαρχὴν τοῦ πν. The first fruits consisting of the Spirit. The possession of the Holy Spirit is utself the first-fruits of our future inheritance. It is of the nature of the glory that shall be revealed. Thus 2 Cor. i. 22. V. 5, δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος" explained by Eph. i. 13, 14, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ὅς [or δ] ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν εἰς ἀπολύτρωσιν τῆς περι- ποιήσεως. For ἀπαρχή see (for example) Lev. xxiii. 10, LXx. καὶ οἴσετε δράγματα ἀπαρχὴν τοῦ θερισμοῦ ὑμῶν πρὸς τὸν ἱερέα. Rom. xi. 16. xvi. 5. 1 Cor. xv. 20, 23) )XVL. 15. James i, 18. Rev. xiv. 4. στενάζομεν....τοῦ σ. ἡ.] 2 Cor. V. 2, 4, ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες... καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενά- ζομεν Bapovpevor...iva καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. Compare I Cor. xv. 53, δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθα- νασίαν. υἱοθεσίαν] That is, the mant- Jestation of our adoption (see verse 19) by resurrection. It was so with Christ Himself: see 1, 4, Tod ὁρισθέντος υἱοῦ Θεοῦ 160 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. , \ 4 ~ , ~ NOMEVOL, τὴν ὡπολυτρωσιν TOV σώματος ἡμῶν. 54 τῇ γὰρ ἐλπίδι ἐσώθημεν: ἐλπὶς δὲ βλεπομένη ἐ lA e\ \ / ’ \ οὐκ ἔστιν ἐλπίς: ὃ γὰρ βλέπει TIS, τί Kal ἐλ- 25 πίζει; εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι’ ὑπο- μονῆς ἀπεκδεχόμεθα. 26 24. Or BX., τίς ἐλπ. ..e€ ἀναστάσεως νεκρῶν. Hence in Acts xiii. 32, 33, ἀναστήσας Ἰησοῦν, ws καὶ... γέγραπται, Yios μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. The adoption itself is not future: Gal. iv. 5, 6, ἵνα τὴν vio- θεσίαν ἀπολάβωμεν" ὅτι δέ ἐστε υἱοί K.T.A. τὴν ἀπ. τοῦ σώματος] Called in Eph. 1. 14 the ἀπολύτρωσις τῆς περιποιήσεως, the redemption of the acquisition; that is, the Jinal recovery (by resurrection of the body) of that which God has already made His own by the gift of His Son. The spiritual redemption 1 15 already ours, Eph. 1, 7, ἐν ᾧ “ἔχομεν τὴν “ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων. See note on lil. 24, ἀπολυτρώσεως. 24. τῇ γὰρ ἐλπίδι] A rea- son for στενάζομεν ἀπεκδεχόμενοι above. Jt was by that hope (of a glory to be revealed) that we were saved. Our salvation, re- garded as a single past act (ἐσώ- θημενῚ, was apprehended, not by an exercise of sight, but of that , \ A ~ , Ὡσαύτως δὲ Kal TO πνεῦμα συναντιλαμβα- Or omit καί. Faith in things future, which is the very essence of hope. Eph, il. 8, τῇ τῇ yap ᾿Χάριτί ἐστε σε- σωσμένοι διὰ τῆς πίστεως. For ἐσώθημεν, See note on Vv. 9, σω- θησόμεθα. ἐλπὶς δέ] An object of hope: as in Gal. v. 5, ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα, Col. 1, 27, Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης. τ Thess. ii. 19, τίς γὰρ ἡμῶν ἐλπίς...ἢ οὐχὶ καὶ ὑμεῖς ‘nA, ΣΕ Ἐπ προσδεχόμενοι τὴν μακαρίαν ἐλ- πίδα K.T.A, βλεπομένη]. 2 Cor. iv. 18, μὴ σκοπούντων ἡμῶν τὰ βλεπό- μενα κ.τ.λ. 28. 908 ὑπομονῆς] See note on ii. 27, διὰ γράμματος. 26. ὡσαύτως δέ] And, as hope, so also the Spirit helps us. συναντιλαμβάνεται] As λαμ- βάνεσθαι is to lay hold φῇ, SO av- τιλαμβάνεσθαι (τινός) is to lay hold of over against (on the op- posite side, or im one’s turn) ; whether literally (as in Isai. Ji. 18, LXX. καὶ οὐκ ἦν ὁ ἀντιλαμβα- Ὑ111. 24—27. 161 ΄σ΄ 3 / ε - \ \ / , νεται TH ἀσθενείᾳ ἡμῶν: TO γὰρ τί προσευξώ- \ a of ’ \ \ \ ~ μεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ TO πνεῦ- ’ ~ , / c μα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις" ὁ δὲ 27 26. Or προσευξόμεθα. νόμενος τῆς χειρός σου K.T.A.); OF in the sense of claiming (as, per- haps, 1 Tim. vi. 2, οἱ τῆς evepye- σίας ἀντιλαμβανόμενοι); applying to (as 1 Kings ΙΧ. 9, LXX. καὶ ἀν- τελάβοντο θεῶν ἑτέρων Kai προσε- κύνησαν αὐτοῖς κιτιλ. Micah vi. 6, ἐν τίνι...ἀντιλήψομαι Θεοῦ μου K.7.A.); or helping (as Lev. xxv. 35, LXX. ἐὰν δὲ πένηται ὁ aded- pos σου...ἀντιλήψῃ αὐτοῦ κ.τ.λ. Psalm ili. 5, ὅτι Κύριος ἀντιλή- ψεταί pov. Luke i. 54, ἀντελά- βετο Ἰσραὴλ παιδὸς αὐτοῦ. Acts XX. 35, δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων). And συναντιλαμ- βάνεσθαι (τινί) is to lay hold of (a burden or the like) together pee (a person), and so to assist ; here (τῇ ἀσθενείᾳ ἡμῶν), ar Exod. xviil. 22, LXX. καὶ συναν- i τιλήψονταί σοι. Psalm lxxxviil. 21, 7 yap χείρ μου συναντιλήψεται αὐτῷ. Luke x. 40, εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. In Num. ΧΙ. 17. 1ΧΧ. the construction is that of the active λαμβάνειν (καὶ συναντιλήψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ). τί προσευξώμεθα] For the mood (expressing must, are to, ὅτ.) compare x. 14, πῶς οὖν ἐπικαλέσωνται we. πιστεύσωσιν .... ἀκούσωσιν. ο«κηρύξωσιν. K.T. λ. See also note on Vi. I, ἐπιμένωμεν. καθὸ] This form is found only here, and in 2 Cor. viii. 12 (twice), and 1 Pet. iv. 13. ὑπερεντυγχάνει] The verb ἐν- τυγχάνειν (τινί) is(1) to light upon, to fall in with (2s in 2 Macc. vi. 12, παρακαλῶ οὖν τοὺς ἐντυγχά- γοντας τῇδε τῇ βίβλῳ κιτ.λ, XV. 39); and (2) to converse with, apply to, entreat; whether abso- lutely, or with περί, ὑπέρ, or κατά. Thus verse 34, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν. Xl. 2, ws ἐντυγχάνει τῷ Θεῷ κατὰ Tod Ἰσραήλ. Wisdom Vill. 21, ἐνέτυχον τῷ Κυρίῳ, καὶ ἐδεήθην αὐτοῦ. Xvi. 28, καὶ πρὸς ἀνατολὴν φωτὸς ἐντυγχάνειν σοι. 1 Mace. viii. 32, ἐὰν οὖν ἔτι ἐν- τύχωσι κατὰ σοῦ κιτιλ. Χ, ὅτ, 63, 64, ἐντυχεῖν κατ᾽ αὐτοῦ...τοῦ μηδένα ἐντυγχάνειν κατ᾽ αὐτοῦ περὶ μηδενὸς πράγματος K.T. A. 2 Mace. il. 25. iv. 36. Acts xxv. 24, τοῦτον περὶ οὗ ἅπαν TO πλῆθος τῶν ᾿Ιουδαίων ἐνέτυχόν μοι. Heb. Vil. 25, πάντοτε ζῶν εἰς τὸ ἐντυγ- oe ὑπὲρ αὐτῶν. Hence ἔντευ- ἕξις (entreaty) in τ Tim. 11, τ. iv. 5. The full compound vzeper- χάνειν is found only here. The Holy Spirit makes entreaty to God for us in those unuttered yearnings which the Searcher of hearts recognizes as the breath- ing of His own Spirit, and + 162 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 3 ~ \ , ΩΝ ᾽ὔ \ / ΄ ἐρευνων τας καρδίας οἶδεν τί τὸ φρονημα τοῦ 7 «“ \ \ ᾽ , a. TVEVMATOS, OTL KATA Θεον εντυγχάνει υπὲρ ν΄ 7 Se ~ 9 ~ \ \ 28 ἁγίων. οἴδαμεν δὲ OTL τοῖς ἀγαπῶσιν Tov Θεον ‘fg ~ ε \ 3 3 \ ΄- A σαντα GUVEDYEL O Geos εἰς ἀγαθὸν TOLS KATA 28. Or omit ὁ Θεός. therefore the expression of His own will, στεναγμοῖς] Acts vil. 34. 27. ὁ ἐρευνῶν τὰς κ.] Rev. 11. 23; ὅτι ἐγώ εἰμι ὃ ἐρευνῶν νεφροὺς καὶ καρδίας. τί τὸ φρόνημα τοῦ πν.] That is, τί φρονεῖ τὸ πνεῦμα. In verse 6, τὸ φρόνημα τοῦ πνεύματος has a different sense: see note there. ὅτι κατὰ Θεόν] Because it 2s according to God (in accordance with the mind and will of God) that the Spirit makes entreaty. For κατὰ Θεόν, compare 2 Cor. vii. g—11, ἐλυπήθητε yap κατὰ Θεόν...) yap κατὰ Θεὸν λύπη... τὸ κατὰ Θεὸν λυπηθῆναι. It is nearly equivalent to κατὰ τὸ θέλημα τοῦ Θεοῦ in Gal. 1. 4. τ Pet. iv. 19. 1 John v. 14. 28. οἴδαμεν δέ] Another ground of comfort. All things must issue in good to true Chris- tians: for they are the suljects of a definite and connected series of Diwine acts of favour, commenc- ing in a past eternity, and to be consummated in a future. συνεργεῖ] If ὁ Θεός be the reading, the sense is, God works all things with those who love Hm (cooperates with them in all things), unto good to (for the good of) those who are called, &c. Mark xvi. 20, τοῦ κυρίου συνερ- γοῦντος καὶ τὸν λόγον βεβαιοῦντος. : If ὁ Θεός be omitted, All things cooperate with (aid, help) those who love God, &e. The verb συνεργεῖν occurs also in 1 Esdr. Vll. 2, συνεργοῦντες τοῖς πρεσβυ- τέροις τῶν ᾿Ιουδαίων. τ Mace. ΧΙ. I, ὁ καιρὸς αὐτῷ συνεργεῖ. 1 Cor. xvi. 16, παντὶ τῷ συνερ- γοῦντι kat κοπιῶντι. 2 Cor. vi. I, συνεργοῦντες δὲ καὶ παρακαλοῦμεν k.7.A, James ii, 22, βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις av- τοῦ. It may be doubted whether the words τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν should be regarded as depending upon εἰς ἀγαθόν, or taken in apposition with τοῖς ἀγαπῶσιν τὸν Θεόν above. The former is perhaps the simpler explanation. κατὰ πρόθεσιν] In accordance with a purpose, or deliberate re- solution, on the part of God Himself. For πρόθεσις see notes on 1. 13, προεθέμην, and 111. 25, προέθετο. Add also 2 Mace. iii, 8, τὴν τοῦ βασιλέως πρόθεσιν ἐπι- τελεῖν. κλητοῖς)] _ See. notes on i. 1, > VIII. Va ΄ > προθεσιν κλητοῖς οὖσιν. 6, 7, κλητὸς ἀπόστολος, κλητοὶ Ἰησοῦ, κλητοῖς ἁγίοις. 29, 30. τὰ I say, κατὰ πρό- θεσιν κλητοῖς" because, &c. Every one who is eventually saved can only ascribe his salvation, from the first step to the last, to God’s favour and act. Human merit must be excluded: and this can only be, by tracing back the work far beyond the obedience which evidences, or even the faith which appro- priates, salvation; even to an act of spontaneous favour on the part of that God who foresees and foreordains from eternity all His works. Although there- fore no one has a right to say in this life, J am one of those whom God has absolutely ordain- ed to eternal life; yet with re- gard to himself in the retrospect when he reaches heaven—and even now generally, with respect to those, whosoever they be, who may eventually reach heayen— a Christian will thankfully ac- cept the language here employ- ed. The retrospective character of the whole passage is strong- ly marked by the tense used throughout, even in the last (altogether future) link of the chain, τούτους καὶ ἐδόξασεν. For a parallel passage, somewhat ex- panded, see Eph. 1. 3—14; in which the εὐδοκία τοῦ θελή- ματος αὐτοῦ (verse 5), or the 25, 20: 163 ee ε ᾽ὔ \ OTL OUS προέγνω, Kal 29 πρόθεσις (verse 11), may be said to correspond to zpoéyvw here ; προορίσας (verse 5) is the προ- ὥρισεν of this passage; γνωρί- σας τὸ μυστήριον (verse 9) an- swers to ἐκάλεσεν here; the ade- σις TOV SNA (verse 7) to ἐδικαίωσεν here; and the ἀπο- λύτρωσις THs πέριποιήσεως (Verse 14) to ἐδόξασεν here. Com- pare also 2 Thess. il. 13, 14; where εἵλατο includes the zpo- έγνω and προώρισεν of this pas- sage, and the ἁγιασμὸς πνεύμα- tos takes the place of ἐδικαίωσεν here. Int Pet. i. 1, ἐκλεκτοῖς... κατὰ πρόγνωσιν, the προέγνω of this passage is expressed in its cognate noun, and προώρισεν is replaced by ἐκλεκτοῖς. There is in Scripture no one stereotyped form of statement on this great subject, but an entire harmony in the result, even where terms are varied or interchanged. 29. προέγνω] Foreknew. It may be well to retain this simple rendering of the word. And yet the bare idea of knowing before- hand (as in Wisdom viil. 8 "σημεῖα καὶ Τέρατα προγινώσκει. Xvill. 6, ἐκείνη ἡ νὺξ προεγνώσθη πατράσιν ἡμῶν. Acts Xxvi. 5, προγινώσκον- τές με ἄνωθεν. 2 Pet. iii. 17, προγινώσκοντες φυλάσσεσθε) 15 evidently inadequate to the mys- terious thought here expressed. Mere prescience (on God’s part) of human volition leaves man the 104 ΠΡῸΣ προώρισεν συμμόρφους originator of his own salvation, in utter contradiction to Scrip- ture here and everywhere, That πρόγνωσις Which is made the first step in the spiritual history Seems to express, not indeed so much as predetermination (which would confuse προέγνω with zpo- wpicev), but yet a resting of the mind of God beforehand upon a person with approval (compare Exod. ΧΧΧΙΪ. 12, LXX. οἶδά σέ παρὰ πάντας καὶ χάριν ἔχεις παρ᾽ ἐμοί. Psalm i. 6, γινώσκει Κύριος ὁδὸν δικαίων) Which can only be mentally and doctrinally severed from the second step, προώρισεν. For this use of the Word, see Xi. 2, τὸν λαὸν αὐτοῦ ὃν προέγνω. x Petit 2; ἐκλεκτοῖς.. «κατὰ πρό- γνωσιν ene πατρός. The further and yet stronger sense (/ore- ordained) appears in the two re- maining passages; I Pet. 1. 20, προεγνωσμένου μὲν πρὸ καταβο- λῆς κόσμου, φανερωθέντος δέ k.7.A, Actsii. 23, τοῦτον τῇ ὠρισμένῃ βου- λῇ καὶ προγνώσει τοῦ Θεοῦ ἔκδοτον. mpowpicev| Predetermined, foreordained, marked out before- hand. The second step. The immediate consequence of the πρόγνωσις. For the word, see Acts iv. 28, ποιῆσαι ὅσα ἡ χείρ σου καὶ 7 Βουλή [σου] προώρι- σεν γενέσθαι. 1 Cor, i. 7; Θεοῦ σοφίαν...ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων. Eph. i. 5, 11, προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ ᾿ἸἸησοῦ Χριστοῦ εἰς αὐτὸν ΡΩΜΑΙΟΥ͂Σ. ~ > 7 ΄. ς ΄. τῆς ELKOVOS τοῦ νιοῦ αὖὐ- Ν Ν 3 ’ὔ “ ΄ κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ.. -προορισθέντες κατὰ πρόθε- σιν τοῦ τὰ πάντα ἐνεργοῦντος K.T.A, συμμόρφους τῆς εἰκόνος] That is, as (so as to be) sharers of the JSorm (μορφή) of the sumilitude (εἰκών) of His Son. doubted whether the idea of spi- ritual resemblance is here pre- dominant, as in 2 Cor, ii, 18, ἀνακεκαλυμμέμῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν κιτιλ, Phil. i 10, τοῦ γνῶναι avrov.. ΠΡῸΣ τῷ θανάτῳ αὐτοῦ κ.τ.λ.; or rather that of ‘corporeal like- ness after resurrection, as in Phil. ili, 21, Os μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κιτιλ, (In 1 Cor, xv. 49, the uncertainty of the reading, between φορέσομεν and φορέσω- pev, leaves the sense also uncer- tain, between corporeal and spi- ritual likeness.) Both thoughts may be included: but it is the latter which completes and fuljils the design spoken of. See the next note. For μορφή in this sacred application, see Mark xvi, | 12, ἐφανερώθη ἐν ἑτέρᾳ μορφῇ. Phil. i. 6, 7 ἐν μορφῇ Θεοῦ ὑπάρ- χων. .-μορφὴν δούλου λαβών. And for εἰκών, 2 Cor. iv. 4, τοῦ Χρι- a gt 93% 3. αὶ = nm στοῦ ὅς ἐστιν εἰκὼν TOU Θεοῦ. Col. i. 15, ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου. ii, To, κατ᾽ εἰκόνα τοῦ κτίσαντος αὐτόν. ἢ —————s es ee It may be: 'συμμορφι- a —_—— ὙΠ|:: 30: 165 ~ 3 Α > x , ~ TOU, εἰς TO εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς: οὗς δὲ \ «ἃ > / Aeoev* καὶ ous ἐκαλεσεν, / καίωσεν" = ἕασεν. εἰς τὸ εἶναι αὐτόν] The effect of this predestined conformity of Christians to Christ, now in soul, hereafter in body also, will be, to make Him, in His resurrection glory, as it were the firstborn ~ Son among many brethren, all sharing His likeness and (as τέ ts written) glorified with Him. See Col. tro, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται. ἐν πᾶσιν αὐτὸς πρωτεύων. Rev. i. 5, 0 πρωτό- τοκος τῶν νεκρῶν. For πρωτότο- kos ἴῃ its application to Christ as the Eternal Son, see Col. i. 15, πρωτότοκος πάσης κτίσεως (for the construction, compare John 1, 1, ὅτι πρῶτός pov ἦν). ἐν πολλοῖς ἀδελφοῖς) Heb. il. II, 12, 17, οὐκ ἐπαισχύνεται aded- φοὺς αὐτοὺς καλεῖν... ὅθεν ὠφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιω- θῆναι κ-.τ.λ. 30. ἐκάλεσεν] Summoned, in- vited. The third step. The ac- tual conveyance of the Gospel in- vitation to those who have been already marked out in God’s purpose as heirs of salvation. Compare ix, 2 3» 24, σκεύη ἐλέους ἃ προητοίμασεν εἰς δόξαν, οὗς καὶ ἐκάλεσεν ἡμᾶς κιτιλ. τ Cor. 1. 9; πιστὸς ὁ Θεὸς δι οὗ ἐκλήθητε εἰς κοι- γωνίαν τοῦ υἱοῦ αὐτοῦ κιτ.λ. Gal. i. V.R. ) 7 / \ 3 i TOOWOLGEV, τούτους καὶ εκα- 30 / \ > TOUTOUS Kal ἐδι- A A 29 7 / \ > / ous δὲ ἐδικαίωσεν, τούτους Kal .€00- 15, τό, ore δὲ εὐδόκησεν [o Θεὸς] ὁ ὁ arene με.. καὶ καλέσας διὰ τῆς χάριτος αὐτοῦ ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί κιτιλ. 1 Thess. 11. 12. 2 Thess, ii. 13, 14, εἵλατο ὑμάς ὁ Θεὸς aw ἀρχῆς [or ἀπαρχὴν] εἰς σωτηρίαν....εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίη- σιν δόξης κιτιλ. τ Pet. ii. 9, τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς. V. 1ο. 2 Pet. i. 3. See note on 1, 6, κλητοὶ Ἰησοῦ. ἐδικαίωσεν] The fourth step. The immediate acceptance and forgiveness of those who believe and embrace the Gospel. See note on ii. 13, δικαιωθήσονται. ἐδόξασεν] The jifth and last step. The future recognition of the sons of God, and ‘their ad- mission into glory. For δοξάζειν in its application to God, see note on i. 21, ἐδόξασαν. For its sense here, see note on 11]. 23, τῆς δόξης. Compare also John vi. 39; ὅτι Ἰησοῦς οὔπω ἐδοξά- oy. xii. 16, ore ἐδοξάσθη᾽ Ἰησοῦς. xill. 31. XVil. I, 5, Kal νῦν δόξα- σόν με σύ, Πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ἡ ἢ εἶχον. πρὸ τοῦ τὸν κό- σμον εἶναι παρὰ σοί. Acts ill. 13. For the tense (ἐδόξασεν), 5 see note above on verses 29, 30, ὅτι. O 166 ΠΡΟΣ 31 ΡΩΜΑΙΟΥΣ. 3 rn rt A \ Ti οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ Θεὸς ὑπὲρ ε ~ / abet cue - / Ὁ OIE Coles ? 532 ἡμῶν, Tis Kal’ ἡμῶν; Os γε τοῦ ἰδίον VOU οὐκ 3 ᾽ὔ > Α ε \ ε > / “ὃ εφείσατο, αλλὰ νπὲρ ἡμων παντῶν παρεῦωκεν > / ΄σ \ \ \ ΄σ \ / ~ αὐτὸν, πώς οὐχὶ καὶ συν αὐτῷ τὰ παντα ἡμῖν / / 3 , \ ~~ an 33 χαρισεται; Tis ἐγκαλέσει κατα ἐκλεκτῶν Θεοῦ ; 31. τί οὖν] These things being so; God being thus manifestly engaged, by a whole chain of consecutive interpositions, on the side of us who believe; what have we to fear? MN othing m this life—nothing hereafter. See note on lil. 5, τί ἐροῦμεν; 32. OS γε.. «πῶς οὐχί] For the argument, see V. 10, εἰ γὰρ ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ av- Tov, πολλῷ μάλλον k.T.A. υἱοῦ οὐκ ἐφείσατο] Gen. xxil. 16, LXX. καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι᾽ ἐμέ. Exod. 11. 6, καὶ ἐφείσατο αὐτοῦ ἡ θυγάτηρ Φαραώ. Psalm ᾿ΧχΧυΠ]. 50, οὐκ ἐφείσατο ἀπὸ θανάτου τῶν ψυχῶν αὐτῶν. See ΧΙ. 21. 2 Pet. ll. 4, 5+ παρέδωκεν See note on iv. 25; παρεδόθη. πῶς οὐχὶ kai] The καί be- longs to the whole phrase σὺν αὐτῷ τ. π. ἡ. χαρίσεται. χαρίσεται] 2 Mace. iil. au, 33; διὰ γὰρ αὐτόν σοι κεχάρισται τὸ Siv ὃ Κύριος. ΠῚ 52: οὐδὲ ἐγὼ τὸ πνεῦμα καὶ τὴν OE ὑμῖν ἐχαρισάμην. Luke vii. 21, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέ- πεῖν., Acts lil, 14. Xxv. II, 16. XXVlil. 24, καὶ ἰδοὺ κεχάρισταί σοι ὁ Θεὸς πάντας τοὺς πλέοντας μετὰ σοῦ. 1 Cor. ii. 12, ἵνα εἰ- δῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν. Gal. iii. 18. Phil. i. 29, ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ... πάσχειν. 11. 9, καὶ ἐχαρίσατο av- τῷ τὸ ὄνομα κιτιλι Philem. 22, χαρισθήσομαι ὑμῖν. In an equal remaining number of passages in the New Testament, the sense of freely gwing falls naturally into that of forgiving. 3. ἐγκαλέσει)][ Of the re- gular and full construction, éy- καλεῖν τί τινι, we find several variations, some of them clas- sical, Thus we have ἐγκαλεῖν (1) absolutely, as in Prov. xix. 5, LXX. ὁ δὲ ἐγκαλῶν ἀδίκως οὐ διαφεύξεται. (2) With τι only, as Exod. xxil. 9, περί τε Hoo Xou «καὶ πάσης ἀπωλείας τῆς ἐγκα- ΧΙ ΕΣ K.T.A, (3) With τινί only, as Zech, 1. 4) ot πατέρες ὑμῶν, οἷς ἐνεκάλεσαν αὐτοῖς οἱ προ- φῆται κιτλ. HKeclus. xlvi. 19, | καὶ οὐκ ἐνεκάλεσεν αὐτῷ avOpwros. Acts xix, 38, ἐγκαλείτωσαν ἀλ- λήλοις. ΧΧΙ, 28, τὴν αἰτίαν bu ἣν ἐνεκάλουν αὐτῷ. (4) With τινὶ κατά (rept) τινος, as Wisdom xii, 12, τίς δὲ ἐγκαλέσει σοι κατὰ (con- VIII. 31—34. 167 a \ Θεὸς ὁ δικαιῶν" Tis ὁ κατακρίνων; Χριστὸς ὁ 34 ἀποθανών, μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν, ὃς καί 9 3 ΄:-: ~ ΄σ ral \ 3 A e \ ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ, ὃς καὶ ἐντυγχάνει ὑπερ 34. Or X. Ἰησοῦς. cerning) ἐθνῶν ἀπολωλότων κιτιλ. (5) With κατά τινος, here. (6) With τινά τινος or περί τινος (im- plied in the use of the passive), as in Acts xix. 40, κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σή- μερον. ΧΧΙΪ. 29, ὃν εὗρον ἐγκα- λούμενον περὶ ζητημάτων τοῦ νό- μου αὐτῶν. XXVl. = 7; περὶ παν- των ὧν ἐγκαλοῦμαι ὑπὸ Ἰουδαίων περὶ ἧς ἐλπίδος ἐγκαλοῦμαι ὑπὸ Seesaian, ἐκλεκτῶν Θεοῦ] The absence of the article lays stress upon the quality: such persons as, &c. See note i. 20, ἀπὸ κτίσεως. The exact phrase occurs in Tit. 1. 1, κατὰ πίστιν ἐκλεκτῶν Θεοῦ. In Col. ili. 12, ὡς ἐκλεκτοὶ τοῦ Θεοῦ. In xvi. 13, τὸν ἐκλεκτὸν ἐν κυρίῳ. 2 Tim. il. 10, πάντα ὑπομένω διὰ τοὺς ἐκλεκτούς. In rt Tim. v. 21, Kal τῶν ἐκλεκτῶν ἀγγέλων. In the Gospels and General Epi- stles the word is more frequent, and far more so in the Septua- gint: see, for example, 2 Sam. ΧΧΊ, 6, LXX. Σαούλ, ἐκλεκτοῦ Kv- ρίου. τ Chron. xvi. 13, υἱοὶ Ἰακὼβ ἐκλεκτοὶ αὐτοῦ. Psalm Ixxxix. 4, διεθέμην διαθήκην τοῖς ἐκλεκτοῖς μου. CV. 5, ἐν τῇ χρηστότητι τῶν ἐκλεκτῶν σου. Isai. Ixv. 9, καὶ κληρονομήσουσιν οἵ ἐκλεκτοί μου. The word ἐκλογή (in St Paul’s Epistles) occurs in the sense of Or omit ἐκ νεκρῶν. Or omit the former καί. (1) selection, in ix. I1. Xi. 5, 28. 1 Thess. 1. 4: (2) the selected, in xi. -7. -The verb ἐκλέγεσθαι, in 1 Cor. 1. 27; 28. Eph. L Ay καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ κατα- βολῆς κόσμου. Θεὸς ὁ δικαιῶν] Who shall dare to accuse, when vt is God Himself who acquits? Who is there to condemn, when He who died for us and rose again is no less a Person than Christ the Son of God? Compare Tsai. 1. 7—9, τες; ἔγνων ὅτι οὐ μὴ αἰσχυνθῶ" ὅτι ἐγγίζει ὁ δικαιώσας pe τίς ὃ κρινόμενός μοι; ἀντιστήτω μοι ἅμα" καὶ τίς ὁ κρινόμενός μοι; ἐγγισά- τω μοι. ἰδοὺ Κύριος Κύριος βοη- θήσει μοι" τίς κακώσει με; With a note of interrogation after δικαιῶν and ἡμῶν, the sense be- comes: Who shall accuse? God, who already acquits? Who is there to condemn? Christ, who died, &c.? With an interroga- tion at ἡμῶν only: Who shall accuse? God is our absolver— who is our condemner ? can ἐξ be Christ ? Christ, who died for us, &c.? But the passage in Isaiah, which is evidently in the mind of the Apostle, seems to favour the punctuation adopted in the text above. 34. μᾶλλον δέ] Or rather. Gal. iv. 9, viv δὲ γνόντες 02 168 ΠΡΟΣ 35 ἡμῶν. ΡΩΜΑΙΟΥ͂Σ. πεν / \ CG ἤ ~~ τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγαπῆς τοῦ Χριστοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ 36 λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; καθὼς Θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ. ἐντυγχάνει) See note on verse 26, ὑπερεντυγχάνει. 35. τίς ἡμᾶς] If not im dan- ger of condemnation while we remain Christians, yet may not some one or something sever us jrom Chirist | ? χωρίσει ἀπο] See Fete 39- Wisdom i. 3, σκολιοὶ γὰρ λογι- σμοὶ χωρίζουσιν ἀπὸ Θεοῦ. Matt. xix. 6. Mark x.9. Elsewhere used only in the passive; as Acts a. a.cxvi.: ἀν 2,00 Cee, Vii. 10, 11, 15, γυναῖκα ἀπὸ ἀνδρὸς μὴ ) χωρισθῆναι κιτιλ. Philem. 15. Heb, vii. 26, κεχωρισμένος ἀπὸ TOV ΠΣ ὄχον. θλῖψις ἢ στενοχωρία] See note on il. 9, θλῖψις καὶ στενο- χωρία. The opposite of στενο- χωρία 15 εὐρυχωρία (εὐρύχωρος), which is also used metaphori- cally ; ; asin Psalm xxxi. 8, LXx. οὐ συνέκλεισάς με εἰς χεῖρας ΕΝ θροῦ: ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου, στενοχωρία] Straitness of space, difficulty, painful pres- sure: A stronger word than even θλῖψις" see 2 Cor. ive Ὁ, θλιβό- μενοι ἀλλ᾽ οὐ στενοχωρούμενοι. The opposite of εὐρυχωρία" see Psalm xxxi. 8, Lxx. (quoted in the note above). il;.9,-2 Cor. vi. 4. Xil. το... διωγμός] Prov. xi. 19, LXX. Lam. 111, 19, ἐμνήσθην ἀπὸ πτω- χείας μου καὶ ἐκ διωγμοῦ μου k.T.A. 2 Mace. xii..23., Matt) Ἐπ στ γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον. Mark iv. 17. x. 30, μετὰ διωγμῶν. Acts Vill. τ, ἐγέ- νετο...διωγμὸς μέγας ἐπὶ τὴν ἐκ- κλησίαν τὴν ἐν Ἱεροσολύμοις. ΧΙ]. 50, καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ Βαρνάβαν. 2. Cor. ΣΙ, 10, d10 εὐδοκώ.. «ἐν διωγμοῖς, ἐν στενοχωρίαις, ὑπὲρ Χριστοῦ. 2 Thess. 1. 4, ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχε- σθε. 2 Tim. ili, 11, τοῖς διωγμοῖς, τοῖς παθήμασιν, oid μοι ἐγένετο ..olovs διωγμοὺς ὑπήνεγκα κ.τ.λ. λιμὸς ἢ γυμνότης) Deut. XXvVill, 48, ΙΧΧ. ἐν λιμῷ καὶ ἐν δίψει καὶ ἐν γυμνότητι καὶ ἐν ἐκ- λείψει πάντων. 1 Cor. iv. 11, καὶ πεινῶμεν καὶ διψῶμεν καὶ γυ- μνιτεύομεν κιτιλ, 2 Cor. ΧΙ. 27, ἐν λιμῷ καὶ δίψει...ἐν΄ ψύχει καὶ γυμνότητι. λιμός. ..ἢ μάχαιρα] Isai. li. Ig, ΤΙΙΧ. πτῶμα καὶ “σύντριμμα, λιμὸς καὶ μάχαιρα τίς σε παρα- καλέσει; Jer, V. 12, οὐχ ἥξει ep ἡμᾶς κακά, καὶ μάχαιραν καὶ λιμὸν οὐκ ὀψόμεθα. ἘΠ 12, 13, 15,: 16, ὅτι ἐν μαχαίρᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ ἐγὼ συντελέσω αὐτοὺς KA. . XY. 23 καὶ ὅσοι εἰς ; μάχαι- ραν, εἰς μάχαιραν: καὶ ὅσοι εἰς λιμόν, εἰς λιμόν. VIII. 35—38. f v4 γεγραπται ὅτι . ΕνΝΕΚΕν 109 σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς. \ Colt phe / cee διὰ TOU ἀγαπήσαντος ἡμάς. κίνδυνος] Psalm cxvi. Coe: oa κίνδυνοι ἄδου εὕροσάν με, θλῖψιν καὶ ὀδύνην εὗρον. Ecclus. xxxiv. 12, πλεονάκις ἕως. θανάτου ἐκινδύ- νευσα. I Cor. Xv. 30, τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν; 2 Cor. Ki. 26, κινδύνοις ποταμῶν, κινδύ- νοίς ληστῶν K.T.X. μάχαιρα] Heb. xi. 34, 37» ἔφυγον στόματα paxaipys...... ἐν φόνῳ μαχαίρης ἀπέθανον. 36. καθώς] A quotation (from Psalm xliv. 22, LXX.) to justify the strong expression ἢ μάχαιρα as a possible contingency. θανατούμεθα ὅλην τ. n.| 1 Cor. XV. 31, Kad ἡμέραν ἀποθνήσκω. 2 Cor. iv. 11, ἀεὶ γὰρ ἡμεῖς οἵ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν. xi. 23, ἐν θανάτοις πολλάκις. For θανατοῦν, see note on vii. 4, ἐθανατώθητε τῷ νόμῳ. ἐλογίσθημεν ws| Gen, ΧΧΧΙ. 15, LXX. οὐχ ὡς αἱ ἀλλοτρίαι λε- λογίσμεθα αὐτῷ; Job xli.21 (29), ws καλάμη ἐλογίσθη αὐτῷ σφῦρα. Isai. v. 28, ai ὁπλαὶ τῶν ἵππων αὐτῶν ὡς στερεὰ πέτρα ἐλογίσθη- ϑαν kK.T.X. χχῖχ, 16, οὐχ ὡς ὁ πηλὸς τοῦ κεραμέως ἌἜΨΗΝ ες xl. 18. 1 Cor.iv.1. 2 Cor, X. 2, τοὺς λογιζομένους ἡμᾶς ws κατὰ σάρκα περιπατοῦντας. For a different construction of λογί- > 9 3 7 ΄σ ε na αλλ᾽ ἐν TOVTOLS πασιν ὑπερνικωμεν 37 7 \ ε πέπεισμαι γὰρ ὅτι 38 ζεσθαι, see note on ii. 26, εἰς περιτομὴν λογισθήσεται. σφαγῆς] Of (belonging to, de- stined for) slaughter. So Psalm xliv. 11, LXX. ἔδωκὰς ἡμᾶς ὡς neesiaas βρώσεως. Zech. ΣΙ. 4; τ ποιμαίνετε τὰ πρόβατα τῆς σφαγῆς, ἃ of κτησάμενοι κατέ- σφαζον κιτιλ. Compare Jer. ΧΙ, 3; ἄθροισον αὐτοὺς ὡς πρόβατα εἰς σφαγήν κιτιλ. Ezek. xxxiv. 8, καὶ γενέσθαι τὰ πρόβατά μου εἰς κατάβρωμα πᾶσι τοῖς θηρίοις κιτ.λ. . 37. ὑπερνικῶμεν] This com- pound with ὑπέρ is like others formed by St Paul; as ὑπερεκπες- ρισσοῦ (Eph. iii. 20. 1 Thess. iii. 10), ὑπερλίαν (2 Cor. ΧΙ. 5. ΧΙ]. 11), ὑπερπερισσεύειν (Vv. 20, 2 Cor. Vil. 4), ὑπερπλεονάζειν (τ Tim. i. 14), &e. τοῦ ἀγαπήσαντος ἡμᾶς] John xiH. I, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς. XV. 9; καθὼς γάπησέν με ὁ Πατήρ, καγὼ ὑμᾶς ἠγάπησα. Eph. V. 2, 25; καθὼς καὶ ὁ Χρι- στὸς ἠγάπησεν ὑμᾶς... καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν. κιτιλ. 2. Thess. ii. τό, αὐτὸς δὲ ὃ κύριος ἡμῶν Ἰησοῦς Χριστός, καὶ [6] Θεὸς...ὁ ἀγαπήσας ἡμᾶς Keri I John Iv. 10, II, 19, GAN ὅτι αὐτὸς ἠγάπησεν ἡμᾶς 170 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. af ᾽ ᾽} \ af ΕΝ 2) 3 οὔτε θάνατος οὔτε ζωὴ οὔτε ἀγγελοι οὔτε ἀρ- \ » - / / 7 χαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνα- a} « ᾽} / of / 39 mets οὔτε ὕψωμα οὔτε βαθος οὔτε Tis κτίσις ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶ- τος ἠγάπησεν ἡμᾶς. Rev. ΠΑ τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ. iil, 9, καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε. 28, πέπεισμαι γὰρ ὅτι; xiv. 14, οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ ὅτι κιτ.λ. XV. 14, πέπεισμαι δέ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν ὅτι κιτιλ. 2 Tim. 5, 12, πέπεισμαι δὲ ὅτι καὶ ἐν σοί ον καὶ πέπεισμαι ὅτι δυνατός ἐστιν κιτ.λ., οὔτε θάνατος κιτ.λ.}] An ex- haustive enumeration of all the influences which might be sup- posed capable of effecting such a severance. οὔτε ἀρχαί] This may include both human authorities (as τὰς ἀρχὰς kal τὰς ἐξουσίας in Luke xii. 11), and still more (in connexion with ἄγγελοι) spiritual powers of evil; as in Eph. vi. 12, οὐκ ἐστὶν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμο- κράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. ΟἸσ155 11 πὸ. 1 Pet. ili. 22, ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνά- μεων. ἐνεστῶτα οὔτε “μέλλοντα! I Cor. iii. 21, 22, πάντα γὰρ ὑμῶν ἐστίν.. εἴτε ἐνεστῶτα εἴτε μέλ- λοντα. οὔτε δυνάμεις] The position of these words is peculiar. If they stood (as in the received text) next after οὔτε ἄγγελοι οὔτε ἀρχαί, they would form another item in the catalogue (so to speak) of spiritual beings, asin Eph. i. 21, πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυ- νάμεως καὶ κυριότητος κιτιλ. 1 Pet. ill, 22 (quoted in a former note). As it is, they must be still more generalized, and read rather with οὔτε ὕψωμα οὔτε βάθος, as if ex- pressing any opposing powers, whether towering aloft in proud antagonism, or working under- — ground in secret subtlety. 5», os ” / 39. οὔτε ὕψωμα οὔτε βάθος] The form ὕψωμα means some- times elevation, exaltation (as in Job xxiv. 24, LXX. πολλοὺς yap ἐκάκωσε TO ὕψωμα αὐτοῦ. Judith x, 8, (εἰς γαυρίαμα υἱῶν Ἰσραὴλ καὶ aioe Ἱερουσαλήμ. Xill. 4); sometimes an exalted (ligh) thing (as in 2 Cor. x. 5, πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώ- σεως τοῦ Θεοῦ). Compare Job xl. 10, LXX. ἀνάλαβε δη ὕψος καὶ δύναμιν. Isai. ii. 11, 17, καὶ τα- ΄ὔ ἈΠΕ a > / πεινωθήσεται TO ὕψος τῶν ἀνθρώ- πων... καὶ πεσεῖται ὕψος ἀνθρώπων. ae Sa. ae J a , X. 12, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. In like / s . manner βάθος means either deep- ness, depth (as in Matt, xiii. 5, VIII. 39—IX. 3. 171 ἢ) 7 ς ΄σ΄ \ ~ 9 7 ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμών. ᾿Αλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, IX. 1 ͵7 ant lA 7 Ψ συνμαρτυρούσης μοι τῆς συνειδησεὼς μου ἐν , ε / / / - 2 “ \ πνεύματι αγίω, OTL λύπη μοὶ ἐστιν PEyaArn Kal 2 ἀδιάλειπτος ὀδύνη TH καρδίᾳ μου. διὰ τὸ μὴ ἔχειν βάθος γῆς. Mark iv. 5. Eph. iii. 18, τί τὸ πλάτος Kal μῆκος Kat ὕψος καὶ βάθος); or ὦ deep thing (1 Cor, 11. το, τὰ βάθη τοῦ Θεοῦ). Compare Isai, ΧΧΙΧ, 15, LXX. οὐαὶ οἱ βαθέως βουλὴν ποιοῦντες...οἱ ἐν κρυφῇ βουλὴν ποιοῦντες, καὶ ἔσται ἐν σκό- TEL τὰ ἔργα αὐτῶν K.T.A. ΧΧΧΙ. 6. Rev. 11. 24, οἵτινες οὐκ ἔγνωσαν τὰ βαθέα τοῦ Σατανᾶ κιτ.λ. Thus the sense here is, Vothing high and nothing low. Nothing lofty, presenting a visible opposition, an open defiance; and nothing profound, working by insidious machination. κτίσις] See note on i. 20, κτίσεως. IX. 1, ἄορ. ᾿Αλήθειαν λέγω κιτ.λ.] If this be the glorious state of those whom God regards as His true people, how sad is it to a Christian Israelite to reflect wpon the state of his nation— unbelieving, and therefore out- cast! Yet in God's dealing with that nation there has been no in- consistency and no injustice. I. ἀλήθειαν λέγω] 1 Tim. li. 7, ἀλήθειαν λέγω, ov ψεύδομαι. ηὐχόμην γὰρ 2 ἐν Χριστῷ] See note on vi. 11, ἐν Χριστῷ Ἰησοῦ. That which I am about to say I say in Christ, as one included in Him who is the Truth. Com- pare 2 Cor. xi. 10, ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοί κ.τ.λ. ovvpaptupovons| See note on li. 15, συνμαρτυρούσης. τῆς συνειδήσεώς pov] See note on ii. 15, συνειδήσεως. . ἐν πνεύματι ἁγίῳ! See note on v. 5, διὰ πνεύματος ἁγίου. Also on vill. 9, πνεῦμα Θεοῦ... πνεῦμα Χριστοῦ. My conscience witnessing with me, bearing a concurrent testimony with that which I bear in the strong words which follow; and that, not only in a human sense, as men speak who know not God, but a the element and atmosphere (so to speak) of that Holy Spirit who is the life of them that be- heve. 2. ἀδιάλειπτος] 2 Tim. i. 3, ws ἀδιάλειπτον ἔχω τὴν περὶ σοῦ μνείαν K.T.X. τῇ καρδίᾳ μου] The dative expresses, in point of, in the matter of, ἄο. At my heart. 179 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. Β.: A 5. Sse > \ 3 \ ~ a ne A ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ Χριστοῦ ὑπὲρ 3. ηὐχόμην γάρ] Literally, I was going (or beginning) to wish or pray. LI should have wished, had vt beenlawful. I could have wished. Compare Mark xv. 23, Kal ἐδίδουν αὐτῷ ἐσμυρνισμέ- νον οἶνον᾽ ὁ [or ὃς] δὲ οὐκ ἔλαβεν. Luke i. 50, καὶ ἐκάλουν αὐτό... Ζαχαρίαν (they were going to call him...they would have called him, &c.). Acts xxv. 22, éBov- λόμην καὶ αὐτὸς τοῦ ἀνθρώπου ἀκοῦσαι. For εὔχεσθαι in this sense, see Acts xxvi. 29, evgai- μὴν av τῷ Θεῷ... πάντας τοὺς ἀκούοντάς μου σήμερον γενέσθαι τοιούτους K.T.A. ἀνάθεμα] Like the Latin sa- cer, the one verb ἀνατιθέναι in- cludes the ideas of consecration and execration. The original identity of the two is seen in Ley. XXVll. 28, 29, LXX. πᾶν δὲ ava- θεμα ὃ ἐὰν ἀναθῇ ἄνθρωπος τῷ Κυρίῳ ἀπὸ πάντων ὅσα αὐτῷ ἐστίν Tov ἀνάθεμα ἅγιον ἁγίων ἔσται τῷ Κυρίῳ: καὶ πᾶν ἀνάθεμα ὃ ἐὰν ς Ὁ ΑΝ πὸ Sena ae ανατεθῇ απὸ τῶν ἀνθρώπων... .θα- νάτῳ θανατωθήσεται (where the former verse seems to express a vow of dedication, and the latter a vow of destruction). By usage, however, ἀνάθημα has the good sense, and ἀνάθεμα the. bad. Compare (1) Judith xvi. το, καὶ ἀνέθηκεν ᾿Ιουδεὶθ πᾶντα τὰ σκεύη ᾽᾿Ολοφέρνου...εἰς ἀνάθημα τῷ Κυ- pio ἔδωκε. 2 Mace. ii. 13, περὶ ἀναθημάτων. ix. τό, ἅγιον νεὼν καλλίστοις ἀναθήμασι κοσμήσειν. Luke xxi. 5, καί τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ ἀναθήμασιν κεκόσμηται. (2) Deut. vi. 26, LXx. καὶ ἀνάθεμα ἔσῃ ὥσπερ TodTo...oTe ἀνάθεμα ἐστιν, Xill. 17, XX. πὴ ΠΕ αν 17, 18, καὶ ἔσται ἡ πόλις ava- θεμα, αὐτὴ καὶ πάντα ὅσα ἐστὶν ἐν αὐτῇ, τῷ Κυρίῳ τῶν δυνάμεων KT.A. Vil. τ, αἰ, 2, 23, Ἐπ πὸ νήθησαν ἀνάθεμα....... τὸ ἀνάθεμά ἐστιν ἐν ὑμῖν κιτιλ. τ Chron. ii. | 7. “ech. χῖν. 11, καὶ οὐκ εὐταὶ ἀνάθεμα ἔτι. Acts xxiii. 14, ava- θέματι ἀνεθεματίσαμεν ἑαυτούς k.t.X, 1 Cor, ΧΙ]. 3, λέγει ᾿Ανά- θεμα “Inoods. XVI. 22, εἴ τις οὐ φιλεῖ τὸν Κύριον, ἤτω ἀνάθεμα. Gal. i. 8, 9, ἀνάθεμα ἔστω. With ἀπὸ τοῦ Χριστοῦ, it is a thing (or person) severed from Christ as a κάθαρμα or purgamentum for others. Strictly taken, perhaps no Christian could wish this, for any object: but the impossibility of the wish prevents its being strictly taken. Itis precisely the prayer of Moses in Exod. xxxii. 32, LXX. καὶ νῦν εἰ μὲν adets αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, aes” εἰ δὲ μή, ἐξαλειψόν με ἐκ τῆς βίβλου σου ἧς ἔγραψας. And the answer to that prayer (verse 33) corrects any mistake as to its meaning: εἴ Tis ἡμάρτηκεν ἐνώπιόν μου, ἐξαλείψω αὐτοὺς ἐκ τῆς βίβλου μου. The sense here is, J was on the point of wishing (if tt were pos- sible) to forfeit my own happiness as a Christian, to save my nation. 1. 173 ~~ " ~ ~ ΄σ΄ \ τῶν ἀδελφῶν μου, τῶν συγγενῶν μον κατὰ / J 4 > 3 =~ S e ε ,ὔ σαρκα" OLTLVES εἰσιν Ισραηλεῖται, ὧν ἡ υἱοθεσία 4 καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία Kal 4. Or ἡ διαθήκη. κατὰ σάρκα] See note on iv. I, κατὰ σάρκα. 4. οἵτινες κιτ.λ. How great have been their privileges ! and now how thrown away ! Ἰσραηλεῖται] Matt. ii. 6, τὸν λαόν μου tov Ἰσραήλ. Luke ii. 32, καὶ δόξαν λαοῦ cov ᾿Ισραήλ. John 1. 48, ἴδε ἀληθῶς ᾿Ισραηλεί- ΠΝ Rom. xi. 1, καὶ γὰρ ἐγὼ ᾿σραηλείτης εἰμί. 2 Cor. xi. 22, “EBpaioi εἰσιν: κἀγώ. Ἰσραηλεῖ- ταί εἰσιν; κἀγώ. σπέρμα ᾿Αβραάμ. / εἰσιν: Kayo. ἢ υἱοθεσία] See Exod. iv. 22, LXX. τάδε λέγει Κύριος" Yios πρωτότοκός μου ᾿Ισραήλ. Deut. ΧΧΧΙΙ, 6, οὐκ αὐτὸς οὗτός σου πατὴρ ἐκτήσατό σε καὶ ἐποίησέ σε καὶ ἔπλασέ σε; Jer. ΧΧΧΙ. 9, ὅτι ἐγενόμην τῷ Ἰσραὴλ εἰς πατέρα, καὶ Edpatp πρωτότοκος μού ἐστιν. ἡ δόξα] The Shechinah. Exod. ΧΥ͂Ι. 10, LXX. καὶ ἡ δόξα Κυρίου ὦφθη ἐν νεφέλῃ. xxiv. 16. xl. 34, 35, Kal ἐκάλυψεν ἡ νεφέλη τὴν σκηνὴν τοῦ μαρτυρίου, καὶ δόξης Κυρίου ἐπλήσθη ἢ σκηνή κΟ.τ.λ. rt Sam. iv. 22, ἀπῴκισται δόξα ἀπὸ ᾿Ισραήλ, ὅτι ἐλήφθη ἡ κιβω- τὸς τοῦ Θεοῦ. τ Kings viii. 11, ὅτι ἔπλησε δόξα Κυρίου τὸν οἶκον Κυριου. &e. &e. ai διαθῆκαι) The word δια- θήκη means ὦ disposition or dis- posal, an arrangement in the way of distribution, whether by deed, will, &c. In classical usage it is generally ὦ will; and the ar- gument of Heb. ix. 15-22 turns upon this its common applica- tion. In the Septuagint it is the translation of the Hebrew word for compact; whether be- tween individuals (as in 1 Sam. Xxliil. 18, καὶ διέθεντο ἀμφότεροι διαθήκην ἐνώπιον Κυρίου. Mal. 11. 14, καὶ αὕτη κοινωνός σου, καὶ γυνὴ διαθήκης σου); between nations (Josh. ix. 6, καὶ νῦν διά- θεσθε ἡμῖν διαθήκην) ; or between God and man, not in the sense of mutual stipulation, but of ὦ bestowal of blessing. The Divine διαθήκη is ὦ promise. See Gen. ix. g—17. xv. 18, διέθετο Kv- ριος τῷ ᾿Αβραὰμ διαθήκην, λέ- γων, Τῷ σπέρματί σου δώσω τὴν γὴν ταύτην. Exod. xxxiv. 10, idov ἐγὼ τίθημι διαθήκην ἐνώπιον παντὸς τοῦ λαοῦ σου" ποιήσω ἔνδοξα, κιτ.λ. Tsai. lix. 21, καὶ αὕτη αὐτοῖς ἡ παρ᾽ ἐμοῦ διαθήκη, εἶπε Κύριος" τὸ πνεῦμα τὸ ἐμόν.. οὐ μὴ ἐκλίπῃ ἐ εκ τοῦ στόματός σου κιτιλ, And so in the New Tes- tament uniformly. Luke i. 72, ποιῆσαι ἔλεος μετὰ TOV πατέρων 174 ΠΡΟΣ POMAIOY:. ε , \ « 3 / Ὧ ε , \ 5 ἢ λατρεία και at ἐπαγγελίαι, ὧν Ol πατέρες, καὶ ἡμῶν, καὶ μνησθῆναι διαθήκης a- γίας αὐτοῦ κιτιλ. Here, and in Eph. i. 12 (ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας), the plural seems to express the various grants of blessing, the several repetitions (with additions) to Abraham and his immediate descendants of the great original promise made to him when he was called out of his own country. See, for example, Gen. ΧΙ], I-3, 7. ΧΗ]. I4-17. XV. I-21. XVll. I-22. XxXll I5— XXVl. 2—5, 34. XXV1ll. I3-15. XXXV. Q—I2. xlvi. 3, 4. Of these patriarchal blessings the Jews were the li- neal heirs. Acts ill. 25, ὑμεῖς ἐστὲ ol viol τῶν προφητῶν καὶ τῆς δια- θήκης ἧς διέθετο ὁ Θεὸς πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς ᾿Αβρα- άμ, Καὶ ἐν τῷ σπέρματί σου ἐνευ- λογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. ἢ νομοθεσία] The legislation: the dignity and glory of having a law communicated by express revelation, and amidst circum- stances so full of awe and splen- dour. Deut. iv. 7514) 32- 36, LXX. €k TOU οὐρανοῦ ἀκουστήν σοι ἐποίησε τὴν φωνὴν αὐτοῦ παιδεῦ- σαί σε, καὶ ἐπὶ τῆς γῆς ἔδειξέ σοι τὸ πῦρ αὐτοῦ τὸ μέγα, καὶ τὰ ῥή- > a 4 > / Ltd ματα αὐτοῦ ἤκουσας ἐκ μέσου TOU πυρός. Acts vil. 53; οἵτινες ἐλά- βετε τὸν νόμον εἰς διαταγὰς ἀγ- γέλων. ἢ λατρεία] The service: the ceremonial system of the Law of Moses. 1 Chron. xxviii. 13, LXx. καὶ τῶν ἀποθηκῶν τῶν λειτουργη- σίμων σκευῶν τῆς λατρείας οἴκου Κυρίου. Heb. ix. 1, 6, εἶχεν μὲν οὖν καὶ 7 πρώτη δικαιώματα λατρείας .€is “μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς τὰς λα- Tpelas ἐπιτελοῦντες. See note on 1. 9, ᾧ λατρεύω. ai ἐπαγγελίαι] The promises: all the various announcements of God’s purposes of good, made in all times to Abraham and his descendants, See xv. 8, τὰς ἐπαγ- γελίας. τῶν πατέρων. Gal. 111. 16, 21, τῷ δὲ ᾿Αβραὰμ ἐρρέθησαν αἱ diner yea Kal TO σπέρματι av- τοῦ κιτιλ. Heb, vi. 12. vii. 6, καὶ TOV ἔχοντα τὰς ἐπαγγελίας eee ὙἝΊΚΕεν: ΧΕ 135 17: 33; τὸν μονο- γενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος... ἐπέτυχον ἐπαγγε- λιών. ἐπαγγελίᾳ. Thus αἱ ἐπαγγελίαι and at διαθῆκαι (above) are nearly identical: but the aspect of the two words is slightly different, the διαθήκη dwelling rather upon the Benefactor, and the érayye- dia upon the benefit. It is pos- sible too that the érayyeAiar may be intended to include later pro-— mises also, such as those of Isaiah and the prophets, though the parallel passages scarcely con- firm this extension. 5. ot πατέρες)]͵ The fathers: the patriarchs of Israel. See xi. 28, ἀγαπητοὶ διὰ τοὺς πατέρας. xv. 8. Acts lil, 13, 25, ὁ @eos See note on iv. 13, ἡ. ax, 5, 6: 175 3 κὰ ε \ \ \ , ς δ 5... | ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐπι \ 3 \ 3 \ 7A πάντων Θεὸς evAOYNTOS Els TOUS alwyas* ἀμήν. ΤΥ \ / 3 / , - a οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ Θεοῦ. 6 ᾿Αβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ Θεὸς τῶν πατέρων ἡμῶν K.T.r. V. 30. Vil. ΤΙ, 12, 15, 32. xill, 1 Sy eee XX. τὴ, axyi, 6, τῆς εἰς τοὺς πατέρας ἐπαγγελίας γενο- μένης ὑπὸ τοῦ Θεοῦ. Compare also the frequent expression of the Old Testament, τὴν γῆν ἣν a” - ΄ ε a a ὦμοσα τοῖς πατράσιν ὑμῶν TO ᾿Αβραὰμ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακώβ, δοῦναι αὐτοῖς καὶ τῷ σπέρ- ματι αὐτῶν pet αὐτούς (Deut. 1. 8. dic. &c.). ἐξ ὧν ὁ Χριστός] Heb. vii. 14, πρόδηλον γὰρ ὅτι ἐξ ᾿Ιούδα ἀνατέ- ταλκεν ὁ Κύριος ἡμῶν. ὁ ὧν ἐπὶ πάντων κ.τ.λ.] Else- where these titles belong to the Father. Eph. iv. 6, εἷς Θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάντων K.T. A. Luke 1. 68, εὐλογητὸς Κύριος ὃ Θεὸς τοῦ Ἰσραήλ. Romi, 25, TOV κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας" ἀμήν. 2 Cor. 1. 3; εὐλογητὸς ὁ Θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν κιτ.λ. ΧΙ. 31, ὁ Θεὸς καὶ πατὴρ τοῦ κυρίου Ἰησοῦ οἶδεν, ὁ ὧν εὐλογητὸς εἰς τοὺς αἰῶνας. ip ees er Pet. ἢ 2 ‘And Christ is ὁ vids τοῦ εὐλογητοῦ (Mark xiv. 61). Here, however, the words are evidently applied to Christ. To place a full stop at σάρκα, and regard the follow- ing clause as a sudden ascription of praise to God for the gift of: Christ, is to introduce a harsh and abrupt transition, for which there is no cause and no paral- lel. Besides in such an ascrip- tion εὐλογητός would stand first, as in 30 passages of the Septua- gint. (The single seeming ex- ception in Psalm Ixvii. 19, 20, LXx. is evidently due to a mis- apprehension of the Hebrew.) For a full justification of the ap- plication of the words to Christ, compare (for example) John 1. 1, Kal Θεὸς ἦν ὁ λόγος. Χ. 30, ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. ΧΧ. 28, ὁ Κύριός μου καὶ ὁ Θεός pov. Col. i. 16—19, τὰ πάντα δι᾽ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, καὶ αὐτός ἐστιν πρὸ πάντων κιτιλ. li. 9, ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. For ἐπί in this sense, see Matt. xxiv. 45, ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ. ΧΧΥ. 21, 23, ἐπὶ πολλῶν σεκαταστήσω. Acts vill. 27, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς. In Heb. iii. 6, ἐπί (in the same sense) has the accusative: Χριστὸς δὲ ὡς vids ἐπὶ τὸν οἶκον αὐτοῦ. 6. οὐχ οἷον δὲ ὅτι] But the case is not such as that, ἕο. As if it were, τὸ δὲ πρᾶγμα ov τοι- ovtov ἐστιν οἷον ὅτι κιτιλ. Though the bulk of that nation which pos- sessed all these privileges is now 176 ΠΡΟΣ ῬΩΜΆΤΘΥΣΣ > ‘ 3 if ? ov yap πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ. aS. Ὁ > \ 4 3 ᾿ , 4 < 7 οὐδ᾽ ὅτι εἰσὶν σπέρμα ᾿Αβραὰμ πάντες τέκνα, 3 3 \ / , / ἀλλ᾽ ἐν Ἰσαακ κληθησεταί σοι σπέρμα: ΄“- / \ / ΄σ- A Cn ὃ τοῦτ᾽ ἐστιν, οὐ Ta τέκνα τῆς Tapkos ταῦτα 7 ΄σ ΄σ 3 \ \ / las 7 Tekva τοῦ Θεοῦ, ἀλλα τὰ τέκνα τῆς ἐπαγγελίας ο λογίζεται εἰς σπέρμα. outcast for its unbelief, there has been no farlure of God’s promise. For from the first God showed that τέ was His purpose to make distinctions amongst the descend- ants of Abraham. ἐκπέπτωκεν] Job xiv. 2, LXX. ὥσπερ ἄνθος ἀνθῆσαν ἐξέπεσεν. Keclus. xxxiv. 7, καὶ ἐξέπεσον ἐλπίζοντες ἐπ᾽ αὐτοῖς. James 1. II, καὶ τὸ ἄνθος αὐτοῦ ἐξέπε- σεν. ot ἐξ Ἰσραήλ] The offspring of Jacob. οὗτοι] See note on vii. Io, αὕτη. οὗτοι Ἰσραήλ] That is, the true Israel. See Gal. vi. 16, τὸν Ἰσραὴλ τοῦ Θεοῦ. 7. οὐδ᾽ ὅτι] Nor because persons are descendants of Abra- ham, are they all children of Abraham in the sense of the promise and the blessing. Hven of the two sons of Abraham him- self one was excluded ; excluded in spite of the earnest remon- strance of Abraham, See Gen. xvii, 18, LXx. εἶπε δὲ ᾿Αβραὰμ, πρὸς τὸν Θεόν, ᾿Ισμαὴλ οὗτος ζήτω ἐναντίον σου. ΧΧΙ. 1ο---12, εἶπε τῷ ᾿Αβράάμ, Ἔκβαλε τὴν παιδί- ἐπαγγελίας γὰρ 6 λόγος σκὴν ταύτην καὶ τὸν υἱὸν αὐτῆς... σκληρὸν δὲ ἐφάνη τὸ ῥῆμα σφόδρα ἐναντίον ᾿Αβραάμ.... εἶπε δὲ ὁ Θεὸς τῷ ᾿Αβραάμ, Μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου....ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα. ἐν Ἴσαακ x.7.A. | Quoted from Gen. xxi. 12, LXx. (see last note). In (the person of ) Isaac shall there be calied (designated, de- scribed, spoken of) for thee a seed. That is, Not in Ishmael, but in Isaac, shalt thou have one to be denominated thine offspring (in the sense of Gen. xii. 7. Xv. 5. xvi. 7. &e.). For καλεῖν in this sense, see note on iy. 17, καὶ καλοῦντος. : 8. οὐ τὰ τέκνα] Natwral de- scent was not enough to constitute an heir of God’s special blessings : that is a matter of special pro- mise, and consequently of Divine wil and choice. τὰ τέκνα τῆς σ...τῆς ἐπ.] Gal. iv. 23, ἀλλ᾽ ὁ μὲν ἐκ τῆς παιδί σκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας du ἐπαγγελίας. , Ταῦτα] See note on vii. το, αὕτη. λογίζεται] See note on iv. 4, λογίζεται. IX. 7—11, 177 ec \ \ \ - > , οὗτος, Kata tov καιρὸν τοῦτον ἐλεύσομαι Ν. 2) ΄σ / Ὁ , 7] \ καὶ ἔσται TH Σάρρᾳ υἱὸς. οὐ μόνον δέ, ἀλλὰ IO ἐ ACH 4 3 δ. , aI 3 \ ΄ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἴσαακ τοῦ \ ΄ πατρος ἡμῶν' μήπω γὰρ γεννηθέντων μηδὲ 11 / \ \ ΄σ 7 πραξἕαντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἢ κατ᾽ 9. ἐπαγγελίας γάρ] Not, For this is the word of promise; but, for this saying, Kata tov καιρὸν τοῦτον κιτ.λ., is ὦ matier of pro- mise; is the language of pro- mise; implies a supernatural in- terposition, not w natural event. Gen, xvill. 10, 24, LXX. εἶπε δέ, ᾿ ᾿Επαναστρέφων ἥξω πρὸς σὲ κατὰ τὸν καιρὸν τοῦτον εἰς Wpas...Kal ἔσται TH appa υἱός. κατὰ τὸν καιρὸν τοῦτον] Ac- cording to (at a period corre- sponding with) this season. IO—12. ov μόνον δέ κ.τ.λ.} Another instance of Divine se- lection amongst the descendants of Abraham. Of the two chil- dren of one father—of the twin sons of Isaac himself, the very child of promise—and before those children were yet born, or could influence such choice by their conduct—the one is pre- JSerred, and the other is subject- ed, Nothing is here said of the final destiny of either brother : that was shaped by the spirit and conduct of each: what is spoken of here is the position of the one, and not of the other, as the depository of the promise to Abraham. το. ἀλλὰ καὶ Ρεβέκκα] The sentence begins as if ἐχρημα- τίσθη (was told of God), or the like, were to follow. But verse 11 interrupts it, and when re- sumed, it is in the inverted form, ἐρρέθη αὐτῇ κ-τ.λ. τοῦ πατρὸς ἡμῶν] Added to show that there was nothing in the parentage of Esau to cause his rejection. Jsaac his father was ὁ πατὴρ ἡμῶν, the ancestor and progenitor of all Israel. 11. pyrw...undé| For this use of μή with the participle (though not), see note on li. 14, μὴ ἔχοντες. μηδὲ πραξάντων] Isai, vii. 16, LXX. πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόν. ἀγαθὸν ἢ φαῦλον] John v. 29, οἱ τὰ ἀγαθὰ ποιήσαντες... οἱ τὰ φαῦλα πράξαντες. 2 Cor. Vv. 10, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. ἢ Kat ἐκλ. πρόθεσις] The choice-wise purpose. The purpose which is according to (which fol- lows the rule of) selection. For ἐκλογή, See note on Vill. 33, ἐκ- λεκτῶν Θεοῦ. For πρόθεσις, on Vili. 28, κατὰ πρόθεσιν. 178 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ἐκλογὴν Pen oa Tou Θεοῦ μένη, οὐκ ἐξ ἔργων ynv πρ Mev, PY 3 > ~ ω / ia 4 12 ἀλλ᾽ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτι ὁ 2 , , a If \ ᾿ 13 μείζων δουλεύσει τῷ ἐλασσονι" καθὼς γέ- \ 3 Α 9 if \ AA yparta, Tov Ἰακωβ ἠγαπησα, Tov δὲ Ἠσαῦ ἐμίσησα. , ὌΝ 3 “ Ξ λ 9 ’ \ “ ES 14 Tt οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ Θεῷ: 15 μὴ γένοιτο. τῷ Μωυσεῖ γὰρ λέγει, Ἐλεήσω ὃν μένῃ] τ Cor. li. 14, εἴ τινος τὸ ἔργον μενεῖ κιτιλι 2 Cor. ill. 11, εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ. οὐκ ἐξ ἔργων] A purpose, not springing from the observation or the foresight of human con- duct, but having rts origin im the free grace of Him who calls whom He will to be the recipient of His blessing. For καλεῖν, see note on Viil. 30, ἐκάλεσεν. 12. éppé0y] 2 Sam. v. 6, LXX. καὶ ἐρρέθη τῷ Δαυίδ, Οὐκ εἰσελεύσῃ ὧδε. Gal. 111. 16, ἐρ- ρέθησαν ai ἐπαγγελίαι. Rey. vi. II, Kal ἐρρέθη αὐτοῖς ἵνα κ.τ.λ. 1X. 4, καὶ ἐρρέθη αὐταῖς ἵνα κ-.τ.λ. ὅτι ὁ μείζων] Gen, xxv. 23, LEX. ὁ μείζων] Gen. xxix. 16, LXX. τῇ μείζονι...τῇ νεωτέρᾳ. 1 Sam. XVli. 4, ὁ νεώτερος...οἱ μείζονες. 13. τὸν ᾿Ιακὼβ κιτ.λ.] Mal. 1, 2, 3, Lxx. A reference to the passage will show that the sub- ject is not the spiritual accept- ance or rejection of the two brothers: τὸν δὲ “Head ἐμίσησα, Α΄ ἂν AL ἐν 5. τὸ ΟΝ ς καὶ ἔταξα τὰ ὅρια αὐτοῦ εἰς αφα- νισμόν K.T.A, 14. τί οὖν] What inference shall we draw from these things? Is there any injustice in this ex- ercise of choice in the bestowal of Divine blessings? God forbid! — The thought must be repelled as — a blasphemy: for unquestion- ably such a method of procedure is expressly asserted by God m Scripture. py ἀδικία] Deut. xxxii. 4, LXX. Θεὸς πιστός, Kal οὐκ ἔστιν 3 PvE νιν ΄, ἀδικία" δίκαιος καὶ ὅσιος Κύριος. 2 Chron. xix. 7, ὅτι οὐκ ἔστι Ν J la A ε a 3 ὕ᾿ μετὰ Κυρίου Θεοῦ ἡμῶν ἀδικία. Psalm xcii. 15, ὅτι εὐθὴς Κύριος ε (4 Ν 3 4 3 ΄, ὁ Θεός μου, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ. 15. ἐλεήσω] Exod. ΧΧΧΙΙ, Oj ERX. . 3 , οἱ 3 , ἐλεήσω. ..καὶ οἰκτειρήσω] 2 Kings ΧΙ]. 23, LXX. καὶ ἠλέησε ty > 4 Ν 3 3 Κύριος αὐτούς, καὶ ῳκτείρησεν αὐτούς. Prov. xxi. 26, ὁ δὲ di- 3 “ ᾿ς 5 ΄ > a Kavos ἐλεεῖ Kal οἰκτείρει ἀφειδῶς, The word οἰκτείρειν occurs only here in the New Testament. In the Septuagint it is found almost ΤᾺ 12—17. 179 A 9 ~ \ > , ε \ 3 7 ἂν ἐλεώ, καὶ οἰκτειρήσω OV ἂν OLKTELDW. 9 5 r / 3 \ ~ ἄρα οὖν ov τοῦ θέλοντος οὐδὲ TOU TpEXOVTOS, τό ἀλλὰ τοῦ ἐλεῶντος Θεοῦ. λέγει γὰρ ἡ γραφὴ 17 ΄σ Φ \ « > Ε \ ~ 9 li a Tw Φαραω ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρα σε 2 3 J 9 \ \ 7 7 ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, \ {] a Ay of / 3 / καὶ ὅπως διαγγελῇ TO ὀνομὰ μου ἐν παση 30 times, often (as here) in the late forms οἰκτειρήσω, φκτεί- ρησα. 16. ἄρα οὖν] So then the be- stowal of G'od’s blessings depends not upon human will or human effort, but on the mercy of God only. od τοῦ θέλοντος] John i. 12, 13, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι... οἱ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκός, οὐδὲ ἐκ θελήματος ἀνδρός, ἀλλ᾽ ἐκ Θεοῦ ἐγεννήθησαν. The genitive τοῦ θέλοντος depends upon τὸ πρᾶγμά ἐστιν (or the like) under- stood. τρέχοντος] The origin of the. metaphor is seen in 1 Cor. ix. 24, 3 ΜῸ gy ε > "3 26, οὐκ οἴδατε ὅτι of ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον ; οὕτως τρέχετε ἵνα καταλάβητε... ἐγὼ τοίνυν οὕτως τρέχω K.T.A. In Phil. ii, 16, ἔδραμον is placed in . . 9 , . parallelism with ἐκοπίασα (which is the sense of τρέχοντος here): 3 > Ν ει 3QX 3 οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς. Ν 5 ,ὔ ss , κενὸν ἐκοπίασα. Gal. ii. 2, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. V. 7; ἐτρέχετε καλῶς: τίς ὑμᾶς ἐνέκοψεν κιτιλ, Heb. xii. I, τρέ- χωμεν τὸν προκείμενον ἡμῖν ἀ- γῶνα. ἐλεῶντος] For the late form ἐλεᾶν, see also Jude 23, ἐλεᾶτε. 17. λέγει γάρ] And I fear not to assert the sovereignty of God in judgment as well as mercy; for what saith the Scrip- ture ? εἰς αὐτὸ τοῦτο] Exod. ix. 16, LXX. καὶ ἕνεκεν τούτου διετηρή- θης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως K.T.A. ἐξήγειρά σε] Substituted (as nearer to the Hebrew) for the gentler expression of the Sep- tuagint, διετηρήθης. The sense (excitavi te ad vitam et regnum) is illustrated by such passages as Isai. xli. 2, LXX. τίς ἐξήγειρεν ἀπὸ ἀνατολῶν δικαιοσύνην κιτ.λ. Hab. i. 6, ἰδοὺ ἐγὼ ἐξεγείρω ἐφ᾽ ὑμᾶς τοὺς Χαλδαίους x.7.A4, The word ἐξεγείρειν (frequent in the Sep- tuagint) occurs in the New Tes- tament only here and in 1 Cor, vi. 14. διαγγελῇ...ἐν 7. τῇ yn] Lev. XXV. 9, LXX, διαγγελεῖτε σάλπιγγι ἐν πάσῃ TH γῇ ὑμῶν. This rarest 180 ΠΡΟΣ 18 τῆ γῇ. ΡΩΜΑΊΟΥΣ. Ss εἰ ΄σ «ἃ .' ἄρα οὖν ὃν θέλει ἐλεᾷ, ὃν δὲ θέλει / > a s / 53. af ; / το σκληρύνει. ἐρεῖς μοι οὖν, Tt οὖν ETL μεμφεται: 19. Or omit the 2nd οὖν. of the compounds of ἀγγέλλειν occurs (in the New Testament) only here, and in Luke ix. 60. Acts xxi, 26. τὸ ὄνομά μου] See note on 1. 5, ὀνόματος. 18. apa οὖν] The argument, which began with the question of the assignment of privileges, of special religious advantages and blessings, has run on into that of indiwidual acceptance and rejection, And here too hu- man merit and claim can only be excluded by a bold and broad statement of the sovereignty of God: ὃν θέλει ἐλεᾷ, ὃν δὲ θέλει σκληρύνε. Such is ever the method of Scripture: to state each of two apparently conflict- ing principles (such, for exam- ple, as those of God’s grace and man’s responsibility) singly and separately, and leave conscience rather than intellect to recon- cile and adjust them. σκληρύνει) This word is sug- gested by the quotation (in verse I τὴ) from the history of Pharaoh. Exod. iv. 21, LXX. ἐγὼ δὲ σκλη- ρυνῶ αὐτοῦ τὴν καρδίαν. Vil. 3. ix. 12, ἐσκλήρυνε δὲ Κύριος τὴν καρδίαν Φαραώ, καὶ οὐκ εἰσήκου- σεν" αὐτῶν, X. 20, 27. Xi. 10. xiv. 4, 8, 17.. In such passages that result is ascribed to a ju- dicial process, which is elsewhere spoken of as the act of the sin- ner. Thus Exod. vill. 32, kal’ ἐβάρυνε Φαραὼ τὴν καρδίαν αὐτοῦ. ix. 34. ΧΙ. 15, ἡνίκα δὲ ἐσκλή- ρυνε Φαραὼ ἐξαποστεῖλαι ἡμᾶς κιτιλ. . It is by the operation of a law of man’s nature as God © created it, that he who will not turn, at last cannot (see 1. 28). And God, who established that law of man’s nature, is said in Scripture to do that which oe- curs under vt or results from i. Thus ὃν θέλει σκληρύνει becomes equivalent to, He has framed at His pleasure the moral constitu- tion of man, according to which the rebellious sinner is at last ob- durate. For oxAnpivew, see Acts xix. 9, ws δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν. Heb. 111. 8, 13, 15, μὴ σκληρύνητε τὰς καρδίας ὑμῶν ἵνα μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας κιτ.λ. iV. 7. 19. ἐρεῖς μοι οὖν] The ob- vious cavil. Compare i iil. 5, μὴ ἄδικος ὁ ὁ Θεὸς ὁ ἐπιφέρων τὴν ὁρ- γήν; For ἐρεῖς μοι οὖν, see ΧΙ. 19, ἐρεῖς οὖν x.7.A, τ Cor. Xv. 35, ἀλλὰ ἐρεῖ τις κιτιλ. James i. 18. ἔτι] See note on ill. 7, τί ἔτι. μέμφεται) Ecclus, xi. 7, πρὶν ἢ ἐξετάσῃς, μὴ μέμψῃ. IX. 18 2 Ὕ 181 a Α β An 3 ~ 7 > θέ Η͂ 520 τω yap OU ματι QUTOU τίς ὧν EOTHKEV 9 @ BA ΄σ \ 7 I. 9 7, ἄνθρωπε, μενουνγε Ou Tis €l Ὁ AVTATOKPLVOGMEVOS τῷ Θεῶ: μὴ ἐρεῖ TO πλάσμα τῷ πλασ τῷ Θεῷ; μη ἐρεῖ τὸ π μ ; ἄσαντι, ef \ af f ς Τί με ἐποίησας οὕτως; ἢ οὐκ ἔχει ἐξουσίαν 6 21 A ~~ Lal ~ ~ ’ / κεραμεὺς τοῦ πηλοῦ, EK TOV αὐτοῦ φυράματος 20. Or omit μενοῦνγε. βουλήματι] A rare word i Scripture. See Acts xxvii. 43. 1 Pet. iv. 2. In application to God, it is found here only. The caviller seems to select it as a stronger word than θέλημα. 77 tt is God’s wish that I should perish, how can I withstand Him ? 3 παῖς aA A ἀνθέστηκεν] Xill, 2, TH τοῦ A mn ) , ε Ν Θεοῦ διαταγῇ ἀνθέστηκεν" ot δὲ ἀνθεστηκότες κιτιλ. 20. μενοῦνγε] Such cavillers are not to be argued with. Itis enough to remind them of the distance between man and God, and leave them to learn humi- lity before they enter upon such questionings. For μενοῦνγε (a Hellenistic application of the classical μὲν οὖν) see X. 18, μεν- οὔὖνγε εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν. ἀνταποκρινόμενος] Luke xiv. 6, ἀνταποκριθῆναι. μὴ ἐρεῖ] Such sovereignty ἐδ inherent in the commonest ariti- ficer: how much more tn the Creator! Isai. xxix. τό, LXX. py ἐρεῖ τὸ πλάσμα τῷ πλάσαντι Vi. Ms ἔργα τῶν χειρῶν σου πάντες. XVili, 6, εἰ καθὼς ὁ κεραμεὺς οὗτος >? > , ν᾽ ἔρις ASS avto, Οὐ ov με ἔπλασας; ἢ τὸ ποίημα τῷ ποιήσαντι, Οὐ συνετῶς με ἐποίησας: xlv. 9, μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ, Τί ποιεῖς, ὅτι οὐκ ἐργάζῃ οὐδὲ ἔχεις χεῖρας: πλάσμα... .«πλάσαντι] Gen. ii. 7, 8, 19, LXX. καὶ ἔπλασεν ὁ Θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς κιτιλ. Job x. 8, 9, αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασαν με... μνήσθητι ὅτι πηλόν με ἔπλασας. xl. 19, τοῦτό ἐστιν ἀρχὴ πλάσμα- τος Κυρίου. Psalm ciii. 14, ὅτι αὐτὸς ἔγνω τὸ πλάσμα ἡμῶν, ἐ- μνήσθη ὅτι χοῦς ἐσμέν. CXIX. 73. é oe , exxxix. 5. Hab. il. 18, πέποιθεν ε ’ say N , Cee ὁ πλάσας ἐπὶ TO πλάσμα αὐτοῦ. . ee 3 Ν \ = τ Tim. ii. 13, ᾿Αδὰμ yap πρῶτος . ,ὔ i 4 ἐπλάσθη, εἶτα Eva. 21. éfovoiay...... τοῦ πηλοῦ] Psalm cxxxvi. 9, LXX. τὴν σελή- νην καὶ τὰ ἄστρα εἰς ἐξουσίαν τῆς , ” 3 nan νυκτὸς. Matt. x. 1, ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων. John xvii. 2, ἔδωκας αὐτῷ ἐξου- σίαν πάσης σαρκός. ε , . - 0 κεραμεύς} Isai. Txiv./O) ies πατὴρ ἡμῶν σύ, ἡμεῖς δὲ aaha J er. E 182 ΠΡΟΣ = «ἃ ‘ \ ΄ ποιῆσαι ὃ MEV εἰς τιμὴν σκεῦος, ΡΩΜΆΤΟΥΣΣ . ee > a ὃ δὲ εἰς ἀτιμίαν: 53εἰ δὲ θέλων ὁ Θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ Υ \ \ > = py > 7 γνωρίσαι TO δυνατον αὐτοῦ ἤνεγκεν ἐν πολλῇ [ οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς οἶκος Ἰσραήλ; ἰδού, ὡς ὁ πηλὸς τοῦ κεραμέως, ὑμεῖς ἐστὲ ἐν χερσί μου. φυράματος] χὶ. τό. οὐ πηῆν: Ὁ. ὃ μὲν εἰς τιμήν] 2 Tim. ii. 20, ἐν μεγάλῃ δὲ οἰκίᾳ οὐκ ἔστιν μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα, καὶ ἃ μὲν εἰς τιμὴν ἃ δὲ εἰς ἀτιμίαν. Rey. li, 27, ὡς τὰ σκεύη τὰ κεραμικα. 22. εἰ δὲ θέλων] The sentence begins as if the completion of it were to be, what shall we say ? who shall complain ? or, what im- justice ἐδ there ὦ Butitis broken in its course, and may best be repaired, as in the Authorized Version, by the insertion of what at the beginning. And what if God, &e. ἐνδείξασθαι] See note on ii. 15; ἐνδείκνυνται. τὴν ὀργήν] See note on iil. 5,0 ἐπιφέρων τὴν ὀργήν. γνωρίσαι)ϊ͵ The word γνωρί- ζειν occurs 18 times in St Paul’s Epistles (elsewhere, in the New Testament, only in Luke 11. 15, 17. John xv. 15. xvil. 26. Acts li, 28, 2 Pet. i. 16): usually, as here, in the strict sense of mak- ing known or disclosing (xv1. 20: 2 Cor wit. Sipe, “1. ἢ; λι Rie oe a Co Ma see στον er t Cor. v. iv. 6. Col. 1, 27. ἦν. 7, 9); some- times in that of certifying or declaring (as in I Cor. Xil. 3. XV. 1, Gal. 1.11... 16 δυο τί αἱρήσομαι οὐ γνωρίζω, it seems to mean, 7 do not (or, as we sd L cannot) tell. γνωρίσαι τὸ δυνατὸν adolf Psalm lxxvii. 14, LEX. ἐγνώρισας ἐν τοῖς λαοῖς τὴν δύναμίν σου. evi. 8, τοῦ γνωρίσαι τὴν δυναστείαν αὐτοῦ. Jer. Vi, 21, Kai γνωριῶ αὐτοῖς τὴν δύναμίν Hae: Kal γνώ- σονται ὅτι ὄνομά μοι Κύριος. τὸ δυνατὸν αὐτοῦ] His poten- cy. Usually, when applied to things, δυνατός means possible ; here potent. Compare 2 Cor, x. 4, τὰ yap ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ Θεῷ KT. λ. See note on viii. 3, τὸ γὰρ ἀδύνατον. ἤνεγκεν ἐν π. p.| A necessary and beautiful modification of the comparison. God does not form for destruction these vessels of wrath: that is their own work. Rather, He endures them, and that with much long-suffering. His sovereignty is shown, not in causing but in punishing (and still more in deferring the pun- ishment of) evil. For φέρειν in the sense of enduring, compare Deut, i. 12, LXX. πῶς δυνήσομαι φέρειν μόνος τὸν κόπον ὑμῶν K.T.A, Px 39 oF. 183 y > ~ > 3 μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώ- \ / / \ ΄σ ΄- , λειαν, Kat ἵνα γνωρίση Tov πλοῦτον τῆς δόξης 23 > ΄σ΄ 3 \ , 9 f « / 3 QUTOU ἐπὶ σκευῆ ελεοῦς ἃ TT PONTOLUAGEV εις 23. Or omit καί. Jer. xlix. 22, καὶ οὐκ ἠδύνατο Κύριος ἔτι φέρειν ἀπὸ προσώπου πονηρίας πραγμάτων ὑμῶν K.T.A. Heb. xii. 20, οὐκ ἔφερον yap τὸ διαστελλόμενον. σκεύη ὀργῆς] In Jer. ii. 25, LXxx. the phrase ἐξήνεγκε τὰ σκεύη ὀργῆς αὐτοῦ has a different sense ; brought out the implements (wea- pons) of His indignation. Com- pare Psalm vii. 13, σκεύη Oava- tov. Ezek. ix. 1, τὰ σκεύη τῆς ἐξολοθρεύσεως. Here the sense of σκεῦος is determined by its use in verse 21; and σκεύη op- γῆς are utensils (or vessels) of (belonging to) wrath; that is, receptacles (objects) of the Divine displeasure. Thus σκεύη ἐλέους in verse 23. See Acts ix. 15, σκεῦος ἐκλογῆς, an implement of (belonging to, characterized by) selection ; a chosen instrument. κατηρτισμένα] Ezra iy. 12, LXX. καὶ τὰ τείχη αὐτῆς κατηρ- τισμένα εἰσίΞίΞ- Psalm lxxiv. 16, σὺ κατηρτίσω φαῦσιν καὶ ἥλιον. Ixxxix. 38, καὶ ὡς ἡ σελήνη κατ- ηρτισμένη εἰς τὸν aidva. Heb. x1. 3, κατηρτίσθαι τοὺς αἰῶνας ῥή- ματι Θεοῦ. 23. καὶ ἵνα] The clause be- gins as if ἵνα γνωρίσῃ κ.τ.λ. were to form a parallel to θέλων —avrov in verse 22; in which case ἐπί and a should have been omitted, and προητοίμασεν made a principal verb, corresponding to ἤνεγκεν above; or else ovs καί omitted, and ἐκάλεσεν made the principal verb. As itis, the con- struction is hopelessly broken. See note on v. 3, καυχώμενοι. The omission of xai before ἵνα (see the alternative reading) mends the sentence, but at the cost of the sense. ἵνα γνωρίσῃ] An exact paral- Jel to Eph. ii. 7, ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάρι- τος αὐτοῦ ἐν χρηστότητι ἐφ᾽ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. τὸν πλοῦτον τῆς δόξης) The riches of His glory. The inex- haustible, the unsearchable trea- sure of His own perfections. Hph. iii. τό, κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ. See note on iv. 20, δοὺς δόξαν. προητοίμασεν] The position of προητοίμασεν (before ἐκάλεσεν) seems to show that the refer- ence is rather to the purpose and choice of God, than to the moral and spiritual prepara- tion of the man. ‘Thus προη- τοίμασεν will correspond to the προέγνω and προώρισεν of Vill. 29, 30 (see notes there), The éxa- P2 184 ΠΡΟΣ POMAIOYS. / ; ec 9 / ΄σ / 24 δόξαν, ovs καὶ ἐκάλεσεν ἡμᾶς ov povov ἐξ ‘lov- 3 ΄“" ΄σ ‘ 25 δαίων ἀλλὰ Kal ἐξ ἐθνῶν ; ws καὶ ἐν τῷ Ὥσηε , / ΕῚ , / λέγει, Καλέσω τὸν οὐ Naov pou Aaov pou οὐ καὶ THY οὐκ ἠγαπημένην ἠγαπημένην. / ral , EG TRL ἐν TW TOTW / ΄σ- a λαὸς μου ὑμεῖς, ἐκεῖ 27 ζῶντος. Ἡσαΐας δὲ λέσεν occurs in both places: the ἐδικαίωσεν is taken for granted here: and the édcéacev is ex- pressed here in εἰς δόξαν. For προετοιμάζειν, compare [58], XXVlil, 24, LXX. ἢ σπόρον προε- τοιμάσει, πρὶν ἐργάσασθαι τὴν γῆν; Wisdom i i. ὃ; μίμημα σκη- γῆς ἁγίας ἣν προητοίμασας ἀπ᾽ ἀρχῆς. Eph. 11, 10, ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ Θεός K.T. Bs δόξαν] See note on 111. 23, τῆς δόξης. 24. οὕς.. ἡμᾶς] Vessels of mercy, even persons whom He also (in due time) called, even us, ἄς. ἐκάλεσεν] See note on viil. 20, ἐκάλεσεν. ᾿ οὐ μόνον ἐξ] And these σκεύη ἐλέους are indiscriminately taken From Jews and Gentiles: accord- ing to the Scriptures ; which pre- dict, on the one hand, the exten- sion of the name of God’s true people to those who had not before borne it, and, on the other, the eventual salvation of a mere rem- nant of the natural Lsrael. ἐν] Heb, 1. 1, ὁ Θεὸς Aa- καὶ οὗ ἐρρέθη αὐτοῖς, Οὐ κληθησονταινυϊοὶ Θεοῦ κράζει ὑπὲρ τοῦ Ἰσραήλ, λήσας τοῖς πατράσιν ἐν τοῖς προ- φήταις. καλέσω] Hos. ii. 23, LXX. καὶ ἀγαπήσω τὴν οὐκ ἠγαπημένην, καὶ ἐρῶ τῷ οὐ λαῷ μου, Λαός μου εἶ σύ. Compare τ Pet. ii, IO, οἱ ποτὲ ov λαός, νῦν δὲ λαὸς cov" οἱ οὐκ ἡλεη- μένοι, νῦν δὲ ἐλεηθέντες. predictions which in their first meaning spoke of the recovery and reconciliation of the national Israel, had a further and yet more literal fulfilment (St Paul Those | says) inthe first introduction into God’s Church of those Gentiles who were once aliens and out- casts altogether. Compare Gal. iv. 27, where the same remark is appropriate. For καλεῖν in this sense, see note on ly. 17, καὶ καλοῦντος. 26. καὶ ἔσται] Hos. i. 10, LXX. Kal ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς, Οὐ λαός μου ὑμεῖς, κλη- θήσονται καὶ αὐτοὶ viol Θεοῦ ζῶντος. 27. κράζει) See note on Vlil. 15, κράζομεν. ὑπέρ) As, for example, in 2 Cor. viii. 23, εἴτε ὑπὲρ Titov K.T.A, - IX. 24---320. Ss 185 > \ 3. Ὁ 9 \ - ¢ = 3 A e ¢ of Eav ἢ ὁ ἀριθμὸς τῶν νἱῶν Ἰσραὴλ ὡς ἡ ἀμ- μος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθή- ΄ \ = \ / σεται Noyov yao συντελὼν καὶ συντεμ- 28 νων ποιήσει Κύριος ἐπὶ τῆς γῆς. προείρηκεν Ἡσαΐας, Et ἐὰν ἢ] Isai, x, 22, 23, LXX. καὶ ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἢ ἄμμος τῆς θαλάσσης τὸ κατά- λειμμα αὐτῶν σωθήσεται. λόγον συντελῶν καὶ συντέμνων ἐν δι- καιοσύνῃ, ὅτι λόγον συντετμημέ- νον Κύριος ποιήσει ἐν τῇ οἰκου- μένῃ ὅλῃ. For the first words of the quotation, compare Hos, 1. 10, LXX. καὶ ἦν ὁ ἀριθμὸς τῶν υἱῶν ᾿Ισραὴλ ὡς ἡ ἄμμος τῆς θα- dAacons. The first use of the figure is in Gen. xxii. 17, ΟΣ. τὸ ὑπόλειμμα] Tt is not the mass, it is the remnant, of Israel, which shall be saved. For ὑπό- λειμμα, see 1 Sam. ix. 24, LXX. ἰδοὺ ὑπόλειμμα (explained by verse 23, τὴν μερίδα ἣν ἔδωκά σοι, ἣν εἶπά σοι θεῖναι παρὰ σοί), παράθες αὐτὸ ἐνώπιόν σου κ.τ.λ. 2 Kings XX1, 14. Mic.. τυ; καὶ θήσομαι τὴν συντετριμμένην εἰς ὑπόλειμμα, καὶ τὴν et eis ἔθνος ἰσχυρόν k.7.X. ν. 7, 8, καὶ ἔσται TO ὑπόλειμμα TOD Ἰακὼβ ἐν τοῖς ἔθνεσιν... ὡς δρόσος παρὰ Κυρίου πίπτουσα x.7.X. 28. λόγον γάρ] Literally, Yor a word, accomplishing and a- bridging it—that is, a@ sentence conclusive and concise—will the Lord do (execute) upon the earth. The clause is added to give em- Kal καθὼς 29 μὴ Κύριος Σαβαὼθ phasis to the foregoing words. The full passage of the Septua- gint is given in note on verse 27, ἐὰν ἡ. λόγον] “A word, whether of promise or threatening. Here the latter idea predominates. A sentence; a denunciation of judg- ment, Compare Isai. xi. 4, ΧΧ. καὶ πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ Heb, iv. 12. Rew ΕΝ 73. Σὰ. συντελῶν] Isai, x. 12, LXX. ὅταν συντελέσῃ Κύριος πάντα ποιῶν ἐν τῷ Oper Σιών κιτιλ. Lam. ll. 17, ἐποίησε Κύριος ἃ ἐνεθυ- μήθη, συνετέλεσε ῥήματα αὐτοῦ κτλ. Mark xiii. 4. ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα. συντέμνων] Isai. xxviii. 22, LXX, διότι συντετελεσμένα Kal συν- τετμημένα πράγματα ἤκουσα παρὰ Κυρίου Σαβαώθ, ἃ ποιήσει ἐπὶ πᾶσαν τὴν γῆν. ‘Thus σύντομος, Wisdom xiv. 14, καὶ διὰ τοῦτο σύντομον αὐτῶν τὸ τέλος ἐπενοήθη. And συντόμως, Acts xxiv. 4. 29. προείρηκεν͵] Has said before, in an earlier part of his Book, Isai. i. 9, LXx. For the perfect tense, see note on iv. 18, TO εἰρημένον. Σαβαώθ] James ν. 4, εἰς τὰ ὦτα Κυρίου Σαβαώθ, Compare 186 ΠΡΟΣ > 7 e ~ ἐγκατελιπεν ἡμῖν σπέρμα, ΡΩΜΑΙΟΥ͂Σ. e Ws Σόδομα 3\ 3 , \ ε ΄ aX ε ΄ ἂν ἐγενήθημεν καὶ ὡς Γόμορρα av ὁμοιω- θημεν. 20 “5 > ε I \ \ , Τί οὖν ἐροῦμεν; ὅτι ἔθνη Ta μὴ διωκοντα / ’ , 4 δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην \ \ 9 77 21 δὲ τὴν ἐκ πίστεως. 7 > / 2 32 δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν. 1 Kings xxii. 19, LXX. εἶδον Θεὸν Ἰσραὴλ καθήμενον ἐπὶ θρόνου ai- τοῦ, καὶ πᾶσα ἡ στρατιὰ τοῦ οὐ- ρανοῦ εἱστήκει περὶ αὐτὸν ἐκ δεξιών αὐτοῦ καὶ ἐξ εὐωνύμων αὐτοῦ. The form Σαβαώθ occurs 50 times in the Septuagint Version of Isaiah, and in but five other places. ἐγκατέλιπεν ... σπέρμα] The opposite of total and absolute extinction. Compare Deut. 11. 3, LXX. καὶ ἐπατάξαμεν αὐτὸν ἕως τοῦ μὴ καταλιπεῖν αὐτοῦ σπέρμα. 30. τί οὖν ἐροῦμεν] What shall we state as the result of these Jacts and principles? This. ὅτι ἔθνη] That Gentiles, who were not ir pursuit of righteous- ness, overtook it. For ἔθνη, see note on li. 14, ἔθνη. διώκοντα... κατέλαβεν] Exod. XV. 9, LXX. εἶπεν ὁ ἐχθρός, διώ- Eas καταλήψομαι. Deut. xxviii. 45; καὶ καταδιώξονταί σε, καὶ καταλήψονταί oe. Josh. ii. 5, καταδιώξατε ταχέως ὀπίσω αὐτῶν, εἰ καταλήψεσθε αὐτούς. Psalm Ixxi, 11. Ecclus, xi. 10, «καὶ, éay διώκῃς, ov μὴ καταλάβης. XXVIi. 8, ἐὰν διώκῃς τὸ δίκαιον, κατα- , attribute), righteousness. Ἰσραὴλ δὲ διώκων νόμον \ lA Ξ ε΄ δια τί; ὃτι λήψη. Phil. iit. 12, διώκω δὲ εἰ καὶ καταλάβω. For διώκειν in the sense of striving after, seek- ing to attain (as a difficult or remote object), see ΧΙ]. 13, τὴν φιλοξενίαν διώκοντες. χῖν. 19, τὰ τῆς εἰρήνης διώκωμεν. τ Cor, xiv. I, διώκετε τὴν ἀγάπην. τ Thess. σὰ ἀπ 70 ἀγαθὸν διώκετε. 1 Tim. vi. 11, ταῦτα φεῦγε, δίωκε δὲ δικαιοσύνην καὶ 2) παι, 22. Heb. xii, τὰ. 1 Pet. i: 17 (from Psalm xxxiv. 14, LXX.), ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν. κατέλαβεν] Isai. lix. 9, LXX. καὶ οὐ μὴ καταλάβῃ αὐτοὺς δικαι- οσύνη. τ Cor. ix. 24, οὕτως τρέ- χετε ἵνα καταλάβητε. δικαιοσύνην δέ] For this use of δέ, see note on 111. 22, δικαιο- σύνη δέ. 31. νόμον δικαιοσύνης] A law, of (characterized by, having as its A law which should give righteousness. εἰς νόμον] That is, wnto such a law; a νόμος δικαιοσύνης. ἔφθασεν] From the sense of anticipating, with twa (as in | IX. 30—33. 187 3 ; 3 ᾽᾿ οὐκ ἐκ πίστεως ἀλλ᾽ ὡς ἐξ ἔργων προσέκοψαν ΄- 7 ΄σ , \ , τῷ λίθω τοῦ προσκόμματος, καθὼς γέγρα- 33 Wisdom vi. 14, φθάνει τοὺς ἐπι- θυμοῦντας προγνωσθῆναι. Xvi, 28, ὅτι δεῖ “φθάνειν τὸν ἥλιον ἐπ᾽ εὐ- χαριστίαν cov. 1 Thess. iv. 15, ov μὴ φθάσωμεν τοὺς κοιμηθέν- τας), or an infinitive (xr Kings xii. 18, ἔφθασεν ἀναβῆναι ἐπὶ τὸ ἅρμα τοῦ φυγεῖν κ.τ. λ.), comes that of reaching by anticipation of others, reaching unmolested, arriving; whether absolutely (as in Ezra 111. 1, καὶ ἔφθασεν ὁ μὴν ὁ ἕβδομος. Dan. vii. 22, καὶ ὁ καιρὸς ἔφθασε, καὶ τὴν βασιλείαν κατέσχον K.7.X.), OF, as here, with eis (Dan. iv. 20, 22, ov τὸ ὕψος ἔφθασεν εἰς τὸν οὐρανόν κ.τ.λ. Vi. 24, καὶ οὐκ ἔφθασαν εἰς τὸ ἔδαφος τοῦ λάκκου κιτιλ. Phil. lil. 16, πλὴν εἰς ὃ ἐφθάσαμεν), or with ἐπί (Dan. iv. 24, 28, ὃ ἔ- φθασεν ἐπὶ τὸν κύριόν μου Tov Ba- σιλέα κιτιλ. Matt. xi. 28, ἔφθα- σεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ. Ι Thess. 11, τό, ἔφθασεν δὲ er αὐτοὺς ἡ ὀργή), or with ἕ ἕως OF ἄχρι (2 Chron. xxVlil. 9, καὶ ἕως TOV vied ἔφθακε. Dan. iv. II, τὸ ὕψος αὐτοῦ ἔφθασεν ἕ EWS τοῦ οὐρανοῦ. Vil. 13, €ws Τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε. 2 Cor. x. 14, ἄχρι γὰρ καὶ ὑμῶν ἐφθάσαμεν κ.τ.λ.). 32. ὅτι οὐκ] Because, not of faith, but as if of works, they stumbled at the stone of the of- fence. The sentence is con- densed thus from the fuller equi- valent form, Because, doing so (seeking righteousness) not on a principle of faith but of works, they stumbled, &. The com- mon reading has νόμου after ép- yov, and yap after προσέκοψαν. προσέκοψαν... προσκόμματος] See xiv. 13, 20, 21, TO μὴ τιθέ- ναι πρόσκομμα τῷ ἀδελφῷ ἢ ἢ σκάν- δαλον.. «τῷ διὰ “προσκόμματος ἐ- σθίοντι....... ἐν ᾧ ὁ. ἀδελφός σου προσκόπτει. The origin of the expression is seen in Psalm xci. 12, LXX. μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα cov. Matt. iv. 6. Luke iv. 11. Compare Exod. XXlil. 33, οὗτοι ἔσονταί σοι πρόσ- κομμα. XXXIV. 12, μήποτε γένη- ται πρόσκομμα ἐν ὑμῖν. Judges xx, 32. Prov. iii. 3, 0 dé zovs σου οὐ μὴ προσκόψῃ. iv. το. Isai. ll. 5, προσκόψει τὸ παιδίον πρὸς τὸν πρεσβύτην. XXIX. 21. Jer. ΧΗ]. 16, καὶ πρὸ τοῦ προσκόψαι πόδας ὑμῶν ἐπ᾽ ὄρη σκοτεινά. Keclus. xxxi. 7, ξύλον προσκόμ- ματός ἐστι τοῖς ἐνθυσιάζουσιν αὐτῷ. John xi. 9, 1ο. 1 Cor. viii. 9. τ Pet. 11. 8, ot προσκόπτουσιν τῷ λόγῳ ἀπειθοῦντες. In 2 Cor. vi. 3, we have the form προσκοπή. 23. καθὼς γέγραπται] A com- bination of two passages. Isai. XXVill. 16, LXX. ἰδού, ἐγὼ ἐμ- βάλλω eis τὰ θεμέλια Σιὼν λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς, καὶ ὁ πιστεύων οὐ μὴ καταισχυνθῇ. 188 ΠΡῸΣ ΡΩΜΑΙΟΥ͂Σ. πται, Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμ- 7 7 \ τ» ματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων > ~ 5 / ἐπ’ αὐτῷ οὐ καταισχυνθήσεται. I ᾿Αδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ Vill, 14. κἂν ἐπ᾽ αὐτῷ πεποι- Bus ἧς, ἔσται. σοι εἰς ἁγίασμα, καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε, οὐδὲ ὡς πέτρας atupate x.7.A. In 1 Pet. ii. 6, 7, the same two passages are re- ferred to, but kept distinct. It is remarkable, however, that St Peter has precisely the same variations from the Septuagint: (1) the substitution of τίθημι ἐν Σιών for ἐμβάλλω εἰς τὰ θε- μέλια Σιών: (2) the addition of ἐπ᾽ αὐτῷ after πιστεύων" (3) the change of λίθου προσκόμ- ματι into λίθος προσκόμματος, and οὗ πέτρας πτώματι into πέτρα σκανδάλου. σκανδάλου] The later form σκάνδαλον is equivalent to the classical σκανδάληθρον, a trap- spring, ὦ trap or snare. It is used of impediments of all kinds; whether (1) literal, as in Judith Vv. I, καὶ ἔθηκαν ἐν τοῖς πεδίοις σκάνδαλα" or (2) partly literal and partly figurative, as in Lev. xix. 14, καὶ ἀπέναντι τυφλοῦ ov προσ- θήσεις σκάνδαλον" or, more often, (3) moral and spiritual, as in Josh. xxiii. 13, καὶ ἔσονται ὑμῖν εἰς παγίδας καὶ εἰς σκάνδαλα. Psalm xlix. 13, αὕτη ἡ ὁδὸς αὐτῶν σκάν- δαλον αὐτοῖς. 1. 20, κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον. Ἰχῖίχ. 22. cexli. 9, φύλαξον pe... ἀπὸ σκανδάλων τῶν ἐργαζομένων τὴν ἀνομίαν. Wisdom xiv. 11, καὶ εἰς σκάνδαλα ψυχαῖς ἀνθρώ- πων. Matt. xili. 41, πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν. XVi. 23, σκανδαλόν pov εἶ. XvVili. 7, οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων. ἀνάγκη γὰρ ἐλ- θεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ [ ἐκείνῳ] δι᾿ οὗ τὸ σκάνδα- λον ἔρχεται. Luke xvil. 1. Rom. Xl, ἢ. XIV. 13. Ἐν τ τον 1. 23, Ἰουδαίοις μὲν σκάνδαλον. Gal. v. 11, τὸ σκάνδαλον τοῦ σταυροῦ. 1 John 11. το. Rey. ii. 14. X. τ. ἡ μέν] The μέν pre- pares us to expect a following but. My desire and prayer is this—but there is an impediment in the way of its fulfilment. The impediment is that ignor- ance and self-righteousness which verses 2 and 3 describe. But the form of the sentence is altered in its course. For instances of μέν with no answering δέ, see lll. 3, πρῶτον μὲν yap ὅτι κ.τ.λ. vil. 12, ὥστε ὁ μὲν νόμος κ.τ.λ. ΧΙ. 13, ἐφ᾽ ὅσον μὲν οὖν κ-ιτ.λ. εὐδοκία] (1) The common meaning of εὐδοκία is wellpleas- edness, good pleasure, satisfac- tion. It is used sometimes of man: as in Psalm exly. 16, Lxx. a X. I—3 189 ΡΣ “ A \ \ ς \ 9 ΄ 9 1] δέησις προς τον Θεον ὑπὲρ αὐτῶν εἰς σωτη- pty 2) 3 ἔχουσιν, ἀλλ᾽ οὐ κατ᾽ / ἐπιγνωσιν'" ~ \ > ~ e/ = ~ μαρτυρώ yap αὐτοῖς ὃτι ζῆλον Θεοῦ 2 ἀγνοοῦντες 3 \ \ ΄σ Θ ΄σ ὃ , \ \ ἰδί γαρ THY TOU EOU LKQALOOUVYYHV, Καὶ Τήν LOLAV Ν 5 - au ” 3 , καὶ ἐμπιπλᾷς πᾶν ζῶον εὐδοκίας. Heclus. ix. 15, μὴ εὐδοκήσῃης ἐν εὐδοκίᾳ ἀσεβῶν. XVill. 31, ἐὰν χορηγήσῃς τῇ ψυχῇ σου εὐδοκίαν ἐπιθυμιὰς κιῖὶλ XXIX. 23, ἐπὶ μικρῷ καὶ μεγάλῳ εὐδοκίαν ἔχε x.t.A. More often of God: Psalm xix. 14, καὶ ἔσονται εἷς εὐδοκίαν τὰ λόγια τοῦ στόματός . > 3 y. > “-“- μου. li, 18, ἀγάθυνον, Κύριε, ἐν τῇ 39 4 \ ff . εὐδοκίᾳ cov τὴν Σιών. HKcclus. 1. 27, καὶ ἡ εὐδοκία αὐτοῦ πίστις καὶ aA Oh ε ΄, TpauTys. τό, of φοβούμενοι Κύριον ζητήσουσιν εὐδοκίαν αὐτοῦ. XXXv. 3, εὐδοκία Κυρίου ἀποστὴη- > Ν rd - ναι ἀπὸ πονηρίας. Matt. xi. 26. Luke ii. 14, ἐν ἀνθρώποις εὐδοκία ; εὐδοκί n of Hi 1 pl [ox εὐδοκίας, men of His good plea- sure; inwhom He is well pleased]. moet ph. Ἔν ¢: Phil, it’ 14, ὑπὲρ τῆς εὐδοκίας, i behalf of (so as to Sulfil) His good pleasure. 2 Thess, 1. 11, καὶ πληρώσῃ πᾶ- σαν εὐδοκίαν ἀφοθωθύνηξ, every good pleasure of goodness; all that goodness which is well plea- sing to Him. (2) Here the εὐδοκία τῆς καρδίας is a satisfac- tion unfulfilled; the desire of my heart. (3) In Phil. i. 15, τινὲς δὲ καὶ δι’ εὐδοκίαν τὸν Χρι- στὸν κηρύσσουσιν, it means satis- faction in a person; good will, Friendliness. For εὐδοκεῖν, see note on xv. 26, εὐδόκησαν. ὑπὲρ αὐτῶν] Is for them unto salvation. (τ) I pray for them ; and (2) the object of that prayer is their salvation. 2. μαρτυρῶ γάρ] And they deserve that prayer; for, &e. Compare Gal. iv. 15, μαρτυρῶ yap ὑμῖν ὅτι κιτιλ. Col. iv. 13, pap- τυρῶ yap αὐτῷ ore «7.4, And for the description of Jewish zeal, see Acts xxvi. 7, τὸ δωδεκά- φυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα Kal ἡμέραν λατρεῦον. ζῆλον Θεοῦ} Psalm lxix. 9; LXX. ὁ ζῆλος τοῦ οἴκου σου κατέ- gaye pe. τ Mace. il. 58, ἐν τῷ ζηλῶσαι Chiov νόμου. Compare Acts xxl. 20, πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν. ΧΧΙΪ. 3, ζη- λωτὴς ὑπάρχων τοῦ Θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον. ἐπίγνωσιν] See note on i. 28, ἐπιγνώσει. 3. τὴν τοῦ Θεοῦ δικαιοσύνην] See note on i. 17, δικαιοσύνη γὰρ Θεοῦ. That the meaning is, G'od’s gift of righteousness, G'od’s way Jor man to be righteous, and not the personal righteousness of God Himself, seems to be im- plied in the words εἰς δικαιοσύ- νην παντὶ τῷ πιστεύοντι ἴῃ Verse 4, Compare ν. 17, τῆς δωρεᾶς τῆς δικαιοσύνης. Phil. iii. 9, τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει. 190 TIPO PQOMAIOY®=. ~ ~ ~ / Pet. ~ ζητοῦντες στῆσαι, TH δικαιοσύνη τοῦ Θεοῦ οὐχ ε ’ 4 υπεταγησαν. , \ 5 δικαιοσύνην παντὶ \ / / \ yao ypape ote THY ΄ \ τέλος yao a / TW πιστεύοντι. Me \ 3 νόμου Χριστος εἰς Μωυσῆς z \ ~ δικαιοσύνην THY ἐκ TOU n ’ “-“ 5. Or yp. τὴν dex. τ. ἐκ τοῦ ν. ὅτι ὁ π. αὐτὰ avd. §. ἐν αὐτοῖς. τὴν ἰδίαν] Phil;,ai1.) 4! 6; 9, καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί.. «μὴ , ἔχων ἐμὴν δικαιο- σύνην τὴν ἐκ νόμου κ.τ.λ. στῆσαι] See ili. 31, ἀλλὰ νόμον ἱστάνομεν. XIV. 2» δυνατεῖ γὰρ ὁ Κύριος στῆσαι αὐτόν. ὑπετάγησαν] The sense ex- presses one act of decisive self- subjection in the reception of the Gospel. For the word, see Heb. xii. 9, οὐ πολὺ μᾶλλον ὑπο- ταγησόμεθα τῷ πατρὶ τῶν πνευμά- των καὶ ζήσομεν. James lv. 7, ὑποτάγητε οὖν τῷ Θεῷ. 4. τέλος γάρ] Ignorant, I say, of God's righteousness—re- Susing submission, I say, to God’s righteousness—for that is to be Jound only in Christ. τέλος γ. νόμου Χριστός] The absence of articles seems to ex- press, As for any τέλος whatever of any νόμος whatever, Christ is that, and Christ only. The state- ment includes other laws as well as that of Moses, although doubt- less this last was to St Paul the specimen and sum of all laws. The idea of τέλος is that of end, in all senses; fulfilment, term- nus, object, &e., that to which it (νόμος) points, and in which it finds its rest.. Matt. v. 17, οὐκ ἦλθον καταλῦσαι. ἀλλὰ πληρῶσαι. John v. 46, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. So τέλος in τ Tim. i. 5; τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη K.T.A. δικαιοσύνην... .πιστεύοντι] So lil. 22, δικαιοσύνη δὲ Θεοῦ διὰ πί- στεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας. 5. Μωυσῆς γάρ] 7] say, πι- στεύοντι" for, whereas the right- eousness of the Law is a doing of acts, the righteousness of the Gospel is the reception of a Sa- viour. In classical Greek the sense would have been made clearer by the insertion of μέν after Μωυσῆς. See note on vi, 17, ὅτι HTE.. “ὑπηκούσατε δέ. γράφει] Lev. RVI! 5, EX, καὶ φυλάξεσθε πάντα τὰ ὶ προστάγ- ματά μου, καὶ πάντα τὰ κρίματά μου, καὶ ποιήσετε αὐτά" ἃ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς. Gal. ili, 12, ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾽ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. ὅτι τὴν δικαιοσύνην] With ὅτι thus placed, τὴν δικαιοσύνην depends upon ὁ ποιήσας. Com- pare I John ii. 29, πᾶς ὁ ποιῶν τὴν δικαιοσύνην, Rev, ΧΧΙΪ, 11, ’ x δ, ee AS 47. 191 , , » 9 = νόμου ὁ ποιήσας ἀνθρωπος ζήσεται ἐν αὐτῆ. ς ' 9 4 « / \ ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει: My 6 sf 3 ΄σ΄ IG / > z 3 εἴπης ἐν TH καρδίᾳ σου, Τίς ἀναβήσεται εἰς ‘ ‘ \ , TOV οὐρανον: γεῖν" ὁ δίκαιος δικαιοσύνην ποιησάτω ἔτι. The alternative reading puts ὅτι in its more natural place, and gives the quotation in its exactness. ζήσεται ἐν] Shall have life in et, in that righteousness, without further or other seeking. See note on i. 17, ζήσεται. ἡ δὲ ἐκ πίστεως] But the Gospel may adopt, and with far greater significance, language originally applied by Moses to the simplicity and accessibility of his own Law: Say not in thine heart, Who shall ascend for me into heaven ? (as though to bring doun a Saviour from above:) or, Who shall descend for me into the abyss? (as though to bring back from the grave a Saviour whose work is imcom- plete). In other words, Be not perplexed about the difficulty and vastness ‘of the work of salvation, as uf some great thing must be done to effect or to complete itt. On the contrary, the word is nigh thee, &c. The passage in the Sep- tuagint stands thus (Deut. xxx. 1I—14): ὅτι ἡ ἐντολὴ αὕτη ἣν ἐγὼ ἐντέλλομαί σοι σήμερον, οὐχ ὑπέρογκος ἐστιν, οὐδὲ μακρὰν ἀπό ~ ᾽ν \ τοῦτ᾽ ἐστιν, ἄριστον KaTaya- 3Ὰ le / > \ »ὕ ἢ τίς καταβήσεται εἰς τὴν ἀβυσσον:;7 σού ἐστιν. οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστί, λέγων, Tis ἀναβήσεται ἡμῖν εἰς τὸν οὐρανόν, καὶ λήψεται ἡμῖν αὐτήν, καὶ ἀκούσαντες αὐτὴν ποιή- σομεν: οὐδὲ πέραν τῆς θαλάσσης ἐστί, λέγων, Τίς διαπεράσει ἡ ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης, καὶ “λάβῃ ἡμῖν αὐτήν, καὶ ἀκουστὴν ἡμῖν ποι- 707) αὐτήν, καὶ ποιήσομεν; ἐγγύς σού ἐστι τὸ ῥῆμα σφόδρα, ἐν τῷ; στόματί σου, καὶ ἐν τῇ καρδίᾳ σου, καὶ ἐν ταῖς χερσί σου, ποιεῖν αὐτό. Χριστὸν ἘΠΕῚ That is, for our salvation. So καταβαίνειν in John ili. 13, ὁ ἐκ Tov οὐρανοῦ καταβάς. Vi. 33, 38, 41, 42, 50, ae 58, ὁ καταβαίνων ἐκ τοῦ οὐ- ρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ K.T.A, ἀβύσσον] In the Septua- gint the ἄβυσσος is the sea: as if Job xl oe" (71}} ἀναζεῖ τὴν ἄβυσσον ὦ ὥσπερ χαλκεῖον᾽ ἥγηται δὲ τὴν θάλασσαν ὥσπερ ἐξάλειτ- τρον, τὸν δὲ τάρταρον τῆς ἀβύσ- σου ὥσπερ αἰχμάλωτον" ἐλογί- σατο ἄβυσσον εἰς περίπατον. Jonah il, 5, περιεχύθη μοι ὕδωρ ἕως ψυχῆς, ἄβυσσος ἐκύκλωσέ με ἐσχάτη. This use of ἄβυσσος may have suggested its intro- duction here, where eis τὴν ἀ- βυσσον stands in the place of 192 ΠΡΟΣ POMAIOYS. ΄ ᾽ \ 3 ΄σ ’ a 8 τοῦτ᾽ ἐστιν, Χριστον ἐκ νεκρῶν ἀναγαγεῖν. ad- \ ’ , x > / \ cn , ΕῚ > Aa Ti λέγει; “Eyyus σον To ρῆμα ἐστιν, ἐν ΄σ 7 , \ ’ ~ 7 TW στοματι σον καὶ ἐν TH καρδίᾳ σου" ~ of \ en ΄σ 7 « , TOUT ἐστιν, TO ρῆμα τῆς πίστεως ὃ κηρυσσομεν" e/ Sah ς / 9 > lA / , 9 ὅτι ἐαν ὁμολογησῆς ἐν τῷ στοματί Gov Κυριον 9. Or ou. τὸ ῥῆμα ἐν τ. στ. σ. ὅτι Κύριος ᾿Ιησοῦς. εἰς τὸ πέραν τῆς θαλάσσης in the passage quoted. But its sense here is that of adys in Psalm XVL τὸ (οὐκ ἐγκαταλείψεις THY ψυ- χήν μου εἰς ἄδου κ.τ.λ.); οὗ φυλακή (probabl y) int Pet. ili. 19; of ta κατώτερα μέρη τῆς γῆς (probably) in Eph. iv. 9. It is the place of departed spirits in the inter- val between death and resur- rection. Elsewhere in the New Testament the ἄβυσσος is the place of torment: see Luke viii. ὉΠ καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. Rev. ix. 1, 11, ἡ κλεὶς τοῦ φρέατος τῆς αβύσσου...ἀγ- γελον τῆς ἀβύσσου, ὄνομα av- ᾿Απολλύων. Xi. 7. xvii. 8. XX. I, 2, καὶ ἐκράτησεν τὸν dpa- KovTa...0s ἐστιν διάβολος καὶ ὁ Σατανᾶς...καὶ ἔβαλεν αὐτὸν εἰς τὴν ἀβυσσον. Χριστὸν. . ἀναγαγεῖν] As if His resurrection had still to be effected, and with it ἡ δικαίωσις ἡμών (ν. 25). Compare Heb. xii, 20, ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρών.. «τὸν κύριον ἡμῶν Ἰησοῦν. 8. adda τί λέγει} As if the form of expression above had been, ov λέγει, Tis ἀναβήσεται κιτ.λ. ῥῆμα] A thing said, a single utterance. Sometimes, as here, it is applied to the Gospel, in its aspect of simplicity, brevity, comprehensiveness, authority. Eph. v. 26, ἐν ῥήματι. Heb. vi. 5, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα. τ Pet. 1. 25, τοῦτο δέ ἐστιν τὸ ῥῆμα τὸ εὐαγγελισθὲν εἰς ὑμᾶς. ἐν τῷ k.t.A.| In thy mouth and in thy heart. Jeady tor utterance, and easy of compre- hension. For καρδία in its -ap- plication to the understanding, see note on il, 15, καρδίαις. τῆς πίστεως] The faith. See note on ili. 30, ἐκ πίστεως...διὰ τῆς πίστεως. 9. ὅτι ἐαν] The two words στόματι and καρδίᾳ are taken from the passage quoted above, and applied to the Christian doctrine. The Gospel condi- tions, faith and confession, are here inverted, to suit the order of the two words in the quotation. ἐὰν ὁμολογήσῃς]͵ Perhaps there is a special reference to a .«. | ον 0 199 lo 4 5) ~ , εὖ ᾿Ιησοῦν, καὶ πιστεύσης ἐν TH καρδίᾳ σου ὅτι ὁ the first great and marked con- fession of faith made in Bap- tism; that συνειδήσεως ἀγαθῆς ἐπερώτημα eis Θεόν in Baptism, which is said σώζειν (1 Pet. iii. 21). Compare Acts xxi. τό, ἀναστὰς βάπτισαι καὶ evans τὰς ἁμαρτίας σου, ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ. And thus this verse in its two parts will ex- actly harmonize with Mark xvi. 16, ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται. oporoynoys| Formed from ὁμόλογος, of one language with (τινί, or τινὶ περί τινος), the verb ὁμολογεῖν means to agree with; and hence to grant, allow, con- cede (τί τινι), as in Acts XXIV. 14, ὁμολογῶ δὲ τοῦτό σοι, ὅτι K.T.A.; and so (1) to confess (τι), as in 1 Johni. 9, ἐὰν ὁμολογῶμεν tas ἁμαρτίας ἡμῶν K.TA 5 to make confession concerning (ἐπί τινι), as in Ecclus. iv. 26, μὴ αἰσχυν- θῇς ὁμολογῆσαι ἐφ᾽ ἁμαρτίαις σου k.T.A.3 (2) to acknowledge (τινά), as here and in John ix. 22, ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν. 1 John 11. 23, ὁ ὁμολογῶν τὸν viov. iv. 2, 3. 2 John 7; to make. open acknowledgment to (τινι) Heb. xiii. 1 5». καρπὸν χει- λέων ὁμολογούντων τῷ ὀνόματι αὐὖ- tov’ to make public profession on the subject of (ἔν τινι), Matt. x, 32, ὅστις ὁμολογήσει ἐν ἐμοὶ... ε > be) 3 A “we ὁμολογήσω καγὼ ἐν aita. Luke xii. 8. Hence the remaining senses of ὁμολογεῖν" (3) to pro- Jess, Tit. 1, 16, Θεὸν ὁμολογοῦσιν εἰδέναι κιτιλ.; (4) to promise, Matt. xiv. 7, μεθ᾽ ὅρκου ὠμολό- γησεν αὐτῇ δοῦναι K.7..3 (5) to vow, Jer. xliv. 25, ERX, ποιοῦσαι ποιήσωμεν τὰς ὁμολογίας ἡμῶν ἃς ὡμολογήσαμεν K.T.A, ἐν τῷ στόματί σου] Compare xv. 6, ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στό- ματι δοξάζητε τὸν Θεόν. Psalm lix. 7, LXx. ἰδοὺ ἀποφθέγξονται ἐν τῷ στόματι αὐτῶν. Ixxvill. 36, καὶ ἠγάπησαν αὐτὸν ἐν τῷ στόματι αὐτῶν K.T.A, Κύριον Ἰησοῦν] Jesus as Lord. Compare the alternative read- ing, τὸ ῥῆμα...ὅτι Κύριος Ἰησοῦς. 2 Cor. iv. 5, οὐ γὰρ ἑαυτοὺς κη- ρύσσομεν ἀλλὰ Χριστὸν Ἰησοῦν Κύριον (as Lord). Phil. 11. 11, καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος ᾿Ιησοῦς Χριστὸς εἰς δόξαν Θεοῦ πατρός. The two op- posite forms, of confession and repudiation, are combined in 1 Cor. xii. 3, οὐδεὶς ἐν πνεύματι Θεοῦ λαλῶν λέγει ᾿λνάθεμα Ἴη- σοῦς, καὶ οὐδεὶς δύναται εἰπεῖν Kv- ptos Ἰησοῦς, εἰ μὴ ev πνεύματι <7 “yee : ᾿ J : ὅτι ὁ Θεός] Faith in the re- surrection implies faith in the incarnation, life, death, &c. of Christ. Compare 1 Pet. 1, 21, τοὺς δ αὐτοῦ πιστοὺς εἰς Θεὸν τὸν ἐγείραντα αὐτὸν ἐκ νεκρῶν καὶ δόξαν αὐτῷ δόντα, ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς Θεόν. 191 ΠΡΟΣ ῬΩΜΑΙΟΥ͂Σ. 10 Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν. σωθήση" καρδία IYElpEV EK νέκρων, non βοις \ 7 =) yap WlOTEVETaL EIS ε - > 7’ 11 ὁμολογεῖται εἰς σωτηρίαν. / δικαιοσύνην, / \ στόματι δὲ λέγει γὰρ ἡ γραφή, ~ / “pat 9 ΄σ 3 / Ilas ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ καταισχυνθη- ? / 3 ,ὔ Ι2 σεται. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος" 12 εἰς πάντας τοὺς σωθησῃ)] See note on v. 9, σωθησόμεθα. το. καρδίᾳ γάρ] In the pas- sage of Deut. xxx. which is still in St Paul’s thought, the pre- dominant idea of καρδία is that of understanding. In the pre- sent application of it, it 15 used in its common sense of feeling and affection. See note on verse ὃ, ἐν TO K.T.A, πιστεύεται... ὁμολογεῖται] Im- personal passives. en believe ..men confess. The compound ἐξομολογεῖν is always found in the middle voice: ὁμολογεῖν (in ᾿ Scripture) never. 11. λέγει γάρ] Isai. xxvii. 16, LXX. καὶ ὁ πιστεύων οὐ μὴ καταισχυνθῇ. See note on ix. 33, καθὼς γέγραπται. 12. οὐ γάρ] I sa Ψ, πᾶς" Sor, &e. See 1 lil, 22, εἰς πάντας τοὺς “πιστεύοντας" οὐ γάρ ἐστιν διαστο- Ayn. Gal. 111. 28, οὐκ ἔνι ᾿Ιουδαῖος οὐδὲ “Ἕλλην. Col. iii, 11. διαστολή] See note on 111, 22, οὐ γάρ ἐστιν διαστολή. ὁ γὰρ αὐτός] For the same Lord is Lord of all. The word 3 / > / ἐπικαλουμένους αὐτον. ς \ . \ , 7 a Ο yap αντος κυριος παντῶν, πλουτῶν πᾶς κύριος is understood a second time: compare 11. 29, καὶ περι- τομὴ καρδίας" and see note on 11. 28, ᾿Ιουδαῖος.. “περιτομή. For the sense compare | 1.49, ἢ ᾿Ιουδαίων ὁ Θεὸς μόνων; οὐχὶ καὶ ἐθνῶν ; ναὶ καὶ ἐθνῶν: εἴπερ εἷς ε ‘ ad ἂν ὁ Θεὸς ὃς δικαιώσει K.T.A. πλουτῶν] Eph. ii. 4, ὁ δὲ Θεὸς / Ἃ 3 oh πλούσιος ὧν ἐν ἐλέει K.T.A. Ν 2 , . τοὺς ἐπικαλουμένους] Who in- voke Him, call Him to ther aid, and that habitually. Gen. iv. 25, LXX. οὗτος ἤλπισεν ἐπικαλεῖ- \ of σ΄ / a a σθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ. xii. 8, καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι ἸΚυρίου (made invocations on the ground of the name of the Lord), xxxiil. 20, καὶ ἐπεκαλέ- σατο Tov Θεὸν Ἰσραήλ. τ Kings XVlll. 24, καὶ ἐγὼ ἐπικαλέσομαι Ἴ een A / ° ἐν ὀνόματι Κυρίου (will make my invocations in the name af the Lord). And so throughout the Psalms. In the New Testa- ment, see Acts vil. 59. ΙΧ. 14, 21. Xxil..16,1Coray ances ae li. 22, μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 1 Pet. i, 17, καὶ εἰ πατέρα ἐπι- ~ A TO—16, 195 \ a \ ’ yap os av ἐπικαλέσηται TO ὄνομα Κυρίου / σωθησεται. ΄ 3 , cl 5) πώς οὖν ἐπικαλέσωνται Els OV οὐκ I4 δὲ: ἡ ΄σ \ / sy 3 ᾽ επιστευσαν 9 TTWS δὲ TWlOTEVOWOLVY OU OUK ἠκου- ΄ \ / \ » σαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος :; ΄σ \ / > \ \ 3 ~ \ πώς δὲ κηρυξωσιν ἐαν μή αποσταλωσιν 5 καθὼς 15 / « = , ~ γέγραπται, Ὥς ὡραῖοι ol πόδες τών εὐαγ- γελιζομένων ἀγαθά. > / ς L ΄σ΄ ᾿Αλλ᾽ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ. τό καλεῖσθε τὸν ἀπροσωπολήμπτως κρίνοντα κ.τ.λ. Εν πᾶς γάρ] Joel ii. 32; LXxX. πᾶς ὃς ἄν cra, Acts ii. ΟὟ, πᾶς ὃς ἐὰν κιτ.λ. | ὄνομα] See note on i. 5, ὀνόματος. 14. πῶς οὖν} This general promise (πᾶς ὃς ἂν x.t.d.) im- plies a general proclamation and a general commission, not one confined to a particular nation. ἐπικαλέσωνται] For the sub- junctive mood hereand in πιστεύ- σωσιν, ἀκούσωσιν, κηρύξωσιν, be- low, see note on Vi. I, ἐπίμένωμεν. How must they, are they to, &c. εἰς ὅν...οὗ] That is, ἐκεῖνον εἰς ὅν... ἐκείνῳ οὗ. οὗ οὐκ ἡκουσαν)] Him whom they heard not. God Himself is represented as speaking. 15. κηρύξωσιν) οἱκηρύσσοντες. καθὼς γέγραπται] The words quoted, especially εὐαγγελιζομέ- γων, imply not only a proclama- tion (κηρύξωσιν), but a commis- ston to proclaim (ἀποσταλώσιν). ws ὡραῖοι] Isai. 111, 7, The quotation is made rather from the Hebrew than from the Sep- tuagint. The latter reads, éyw εἰμι αὐτὸς ὁ λαλῶν, πάρειμι ws ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὖ- αγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά. ὡραῖοι] Gen, 11. 9, LXX. πᾶν ξύλον ὡραῖον εἰς ὅρασιν. 111. 6. Psalm xlv. 2, ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ecclus. ΧΧΥΪ. 18, καὶ πόδες ὡραῖοι ἐπὶ πτέρναις εὐσταθοῦς. Matt. ΧΧΊΙ. 27. Acts ili. 2, 10. In the Sep- tuagint, it is wpa, apparently in the sense of dawn or dayspring ; the sweet hour of prime. Com- pare Joel 1]. 2, XX. ws ὄρθρος χυθήσεται ἐπὶ τὰ ὑρη. 16. addr οὐ πάντες] The Gospel is sent to all: but (ut may be objected) not all obey. “It is true. That complaint is as old as Isaiah’s time: tis ἐπίστευσεν; This failure did not stop Isaiah's utterance, nor is the same expe- rience any argument against the universal proclamation ον God’s message now. 190 ΠΡῸΣ ῬΩΜΑΊΟΥΣ: ὲ Sf \ ’ , Υ͂ 3 , Hoaias yap Aevyet, Κυριε, Tis ἐπιστευσεν é 9 ~ ς - af e 7 5) 3 ~ € \ 17 TH AKON ἡμῶν; apa ἢ πίστις ἐξ ἀκοῆς, ἡ δὲ 4 18 ἀκοὴ διὰ ῥήματος Χριστοῦ. 17. Or p. Θεοῦ. ὑπήκουσαν... ἐπίστευσεν] The aorist expresses in each case a result regarded as a single past fact. When we went forth into all the world to preach, not all listened. When Isaiah carried back his report into God’s pre- sence, he had to say, Lord, when I spoke, who (almost) believed ? Ἡσαΐας γάρ] Jt is so—at was always so—for, &c. λέγει; Tsar τι τ τιν. τῇ ἀκοῇ ἡμῶν] For this sense of ἀκοή, a thing for hearing, ti- dings, ὦ nessage or announce- ment, see I Sam, 11. τῷ 3), UXX. οὐκ ἀγαθὴ ἡ ἀκοὴ ἣν ἐγὼ ἀκούω. 1 Kings ii. 28, 7 ἀκοὴ ἦλθεν ἕ ἕως Ἰωάβ. Psalm cxii. 7, ἀπὸ ἀκοῆς πονηρᾶς οὐ φοβηθήσεται. Isai. lil. 7, ἀκοὴν εἰρήνης. Matt. iv. 24, akon αὐτοῦ. xiv. τ. Mark ΟΝ Ποῖα πῆ, 38. Gal. 111. 2, ἐξ axons πίστεως. τ Thess. 11. 13, παραλαβόντες λόγον ἀκοῆς Tap ἡμῶν τοῦ Θεοῦ. Heb, iv. 2, ὃ λόγος τῆς ἀκοῆς. 17. ἄρα ἡ πίστι) An in- ference from the above quota- tion. So then the πίστις springs out of an ἀκοή, and the ἀκοή is conveyed by means of ὦ ῥῆμα. In other words, the faith of which Isaiah speaks (ἐπίστευσεν) has tts origin in a Divine message, and ἀλλὰ λέγω, μὴ Or omit Χριστοῦ. that message ts sent abroad by means of a Divine commission. Such is the order, always and everywhere: ῥῆμα, axon, πίστις. ἡ π΄. ἢ δὲ α.}] For the force of the articles, see the last note. ῥήματος] Here, a word of command ; an express commis- sion: the ᾿ἀποσξαν ΑΝ of verse 14. Compare Psalm Ixviii. 12, LXX. Κύριος δώσει ῥῆμα τοῖς εὐαγ- γελιζομένοις. Ree note on verse 8, ῥῆμα. Χριστοῦ] In Scripture, what- ever God does, ( Christ does. John Vic IQ, ἃ γὰρ ἂν ἐκεῖνος ποιῇ ταῦ- τα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. ὄνοι. the Prophets received their ῥῆμα from Christ. 1 Pet. 1. 11, 7o ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυ- ρόμενον τὰ εἰς Χριστὸν παθήματα κιτιλ. (See, however, the alter- native reading Θεοῦ.) 18. ae λέγω] But m y statement ts, not that all ὑπή- κουσαν, but that all ἥκουσαν. Ts not that true? Has not the hear- ing of the Gospel (whether obeyed or not) been already vouchsafed to all nations indiscriminately ? μενοῦνγε] Nay, so general has that hearing already been, that to it may be applied the words in which the Psalmist describes the universality of the testimony X. I7—I19. 7 οὐκ ἠκουσαν: μενοῦνγε εἰς 197 \ ΄. πασαν THY γῆν rant e / “a \ ἐξῆλθεν ὁ φθόγγος αὐτῶν, Kal εἰς τὰ ΄΄ > / \ aw ΄- πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. ἀλλὰ λέγω, μὴ Ἰσραὴλ οὐκ ἔγνω; πρώτος 19 Μωυσῆς λέγει, Ἐγω παραζηλώσω ὑμᾶς ἐπ’ of the works of nature to the glory of God. See note oni. 8, ἐν ὅλῳ τῷ κόσμῳ. εἰς πᾶσαν] Psalm xix. 4, LXX. ἐξῆλθεν} 1 Thess. i. 8, ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεὸν ἐξελήλυθεν. φθόγγος] Wisdom xix. τῇ, ὥσπερ ἐν ψαλτηρίῳ φθόγγοι τοῦ ῥυθμοῦ τὸ ὄνομα ιαλλάσσουσι κιτιλ. τ Cor. xiv. 7, ἐὰν διαστο- λὴν τοῖς φθόγγοις μὴ δῷ. αὐτῶν] That is, of the hea- vens. See the former verses of the Psalm. πέρατα] Psalm ii. ὃ, LXx. δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. δ᾿ ΘΟ 27, ἐπι- στραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς. lix. 13. lxvii. 7. Ixxii. 8, ἀπὸ ποταμοῦ ἕως πε- ράτων τῆς οἰκουμένης. ΧΟΥ͂. 4. xeviil. 3 εἴδοσαν πάντα τὰ πέρα- τα τῆς γῆς τὸ σωτήριον τοῦ Θεοῦ ἡμῶν. Matt. xii. 42, ἦλθεν ἐκ τῶν περάτων τῆς γῆς. Luke xi. 31. τῆς οἰκουμένης] Psalm xxiv. I, ΤΧΧ, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. 1. 12, ἐμὴ γάρ ἐστιν ἡ οἰκουμένη καὶ τὸ πλή- ρωμα αὐτῆς. Isai, xxxiv. I, ἀκου- σάτω ἡ γῆ καὶ οἱ ἐνοικοῦντες ἐν αὐτῇ, ἡ οἰκουμένη καὶ ὁ λαὸς ὁ ἐν Vv. BR, αὐτῇ. Matt. xxiv. 14, καὶ κηρυ- χθήσεται τοῦτο TO εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ κιτιλ, Lukeiv. 5. xxi. 26. Acts xi, 28, WRev.-11, 10. αν 3a. 19. ἀλλὰ λέγω] But my as- sertion is, not only that the pro- clamation is universal, but that Israel was duly warned that it would be so. μὴ Ἰσραήλ] Does Israel not know—was Israel not made aware—that God designed thus to throw open their privileges in due time to the whole world? πρῶτος Μωυσῆς] Moses is the Jirst to say γ. The very lawgiver of Israel is foremost in the pre- diction of Gentile evangeliza- tion. ἐγὼ παραζηλώσω] Deut.xxxil. 21, LXX. αὐτοὶ παρεζήλωσάν με ἐπ᾿ ov Θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν" κἀγὼ παραζηλώσω αὐτοὺς ἐπ᾽ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς. This, which is at first sight a threaten- ing of judgment upon the Is- raelites in the form of conquest or captivity, is used by St Paul as a prediction of an indirect punishment in the form of mercy shown by God to the despised races around them. Q 198 ΠΡΟΣ 9" 7 3 \ οὐκ ἔθνει, ἐπὶ 20 ὑμάς. ἔθνει ΡΩΜΑΙΟΥ͂Σ. Ε] 4 a aATUVETW παροργιω .Λ “- A / Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει, Evpe- θην τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγε- ΄ \ \ a 21 voOmnv τοῖς ἐμὲ μὴ ἐπερωτώσιν. πρὸς δὲ τὸν Ἰσραὴλ λέγει, Ὅλην τὴν ἡμέραν ἐξεπέ- 20. Or Hip. ἐν τ. παραζηλώσω] xi. 11, 14, εἰς τὸ παραζηλῶσαι αὐτούς...εἴ πως παραζηλώσω μου τὴν σάρκα K.T.A. 1 Kings xiv. 22, LXX. καὶ παρε- ζήλωσαν αὐτὸν ἐν πᾶσιν οἷς ἐποί- ἤσαν ol πατέρες gta KT. X. Psalm xxxvii. 1, 7, 8, μὴ παρα- ζήλου teat ἐν πονηρευομέ- vows x.7.A, Ixxvill. 58, καὶ ἐν τοῖς γλυπτοῖς αὐτῶν παρεζήλωσαν av- Favs) 1 Mor, ἜΣ, 52, ἐπ᾽ οὐκ ἔθνει] At ὦ no-nation. Ata nation which you regard as none. τ Pet. ii, 10, οἱ ποτὲ ov λαός. ἔθνει ἀσυνέτῳ] Like ἀνοήτοις (as a parallel expression to βαρ- Papors) in i. 14; all other nations being to the Jews in religious knowledge, as all other nations were to the Greeks in human culture, παροργιῶ] The. verb παρορ- yilew (παρόργισμα, παροργισμός) occurs more than 50 times in the Septuagint; generally in re- ference to man’s provocations of God. In the New Testament it occurs only in its literal sense ; Eph. vi. 4. 20. , ἀποτολμᾷ] The preposi- tion ἀπό strengthens the simple verb. Js very boid, and says. Or éyev. ἐν τ. Hazards a very bold expression. (Compare the phrase of Aischi- nes, ἀποτολμᾷ λέγειν.) The same use of ἀπό is seen in ἀπέχειν, Matt. vi. 2, &c.; ἀποθλίβειν, Luke viii. 45; ἀπεκδέχεσθαι, Rom, vii. 19, &e. ; ; ἀποστυγεῖν, Rom. xii, ὍΣ ἀπόχρησις, Col. 1. 22; ἀποτελεῖν, Jamesi.15; and many other instances. See notes ON ὙΠ]. 19, ἀποκαραδοκία, ἀπεκδέ- χεται. εὑρέθην] Isai, Ixy. I, LXX. ἐμφανὴς ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν" εἶπα, ἰδού εἰμι, ἰδού εἰμι, τῷ ἔθνει, οἵτινες οὐκ ἐκάλεσαν τὸ ὄνομά pou. τοῖς ἐμὲ μὴ ζ.] ix. 30, ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλα- Bev δικαιοσύνην κ.τ.λ. ἐπερωτῶσιν] Isai. xxx. 2, LXX. ἐμὲ δὲ οὐκ ἐπηρώτησαν. 21. πρὸς δὲ τόν] Whereas with regard to Israel He saith. ὅλην τήν] Isai. Ixy. ME ea ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, οἱ οὐκ ἐπορεύθη- σαν ὁδῷ ἀληθινῇ, ἀλλ᾽ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν. ἐξεπέτασα] God is represent- ed as condescending to enétreat a ..ε...... Ae foo Tr; 199 Ἁ = 7 \ \ Taga Tas χεῖρας pov προς λαὸν ἀπει- = \ > / θοῦντα καὶ ἀντιλέγοντα. = / \ \ Λέγω οὖν, μὴ ἀπώσατο ὁ Θεὸς τὸν λαὸν XI. 1 > ΄σ \ , \ \ 9 ἢ 7 αὐτου: μή γένοιτο Καὶ yap Eyw Ἰσραηλείτης > 7 =~ εἰμί, €K σπέρματος Αβρααμ, φυλης Βενιαμείν. His people. For this phrase, see Exod. ix. 29, 33, LXX. ἐκπε- τάσω Tas χεῖράς μου πρὸς τὸν Κύριον εἰς τὸν οὐρανοόν---καὶ ἐξε- πέτασε τὰς χεῖρας αὐτοῦ κ.τ.λ. Ezra ix. 5, καὶ κλίνω ἐπὶ τὰ γό- νατά μου, καὶ ἐκπετάζω τὰς χεῖράς μου πρὸς Κύριον τὸν Θεόν. Ec- clus. xlvili. 2ο. li. 19. ἀπειθοῦντα καὶ ἀντιλέγοντα] Isai. 1. 5, LXX. ἡ παιδεία Κυρίου Κυρίου ἀνοίγει τὰ ὦτά μου, ἐγὼ δὲ οὐκ ἀπειθῶ οὐδὲ ἀντιλέγω. For ἀπειθεῖν used absolutely, see also Deut. xxi. 20, ὁ υἱὸς ἡμῶν οὗτος ἀπειθεῖ κιτιλ. Neh. ix. 29, καὶ ἔδωκαν νῶτον ἀπειθοῦντα. Isai. lix. 13, ἐλαλήσαμεν ἄδικα, καὶ ἠπειθήσαμεν. Acts xiv. 2, οἱ δὲ ἀπειθήσαντες ᾿Ἰουδαῖοι κιτιλ. Heb. 111, 18. 1 Pet. ili. 20, ἀπειθή- σασίν ποτε κιτιλ. For ἀντιλέγειν, Acts Xili. 45, ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦν- Pee δ ἵν. ο;., ἢ: 9. XI. τ. Λέγω οὖν] The lan- guage above used might seem to imply the rejection, not only of Israel as a nation, but of all Israelites. Is this intended? God JSorbid: for by so saying I should exclude myself also. μὴ ἀπώσατο] τ Sam. xii. 22, LXX. ὅτι οὐκ ἀπώσεται Κύριος \ A ew \ Tk tov λαὸν αὐτοῦ διὰ τὸ ὄνομα αὐτοῦ τὸ μέγα x.7.A. Psalm lx, I, 0 Θεός, ἀπώσω ἡμᾶς κ.τ.λ. ‘lxxxix, 38, σὺ δὲ ἀπώσω καὶ ἐξουδένωσας κιτ.λ. χοῖν. 14, ὅτι οὐκ ἀπώσεται Κύριος τὸν λαὸν αὐτοῦ, καὶ τὴν κλὴήρονομίαν αὐτοῦ οὐκ ἐγκαταλείψει. The verb ἀπω- θεῖν occurs more than 60 times in the Septuagint: in the New Testament only here and in Acts Vii. 27,39. xiii. 46. 1 Tim. 1. το. καὶ yap ἐγώ] 2 Cor. xi. 22, ‘Efpaioi εἰσιν; κἀγώ. Ἰσραηλεῖταί εἰσιν; Kayo. σπέρμα ᾿Αβραάμ εἰσιν; κἀγώ. Phil. ili. 5, ἐκ yé νους Ἰσραήλ, φυλῆς Βενιαμείν, Ἑβραῖος ἐξ Ἑβραίων. ἸΙἼσραηλείτης] See note on ix, 4, Ἰσραηλεῖται. σπέρματος ᾿Αβραάμ] See ix, 7. Matt. 111. 9, πατέρα ἔχομεν tov ABpaap. Luke iii. 8. John Vill. 33, 37, 39, σπέρμα ᾿Αβραάμ, ἐσμεν κιτιλ. Acts xiii. 26, ἄνδρες ἀδελφοί, viol γένους ᾿Αβρααμ. Gal. ii. τό, &c. Heb. ii. 16. φυλῆς Βενιαμείν] The tribe of the first judge and of the first king; not only ene of the twelve tribes, but one of the two. Acts xiii. 21. Phil. i 5. Rey. vii. 8. Q2 200 ΠΡΟΣ POMAIOY2. 9 9 , e \ A A 9 ΄“ εὰ οοὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτου ὃν , προεγνω. aby: ws ἐντυγχάνει τῷ Θεῷ γραφη; ὡς ἐντυγχ ι ! 7 \ / 3 Iopanr, Κύριε, Tous προφήτας κτειναν, τὰ θυσιαστήριά σον 3Ὰ sf > ε ᾿ς ἢ οὐκ οἴδατε ἐν Ἡλειᾳ / / τὶ λέγει ἡ \ ~ κατα TOU Gov ἀπέ- , KATEOKA-~ wav, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦ- 4ow τὴν ψυχήν μου. \ , Ji ΄. ἀλλα τί λέγει αὐτῷ ὁ ἌΣ ’ 3 “ ε χρηματισμὸς; Κατελιποὸν ἐμαυτῳ ἐπτακι- / sf e/ 3 2 , aad σχιλιους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῆ 2. οὐκ ἀπώσατο] See note on verse 1, μὴ ἀπώσατο. ὃν προέγνω] See note on Viil. 20, προέγνω. ἢ οὐκ οἴδατε] The case rs now just as it was in the time of Elijah; an apparently universal defection, but in reality a con- siderable faithful remnant, even among the Jews. ἐν Ἡλείᾳ] In the case of Elijah. Elsewhere the same phrase means, in the person (by the mouth) of : as in Heb. i. 1, ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν. τοῖς προφήταις κιτ.λ. iv. 7, ἐν Δανεὶδ λέγων. But here the stress of the reference lies not upon Elijah’s words (verse 3), but upon the χρηματισμός in answer to them (verse 4). λέγει 7 γραφή] See note on iv. 3, ἡ γραφή. ἐντυγχάνει] See note on vill. 26, ὑπερεντυγχάνει. 3. Κύριε] 1 Kings xix. ro, LXX. τὰ θυσιαστήριά σου κατέ- σκαψαν, καὶ τοὺς προφήτας σου ἀπέκτειναν ἐν ῥομφαίᾳ, καὶ ὑπολέ- λειμμαι ἐγὼ μονώτατος, καὶ ζη- τοῦσι τὴν ψυχήν μου λαβεῖν αὐτήν. 4. oO xpynpaticpos| Thecom- munication ; the Divine admo- nition. For χρηματισμός, com- pare 2 Macc. ii. 4, ἦν δὲ ἐν τῇ γραφῇ, ὡς τὴν σκηνὴν καὶ τὴν κιβωτὸν ἐκέλευσεν ὁ προφήτης, χρηματισμοῦ γενηθέντος, αὐτῷ , συνακολουθεῖν. xi. 17. See note on Vil. 3, χρηματίσει. κατέλιπον]. 1 Kings xix. 18, LXX. καὶ καταλείψεις ἐν ᾿ἸΙσραὴλ ἑπτὰ χιλιάδας ἀνδρῶν, πάντα γό- νατα ἃ οὐκ ὦκλασαν γόνυ τῷ Βάαλ, καὶ πᾶν στόμα ὃ οὐ προσεκύνησεν αὐτῷ. κατέλιπον ἐμαυτῷ] The quo- tation is adapted to the Hebrew: the Septuagint reads καταλείψεις, thou shalt leave (spare from the threatened destruction). ἔκαμψαν γόνυ] A phrase for (1) submission, (2) worship gene- XT, ez Βααλ. 201 e/ Ss \ 9 ~ ~ ~ onl οὕτως οὖν Kal EV TW VUY καιρῳ λεῖμμα 5 > 9 A / / > \ / > κατ᾽ ἐκλογήν χάριτος γέγονεν" εἰ δὲ χάριτι, οὐκ- 6 τι > 7 y 7 ETL ἐξ ἔργων, ἐπεὶ 1) χάρις οὐκέτι γίνεται χάρις. LC «ἃ ~ ’ - ΄σ 9 > / Ti οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέ-7 6. γιν. χάρις. εἰ δὲ ἐξ ἔργων, οὐκέτι ἐστὶν χάρις, ἐπεὶ τὸ ἔργον οὐκέτι ἐστὶν ἔργον. rally, (3) prayer. Thus (1) Isai. xlv. 23, LXX. (quoted in xiv. 11), ὅτι ἐμοὶ κάμψει πᾶν γόνυ κ.τ.λ. (2) τ Chron. xxix. 20, καὶ κάμ- ψαντες τὰ γόνατα προσεκύνησαν τῷ Κυρίῳ K.T. A. Dan. vi. 10, καὶ καιροὺς τρεῖς τῆς ἡμέρας ἦν κάμπτων. ἐπὶ τὰ γόνατα. αὐτοῦ καὶ προσευχόμενος καὶ ἐξομολογού- μενος ἐναντίον τοῦ Θεοῦ κ.τ.λ. Phil. ii. 10, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ kK... (3) Eph. 11. 14, τούτου “χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα.. «ἵνα δῷ ὑμῖν κ-τ.λ. τῇ Baod] The gender as in the Septuagint Version of 2 Kings xxi. 3. Jer. u. 8. vil. 9. πὶ, 12, 17. Sil 16. xix: 5. ΧΕΙ. 13, 27. ΧΧΧΙΙ. 29, 35: Hos, ii. 8. xii, 1, Zeph. i. 4. 5. οὕτως] Thus; in the same way. 66 1. 15. vi. rr. ἐν τῷ νῦν καιρῷ] See note on ili. 26, πρὸς τὴν ἔνδειξιν. χῶμα Josh, xili, 12, LXX. οὗτος κατελείφθη ἀπὸ τοῦ λείμ- ματος τῶν γιγάντων. 2 Kings Xix. 4, προσευχὴν περὶ τοῦ hele ματος TOD εὑρισκομένου. Kat ἐκλογὴν χάριτος] Accord- ing to ὦ selection of free favour : ΄ that is, on the principle of a se- lection made by gratuitous spon- taneous love. See notes on viii. 33, ἐκλεκτῶν Θεοῦ. 1X. 11, ἡ κατ᾽ ἐκλογὴν πρόθεσις. γέγονεν͵][ Has resulted in being ; is as the result. 6. εἰ δὲ χάριτι] Human sal- vation must be ascribed either to man or to God: wt cannot be a mixed result of two different, in- commensurable, and mcongruous agencies. ἐπεί] Since, if otherwise (that is, if it be by works also). For this use of ἐπεί with a suppress- ed clause, see note on iil. 6, 5 , -€7TEL. ἢ χάρι] That (or such) χά- pis. Referring back to χάριτι above. See note on v. ao ἢ θλῖψις. γίνεται] Results in being. 7. τί οὖν] What rs the re- sult? See iil. 9. vi. 15. ὃ ἐπιζητεῖ ᾿Ισραήλ] Compare ix. 30, 31, τί οὖν ἐροῦμεν; ὅτι ἔθνη... Ἰσραὴλ. δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθα- σεν. ἐπιζητεῖ] For ἐπιζητεῖν (to seek on, further, and so earnestly) 202 ΠΡΟΣ ΡΩΜΑΙΟΥΣ. 3 \ , e Ἁ \ τυχεν' ἡ δὲ ἐκλογὴ ἐπέτυχεν: οἱ δὲ λοιποὲ 3 / \ ᾽ J 93 a 8 ἐπωρώθησαν, καθὼς γέγραπται, "EdwKey αὑτοῖς ~~ \ ὁ Θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς see Matt. vi. 32. xii. 39. Phil. ἀπ eS. ει τ, eM TA. ἐπέτυχεν͵ἢ Elsewhere used with a genitive: Heb, vi. 15. xi. 33: ἢ δὲ ἐκλογῇ] Fhe selection (the select portion) of Israel ; called above (verse 5) xiabee Kat ἐκλογὴν χάριτος. ἐπωρώθησαν] The verb πω- ροῦν occurs also in Mark vi. 52, ἣν αὐτῶν n καρδία πεπω- ρωμένη. Vill, 17, πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; John ee “. 7 > A \ ΧΙ, 40, ἐπώρωσεν αὐτῶν τὴν , eee 3 3 καρδίαν. 2 Cor. iii, 14, ἀλλ 3 ΄ Ἁ "4 3 na ἐπωρώθη τὰ νοήματα αὐτῶν. W 8 find πώρωσις in verse 25: πώ- ρωσις ἀπὸ μέρους τῷ ᾿Ισραὴλ γέ- γονεν. Mark i ill, 5; συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν. Eph. iv. 18, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν. There is some- times an apparent confusion be- tween πωροῦν (properly to petrify, to harden into stone, from πῶρος) and πηροῦν (to maim, to blind, from πηρός). Compare J ob xvii. 7: 1 ΧΧ, πεπώρωνται γὰρ ἀπὸ ὀργῆς ot ὀφθαλμοί μου (where, how- ever, Field reads πεπήρωνται). 8. καθὼς yéyparta] A combined quotation from two passages of the Septuagint. (a r) Isai, xxix, 10, OTL πεπότικεν ὑμᾶς Κύριος πνεύματι κατανύξεως, καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν κιτιλ. (2) Deut. xxix. 4, καὶ οὐκ ἔδωκε Κύριος ὁ Θεὸς ὑμῖν καρδίαν εἰδέναι καὶ ὀφθαλμοὺς βλέπειν κἀὶ ὦτα ἀκούειν ἕως τῆς ἡμέρας ταύτης. ἔδωκεν αὐτοῖς] God is said to do that which is the result of the laws of man’s moral and spiritual being as constituted by Him. See note on ix. 18, σκλη- ρύνει. κατανύξεως), The rendering in this passage of the Septua- gint (Isai. xxix. 10) of a He- brew word expressing deep (or dead) sleep: Gen. ll. 21. Xv. 12. 1 Sam. xxvi. 12. It might almost seem to be put for κατανυστάξεως, towards the for- mation of which we have the simple noun vvoragis and the compound verb κατανυστάζειν. Yet the form itself can be derived only from κατανύσσειν (Gen, xxxiv. 7, LXX. os dé ἥκουσαν, κατενύγησαν οἱ ἄνδρες. Lev. x. 3, καὶ κατενύχθη ᾿Αα- pov. τ Kings xxi. 29, ἑώρακας ὡς κατενύγη ᾿Αχαὰβ ἀπὸ “προσώ- που μου; Psalm ly. 4, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε. Isai. xlvil. 5, κάθισον κατανενυγμένη κιτιλ. Acts il, 37, ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν), and must express (1) compunetion, Xh $18. 203 - A / \ a a Α 9 , τοῦ μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, « > ls ε / \ \ / EWS τῆς σήμερον ἡμέρας. καὶ Aaveid λέγει, 9 7 ς 7 > ~ > / Γενηθήτω i τράπεζα αὐτῶν εἰς παγίδα 7 \ 2 / \ καὶ εἰς θήραν Kal εἰς σκάνδαλον καὶ εἰς 3 ’ a ἀνταπόδομα αὐτοῖς" \ ~ ὀφθαλμοὲ αὐτών αὐτῶν \ ~ TOY”: Ve TOY ov. Δέ F \ sf .« , Ἄ εγὼ OUV, Pi] ETTALGAVY LVA TECWCLY , (2) that bewilderment or stupe- faction which is the result of conscience awakened too late. Compare Psalm lix. 3, Lxx. ἔδειξας τῷ λαῷ σου σκληρά, ἐπό- τισας ἡμᾶς οἶνον κατανύξεως. τοῦ μὴ βλέπειν] Literally, for the purpose of their not seeing: equivalent to μήποτε ἴδωσι in Isai. vi. το, LXX. καὶ τοὺς ὀφθαλ- μοὺς ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς κιτιλ, For the genitive τοῦ, and for the sense, compare Ezek. xii. 2, LXx. ot ἔχουσιν ὀφθαλμοὺς τοῦ βλέπειν Ν 3 My νι; ΝΜ “ καὶ οὐ βλέπουσι, καὶ ὦτα ἔχουσι τοῦ ἀκούειν καὶ οὐκ ἀκούουσι. 9. καὶ Δαυεὶδ λέγει] Psalm ixtx,..:22, 23, LXX, , γενηθήτω ἢ τράπεζα αὐτῶν ἐνώπιον αὐτῶν εἰς παγίδα καὶ εἰς ἀνταπόδοσιν καὶ εἰς σκάνδαλον" σκοτισθήτωσαν K.T.A. γενηθήτω] A description of the last state of a hardened man, when his very blessings are cursed (Mal. ii. 2), and that 7 σκοτισθήτωσαν τοῦ \ \ διὰ παντος Οἱ 10 \ KaL μὴ βλέπειν, σύνκαμ- μὴ τι which should have been for his welfare becomes a snare. παγίδα ... θήραν... . σκάνδαλον] The cen notion is tempta- tion; as that of ἀνταπόδομα is retribution, the repayment im kind of a long abuse of blessings. παγίδα] Luke xxi, 3 5. 1 Tim. ifs. © Wie, OQ.) 2 Tam, ieeG, σκάνδαλον] See note on ix, 33, σκανδάλου. ἀνταπόδομα] Luke xiv. 12. ἀνταπόδοσις Col. ili. 24. ἀντα- ποδιδόναι Xil, 19. Luke xiv. 14. Heb, x. 30. 10. σκοτισθήτωσαν] See note oni. 21, ἐσκοτίσθη. σύνκαμψον] As with the decrepitude of premature age. Compare Luke ΧΗ]. 11, καὶ ἦν συνκύπτουσα Kal μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. It is the exact opposite of τὰ παρα- λελυμένα γόνατα ἀνορθώσατε in Heb. xi. 12. 11. py ἔπταισαν] Did they thus stumble in order that they 204 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. , \ ~ ~ 7 γένοιτο ἄλλα τῷ αὐτών παράπτωματι ἡ Tw- 7 a ἔθ > A No ? , THPla τοις EVUVECDLY, ELS TO Tapacn WOaAL AVTOUS. \ A / rot oo te! \ 12 εἰ δὲ TO παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ δ ich se - 3 - , - TO ἥττημα αὐτῶών πλοῦτος ἐθνών, πόσῳ μάλλον might fall? Was it the design of God, in suffering them thus to be offended in Christ (Matt. xi. 6) and to be rejected in con- sequence, that they should be utterly and finally lost? Far otherwise. Rather has their transgression made room, as i were, for the salvation of the Gentiles, that they in turn may be roused to emulation and so to the resumption of their for- Jetted standing. ἔπταισαν] Deut. vii. 25, LXX. μήποτε πταίσῃς Ov αὐτό, ὅτι βδέ λυγμα Κυρίῳ τῷ Θεῷ σού ἐστι. James il. τὸ, ii. 2. 2 Pet. τ IO, ταῦτα γὰρ ποιοῦντες οὐ μὴ πταίσητε ποτε. πέσωσιν] Heb. iv. 11, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ᾿ς παραπτώματι] ΑΒ παραπίπτειν (Heb. vi. 6, παραπεσόντας) is to Jall aside, out of the way, so παράπτωμα is a fall of that na- ture, and so a transgression. See V. 15—20. Ezek. xiv. 13, LXX. γῆ ἐὰν ἁμάρτῃ μοι τοῦ παραπεσεῖν παραπτώματι. XV. 8, ΧΥ]]. 24. XK) 27) de, παραζηλῶσαι)] See note on X, 19, πὰραζηλώσω. αὐτούς] That is, the Jews. 12, πλοῦτος acento] Wealth of (to) a world ; that is, a rich mine of blessing to a whole world, by occasioning the admission of all nations into the birthright of Israel. For πλοῦτος in this sense, compare πλουτίζειν in 1 Cor. 1. 5, ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ. 2 Cor. vi. το, πολλοὺς δὲ πλου- τίζοντες. 1X. τι, ἐν παντὶ πλου- τιζόμενοι. See also note on ii. 4, τοῦ πλούτου τῆς χρηστότητος. For κόσμου without the article (such a thing as a world, a whole world), see note on iv. 13, κό- σμου. κόσμου.. -ἐθνῶν] Tsai, ὙΠ]. 9, LXX., . γνῶτε, ἔθνη. .ἐπακούσατε ἕως ἐσχάτου τῆς γῆς. Matt. xxvi. 13, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ: Mark xiv. 9. Xvi. 15, πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ εὐαγγέλιον πάσῃ τῇ κτίσει. Luke xii. 30, ταῦτα yap πάντα τὰ ἔθνη τοῦ κόσμου ἐπιζητοῦσιν. τὸ ἥττημα αὐτῶν] Their de- Seat, discomfiture, disparagement, humiliation, reduction to ὦ con- dition of inferiority. Isai. xxxi. 8, LXX. ot δὲ νεανίσκοι ἔσονται eis ἥττημα. τ Cor. vi. 7s, ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστὶν ὅτι K.T. A. Compare Isai. liv. 17, πάντας αὐτοὺς ἡττήσεις. 2 Cor. xii. 13, τί γάρ ἐστιν ὃ aS ER? τὸ 205 \ 7 3 ΄“ Cos \ , ~ Sf TO πλήρωμα αὐτῶν. ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. 13 ᾽ > εὖ A ie >» Δ 9 \ 26 ΄σ 3 Ζ rv \ ED ὅσον μεν οὖν εἰμὲ ἔγω ἐθνὼν ἀπόστολος, THY 12. Orv. γὰρλ. ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλη- σίας, εἰ μὴ ὅτι αὐτὸς ἐγώ K.T.A. 2 Pet. il. 19, 20. τὸ πλήρωμα αὐτῶν] The senses οἵ πλήρωμα may be ranged under two heads, (1) completeness, and (2) complement. This chapter exemplifies each. Here τὸ πλή- ρωμα αὐτῶν is their completeness, their state of fulfilment, their consummation. In verse 25, τὸ πλήρωμα τῶν ἐθνῶν is the com- plement, the plenitude, the total sum, the full number, of the Gen- tiles. ‘The former sense may be seen in Gal. iv. 4, dre δὲ ἦλθεν TO πλήρωμα τοῦ χρόνου k.T.A, and Eph. i. το, εἰς οἰκονομίαν τοῦ πλη- ρώματος τῶν καιρῶν (a dispensa- tion belonging to the fulfilment, or consummation, of the eras, or periods, of Gods previous go- vernment). But the latter is the commoner and more classical use: that by which a thing is filled, the contents of a thing. (has -x Chron, xvi. 32,) LXx. βομβήσει ἡ θάλασσα σὺν τῷ πλη- ρώματι. Psalm xxiv. 1, τοῦ Κυ- ρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, explained by the parallel clause, ἡ οἰκουμένη Kal πάντες οἱ κατοι- κοῦντες ἐν αὐτῇ. Hccles. iv. 6, ἀγαθὸν πλήρωμα δρακὸς ἀναπαύ- σεως ὑπὲρ πληρώματα δύο δρακῶν μόχθου. In Matt. ix. 16, τὸ πλήρωμα αὐτοῦ is the piece by Or omit μὲν οὖν. which the old garment is filled up. In Mark vi. 43, and viii. 20, the κλάσματα are called the πληρώματα of the. baskets. In Rom. xiii. 10, ἡ ἀγάπη is made πλήρωμα νόμου (the sum total of the contents of any and every law). In xy. 29, St Paul will come ἐν πληρώματι εὐλογίας Χρι- στοῦ (wm plenitude of blessing ; amidst every thing that makes up and fills the measure of Christ's blessing). Even the more sacred uses of πλήρωμα fall under this latter head. In Eph. i. 23, Christ (not, I think, the Church) is called τὸ πλήρωμα (the plent- tude) of God himself; as in Col. i. 19, explained by 11. 9, πᾶν τὸ πλήρωμα (τῆς θεότητος) is said κατοικῆσαι, κατοικεῖν σωματικῶς, 1 ‘Christ. Add Eph. iii. 19. iv. 13. 13. ὑμῖν δὲ λέγω] And here- in I address myself to you the Gentiles. This thought of Israel's Suture has a special lesson for you. ἐφ᾽ ὅσον μέν] Inasmuch then as I aman Apostle of Gentiles, I magnify my ministry m that capacity ; claim for it all honour, and amplify ἐξ to the utmost by unwearied labours. But I do not disguise from you that in all this I have an ulterior motiwe— namely, the hope that I may possibly, through you, rouse my 206 ΠΡΟΣ POMAIOY2. 14 διακονίαν μου δοξάζω, εἴ πως παραζηλώσω μου \ 7] ἐν A ΄ 15 τὴν σάρκα καὶ σώσω τινᾶς ἐξ αὐτών. εἰ γὰρ ἡ ἀποβολὴ αὐτῶν καταλλαγὴ κόσμου, τίς ἡ τό πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν; εἰ δὲ ἡ own countrymen (τὴν σάρκα pov) to emulation, and save some of them. The omission of οὖν (see the alternative, but not so well supported, reading) would make the connection with ὑμῖν δὲ λέγω still more clear. ἐφ᾽ ὅσον] Inasmuch as. Matt. XXV. 40, 45, ἐφ᾽ ὅσον ἐποιήσατε ..€p ὅσον οὐκ ἐποιήσατε. In 2 Pet. i. 13, ἐφ᾽ ὅσον is as long as. μέν]; The μέν raises the expectation of an antithesis (τοῦτο δὲ ποιῶ, or the like, be- fore εἴ πως, as indicated in the above paraphrase), which is how- ever, as often, suppressed. aviv ἀπόστολος] See Acts Xxil, 21, ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. Gal. ii. γ---0. 1 Ἐπ αὐ 7... τ Tims i; τὰν κήρυξ καὶ ἀπόστολος καὶ διδάσκαλος ἐθ- νῶν. For the genitive, see ἀπο- στολὴν τῆς περιτομῆς in Gal. ii. 8, The omission of the article (ἐθ- νῶν) lays stress, as usual, upon the quality Y; Gentiles, not Jews. τὴν διακονίαν] Acts XX. 24, ὡς τελειῶσαι. τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ κυρίου ᾿Ιησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ Θεοῦ. 2 Cor. iv. I, ἔχοντες τὴν διακονίαν ταύτην. v.18. &e. δοξάζω] 2 Thess. ii. I, iva ὁ λόγος τοῦ κυρίου τρέχῃ Kal δοξά- ζηται. See paraphrase above. T4. 7. μου τὴν σάρκα] Ex- plained by ix. 3, τῶν συγγενῶν μου κατὰ σάρκα. Compare 2 Sam, xix, 12, 13, LXX. “ἀδελφοί μου ὑμεῖς, ὀστᾶ μου καὶ σάρκες μου ὑμεῖς.. οὐχὶ ὀστοῦν μου καὶ σάρξ μου σύ; σώσω τινάς] τ Cor. ix. 22, ἵνα πάντως τινὰς σώσω. 15. εἰ γάρ] A glorious object —for, of the rejection of Israel has proved the reconciliation of a world to God, may we not ex- pect from the future reception of Israel a state of universal bless- edness only to be described as life out of death? ἀποβολή] Acts xxvil 22, ἀποβολὴ yap ψυχῆς οὐδεμία ἔσται. καταλλαγή] See note onv. 10, κατηλλάγημεν. κόσμου] See note on verse 12, πλοῦτος κόσμου. πρόσλημψις] The substantive occurs only here. But προσλαμ- βάνεσθαι (to receive to oneself ) is found in many applications. In the sense of πρόσλημψις here, it occurs, for instance, in xiv. 3, ὁ Θεὸς yap αὐτὸν προσελάβετο. xv. 7, καθὼς καὶ ὁ Χριστὸς προσ- ἐλάβετο ὑμᾶς εἰς δόξαν τοῦ Θεοῦ. Se . ας συν ΧΙ, 14---17. 207 9 \ δἰ \ \ ’ ε \ 3 ε cM ἀπαρχὴ ἁγία, καὶ τὸ φύραμα: καὶ εἰ ἡ ῥίζα β \ / ayia, Kal ot κλαδοι. -~ ὦ Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ τ7 \ ? 7 ’\ 3 / 2 3 = \ δὲ ὠγριέλαιος wy ἐνεκεντρίσθης ἐν αὐτοῖς Kat Compare also 1: Sam. xii. 22, LXX. ὅτι ἐπιεικῶς Κύριος προσ- ελάβετο ὑμᾶς ἑαυτῷ εἰς λαόν. Psalm xviii. 16, προσελάβετό με ἐξ ὑδάτων πολλῶν. XXViL το. Ιχν. 4, μακάριος ὃν ἐξελέξω καὶ προσελάβου. xxiii. 24. ζωὴ ἐκ νεκρῶν] See Luke xv. 24, 32, οὗτος ὁ υἱός μου...ὁ ἀδελ- φός σου οὗτος νεκρὸς ἦν καὶ ἔζη- σεν, καὶ ἀπολωλὼς καὶ εὑρέθη. 16. εἰ δὲ ἡ ἀπαρχή] That portion of Israel which already belreves and is saved (the λεῖμμα Kat ἐκλογὴν χάριτος of verse 5) as a sort of first fruits of the whole lump, the entire nation. As the ἀπαρχή is, such must be the φύ- papa, Holiness to the Lord. This consecration rests upon that of the fathers (ἀγαπητοὶ διὰ τοὺς πατέρας, verse 28), who are the root (ῥίζα) of which their descend- ants are the branches (κλάδοι). ἀπαρχή.. φύραμα] Ν um. Xv. IQ, 21, LXX. καὶ ἔσται ὅταν ἔσ- θητε ΕΙΣ ἀπὸ τῶν ἄρτων τῆς γῆς, ἀφελεῖτε ἀφαίρεμα ἀφόρισμα Κυρίῳ, ἀπαρχὴν φυράματος ὑμῶν «καὶ δώσετε Κυρίῳ ἀφαίρεμα εἰς Ae γενεὰς ὑμῶν. There may be an allusion also to the law of the meat-offering in Lev. ii. 2, 3, Lxx. If so, ἀπαρχή is the hand- Jul taken out by the priest (δραξάμενος ἀπ᾽ αὐτῆς πλήρη τὴν δράκα) to be burnt upon the altar: the φύραμα is the remain- der of the offering (τὸ λοιπὸν ἀπὸ τῆς θυσίας ᾿Ααρὼν Kat τοῖς υἱοῖς αὐτοῦ, ἅγιον τῶν ἁγίων ἀπὸ τῶν θυσιῶν Κυρίου). ἢ ῥίζα] Compare Isai. xi, 1, ΤΧΧ. ἐκ τῆς ῥίζης Ἰεσσαί. ec Ff ayia] The word expresses here a sort of derived sanctity ; as in 1 Cor. vii. 14, ἡγίασται γὰρ ὃ ἀνὴρ ὁ ἄπιστος ἐν TH γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ 5,» ΕἸ na 3 A ΕἸ Ν 3, ἄπιστος ἐν τῷ ἀδελφῷ" ἐπεὶ apa τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 17. κλάδων.. -eAaias] Je er. ΧΙ. 16, LXx. ἐλαίαν ὡραίαν εὔσκιον τῷ ape, ἐκάλεσε Κύριος τὸ ὄνομά σου.. ἀνήφθη πῦρ ἐπ᾽ αὐτήν, με- ’ ε a SiN / ? 7 yarn ἡ θλῖψις ἐπὶ σέ, ἠχρειώθησαν οἱ κλάδοι αὐτῆς. For similar comparisons, see Psalm ]xxx. 8, &c, LXX. ἄμπελον ἐξ Αἰγύπτου μετῆρας... κατεφύτευσας τὰς ῥίζας αὐτῆς κιτιλ, Isai. v. 7, ὁ γὰρ ἀμπελὼν Κυρίου σαβαὼθ οἶκος τοῦ Ἰσραήλ, καὶ ἄνθρωπος τοῦ 3 . 144 3 / Ἰούδα νεόφυτον ἠγαπημένον. Hos. xiv. 7, 8, πορεύσονται οἱ κλάδοι αὐτοῦ, καὶ ἔσται ὡς ἐλαία κατά- Ν 9 / ce ν καρπος.. καὶ ἐξανθήσει ws ἄμπελος κιτιλ. Luke xiii. 6, συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελώνι αὐτοῦ κ-.τ.λ. ἐξεκλάσθησαν] Lev. i, 17, 208 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ‘ ~ \ ~ , ΄“΄ συνκοινωνὸς τῆς ῥίζης καὶ τῆς MLOTHTOS τῆς 9 A rant ~ / > 18 ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων" εἰ a / δὲ κατακαυχᾶσαι, ov σὺ τὴν ῥίζαν βασταζεις το ἀλλὰ ἡ ῥίζα σέ. 20 dor ἵνα ἐγὼ ἐνκεντρισθῶ. 17. Or omit the 2nd καί. LXX. καὶ ἐκκλάσει αὐτὸ ἐκ τῶν πτερύγων κ.τ.λ. σὺ δέ] The Gentile Christian. ayptéAatos] Used by Theo- critus and Aristotle. Compare ἀγριοβάλανος, Isai. xliv. 14, LXX. ἀγριομυρίκη, Jer. Xvil. 6. ἐνεκεντρίσθης] The word is used in this sense by Aristotle. Sometimes it is ἐο goad or spur on: Wisdom xvi. 11, εἰς yap ὑπόμνησιν τῶν λογίων σου ἐνεκεν- τρίζοντο. συνκοινωνός] Phil. 1 ἡ. καὶ τῆς] If the καί is omitted (see alternative reading), the sense will be, either, the root of (belonging to, essential to) the richness of the olive tree; or, per- haps, the root's partner ( fellow- partaker with the root) im the richness of the olive tree; as in Phil. i. 7, συνκοινωνούς μου τῆς χάριτος (my puters in the gr ace). τῆς πιότητος τῆς ἐλαίας" Jud. 1%. Q, LXX, καὶ εἶπεν αὐτοῖς ἡ ἐλαία" ἀφεῖσα τὴν πιότητα μου ἣν ἐν ἐμοὶ ἐδόξασεν ὁ Θεὸς καὶ ἀν- 1 ον iss) 2g. θρωποι x.7.A. Zech. iv. 12, 14,. τί ot δύο κλάδοι τῶν δ ρει ἐρεῖς οὖν, ᾿Εξεκλάσθησαν κλα- a co > / καλως TH ἀπιστίᾳ 19. ΟΣ Ἔξ, of κλ, οὗτοι οἱ δύο υἱοὶ τῆς πιότητος K.T.A. 18. κατακαυχῶ] Jer. 1. 11, LXX. ὅτι ηὐφραίνεσθε καὶ κατε- καυχᾶσθε διαρπάζοντες τὴν κληρο- νομίαν μου. James il, 12. lil. 14. εἰ δέ] And if thow art in- clined to triumph over the fallen branches, remember, ἐξ is not that thou bearest the root, dc. The ancestors of Israel are the root ; thou art but a branch, dependent jor thy safety upon beng sup- ported by that root: wm other words, upon being admitted into that Church of God which was founded in Abraham. κατακαυχᾶσαι] For the form, see note on il. 17, καυχᾶσαι ἐν Oco. 19. ἐρεῖς οὖν] Last refuge of the Gentile boaster. Ἅ46ὲ least it was for my sake, to admit me, that the Jews were rejected. κλάδοι] Certain branches. 20. καλῶς] The context gives the word something of the limit- ing and correcting force of our Well. Compare 2 Sam. iii. 13, LXX. kal εἶπε Δαυίδ' καλῶς" ἐγὼ διαθήσομαι πρὸς σὲ διαθήκην" XT, 18—23. 209 3 ys \ A ~ , «7 A ἐξεκλάσθησαν, σὺ δὲ TH πίστει ἕστηκας" μὴ ~ A e rand ὑψηλοῴφρόνει, ἀλλὰ φοβοῦ" εἰ γὰρ ὁ Θεὸς τῶν 21 \ 7 / 5) > / ΕΔ, ‘a κατὰ φύσιν KAadwy οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ΄σ ΑΝ \ Θεοῦ: ἐπὲ μὲν Tous / > , πεσόντας ATOTOMIA, = / \ > ἴδε οὖν χρηστότητα Kal ἀποτομίαν 22 > \ ETL δὲ σὲ χρηστότης Θεοῦ, ἐὰν ἐπιμείνης TH χρησ- δ Ε \ \ \ Ve TOTNTL, ἐπεὶ καὶ GU EKKOTNON. > ΄. 4 \ κακεῖνοι δέ, ἐὰν 25 \ > , ΄σ 3 ὔ > , fs μη ἐπιμεινωσιν TH ἀπιστίᾳ, ἐνκεντρισθήσονται 20. Or ὑψηλὰ φρόνει. 21. πλὴν λόγον ἕνα ἐγὼ αἰτοῦμαι παρὰ σοῦ x7.A. 1 Kings ii. 18. τῇ ἀπιστίᾳ...τῇ πίστει) By. The dative is that of the wmstru- ment, Compare 2 Cor. i. 24, τῇ γὰρ πίστει ἑστήκατε. ἕστηκας] See note on v. 2, ἐν ἣ ἑστήκαμεν. ὑψηλοφρόνει! 1 Tim, vi. 17, παράγγελλε μὴ ὑψηλοφρονεῖν. Compare xii. 16, μὴ τὰ ὑψηλὰ φρονοῦντες. Psalm cxxxi. 1, 2, LXX. ody ὑψώθη ἡ καρδία pov... εἰ μὴ ἐταπεινοφρόνουν ἀλλὰ ὕψωσα τὴν ψυχήν pov. For ἃ like com- pound see Proy. XV. 5, LXXx. ἀκάθαρτος παρὰ τῷ Θεῷ πᾶς ὑψη- λοκάρδιος. 2I. OovK ἐφείσατο ] Lam. iil. 43; — ἀπεδιώξας ἡ ἡμᾶς, ἀπέκτει- νας, καὶ οὐκ ἐφείσω. οὐδὲ σοῦ] If the reading be μή πως οὐδὲ σοῦ φείσεται, it is, Take heed lest He shall not spare thee erther ; the future being used to express greater certainty. 22. χρηστότητα Kal ἀποτο- Or μή πως οὐδὲ σ. 22. Or ἐπιμένῃς. μίαν] The absence of the article gives the sense of a manifesta- tion, an instance, of goodness and severity on the part of God. ἀποτομίαν] The substantive is found here only in Scripture. Wisdom v. 21, ὀξυνεῖ δὲ ἀπότομον ὀργὴν εἰς ῥομφαίαν. 2 Cor. xiii. 10, ἵνα παρὼν μὴ ἀποτόμως χρή- σωμαι K.T. XK. Tit. 1, 13, ἔλεγχε αὐτοὺς ἀποτόμως. χρηστότης Θεοῦ] See note on il. 4, χρηστότητος. ἐπιμείνῃς] See note on vi. 1, ἐπιμένωμεν. ἐπεί] Since, tf otherwise, thow also, ἕο. See note on iii. 6, ἐπεί. ἐκκοπήσῃ] Job xiv. 7) ΣΧ. ἔστι γὰρ δένδρῳ ἐλπίς" ἐὰν δὲ καὶ ἐκκοπῇ, πάλιν ἀνθήσει. Jer. vi. 6, τάδε λέγει Κύριος: ἔκκοψον Ἐς ξύλα αὐτῆς. Dan. iv. 14, ἐκκό- ψατε τὸ δένδρον, καὶ ἐκτίλατε τοὺς κλάδους αὐτοῦ. Matt. iii. το. Wi 300 Vil. 1g. xvii.,8. , Laake Ml, ἃ. XU, Qu- a Con ame. 210 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. \ , 3 ε \ / 3 , δυνατὸς yap ἐστιν 6 Θεὸς παλιν ἐνκεντρίσαι / 24 αὐτους. 3 4 ΔῊΝ ~ \ / ? / εἰ γὰρ σὺ ἐκ τῆς κατα ᾧυσιν ἐξεκόπης 4 oy , \ \ 7 > / θ 3 αγριε αιἰου Και σταρα φυσιν EVEKEVT PLT ys €ls , , ~ Cy \ 4 καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν “" / σ 3.) > 7 ἐνκεντρισθήσονται TH ἰδίᾳ ἐλαιᾳ. ἐ \ € ~ ~ , \ 25 Οὐ yap θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, TO / land e/ A Ss e ~ 7 μυστήριον τοῦτο; ἵνα μὴ NTE ἑαυτοῖς φρόνιμοι, 25. Or 7. ἐν é. 23. δυνατὸς γάρ] See note on iv. 21, δυνατός ἐστιν. 24. παρὰ φύσιν] See note on 1. 25> παρα. καλλιέλαιον]! Used by Ari- stotle (ἀγριέλαιος εἰς καλλιέ- λαιον). οἱ κατὰ φύσιν] So τῶν κατὰ φύσιν κλάδων (verse 21). 25. οὐ yap, θέλω] See note on i. 13, οὐ θέλω δὲ ὑμᾶς ἀ- γνοεῖν. μυστήριον] A secret; but, as the context generally implies, a secret already (or capable of being) told: see Rev. xvii. 7, ἐγὼ ἐρῶ Gol TO μυστήριον τῆς γυναικός. Thus it is applied (1) to the Gospel itself; as in Mark iv. 11, ὑμῖν τὸ ead δέδοται τῆς βασιλείας τοῦ Θεοῦ. Rom. xvi. 25, μυστηρίου...φανερωθέντος. τ Cor, αξὴ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ....... ἡμῖν δὲ ἀπεκάλυψεν δ Θεός. Eph. i 9, γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ. vi. 19, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου. Col. 1. 26, 27, τὸ μυστήριον τὸ ἀποκεκρυμμένον οτνῦν δὲ ἐφανερώθη.. «γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυ- στηρίου τούτου. i. 2, εἰς ἐπίγνω- σιν τοῦ μυστηρίου τοῦ Θεοῦ. iv. 3, λαλῆσαι τὸ μυστήριον τοῦ Χρι- στοῦ. τ Tim. iil. 9, 16, ἔχοντας TO μυστήριον τῆς πίστεως. ..μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστή-" ριον. Rey. x. 7; Kat ἐτελέσθη τὸ μυστήριον τοῦ Θεοῦ, ὡς εὑ- ηγγέλισεν κιτιλ. (2) To the va- rious parts and truths of the Gospel; as in Matt. xii. 11, ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν. Luke Vill. 10. 1 Cor. iv. I, οἰκονόμους μυστηρίων Θεοῦ. ΧΙ]. 2, ἐὰν... εἰδῶ τὰ μυστήρια πάντα. (3) In particular, to (a) the admission of the Gentiles ; as in Eph. iii. 3, &e. ἐγνωρίσθη μοι τὸ μυστήριον ὡς νῦν ἀπεκαλύφθη...εἶναι τὰ ἔθνη συγκληρονόμα.. «καὶ φωτίσαι πάντας τίς ἡ οἰκονομία τοῦ μυστη- ρίου κιτ.λ. (8) the connection be- tween Christ and His Church; Eph. v. 32, τὸ ψμμυστήριον τοῦτο μέγα ἐστίν" ἐγὼ δὲ λέγω εἰς Χρι- ΧΙ. 24---26. 211 « / > A ae ΄σ "I \ , OTL TWOWOLS avo μεβους TW σραηλ γέγονεν ἄχρις οὗ τὸ πλήρωμα τῶν ἐθνών εἰσέλθη: καὶ 20 «“ = 9 \ / \ 7 οὕτως πᾶς Ἰσραὴλ σωθήσεται, καθως γέγραπται, στὸν καὶ εἰς τὴν ἐκκλησίαν" (y) the change (without death) of the living at the time of the resurrection ; 1 Cor. xv. 51, ἰδού, μυστήριον ὑμῖν λέγω" πάντες οὐ κοιμηθησόμεθα κ-τ.λ. (δ) as here, the future conversion of Israel: (c) the predicted embodiment and revelation of evil; 2 Thess. ll. 7, TO yap μυστήριον ἤδη ἐν- εργεῖται τῆς ἀνομίας...καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος κ.τ.λ. (s~) certain symbols in the Apo- calypse; as 1. 20, TO μυστήριον (explained in the words which follow) τῶν ἑπτὰ ἀστέρων. Xvil. 5, 7, ὄνομα γεγραμμένον Μυστή- ριον K.T.A, ἵνα pn ἦτε] Zo prevent self- conceit : ἑαυτοῖς (with or without παρά or év) means in the judg- ment of yourselves, in your own conceit. In xii. 16, we have dpo- νιμοι map ἑαυτοῖς. Prov. iil. 7, LXX. μὴ ἴσθι φρόνιμος παρὰ σεαυτῷ. XXvili. 11. Isai. v. 21, oval of συνετοὶ ἐν ἑαυτοῖς Kal ἐνώπιον αὐτῶν ἐπιστήμονες. πώρωσις] See note on verse 7, ἐπωρώθησαν. ἀπὸ μέρους] Partially; with many exceptions already. See XV, 38. 24. tc was Ἢ 8, ἄχρις ov τό] Luke xxi. 24, Ἱερουσαλὴμ, ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνών. τὸ πλήρωμα] The full com- plement, the total sum, the whole body. See note on verse 12, τὸ πλήρωμα αὐτῶν. | εἰσέλθῃ] Has come in; with- out expressing into what. The notion is that of safety, of ad- mission into a place of shelter and comfort. Sometimes with eis τὴν βασιλείαν τοῦ Θεοῦ, εἰς τὴν ζωήν, εἰς τὴν χαρὰν τοῦ Κυρίου, εἰς τὴν κατάπαυσιν, ἄς. Some- times, as here, absolutely: for example, Luke xiii. 24, aywvi- ζεσθε εἰσελθεῖν διὰ τῆς στενῆς θύρας" ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύ- σουσιν. 26. καὶ οὕτως] And thus, under these circumstances, when this is so, then shall, &e. πᾶς Ἰσραήλ] Thewhoie Jewish nation. The context seems to require this sense. καθὼς γέγραπται] Two pas- sages are here combined: (1) Isai. lix. 20, 21, LXX. καὶ ἥξει ἕνεκεν Σιὼν ὁ ῥυόμενος, καὶ ἀπο- στρέψει ἀσεβείας ἀπὸ Ἰακώβ: καὶ αὕτη αὐτοῖς ἡ παρ᾽ ἐμοῦ διαθήκη, εἶπε Κύριος" τὸ πνεῦμα τὸ ἐμόν K.T.A, (2) XxvVIi. 0, dua ᾿Ῥοῦτο ἀφαιρεθήσεται ἀνομία Ἰακώβ, καὶ τοῦτό ἐστιν ἡ εὐλογία αὐτοῦ, ὅταν ἀφέλωμαι τὴν ἁμαρτίαν αὐτοῦ K.T.A, 212 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ε e / Ἤξει ἐκ Σιὼν ὁ pvomevos, ἀποστρέψει 27 ἀσεβείας ἀπὸ Ἰακωβ:' \ « an Kal αὕτη αὐτοῖς ἡ map ἐμοῦ διαθήκη, ὅταν ἀφέλωμαι τὰς ε / 3 ~ 238 ἁμαρτίας αὐτῶν. \ A \ 9 / κατὰ μὲν TO εὐαγγελιον 3 \ 9 Ξ ~ \ \ \ 3 4 > \ ἐχθροὶ Ov vas, κατὰ δὲ τὴν ἐκλογὴν ayaTNTOL \ \ ae δὴ 20 διὰ τοὺς πατέρας. ὁ ῥυόμενος) See note on vii. 24, βύσεται. ἀποστρέψει) He shall remove ungodlinesses from Jacob. The same idea is put conversely in Acts lil. 26, ἀπέστειλεν αὐτὸν ev- λογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν. 27. αὕτη] This which fol- lows. But the quotation is not continued, διαθήκη] See note on ix. 4, αἱ διαθῆκαι. ὅταν ἀφέλωμαι] When I shall have taken away. The act of pardon is made preliminary to the διαθήκη, which is the gift of the Spirit. Compare Jer. xxxi. 33, 34, LXX. αὕτη ἡ διαθήκη ἣν διαθήσομαι τῷ οἴκῳ Ἰσραήλ....δι- δοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν κιτιλ, Ezek. xxxvi. 25--- 27. 28. κατα] As regards: viewed with reference to. Compare i. 3, 4, 15, κατὰ odpKa...KaTa πνεῦμα ἁγιωσύνης.. τὸ κατ᾽ ἐμέ. Vil. 22, κατὰ τὸν ἔσω ἄνθρωπον. ἐχθροί] See ν. Io, ἐχθροὶ ὄντες κατηλλάγημεν τῷ Θεῴ. Eph, li. 16, ἀποκτείνας τὴν ἔχϑραν ἐν αὐτῷ. Οὐ]. i, 21, ἀπηλλοτριωμέ- ἀμεταμέλητα γὰρ τὰ χα- Spe \ a φυ A vous καὶ ἐχθροὺς τῇ διανοίᾳ ἐν Tots reves τοῖς πονηροῖς. dc ὑμᾶς] For your sake. To make room, as it were, for you Gentiles. See note on verse II, μὴ ἔπταισαν. Compare Acts xiii. 3 Ν Ν 3 “ Pek 46, επει δὲ ἀπωθεῖσθε QUTOV...~- 39 Ν 3, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Xxvill. 28. τὴν ἐκλογήν] The selection. God’s original selection of the seed and race of Abraham. Ex- plained by διὰ τοὺς πατέρας. See note on verse τό, εἰ δὲ ἡ ἀπαρχή. Compare Deut. iy. 37, ΤΙΣ. dua TO ἀγαπῆσαι αὐτὸν τοὺς πατέρας σου καὶ ἐξελέξατο τοσπέρμα αὑτῶν μετ᾽ αὑτοὺς ὑμᾶς. Vil. 7, 8. X. 15. Isai. xli. 8, 9, ‘Taxa ὃν ἐξελεξά- μὴν, σπέρμα ᾿Αβραὰμ ὃ ὃν ἠγάπησα ««ἐξελεξάμην σε καὶ οὐκ ἐγκατέ- λον σε. 29. ἀμεταμέλητα] Incapable of being regretted,. revoked, or changed. Used also in 2 Cor. vii. 10, μετάνοιαν εἰς σωτηρίαν ἀμετα- / μέλητον. For the sense, see, for example, Num. xxiii. Ig, LXX. > ε » ε ΄ ΄ ἢ οὐχ ὡς ἄνθρωπος ὁ Θεός... λαλήσει, καὶ οὐχὶ ἐμμενεῖ; I Sam. Xv. 29, 4 > > / 3QX 4 οὐκ ἀποστρέψει οὐδὲ μετανοήσει, “ 3 ε » / > “ ὅτι οὐχ ὡς ἄνθρωπός ἐστι τοῦ ΧΙ. \ ες La ~ ΄-- ρίσματα καὶ ἡ κλῆσις Tov Θεοῦ. € ΄ \ > / ΄σ - ὑμεῖς ποτὲ ἠπειθήσατε τῷ Θεῷ, 27—32. 213 ὥσπερ yap 30 νῦν δὲ ἠλεη- a 7 9 , c/ \ ΠΕ ~ θητε TH τοὐτων ἀπειθείᾳ, OUT@WS και OUTOL νὺυν 31 3 / Fae / 5) / e/ \ 3 δ.» ἠπείθησαν, τῷ ὑμετέρῳ ἐλέει ἵνα Kal αὐτοὶ ἐλεη- ᾿Θώῶσιν. ΄ \ ς \ \ / συνεκλεισεν yao ὁ Θεὸς τοὺς TavTas 32 ΄ ἴω φ 31. Or αὐ. νῦν ἐλ. μετανοῆσαι αὐτός. Psalm ex. 4, 9 Ἵμοσε Κύριος, καὶ ov μεταμελη- “ θήσεται. Mal. iii, 6, διότι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, καὶ οὐκ ἠλλοίωμαι. χαρίσματα] See note on i. 11, χάρισμα πνευματικόν. ,κλῆσις] Jem ππχὶ ὅν LAK: ἡμέρα κλήσεως ae ἀνάστητε καὶ ἀνάβητε εἰς Ξιὼν πρὸς Κύριον τὸν Θεὸν ἡμῶν. τ Cor. i, 26. Eph. 1. ES. ἀν} 4. Phil. i. 14, τῆς ἄνω κλήσεως τοῦ Θεοῦ. 2 Thess. i. 11, ἵνα ὑμάς ἀξιώσῃ τῆς κλή- σεως ὁ Θεὸς ἡμών. 2 Tim. 1. 9, καὶ καλέσαντος κλήσει ἁγίᾳ. Heb. 111. 1. 2 Pet. 1. 10, σπουδάσατε βεβαίαν ὑμῶν τὴν κλῆσιν καὶ ἐκ- λογὴν ποιεῖσθαι. See notes on 1. 6, κλητοὶ “Incot. vill. 30, éxa- Aecer. 30. ἠπειθήσατε] See note on X. 21, ἀπειθοῦντα καὶ ἀντι- λέγοντα. ἠλεήθητε) 1 Cor. vii. 25, ὡς ἠλεημένος ὑπὸ Κυρίου πιστὸς εἶναι. 2 Cor. iv. 1, καθὼς ἠλεή- θημεν, οὐκ ἐγκακοῦμεν. τ Tim. i. £3, 16:1 Pet. 10; of οὐκ ἡλεημένοι, νῦν δὲ ἐλεηθέντες. τῇ τούτων] By the instrumen- tality of thewr disobedience, open- Vie ing the way to the admission of the Gentiles; as explained above, verse 11, ὅσ. 31. τῷ ὑμετέρῳ ἐλέει] To be taken with ἵνα x.7.A. That by the instrumentality of the mercy shown to you (rousing them to emulation, verse 11) they them- selves also might receive mercy. For τῷ ὑμετέρῳ ἐλέει, mercy shown (not by, but) to you, com- pare 1 Cor. Xv. 31, τὴν ὑμετέραν καύχησιν. 32. συνέκλεισεν γάρ] The ar- rangement of God has been this : that the whole worid in its two great divisions (the Jewish and the Gentile) should successively be locked up as it were in a pri- son of unbelief and disobedience, that so all alike might become in due time objects of mercy; of which the very definition is, kindness to the undeserving. Compare Gal. iii. 22, ἀλλὰ ouve- κλεισεν 7, γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν ἵ ἵνα ἡ ἐπαγγελία...δοθῇ τοῖς πιστεύουσι. There the Scripture is said to do, by its sentence of condemnation, that which is here ascribed directly to the will and act of God. It R 214 ΠΡΟΣ » Ψ [2 \ 7 > 7 42 εἰς ἀπείθειαν ἵνα τοὺς πάντας ἐλεησή. ΡΩΜΑΙΟΥ͂Σ. ὦ Babos / \ / \ / ~~ ε πλούτου καὶ σοφίας καὶ γνωσεως Θεοῦ: ὡς > = \ Ω ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίασ- 34 τοι αἱ ὁδοὶ αὐτοῦ. is His purpose to preclude self- righteous boasting, by showing what man is without Him. Compare 1 Cor. i. 21, ἐπειδὴ yap ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος...-τὸν Θεόν, εὐδόκησεν ὁ Θεός κιτιλ, For συγκλείειν see, for example, Exod, xiv. 3, LXX. συγκέκλεικεν αὐτοὺς ἢ ἔρημος. Josh, vil. I, καὶ Ἰεριχὼ συγκε- κλεισμένη καὶ ὠχυρωμένη ἀπὸ προσώπου υἱῶν ᾿Ισραήλ. Psalm xxxi, 8, οὐ συνέκλεισάς με εἰς χεῖρας ἐχθροῦ. Ixxvlil. 50, Kal τὰ κτήνη αὐτῶν εἰς θάνατον συνέ- κλεισεν. 233. ὦ βαθος] A reflection applicable to the whole of the foregoing doctrine; but suggest- ed primarily by verse 32, which describes not only the gradual and intricate processes by which the purposes of God are accom- plished, but also how evil itself is overmastered and made even- tually subservient to good, πλούτου kK. σ. κι γ.] Exactly as in Col. i. 3, of θησαυροὶ τῆς σοφίας καὶ γνώσεως. In both passages γνῶσις is the faculty of knowing, intelligence. ἀνεξερεύνητα] The verb ἐξε- pevvav occurs in 1 Pet. 1. Io, περὶ ἧς σωτηρίας ἐξεζήτησαν Kal ἐξηρεύνησαν προφῆται... ἐρευνών- , \ J = Tis yao ἔγνω νοῦν Kv- τες εἰς τίνα ἢ ποῖον καιρόν κ.τ.λ. See also for example Prov. ii. 4, LXX. ἐὰν ζητήσῃς αὐτὴν ὡς ἀργύριον, καὶ ὡς θησαυροὺς ἐξερευ- νήσῃς αὐτήν. Amos i 1x3, ἐκεῖθεν ἐξερευνήσω καὶ λήψομαι αὐτούς. Zeph. ἐν τ δὲ , ἐξερευνήσω τὴν ‘lepov- σαλὴμ. μετὰ λύχνου. κρίματα] Decisions, determi- nations. Psalm xxxvi. 6, Lxx. τὰ κρίματά cov woe ΓΕ ΉΙΝ πολλή. ἀνεξιχνίαστοι]ϊἘ Incapable of being traced or tracked out, Eph. 11, ὃ, τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ. Job 1X, FO; LEX, 0° ποιῶν μεγάλα καὶ ἀνεξιχνίαστα. ΧΙ, 7, ἢ ἢ ἴχνος Κυρίου εὑρήσεις, ἢ εἰς τὰ ἔσχατα ἀφίκου ἃ ἐποίησεν ὁ παντοκράτωρ ; 3 Psalm Ixxvil. 19, Ta ἴχνη σου οὐ γνωσθήσονται. αἱ ὁδοὶ αὐτοῦ] His proceed- ings ; methods of acting. Isai. lv. 8, LXX, οὐ γάρ εἰσιν αἱ “βουλαί μου ὥσπερ αἱ βουλαὶ ὑμῶν, οὐδ᾽ ὥσπερ αἱ ὁδοὶ ὑμῶν αἱ ὁδοί μου, λέγει Κύριος. Rey. xv. 3, δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασι- λεὺς τῶν ἐθνῶν. 24. τίς γάρ] Isai. xl. 13, LXX. τίς ἔγνω νοῦν Κυρώου; καὶ ‘gis αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβᾷ αὐτόν; 1 Cor, ii, τό, τίς γὰρ ἔγνω νοῦν Κυρίου, ὃς συμ- βιβάσει αὐτόν; ῳ * ὼν ee nee ee TP. ρίου: pil 3. \ Ie y ~ > r ἢ Tis σύμβουλος αὐτοῦ ἐγένετο; 35 \ Vi 7 > ΄ \ 9 4 > ἢ τίς προέδωκεν αὐτῷ, Kat ἀνταποδοθήσεται αὐ- ~ TW 5 nw \ / ΕῚ ~ TA πάντα" αὐτῶ ἡ Παρακαλῶ οὖν ὑμᾶς, ἀδελῴοί, διὰ τῶν οἰκ- XII. τ. «.«“ > ΄σ \ ~ \ 2 > \ ὅτι ἐξ αὐτοῦ Kal OL αὐτοῦ καὶ Els αὐτον 46 , > \ »σ =~ ay, δόξα εἰς τοὺς αἰώνας" ἀμὴν. ΄- a ΄ ΄σ \ , τιρμῶν τοῦ Θεοῦ, παραστήηήσαι τὰ σωματα 35. ἢ τίς] Or who can claim to have been beforehand in gwing to Him so that a recompense shall be due to him wm return? Job xXxxv. 7, LXX. τί duces αὐτῷ; ἢ τί ἐκ χειρός σου λήψεται; 46. ἐξ...δια... εἰς] God is the Origin, the Agent, and the Object of all things. Compare i Cor. Vill. 6, ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ πα- τήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος ᾿Ιησοῦς Χρε- στός 6: οὗ τὰ πάντα καὶ ἡμεῖς dv αὐτοῦ. Compare Col. 1. 16, 17. ἡ δόξα] The article expresses universality: all glory. For δόξα, see note on i. 23, δόξαν. εἰς τοὺς aidvas| See note on 1. 25, εἰς τοὺς αἰῶνας. ΧΙ]. :—XV. 13. Practical inferences from the statement of Christian redemption. First, the principle—self-dedication toGod. Then details—humility, fidelity and diligence, patience, cheerful- ness, charity, obedience to autho- rity, consideration of the diffi- culties and scruples of others, ὧς, δια] By means of ; as the enstrument of exhortation, For this use of διά (for which zpos would be the classical equiva- lent) see XV. 30, παρακαλῶ δὲ ὑμᾶς διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος, συναγωνίσασθαί μοι κιτὶλ. ὺ Cor. i. 10, παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἵνα τὸ αὐτὸ λέγητε κιτ.λ. 2 Cor. X. I, παρακαλῶ ὑμᾶς διὰ τῆς πραὕτητος καὶ ἐπιεικείας τοῦ Χρι- στοῦ. For διά generally, see note on ii. 27, dua γράμματος. οἰκτιρμῶν] 2 Sam. xxiv. 14, LXX. ὅτι πολλοὶ οἱ οἰκτιρμοὶ αὐτοῦ σφόδρα. Neh. ix. 19, 31, ἐν οἷ- κτιρμοῖς σου τοῖς μεγάλοις...-ἐν οἰκτιρμοῖς σου τοῖς πολλοῖς. Dan. ix. 9, τῷ Κυρίῳ Θεῷ ἡμῶν ot οἰκτιρμοὶ καὶ ot ἱλασμοί. 2 Cor. i. 3, ὃ πατὴρ τῶν οἰκτιρμῶν καὶ Θεὸς πάσης παρακλήσεως. Phil. Οὐ 3... Τ[6 0.“ ἘΠ 8. παραστῆσαι) See note on vi. 13, παριστάνετε...παραστήσατε. σώματα] The offering of the living body implies that of the soul also. Indeed we may say that the soul is the offerer of the sacrifice: the soul brings the body to the altar, for the one R2 210 ΠΡΟΣ POMAIOY®. ἡμῶν θυσίαν ζῶσαν ἁ lav εὐάρεστον Tw Θεῶ ὑμῶν Y p Ὁ Θεῷ, \ \ / € yas 2 τὴν λογικὴν λατρείαν ὑμῶν. καὶ μὴ συνσχημα- 2. Or συνσχηματίζεσθαι. High Priest to offer it acceptably to God. The choice of the word (σῶμα) reminds us of the im- portance attached in the Gospel to the body; and precludes the notion of a merely imaginative or sentimental religion, as dis- tinguished from one of self-deny- ing and vigorous obedience. It is (as we might expect) in the Epistles to the Corinthians that this point is most strongly in- sisted upon: for instance, 1 Cor. Vi. 15, 19; 20, τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν...τὸ σῶμα ὑμών ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύ- patos ἐστιν...δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν. Vil. 34, ἵνα ἢ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύ- ματι. 2 Cor. ν. 10, ἵνα κομίση- ται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. θυσίαν] Not (here) a sacri- fice of expiation, in which sense the term is applicable only to Christ himself (Eph, v. 2. Heb. ix. 26, x. 12); but the thank- offering of a dedicated life. Sometimes the θυσία is a special act, as of almsgwing (Phil. iv. 18. Heb. xin. 16), or thanks- gwing (Heb. xii. 15). Some- times a life;.as here, and in 1 Pet. ii. 5, καὶ avrot ws Aor ζώντες οἰκοδομεῖσθε οἶκος πνευμα- , , ω > / TLKOS, εἰς ἱεράτευμα ἁγιον, ἀνενέγκαι. πνευματικὰς θυσίας εὐπροσδέκτους Θεῷ διὰ Ἰησοῦ Χριστοῦ. ζῶσαν} In contrast with the dead victims offered under the Law. εὐάρεστον] xiv. 18, εὐάρεστος τῷ Θεῷε Wisdom iv. το, εὐάρε- στος Θεῷ γενόμενος ἠγαπήθη. 1X, Ν , , 10, καὶ “γνῶ τί εὐάρεστόν ἐστι παρὰ σοί. 2 Cor. ν. 9; εὐάρεστοι Eph. v. 10, εὐάρεστον τῷ Phil. iv. 18, θυσίαν dex- Col. iii. αὐτῷ. Κυρίῳ, ΘΙ ie τὴν εὐάρεστον τῷ Θεῴ, 20, εὐάρεστον ἐν Κυρίῳ: ‘Tit. 1]. 9, ἐν πᾶσιν εὐαρέστους. Heb. ΧΙ], 28, λατρεύωμεν εὐαρέστως τῷ Θεῷ. xiii. 21, τὸ εὐάρεστον ἐνώ- mov αὐτοῦ. The verb εὐαρεστεῖν occurs in Heb. x1. 5, 6, μεμαρ- τύρηται εὐηρεστηκέναι τῷ Θεῷ" χωρὶς δὲ πίστεως ἀδύνατον εὐα-. ρεστῆσαι. xiii, τό, τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ Θεός. τὴν λογικήν] The accusative stands in apposition with the sentence, not with ta σώματα. Which self-dedication is your reasonable service. Compare 1 Tim. li. 6, τὸ μαρτύριον καιροῖς ἰδίοις. See also note’on vii. 3, TO yap ἀδύνατον. Aoytxnv| There are two senses of λογικός, corresponding to the two senses of its opposite ἄλογος. As ἄλογος is (1) wrational, un- RAL 2. 217 ᾿ f ΄- “ ’ 9 ε ΄σ τίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε 2. Οὐ μεταμορφοῦσθαι. reasoning, without reason (Wis- dom x1. 16, ἄλογα ἑρπετά...πλῆ- Gos ἀλόγων ζώων. 2 Pet. 1]. 12. Jude το); and (2) unreasonable, against reason (ActS XxXV. 27, ἄλογον yap μοι δοκεῖ K.t.A,): 50 λογικός is (1) rational, mental, almost spiritual (τ Pet. ii. 2, τὸ λογικὸν ἄδολον γάλα" nutriment, not carnal and material, but of the understanding, the reason, the soul); and (2) reasonable, according to, consistent with, rea- son; like κατὰ λύγον in Acts xvii. 14. The latter seems the more appropriate here. Which presentation of the body as a living sacrifice ts your reason- able service. λατρείαν] See notes on i. 9, ᾧ λατρεύω. ix. 4, ἢ λατρεία. Your sacrificeal worship ts not the offering of wrrational animals slain on ὦ principle of ceremo- mal substitution or representa- tion, but the offering of a whole life, spirit and soul and body, dedicated and devoted to God. 2. μὴ συνσχηματίζεσθε] Fash- ion not yourselves in accordance with. Wear not the same σχῆμα (shape or figure) with. Thus τι Pet. 1. 14, μὴ συνσχηματιζό- gid ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις. _Compare I Cor. Vil. 31, TO σχῆμα τοῦ κόσμου τούτου. τῷ αἰῶνι τούτῳ] There are two words for world, αἰών and κόσμοςς The former regards éume, the latter space. Once they are combined: Eph. ii. 2, κατὰ TOV αἰῶνα τοῦ κόσμου τούτου, en accordance with the time-state of this matter-world. The idea of period or era is perhaps never entirely lost in the use of αἰών, although in such a passage as Heb. i. 2 (δι᾿ οὗ καὶ ἐποίησεν τοὺς αἰῶνας) it almost disappears. The various but equivalent ex- pressions, ὁ νῦν αἰών (1 Tim, vi. τὴς Ὁ Tin, iv. ΤῸ, Tit. ee ὁ αἰὼν οὗτος (Matt. xii. 32. Luke γι; ὃς Xk. 34, - 18 COP leo i. G6. Mle tae. 5 Cor. iv. 4. Eph. i. 21), ὁ ἐνεστὼς αἰών (Gal. 1, 4), denote the present age, pervod, or state of things, in con- trast with that which is to be introduced by the second Ad- vent ; the latter being ὁ αἰὼν ὁ μέλλων (Matt. xii. 32. Eph. i. 21. Heb. vi. 5), ὁ αἰὼν ὁ ἐρχό- μενος (Mark x. 30. Juke xviii. 30), ὁ αἰὼν ἐκεῖνος (Luke xx. 35). The direction therefore is, Be not like the men of this world, whose all is the present. Wear not the garb of time, live for eternity. μεταμορφοῦσθε] Be changed in form, transformed. The word is used of the Transfiguration; καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν (Matt. xvii. 2 and Mark ix. 2). 218 ΠΡΟΣ ΡΩΜΆΙΟΥΣ,: Ps , A , > \ , a τῇ ἀνακαινώσει TOU νοῦς, εἰς TO δοκιμάζειν ὑμᾶς 7 \ / ~ an \ 3 a \ a τί TO θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐαρεσ- τον καὶ τέλειον. See 2 Cor. ill. 18, τὴν αὐτὴν εἰ- Kova μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν" are undergoing a gra- dual transformation, ὅθ. Else- where petacynpariles Garis used: Paver av. ὁ: “2 Cor. a 0S ae 15. Phil. iii. 21, 6s μετασχημα- τίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ. For the distinction between μορφή and σχῆμα, see Phil. ἢ. 6, 7, ἐν μορφῇ Θεοῦ ὑπάρχων... μορφὴν δούλου λαβών 5 ὔ Ξ a ‘ ε ΕΣ θ ᾿Ξ εὐ σχήματι evpeVels ὡς ἀανῦρωπος", where μορφή is coupled both with Θεοῦ and δούλου, σχῆμα (shape οὐ figure) only with ἀν- θρώπου. ἀνακαινώσει) Tit. 11, 5, ἔσω- ior ἡμᾶς διὰ λουτροῦ παλιγγενε- σίας καὶ ἀνακαινώσεως πνεύματος ἁγίου. τοῦ νοός] Eph. lv. 235 ἄνα- νεοῦσθαι δὲ τῷ πνεύματι. τοῦ voos ὑμῶν, καὶ ἐνδύσασθαι τὸν. καινὸν ἄνθρωπον κιτ.λ. The understand- ing, no less than the heart, re- quires God’s teaching. Luke XKXiv. 45, τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφας. 1 Cor. ii. 14, ψυχικὸς δὲ ἄνθρω- πος οὐ δέχεται. τὰ τοῦ πνεύματος τοῦ Θεοῦ" μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευ- ματικῶς ἀνακρίνεται. τίς γὰρ ἔγνω νοῦν Κυρίου; ἡμεῖς δὲ νοῦν Χρι- στοῦ ἔχομεν. λέγω γὰρ διὰ τῆς χάριτος δοκιμάζειν] See notes on i. 28, ἐδοκίμασαν. ii, 18, δοκιμά- lets ta διαφέρονται To the end that you may discrueminate—ha- bitually, progressively, approv- ingly—what is, &e. τὸ θέλημα τοῦ Θεοῦ] Matt. V1. 10, γενηθήτω τὸ θέλημα σου. Vil. 21, 0 λέγων μοι, Κύριε, Κύ- ριε...ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου. Xil,50. John vil. 17, éay τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν κιτιλ. Acts Xx. 14, προεχειρί- σατό σε γνῶναι τὸ θέλημα αὐτοῦ. Eph. v. 17, συνίετε τί τὸ θέλη- μα τοῦ Kupiov, Eph. vi. 6, ποι- ovvtes TO θέλημα τοῦ Θεοῦ ἐκ ψυχῆς. τ Thess. iv. 3, τοῦτο yap ἐστιν θέλημα τοῦ Θεοῦ, ὁ ἁγιασμὸς ὑμῶν. See note oni. Io, ἐν τῷ θελήματι. καὶ τέλειον] Matt. v. 48, ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 2. λέγω γάρ] I will ilus- trate my meaning. I will apply in detail the general a Lor, &e. ae τῆς χάριτος] By means of the Divine favour granted me, especially in my appointment to be an Apostle of Christ. Jn virtue (by the authority) of my Apostolical office. Thus i 1. oR, Ἢ ov ἐλάβομεν χάριν Kal ἀποστολὴν εἰς ὑπακοὴν πίστεως κιτ.λ. XV. 15, ἌΡΕΙ ὩΣ Ὡς 219 δ τ δὰ , \ > of ’ κι \ τῆς δοθείσης μοι παντὲ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρ᾽ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν eis +6 edo sob Θεὸς end EO σωφρονεῖν, εκΚα T@ ως O os EMEDLO EV ͵ 7 METPOV πιστεως. \ 3 ς καθάπερ γὰρ ἐν ἑνὲ σώματι 4 \ / sf \ \ , 7 ᾽ πολλὰ μέλη ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ Θεοῦ εἰς τὸ εἶναί με λει- τουργὸν Χριστοῦ ᾿Ιησοῦ «.7.X. I Cor. ill. Το. Gal. τ δ. U1. 9, καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν poo. Eph. i. 2, 7; 8, οὗ éye- vn ony διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ τῆς δοθείσης L...€000n ἡ χάρις αὕτη τοῖς ἔθ- νεσιν εὐαγγελίσασθαι κιτ.Χλ. For διά, see note on ii. 27, διὰ γράμ- ματος. μὴ ὑπερφρονεῖν] Literally, not to be highminded beyond what he . ought to be minded, but to be minded unto the being sober- minded. See note on viii. 5, φρονοῦσιν. ὑπερφρονεῖν] Τ Cor. dy. 6, iva ἐν ὑμῖν μάθητε τὸ μὴ ὑπὲρ ἃ “γέγραπται, ἵνα μὴ εἷς ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέ- pov. 2 Cor. xii. 6, py τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με K.T.A, σωφρονεῖν] 70 be of sound mind : whether (1) literally, as in Mark v. 15, θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισ- μένον καὶ σωφρονοῦντα. Luke πη: χὴν 2 Cor, δ. 13, εἴτε γὰρ ἐξέστημεν, Mew’ εἴτε σωφρονοῦμεν κιτιλ, or (2) morally, as in Tit, 11. 6. τ Pet. iv. 7, σωφρονήσατε οὖν καὶ νήψατε εἰς προσευχάς. ἑκάστῳ ὡς] A transposition like that in τι Cop αἰ iy eat ἑκάστῳ ὡς ὁ κύριος ἔδωκεν. Vii. 17, εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ Θεός, οὕτως περιπατείτω. ὡς ὁ Θεός] Let each one mea- sure himself by his faith : but let him remember that that Suith it- self is of God’s appor tioning. ἐμέρισεν μέτρον) Eph. iv. 7, ἑνὶ δὲ € ἑκάστῳ ἡμῶν. ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ. For the combination of μερίζειν and μέτρον, compare 2 Cor. X. 13, κατὰ TO μέτρον τοῦ κανόνος οὗ ἐμέρισεν ἡμῖν ὁ Θεὸς μέτρου. 4. καθάπερ γάρ] There is such a variety in God's distribution of gifts; for, &e. ἐν ἑνὰ σώματι πολλὰ μέλη] The (earlier) first Epistle to the Corinthians contains the fuller working out of this now familiar illustration. See τ: Cor, xii Fay καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔ EXEL, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ Χριστός. Eph. iv. τό. &e. 2 iS) 0 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. a 5) \ ν᾽ a J e Vw sh - , 5 αὐτὴν ἔχει πράξιν, οὕτως οἱ πολλοὶ EV σώμα 3 > a“ \ \ ᾽ Ὄ ΤΑ / ἐσμεν ἐν Χριστῷ, TO δὲ Kal’ Eis ἀλλήλων μέλη. of \ \ , ἔχοντες δὲ χαρίσματα κατὰ τὴν χαριν τὴν do- ΡΞ ε a / »] , | \ θεῖσαν ἡμῖν διάφορα, Εἰτε προφητείαν, κατα τὴν 5. οἱ πολλοί] Collectively, we Sorm one body: imdividually, we are related to each other as the members of one body. See 1 Cor. oo ε a , 9 a Xl. 27, ὑμεῖς δέ ἐστε σῶμα Xpic- . TOU, Kal μέλη ἐκ μέρους. ἐν Χριστῷ] Gal. ii, 28, πάν- τες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. τὸ δὲ καθ᾽ εἷς] That is, εἷς δὲ ἕκαστος. Mark xiv. το, ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς κατὰ εἷς, Μήτι ἐγώ; John viii. 9, ἐξήρχοντο εἷς καθ᾽ εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων. Rev. xxi. 21, ἀνὰ εἷς ἕκαστος τῶν πυλώνων ἣν ἐξ ἑνὸς μαργαρίτου. χαρίσματα] See note on : : , 1, 11, Xaplopa πνευματικον. δοθεῖσαν͵ The tense (was given) either means, when we became Christians ; or more pro- bably refers to the one great outpouring of the Spirit on the day of Pentecost, which had in it potentially the individual ap- portionment, as well as the wii- versal gift, for all time. See Eph. iv. 7, ἄς. & δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ TO μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ κ.τ.λ. Compare Matt. xxv. 14, de. ὥσπερ yap ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς ἰδίους δούλους καὶ 4d > a \ ε , παρέδωκεν αὑτοῖς TU VTAPXOVTA’ αὐτοῦ, Kal ᾧ μὲν ἔδωκεν πέντε τάλαντα κ.τ.λ. διάφορα] Heb. ἴχ.͵,1ο. προφητείαν] One of the spiri- tual gifts of the early Church: of which we learn from the first Epistle to the Corinthians (1) that it was the most desirabie of all those gifts, because, un- like the gift of tongues, it con- veyed οἰκοδομὴν Kal παράκλησιν καὶ παραμυθίαν, xiv. I—5; (2) that it was εἰς σημεῖον οὐ Tots ἀπί- στοις (like ai γλῶσσαι) ἀλλὰ τοῖς πιστεύουσιν, Verse 22; (3) that it was the means of disclosing to a hearer τὰ κρυπτὰ τῆς καρδίας αὐτοῦ, and thus of bringing him to worship God, verses 24, 25; (4) that it was exercised under direct and special revelation (ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ k.7.X.), Verse 30; but (5) ὑμαῦ it was capable of control by the possessor for the avoidance of confusion and dis- order, verses 31, 22. It wasa gift therefore (according to the proper meaning of the term zpo- φήτης) not of prediction, but of inspired preaching; of forth- telling, not of foretelling; pre- dicandt, not predicendi. Com- pare Acts xiii, 1, ἦσαν δὲ ἐν ᾿Αντιοχείᾳ κατὰ THY οὖσαν ἐκκλη- σίαν προφῆται καὶ διδάσκαλοι. ml,” 53: . 4, ΄σ / avaNoylav τῆς πίστεως" XV. 32, Ἰούδας τε καὶ Ξίλας, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελ- φούς. χίῖχ. 6, καὶ ἐπιθέντος αὖ- τοῖς τοῦ Παύλου χεῖρας ἦλθεν τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτούς, ἐλά- λουν τε γλώσσαις καὶ ἐπροφήτευον. 1 Cor. Xl. 4, πᾶς ἀνὴρ προσευχό- μενος ἢ προφητεύων. 1 Cor. Xii. 28, καὶ ovs μὲν ἔθετο ὁ Θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδα- σκάλους κιτιλ. Eph. iv. 11, καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγε- λιστάς, τοὺς δὲ ποιμένας καὶ διδα- σκάλους. 1 Thess. v. 20, προ- pyreias μὴ ἐξουθενεῖτε. kK. τ. ἀναλογίαν τῆς π.}] That 15, προφητεύωμεν. On the princi- ple that πνεύματα προφητῶν προ- dyrats ὑποτάσσεται (τ Cor, xiv, 32), let ws exercise the gift of prophecy with due regard to the proportion of the faith ; let our instructions be so shaped, timed, and ordered, as that each part and side of the truth have its turn in our hands ; let us rightly divide the word of truth; let us have no favourite doctrines, to the neglect of others, but let the whole counsel of God, not a few fragments of it, be our study and our subject. It is from the disregard of this rule that all error and all heresy has sprung. Compare Acts xx. 26, 27, καθα- pos εἰμι ἀπὸ τοῦ αἵματος πάντων" οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγ- 221 of Τὴ 3 ὧν ELTE διακονίαν, er Tay ἢ γεῖλαι πᾶσαν τὴν βουλὴν τοῦ Θεοῦ ὑμῖν. The rule itself is exactly expressed in 2 Tim. ii. 15, σπού- δασον σεαυτὸν δόκιμον παραστῆ- σαι τῷ Θεῴ, ἐργάτην ᾿ἀνεπαίσχυν- τον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. Neither ἀναλογία (con- Sormity to ὦ λόγος or reckoning), nor the phrase a ava λόγον, occurs elsewhere in the New Testa- ment, But ἀναλόγως occurs in Wisdom ΧΙ, 5, ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται. For ἡ πίστις, the faith or Gos- pel, see note on 11: 30, ἐκ πίστεως...διὰ τῆς πίστεως. To understand κατὰ τὴν ἀναλογίαν τῆς πίστεως aS equivalent to» ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισεν μέ:- Tpov πίστεως (verse 3), seems scarcely suitable to the subject of προφητεία, and gives no pro- per sense to the peculiar word ἀναλογία. ἧς διακονίαν] Especially ap- plied to ministration to the poor ; as in Acts vi. 1, ἐν τῇ διακονίᾳ τῇ καθημερινῇ. ΧΗ; Ba πληρώ- σαντες τὴν διακονίαν. Rom. xv. 31, 7 διακονία μου ἡ εἰς Ἵερου- σαλήμ. 2 Cor. vill. 4, τὴν κοι- νωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους. ix. 1, 12, 13, ἄο. Here perhaps with especial reference to the office so denominated: see Acts vi. 3—6. Phil. i. 1, σὺν ἐπισκόποις καὶ διακόνοις. τ Tim. iii, 8, 10, 13, διακόνους ὡσαύ- τως σεμνούς....εἶτα διακονείτωσαν 222 ΠΡΟΣ Ων , OLAKOVLA* ΡΩΜΆΤΟΥΣ: εἴτε ὁ διδάσκων, ἐν TH διδασκαλίᾳ" of ae: ~ : / ΩΝ 8 εἶτε ὁ παρακαλῶν, ἐν TH παρε ὁ μεταδι- δούς, ἐν ἁπλότητι: ὁ προϊστάμενος, ¢ ἐν σπουδῆ" ὁ ἐλεών, ἐν ἱλαρότητι. ἀνέγκλητοι ὄντες... οἱ γὰρ καλῶς διακονήσαντες K.T.A. ἐν τῇ ὃ.] Understand ὦμεν. Let us exist vn (be absorbed and engrossed by) our ministry. Thus Luke ii, 49, οὐκ ἤδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με: 1 Tim. iv. 15, ἐν τούτοις ἔσθι. ὁ διδάσκων] τ Cor. xii. 28, τρίτον διδασκάλους. Eph. iv. 11, ποιμένας καὶ διδασκάλους. τ Tim, Vv. 17, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ. ἐν τῇ ὃ.] Understand ἔστω. 8. παρακαλών.. -παρακλήσει] The two (supposed) senses of παρακαλεῖν, exhortation and con- solation, meet in the one word encouragement. It expresses that cheering on to Christian action and suffering, which is a special gift and power. See Acts iv. 36, ὁ ἐπικληθεὶς BapvaBas...0 ἐστιν μεθερμηνευόμενον υἱὸς παρακλή- ἀρεῖς XV. 32. 2 Cor, 1 435 2: ὃ πατὴρ τῶν οἰκτιρμῶν καὶ Θεὸς πάσης παρακλήσεως, ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει διὰ τῆς παρα- κλήσεως ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ. I Tim. iv. 13, πρόσεχε TH ἀναγνώσει, TH Tapa- κλήσει, TH διδασκαλίᾳ. The two functions of διδασκαλία and παρά- kAnois may be said to make up the whole office of the ordinary Christian preacher. μεταδιδούς] Luke iii. 11, μετα- δότω τῷ μὴ ἔχοντι. Eph. iv. 28, iva ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. ἐν ἁπλότητι[]ϊ Understand μεταδιδότω. The word ἁπλότης, from singleness or sincerity (as in. 2 Cor. xi)3... 6" δ" Col. iii. 22), becomes, in refer- ence to almsgiving, singleness of view to the olject, as distinguish- ed from all selfish regards or double motives; and so is nearly equivalent to liberality. See 2 Cor, viii. 2 "ἢ κατὰ βάθους πτωχεία αὐυτων επερισσεῦυσεν ELS TO πλοῦτος τῆς ἁπλότητος αὐτῶν. 1X. 11,13, πλουτιζόμενοι εἰς πᾶσαν ἁπλό- τητα.. «καὶ ἁπλότητι τῆς κοινωνίας κιτ.λ, ὁ προϊστάμενος] He who has any office of rule or authority. over others. 'The word is ap- plied (1 Ny to presbyters, 1 Thess. Va 12, καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ. τ Tim, Vv. 17, of καλῶς προεστῶτες πρεσβύτεροι. (2) To masters of families, 1 Tim. iil, Apis 12, τέκνων καλῶς προϊστά- laine Kat TOV ἰδίων οἴκων. ἐν σπουδῃ] 2 Pet.i.5, σπουδὴν πᾶσαν παρεισενέγκαντες. Jude 3, πᾶσαν σπουδὴν ποιούμενος. ἱλαρότητι) 2 Cor. ix. 7, iha- pov yap δότην ἀγαπᾷ ὁ Θεός. For er otf, ε 3 , ᾽ ἤ H ἀγαπη ανυποκριτος. / » / ΄- , θ ΄- πονήρον, κολλώμενοι TH αγαῦω. 228 > ΄σ \ aATOOTUYOUYTES TOY Ti φιλαδελ- 10 pia εἰς ἀλλήλους φιλόστοργοι, TH τιμῆ ἀλλή- 7 a ΄σ \ 3 Va a Nous προήηγουμενοι, Ty σπουδῇ μη οκνῆροι, TWIT the word, see Prov. xviiL LXx. ἔλαβε δὲ παρὰ Κυρίου ἱλαρότητα. 9-19. ἢ ἀγάπη κιτ.λ.}] The broken constructions which fol- low resemble Heb. ἘΠῚ. 4, 5, τίμιος ὁ γάμος.. «ἀφιλάργυρος ὃ , τρόπος, ἀρκούμενοι τοῖς παροῦσιν. 9. ἀνυπόκριτος] Wisdom v. 19, κρίσιν ἀνυπόκριτον. xvii. 16, τὴν ἀνυπόκριτον ἐπιταγήν σου ee ρων. 2 Cor. vi. 6, ἐν ἀγάπῃ ἀνυπο- κρίτῳ. τ Tim. 1. 5, πίστεως avv- ποκρίτου. 2 Tim.i,5. James 11], 17, σοφία.. «ἀδιάκριτος ἀνυπόκρι- tos. 1 Pet. 1. 22, φιλαδελφίαν > je ἀνυπόκριτον. ἀποστυγοῦντες κιτ.λ.] τ Thess. V. 21, 22, τὸ καλὸν κατέχετε" ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε. κολλώμενοι]͵ Jer. ΧΙ, IT, LXX. καθάπερ κολλάᾶται τὸ περί- ζωμα περὶ τὴν ὀσφὺν τοῦ ἀνθρώ- που, οὕτως ἐκόλλησα πρὸς ἐμαυτὸν τὸν οἶκον τοῦ Ἰσραήλ. Matt. xix, 53 καὶ κολληθήσεται τῇ γυ- ναικὶ αὐτοῦ. Luke x. 11, τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν... ἀπομασσόμεθα ὑμῖν. Acts viii. 29, κολλήθητι τῷ ἅρματι τούτῳ. fe Cor. wiz ΤΟΝ ΤῈ 10. 7H Be 1 T.| In point of, in the matter of, ἄς. By degrees the datives change their character, as in τῷ κυρίῳ, TH προσευχῇ; ἄς. but are continued for the sake of rhytlim and uni- formity. Compare in this re- spect 2 Cor. vi. 4—10, where the three sets of clauses, with ἐν, dud, and ws, keep the form of’ continuity amidst great varieties i sense. The articles (77... ..7) express either (1) thas pee that honour, &c., which of course (as Christians) you do Jeel or do-exercise; or (2) all manner of ; giving universality to each particular, ,φιλόστοργοι]} The idea of στέργειν, στοργή, is that of na- tural affection, the love of near relations, Christians are spoken of as acquiring (so to say) new Samily ly ties: their ἀγάπη is a στοργή. The word is used only here in Scripture, But see 2 Mace. vi. 20, διὰ τὴν πρὸς τὸ ζῆν φιλοστοργίαν. ix. aa, ὑμῶν τὴν τιμὴν καὶ τὴν εὔνοιαν ἐμνημόνενον φιλοστόργως. προηγούμενοι] Regarding by preference. Esteeming each other as superior to yourselves. Ex- plained by Phil. 11. 3, τῇ τα- πεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν. See τ Thess. V. 13, καὶ ἡγεῖσθαι αὐτοὺς ὑπερ- εκπερισσῶς (to esteem them very highly) ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. Il. τῇ σπουδῇ] In point of earnestness, 224 ΠΡΟΣ 7 ~ ἢ / ὃ if 12 πνεύματι CeovTes, τῷ κυρίῳ δουλεύοντες, T ΄- £ ἐλπίδι χαίροντες, τῇ θλίψει ὑπομένοντες, T ἐ ΡΩΜΑΙΟΥ͂Σ. Ss) oy on ~ ΄- 7] ΄σ- 3 προσευχῆ προσκαρτεροῦντες, ταῖς χρείαις τῶν e ~ \ 7 7 ayiwy κοινωνοῦντες. τὴν φιλοξενίαν διώκοντες. ὀκνηροί] Matt. xxv. 26, πονηρὲ δοῦλε καὶ ὀκνηρέ. τῷ πνεύματι] In point of the spirit ; that part of you which is spirit: as distinguished alike from σάρξ and Sie See note on Vill. 4, κατὰ σάρκα... KATA TVEV[LO. τῷ πνεύματι ζέοντες) Acts XVill. 25, καὶ ζέων τῷ πνεῦματι ἐλάλει καὶ ἐδίδασκεν κ.τ.λ. 12. τῇ ἐλπίδι] In the mat- ter of the (great) hope. The usage of Scripture seems to be against rendering it rejoicing on the ground of. τῇ θλίψει)] In the matter of affliction, patient: ὑπομένειν used absolutely, as often; for example, 2 Tim. ii, 12, ef v7o- μένομεν, καὶ συμβασιλεύσομεν, James v. If, μακαρίζομεν τοὺς ὑπομείναντας. προσκαρτεροῦντεςἾ From καρ- τερεῖν, to be staunch or stedfast (Job ii, 9, LXX. μέχρι Tivos Kap- τερήσεις; Isai. xlii.14, Heclus. il. 2, εὔθυνον τὴν καρδίαν σου καὶ καρτέρησῶν, Xil, 15. 2 Mace. vil. 17. Heb. xi, 27, Tov yap ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν), the compound προσκαρτερεῖν 15 to be staunch or stedfast at or on; to adhere stedfastly to, attend con- stantly wpon, persevere in, (., with a dative of the thing or person, or with εἰς or ἐν, or ab- solutely. Thus Num, xiil. 20, LXX. καὶ προσκαρτερήσαντες (after giving diligent attention to the topics of enquiry) λήψεσθε ἀπὸ τῶν καρπῶν τῆς γῆς. Mark i. 95, εἶπεν τοῖς μαθηταῖς αὐτοῦ ἵνα πλοιάριον προσκαρτερῇ αὐτῷ (wait constantly upon Him) διὰ τὸν ὄχλον. Acts 1. 14, προσκαρτε- ροῦντες ὁμοθυμαδὸν τῇ προσευχῇ. 11. 42, 46, προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων (attending constantly upon the teaching of the Apostles) ... προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ (continuing stedfastly with one accord im the temple). Vi. 4, ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου ᾿προσκαρτερήσομεν. vill. 3, καὶ βαπτισθεὶς ἦν προσκαρτε- ρῶν τῷ Φιλίππῳ (attending con- stantly upon Philip as his teach- er). X. 7, στρατιώτην evoeB TOV προσκαρτερούντων αὐτῷ (of those who constantly attend him). Rom. xiii, 6, εἰς αὐτὸ τοῦτο προσκαρτεροῦντες. Col. iv. 2, τῇ προσευχῇ προσκαρτερεῖτε ypnyo- ροῦντες ἐν αὐτῇ. And so here. » τὸς "ταῖς χρείαις] The plural as in Acts XX. 34, ὅτι ταῖς χρείαις μου... ὑπηρέτησαν αἱ χεῖρες αὗται. Tit. iii, 14, εἰς τὰς ἀναγκαίας χρείας. τῶν ἁγίων] See note on i. 7, κλητοῖς ἁγίοις. IAS E25— ro: 225 3 ~ \ , 3 ΄σ \ \ εὐλογεῖτε τοὺς διώκοντας, εὐλογεῖτε Kal μὴ 14 καταράσθε. \ ΄ μετα κλαιοντων. \ ΄ χαίρειν μέτα XALGOVT WY, 7 κλαίειν 15 TO αὐτὸ εἰς ἀλλήλους φρο- τό Qn \ \ \ ΄σ \ ao vouvTes. μὴ Ta ὑὕψηλα φρονοῦντες, ἀλλα τοῖς ~ / TATELVOLS DUVATTAYVOMEVOL. κοινωνοῦντες] With the da- tive, κοινωνεῖν is (1) to partake in, to have fellowship with ; as xv. 27, τοῖς πνευματικοῖς αὐτῶν ἐκοι- νώνησαν τὰ ἔθνη. Wisdom vi, 25, ὅτι οὗτος οὐ κοινωνεῖ σοφίᾳ. Ecclus. xiii. 1, 2, 17, 0 κοινωνῶν ὑπερηφάνῳ ὁμοιωθήσεται αὐτῷ... τί κοινωνήσει λύκος ἀμνῷ; τ Tim. V. 22, μηδὲ κοινώνει ἁμαρτίαις ἀλλοτρίαις. τ Pet. iv. 13, κοινω- νεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν. 2 John 11, κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς. In Heb. ii. 14, the dative is replaced by the genitive in the same sense: ta - παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς. See also Proy. i. 11, LXX. κοινώνησον αἵματος. 2 Mace. xiv. 25. Also with πρός (2 Chron. xx. 35... Eccles. ix.) 4). Sometimes (2) to impart to; as here. Also Gal. vi. 6, κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. Phall ive 25, οὐδεμία μοι ἐκκλη- σία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως κ.τ.λ. φιλοξενίαν] Heb. xiii. 2, τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε. διώκοντες See note on ix. 30, dwkovra...kateAaev, 14. εὐλογεῖτε ... καταρᾶσθε) μὴ γίνεσθε φρόνιμοι Matt. v. 44, προσεύχεσθαι. ὑπὲρ τῶν διωκόντων ὑ ὑμᾶς. Luke vi. 28, εὐλογεῖτε τοὺς καταρωμένους ὑμάς. 1 Pet. lil. 9, τοὐναντίον δὲ εὐλο- γοῦντες. καταρᾶσθε] James iii. 9, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώ- πους. 15. χαίρειν͵] An infinitive for an imperative. See Phil. iii 16, τῷ αὐτῷ στοιχεῖν. 16. τὸ αὐτὸ εἰς] xv. 5, δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κίτολι. a Cor, si tie ἘΠΕ ΣΝ 2, Wa τὸ αὐτὸ φρονῆτε...τὸ ἕν φρονοῦντες. EVE 2: τὰ ὑψηλὰ φρ.] See note on Xi. 20, ὑψηλοφρόνει. ἔν πα] From the literal meaning of συναπάγεσθαί τινι, to be carried away along with another, as by obeying the motion of the crowd, &c., comes the sense of letting oneself be thus carried away with ; falling in with the motion and impulse of; accommodating oneself or condescending to. Gal. 11. 13, ὥστε καὶ BapvaBas συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2 Pet. iil. 17, τῇ τῶν ἀθέσμων πλάνῃ συνα- παχθέντες. Here τοῖς ταπεινοῖς probably denotes things, not per- 220 ΠΡΟΣ 17 παρ᾽ ἑαντοῖς. διδόντες. 18 Twp ἀνθρώπων. 5) / > / 10 πάντων ἀνθρώπων ELONVEVOVTES. ΤΥ: sons ; as ὑποκρίσει and πλάνῃ 1 in, the two passages quoted, and ra ὑψηλά in this verse. φρόνιμοι παρ᾽ éayrots| Prov, ill. 7, LXxX. See note on Xi. 25, ἵνα μὴ ITE. ἘΠῚ προνοούμενοι καλά] More fully expressed 1 in 2 Cor, Vil, 21, 7 povoovpev γὰρ [or προνοούμενοι] καλὰ οὐ μόνον ἐνώπιον Κυρίου ἀλλὰ καὶ ἐνώπιον ἀνθρώπων (as a reason for desiringto have otiers associated with him in thecharge of a pecuniary collection). ot satisfied with abstinence from evil, with maintaining a clear conscience in the sight of God, but anxious also to avoid the very appearance or suspicion of evil, lest we should disparage the Christian character wm the eyes of others. Prov. iil. 4, LXX. καὶ προνοοῦ καλὰ ἐνώπιον Κυρίου καὶ ἀνθρώπων. 18, εἰ δυνατόν] [fit be pos- sible—on your part at any rate ——live peaceably with all man- kind. You may not be able to secure peace on the other side: at all events see that there ὅθ᾽ peace on yours. τὸ ἐξ ὑμῶν] Compare i. 15, τὸ κατ᾽ ἐμέ, 1X, 5, τὸ κατὰ σάρκα. Or ἐν. ΡΩΜΑΙΟΥ͂Σ. \ A \ - ’ . μηδενὶ κακὸν ἀντὲ κακοῦ ἀπο- / \ τ 7 , προνοούμενοι KaAG EvwWTLOY Tay- 3 ΄ Ἀν € eo \ εἰ δυνατὸν, TO EE ὑμῶν, μετὰ \ ec \ > μὴ EQUTOUS EK- τῶν ἀνθρ. XV. 17, τὰ πρὸς τὸν Θεόν. εἰρηνεύοντες] τ Kings xxii, 45, LXX. καὶ εἰρήνευσεν ᾿Ιωσαφὰτ μετὰ βασιλέως Ἰσραήλ. 2 Chron. ZIV. 5, Xk. 30. Job του, οὔτε εἰρήνευσα οὔτε ἡσύχασα οὔτε ἀνεπαυσάμην. ν..23, 24, καὶ τὰ θηρία τοῦ ἀγροῦ εἰρηνεύσει σοι κιτιλι . χε ev ee ere ix, 50. 2 Cor. xiii. 17. 1 Thess. Oe 3: 19. ἐκδικοῦντε)]) The verb ἐκδικεῖν has the two senses of (1) avengung ; as here, andJudges vi. 31, LXX. et ἔστι Geos, adros ἐκδικήσει αὐτόν κιτ.λ. (sometimes with ἐξ or ἀπό, as 1 Sam, xxiv. 3, Kal ἐκδικήσαι με Κύριος ἐκ σοῦ. 2 Kings i ix. 7, Kal ἐκδική- σεις τὰ αἵματα τῶν δούλων μου... ἐκ χειρὸς Ἰεζάβελ. Rev. vi. το. xix. 2. Luke xviii. 3, ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου pov); and (2) punishing, taking vengeance upon; aS Isai. lvii. 16, οὐκ εἰς τὸν αἰῶνα ἐκδικήσω ὑμᾶς. 2 Cor. 6 (sometimes with εἷς, ἐπί, or ἐν; as 1 Kings xviii. 25, ἐκδι- κῆσαι εἰς ἐχθροὺς τοῦ βασιλέως. Jer, 1x. 95. ἢ ἐν λαῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου; xxiii. 2, ἐγὼ ἐκδικήσω ἐφ᾽ ὑμᾶς κατὰ τὰ πονηρὰ ἐπιτηδεύματα ὑμῶν). V4 7-—20: 227 ~ 5 Va " \ ὁ 7 o 3 qo δικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον TH ὀργῆ᾽" ἐ ἐ / \ cy / ᾿ \ ᾽ γέγραπται yap, Euol ἐκδίκησις, ἐγὼ ἀνταπο- δώσω, λέγει Κύριος. ΜΝ ΄- ς > f ἐὰν πεινᾷ ὁ ἐχθρος 20 σου, ψώμιζε αὐτόν: ἐὰν διψᾷ, πότιζε av- 20. Or ἀλλὰ ἐάν. ἀγαπητοί] So in 2 Cor, vil. feo. coe) ἘΠῚ νον With Porm τ Ἑ Τὰς Phil, 11; 12. With ἀδελφοί μου, in τ Cor. xy. 56.° Phil. iv. 1 (καὶ ἐπὶ πόθητοι added). In St Peter's, St John’s, and St Jude’s Epi- stles ἀγαπητοί (or ἀγαπητέ) is the common address, St James uses it three times with ἀδελ- dot pov, but the latter (or adeA- got) more commonly without ἀγαπητοί. St Paul usually em- ploys ἀδελφοί alone; not infre- quently ἀδελῴοί pov. ἀλλὰ δότε] The construction changes from the participle to the imperative, perhaps for the sake of stronger emphasis. The aorist expresses decision and finality ; once for all. δότε τόπον] Give place to, make room for. Luke xiv. 9, καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι, Δὸς τούτῳ τόπον. Eph. lv. 27, μηδὲ δίδοτε τόπον τῷ δια- βόλῳ (do not by cherishing an- ger afford an opening to the tempter). τῇ ὀργῇ] That is, of your adversary or oppressor. Let his anger have free space, let it work Sreely, and spend itself: do not thwart, do not punish it. It may remind us of the line, Be angry when you will, it shall have scope. The work of punish- ment is not yours, but God’s. Compare Matt. ¥. 39) ἐγὼ δὲ λέγω ὑ ὑμῖν μὴ ἀντιστῆναι τῷ πονη- ρῷ κ. τ. λ. γέγραπται γάρ] Deut. xxxii. By, dees er ἡμέρᾳ ἐκδικήσεως ἀνταποδώσω. Heb. x. 30, οἴδα- μεν γὰρ τὸν εἰπόντα, “Epot ἐκ- δίκησις, ἐγὼ ἀνταποδώσω. 20. ἐάν] See the alterna- tive reading, that of the three chief manuscripts (see Tauch- nitz New Testament, 1869), ἀλλὰ éav. ἐὰν πεινᾷ] Prov. xxv. 21, 22, LXX. ἐὰν πεινᾷ...ἐπὶ τὴν κεφα- λὴν αὐτοῦ, ὁ δὲ Κύριος ἀνταποδώ- σει σοι ἀγαθα. ψώμιζε] From ψωμός (a mor- sel). See 1 Sam. XXVill. a ae καὶ παραθήσω ἐνώπιόν σου ψωμὸν ἄρτου, καὶ φάγε. Job: 2Xx) τῆς εἰ δὲ καὶ τὸν ψωμὸν μου ἔφαγον μόνος, καὶ οὐχὶ μετέδωκα ὀρφανῷ ἐξ αὐτοῦ. The full construction of ψωμίζειν is with a double ac- cusative. Compare Num. xi. 18, τίς ἡμᾶς ψωμιεῖ κρέα; Deut, viii.. 16, Tod ψωμίσαντός σε τὸ μάννα ΤΙ 1 ἃ 228 ΠΡΟΣ , Tay 7 . \ \ 3 ~ 2δισωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. ΡΩΜΑΙΘΟΥ ΄σ \ ΄σ oS A τοῦτο yap ποιῶν ἀνθρακας mupos μὴ > ε A ΄- ad 9 \ / > amd > - νικὼ ὑπὸ TOU Kakov, αλλα νίκα EV TH ἀγαθῷ \ / TO KQ@KOP. ἐν TH ἐρήμῳ. ΧχχΙϊ. 13. Psalm XXX. 5, Ψωμιεῖς ἡμᾶς ἄρτον δα- kpvwv. Isai. lvili. 14. Jer. ix. 15, ἐγὼ ψωμίζω αὐτοὺς ἀνάγκας. mai. το. Lam. ϊ. τό. Haek, ill. 2, Καὶ ἐψώμισέ με τὴν κεφα- Aida ταύτην. Xvi. το. Dan. iv. 25. v.21. Here the accusa- tive of the thing is omitted, as 1s that of the person in τ Cor, ΧΗ], 3, καὶ ἐὰν ψωμίσω πάντα τὰ ὑπάρχοντά pov (though I feed the poor with all my substance). πότιζε] Like ψωμίζειν, ποτί- ζειν has (in its full construction) a double accusative; as, for ex- ample, in Judges iv. 19, LXX. πότισόν με δὴ μικρὸν ὕδωρ, ὅτι ἐδίψησα. Job xxii. 7, οὐδὲ ὕδωρ διψῶντας ἐπότισας. Psalm Ixix, 21, καὶ εἰς τὴν δίψαν μου ἐπό- τισάν με ὄξος. Matt. x. 42, καὶ ὃς ἐὰν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ κιτ.λ. Mark ix, 41, ὃς γὰρ ἂν ποτίσῃ ὑμᾶς ποτή- ριον ὕδατος κιτιλ. 1 Cor. iii. 2, γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα. It is found with only an accusa- tive of the person expressed, as here, in Matt. xxv. 35» 37, 42; ἐδίψησα καὶ ἐποτίσατέ με κ.τ.λ. XXVl. 48, πλήσας τε ὀξους.... ἐπό- - ᾿ 7 Πάσα Wyn ἐξουσίαις ὑπερεχούυσαις ὑπο- τιζεν αὐτόν. Mark xv. 36. Luke xill, 15, οὐ λύει τὸν βοῦν αὐτοῦ... καὶ ἀπαγαγὼν ποτίζει; Rey. xiv. 8, 7) ἐκ τοῦ οἴνου...πεπότικεν πάντα τὼ ἔθνη. In 1 Cor. iii. 6, 7, 8, no case is expressed. ἄνθρακας πυρός) Let this be your revenge; to repay evil with good. Make your oppressor sorry and ashamed, not by requiting his evil, but by showing him un- expected and undeserved kind- ness, Lev, Xvi, 12, LXX. λήψεται TO πυρεῖον πλῆρες ἀνθράκων πυρὸς ἀπὸ τοῦ θυσιαστηρίου. Psalm XVill. 12, χάλαζα καὶ ἄνθρακες πυρός. Prov. vi. 28, ἢ περιπα- τήσει τις ἐπ᾿ ἀνθράκων πυρός K.T.A, Ezek. i, 13, ὅρασις ὡς ἀνθράκων πυρὸς καιομένων. σωρεύσεις] The verb σωρεύειν occurs also in 2 Tim. il. 6, γυναι- / , ec ’ὔ KAPLA σεσωρευμεένα αμαρτίαις. 21. μὴ νικῶ] Let not another's ill-doing conquer your Christian - constuncy by wmducing you to enitate it; but rather let your persevering kindness overbear and subdue his malice. ἐν τῷ ἀγαθῷ] As the field t < L ‘ 2 of the victory. See note on V. 21, ἐν τῷ θανάτῳ. XIII. 1. πᾶσα ψυχή] Lvery XII. ᾽ \ τασσέσθω: ov yap er A LTT." 4. 229 af » / 3 \ « \ ἐστιν ἐξουσία εἰ μὴ ὑπο a ε \ oy \ ~ / > Θεοῦ, ai δὲ οὖσαι ὑπὸ Θεοῦ τεταγμέναι εἰσίν. «.« ς > / ΄ 5 7 ΄σ ΄- WOTE ὁ ἀντιτασσόμενος TH ἐξουσίᾳ TH τοῦ 2 ~~ qn > [ἡ z > Θεοῦ διαταγῆ ἀνθέστηκεν: οἱ δὲ ἀνθεστηκότες έ ε ~ Ne / ε ἑαυτοῖς κρίμα λήμψονται. οἱ γὰρ ἄρχοντες Ὁ 3 aif. δ / ἐπ ie oS! SE 3 \ ΄σ ΄σ οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ. “θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν ; τὸ ἀγα- Gov ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς: Θεοῦ 4 person. Gen. xlvi. 15, 18, 22, 26, 27, LXX. πᾶσαι at ψυχαί, viol καὶ θυγατέρες, τριάκοντα τρεῖς...πᾶσαι δὲ ψυχαὶ at εἰσελθοῦσαι μετὰ Ἴακωβ εἰς Αἴγυπτον, οἱ ἐξελθόντες κιτιλ. Exod, xii. 4, κατὰ ἀριθμὸν ψυχών. Acts 11. Al, 43; ψυχαὶ ὡσεὶ τρισχίλιαι... «ἐγίνετο, δὲ πάσῃ ψυχῇ φόβος. | 23, πᾶσα ψυχὴ 2 , 3 a a .-«ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ. Vil. 14, καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα, πέντε. XXVil. 37, ἥμεθα δὲ at πᾶσαι ψυ- AN 5» -“ 7 , e χαὶ ἐν τῷ πλοίῳ διακόσιαι ἑβδο- ᾿ , δ ΩΡ μήκοντα ἕξ. τ Pet, ili. 20, ὀλίγοι, ΄σ» ΕἸ Ν 3 Ν ’ τοῦτ ἐστὶν ὀκτὼ ψυχαί. Rev. XV1. 3, καὶ πᾶσα ψυχὴ ζωῆς ἀπέ- θανεν. ἐξουσίαις] Authorities. Used thus for human magistrates in Luke ΧΙ. 11; ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας. TG, iii; I, ὑπομίμνησκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι. In Eph, Υ. Β. i. τὸ, wi. τὸ. 00]. 1 αὖ, a1 ae. 1 Pet. i. 22, ἐξουσίαι denotes rather angelic powers, whether good or evil. ὑπερεχούσαις] Wisdom vi. 5, κρίσις ἀπότομος ἐν τοῖς ὑπερέχουσι γίνεται. τ Pet. il, 13, ὑποτά- γητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν Κύριον" εἴτε βασιλεῖ ὡς ὑπερ- έχοντι, εἴτε ἡγεμόσιν κ-τ.λ. Zs, διαταγῇ] Acts vil. 53, ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων (explained by Gal. iii. 19, ὁ vopos.. «διαταγεὶς Ou ἀγγέ- λων). Heb. xi. 23, διάταγμα. ἀνθέστηκεν 1x. 19, τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν ; κρίμα] Both human and Divine. See note on ii. 2, τὸ κρίμα τοῦ Θεοῦ. 3. φόβος) A terror to, ἄο.: as I Pet. ili. 14, tov δὲ fohou αὐτῶν μὴ φοβηθῆτε (fear not their intimidation). 290 ΠΡΟΣ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν, ΡΩΜΑΙΟΥΣ. ἐὰν δὲ τὸ κακὸν ποιῆς, poeAn οὐ yap εἰκῆ τὴν μάχαι- ραν φορεῖ" Θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς 5 ὀργὴν τῷ TO κακὸν πράσσοντι. \ 9 , διὸ iol sonal ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ 6 καὶ διὰ τὴν συνείδησιν. διὰ τοῦτο γὰρ καὶ 7 ~~ \ \ ~ 3 \ 3 φόρους τελεῖτε" λειτουργοί yap Θεοὺ εἰσιν εἰς 5.. Or ἀνάγκῃ ὑποτάσσεσθε. 4. σοί] To thee, the well- doer. | εἰκῇ] Prov. xxviii. 5, LXX. a Comey 2, Gali i. τ aye Col. τι, 18. φορεῖ] Ecclus. xi. 5. xl. 4. Matt. xi. 8. John xix, 5. 1 Cor. xv. 49, James il. 3. éxduxos]| Wisdom xi. 12. Ecclus. xxx. 6. 1 Thess. iv. 6. ἀνάγκη ὑποτάσσεσθαι] Notice the alternative reading, ἀνάγκῃ ὑποτάσσεσθε (submit yourselves to, or perhaps, by, necessity ty). Dan. vi. 13 3, οὐχ ὑπε- τάγη τῷ δόγματί σου. διὰ τὴν ὁρ γήν] On account of that wrath, to avoid it. διὰ τὴν oovelSnow] On ac- count of the conscience, to keep it καθαράν (1 Tim. ii. 9) and ἀπρόσκοπον (Acts xxiv. 16). For συνείδησις, see note on ii. 15, συνειδήσεως. For διά, in its two applications here, see note on iv. 25, διὰ τά...διὰ τήν. 6. φόρους] Judges i. 30, δι LXX. Καὶ κατῴκησεν ὁ Χανα- ναῖος ἐν μέσῳ αὐτοῦ, καὶ ἐγένετο εἰς φόρον κιτιλ, 2 Sam, Xx. 24. τ: Kings iv. 6, καὶ ᾿Αδωνιρὰμ vids > ee ἘΞ a Μὰ 9 Αβδὼ ἐπὶ τῶν φόρων. Ezra iv. "4 > ΕΣ Ψ. 30» 13, φύροι οὐκ ἔσονταί σοι, οὐδὲ δώσουσι. Nehem. v. 4, ἐδανει- σάμεθα ἀργύριον eis φόρους τοῦ βασιλέως. Lam, i, 2. . 1 Mace. lil. 31, λαβεῖν τοὺς φόρους τῶν χωρῶν, καὶ συναγαγεῖν ἀργύριον πολύ. X. 29, 33, ἀφίημι πάντας τοὺς Ιουδαίους ἀπὸ τῶν φόρων καὶ τῆς τιμῆς τοῦ aos κιτ.λ. XV. 30, 31, καὶ τοὺς φόρους τῶν τό- πων ὧν κατεκυριεύσατε.. «καὶ τῶν φόρων τῶν πόλεων ἄλλα τάλαντα πεντακόσια κιτιλ, Luke xx, 22, > Lee) / ’, an ἔξεστιν ἡμᾶς Καίσαρι φόρον δοῦ- ναι, ἢ OV; XXili, 2, καὶ κωλύοντα φόρους Καίσαρι διδόναι. Hence , μές : φορολόγος, φορολογεῖν, φορο- λογία, φορολόγητος. Job 11]. 18, εὐθήνησαν, οὐκ ἤκουσαν φω- νὴν φορολόγου. τ Esdr, ii. 23 (27); ἐν Ἱερουσαλὴμ, κυριεύοντες, καὶ φορολογοῦντες κοίλην Συρίαν καὶ Φοινίκην. Vill. 22, “μηδεμία ορολογία μηδὲ ἄλλῃ ἐπιβολή φορολογία μὴ 1 ! XIIT. 5—7. αὐτὸ τοῦτο προσκαρτεροῦντες. 231 9 y ΄σ' ἶ ἀπόδοτε TAC 7 3 \ a \ / \ , σι τὰς operas’ τῷ τὸν φόρον τὸν φόρον, τῷ TO καιιλ. Deut. XX. IT, ἔσονταί σοι φορολόγητοι καὶ ὑπήκοοί σοι. τελεῖτε]. Matt. Xvil. 24, 0 διδάσκαλος ὑμῶν ov τελεῖ τὰ δίδραχμα; λειτουργοί] This word (with its kindred forms λειτουργεῖν, λειτουργία, λειτούργημα, λειτουρ- γικός) occurs about 140 times in the Septuagint and 15 in the New Testament. It is applied most frequently (1) to men: in relation (a) to God; as, for ex- ample, in Exod. xxviii. 35, LXX.’ πὰ > ys = a καὶ ἔσται᾿ Ἀαρὼν ἐν τῷ λειτουργεῖν 5 Ν ε Ν > a ἀκουστὴ ἡ φωνὴ αὐτοῦ. Deut. x. 8, παρεστάναι ἔναντι Κυρίου λειτουργεῖν αὐτῷ καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ. I Sam. il, 11, τὸ παιδάριον ἦν λειτουργῶν “ ,ὔ , > / > ἈΝ τῷ προσώπῳ Κυρίου ἐνώπιον Ηλεὶ τοῦ ἱερέως. Nehem. x. 39, ἐκεῖ σκεύη τὰ ἅγια καὶ οἱ ἱερεῖς οἱ λειτουργοί κιτ.λ. Jer. XXXill. 21, πρὸς τοὺς ἱερεῖς καὶ τοὺς Λευίτας τοὺς λειτουργοῦντάς μοι. Dan. se , 4 ΕῚ ’ὔ’ Vil. TO, χίλιαι χιλιάδες ἐλειτούυρ- γουν αὐτῷ. Luke i. 23, αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ. Acts ΧΙ]. 2, λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ Heb. ix. 21, τὰ σκεύη τῆς λειτουργίας. xX, II, πᾶς μὲν ἱερεὺς ἕστηκεν καθ᾽ ἡμέραν λειτουργῶν. And so here, and in xv. 16, λειτουργὸν Χριστοῦ Ἰησοῦ. (β) To one another; as a? fal cal ἴω Jos. i. 1, τῷ Ἰησοῦ... «τῷ λειτουργῷ Μωσῆ. 1 Kings i. 4. xix. 21, exercise by heathen hands, ἐπορεύθη ὀπίσω ᾿Ἤλιοὺ καὶ ἐλει- τούργει αὐτῷ. 2 Kings iv. 43. Vivts.o λειτουργὸς Ἐλεδναια Rom. xv. 27, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς. 2 Cor. ix. 12, ἡ διακονία τῆς λει- τουργίας ταύτης. Phil. ii. ve 25, 30, λειτουργίᾳ τῆς πίστεως ὑμῶν.. “λειτουργὸν τῆς χρείας μου .THS πρός με “λειτουργίας. (2) ΤῸ Angels: asin Psalm ciii. 21, λειτουργοὶ αὐτοῦ, ποιοῦντες τὸ θέ. λημα αὐτοῦ. οἷν. 4, ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον. Heb. 1. 7, 14, οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα κιτ.λ. (3) To Christ Himself: Heb. viii. 2, 6, τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς... διαφορω- τέρας τέτευχεν λειτουργίας. εἰς αὐτὸ τοῦτο] Persevering unto (stedfastly engaged upon) this very thing ; namely, the ser- wice (λειτουργία) of God, ΄σ e οὖ > ΄σ \ εἰ μή TO αλλήλους ἀγαπᾶν" Oo yap ayarwy τον e/ , s Q ἐτερον νομον πεπλήηρωκεν. , TO γὰρ OU μοιχεύ- 3 / / > σεις, οὐ φονεύσεις, ov κλέψεις, οὐκ ἐπι- / \ of e , 3 i ΄ , θυμήσεις, καὶ εἴ τις ἑτέρα EVTOAN, ἐν τῷ λόγῳ φόρον] See note on verse 6, φόρους. τέλος] 7πι|ρο8ὲ; including toll, tax, custom, duty, ce. Num. Xxxl, 28, 37—-41, LXX. Kal ἀφελεῖτε TO τέλος Κυρῴῳ.. «καὶ ἔδωκε Μωὐσῆς τὸ τέλος, τὸ ἀφαί- ρεμα τοῦ Θεοῦ, ᾿Ελεάζαρ τῷ ἱερεῖ κτλ. I Mace, x. 31, αἱ dexarar Kal τὰ τέλη. Xi, 35, TOV δεκατών καὶ τῶν τελῶν τῶν ἀνηκόντων ἡμῖν. Matt. xvil. 25, οἱ βασι- λεῖς τῆς γῆς ἀπὸ τίνων λαμβά- νουσι τέλη ἢ κῆνσον; 8. pydevi] Let your only unpaid debt be love ; that debt which can never be fully dis- charged, but the discharge of which (so far as it ts possible) contains in itself the discharge of every other ; for he who loves lis neighbour has already in substance satisfied his whole re- lation towards lam. Like Mil- ton’s, Ly owing owes not, still pays, at once Indebted and discharged. tov ἕτερον] The other person in any relation in which one man can stand towards another. Equivalent to τὸν πλησίον in ver, 9. See note on li. 1, τὸν ἕτερον. but νόμον] , τ πλησίον κακὸν οὐκ ἐργάζεται ’ ς > / YOMOU ἡ ἀγαπή. 299 3 ~ , ἐν τῷ ἀγαπήσεις ἡ ἀγαπὴ τῷ IO Α 3 πλήρωμα οὖν \ - 3 ia A / καὶ TOUTO ELOOTES TOV Καίιρον; Bip i 9. Or omit the 2nd ἐν τῷ. ἀνακεφαλαιοῦται] From κεφά- λαιον (capital) whether in the sense of a crowning point, a summary, Or a sum (Heb. Wil, τ κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις KT, Lev. vi. 5, LXX. ἀποτίσει αὐτὸ τὸ κεφάλαιον αὐτοῦ, καὶ τὸ ἐπίπεμπτον αὐτοῦ προσθήσει ἐπ᾽ αὐτός. Num. iv. 2, λάβε τὸ κεφάλαιον τῶν υἱῶν Καάθ κΟοτιλ. Ὁ 7. xxxi. 26, 20, λάβε τὸ κεφάλαιον τῶν exten τῆς aixpa- Awoias x.7.A. Acts xxii. 28, ἐγὼ πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησάμην), comes the verb κεφαλαιοῦν, to make sum- mary, to abbreviate (Kcclus. Xxxli. 8, κεφαλαίωσον λόγον, ἐν ὀλίγοις πολλά), and ἀνακεφα- λαιοῦν, to sum up, to gather into one sum or total, as here, and Eph. i. το, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ. ἀγαπήσεις] Lev. xix. 18, LXX. Matt. xxii. 39. Mark xii. 31. Luke x. 27. Gal. v. 14. James ni: 8; tov πλησίον] First in Gen. Xl. 3, 7, LXX. καὶ εἶπεν ἄνθρωπος τῷ πλησίον αὐτοῦ.. ἵνα μὴ akov- σωσιν ἕκαστος τὴν φωνὴν τοῦ πλησίον. - Mal. iv. 6, καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ. Compare Luke x. 29, 36, καὶ tis ἐστίν μου πλησίον ;...τίς τού- των τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 1ο. οὐκ ἐργάζεται] Refrains Jrom working, refuses to work, ἄτα. πλήρωμα οὖν νόμου] Comple- ment of νόμος That by which νόμος (any and every law) is jilled or satisfied. See note on Xi. 12, τὸ πλήρωμα αὐτῶν. And for νόμος without the article, see note on verse 8, νύμον.Ό The law of Moses is no doubt in the Apostle’s mind as the Divine exemplar of all law; but the phrase is more comprehensive, and the statement applicable to any law. II. καὶ τοῦτο] And this (Jet us do) as knowing the sea- son, &c. For the phrase καὶ ταῦτὸ (and its equivalent καὶ ταῦτα) introducing a further and stronger consideration, see 1 Cor. vi. 6, 8, ἀλλὰ ἀδελφὸς peta ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων. ...aAAa ὑμεῖς αδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελ- φούς. Eph. ii. 8, τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ τῆς] πίστεως, καὶ τοῦτο οὐκ ἐξ ὑμῶν, Θεοῦ τὸ δῶρον. Phil. i. 28, ὑμῶν δὲ σωτη- ρίας, καὶ τοῦτο ἀπὸ Θεοῦ. Heb. 294 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. « . a7 ε ΄σ 3 e/ 9 ~ lan A OTL Wa non υμας ἐξ ὑυχτνοῦυ ἐγερθῆναι: νυν yep 3 ΄ e ΄σ € i ἊΝ ef > ͵ EYYUTEPOV μων ἡ σωτήρια ἢ OTE ἐπιστευσαμεν. Il. Or fas. ΧΙ. 12, διὸ καὶ ἀφ᾽ ἑνὸς ἐγεννή- θησαν, καὶ ταῦτα νενεκρωμένου. τὸν καιρόν] The season. The force of καιρός (as distinguished from xpovos) lies in the idea of definiteness both in extent and purpose. AS χρόνος is duration (lapse) of tume, So καιρός 15 defi- nition (limit) of time. It is a portion cut out of time: a season or opportunity. See, for instance, Gen. 1. 14, LXX. éoTwoav...cis καιρούς. Eccles, iii. 1—8, καιρὸς τοῦ τεκεῖν καὶ καιρὸς τοῦ ἀποθανεῖν «th, Song il. 12, τὰ ἄνθη ὠφθη ἐν τῇ γῇ» καιρὸς τῆς τομῆς ἔφθακεν KT. XK. Acts i. 7, γνῶναι χρόνους ἢ καιρούς. Xiv. 17; καιροὺς καρ- ποφόρους. ΧΥΪΪ. 26, ὁρίσας προσ- τεταγμένους καιρούς. Rom. v. 6, κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθα- vev. 1X. 9; κατὰ τὸν καιρὸν τοῦτον A. it νὰ, iv. 5, μὴ πρὸ καιροῦ τι κρίνετε. Vll. 29, ὁ καιρὸς συνε- σταλμένος ἐστίν. 2 Cor. vi. 2, ἰδοὺ viv καιρὸς εὐπρόσδεκτος. Gal. iv. 10, ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. vi. 9, καιρῷ γὰρ ἰδίῳ θερίσομεν. Eph. vot, ἐξαγοραζόμενοι τὸν καιρόν (buying up the oppor- tunity; making the utmost ad- vantage of the season granted you). , Col. iv. 5.. a Thess. 11, 17, πρὸς καιρὸν ὥρας (for the Or omit ὑμᾶς. season of an hour, Sor a very brief season). ¥. a5 περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν Pe, J OR Thess. 11. 6, ἐν τῷ ἑαυτοῦ καιρῷ (at the season which is his own, which is appointed for his muni- Jestation). τ Tim. ii. 6, τὸ pap- τύριον καιροῖς ἰδίοις. iv. I, ἐν ὑστέροις καιροῖς. ΥἹ. 15, ἣν και- ροῖς ἰδίοις δείξει ὁ ὁ μακάριος ΠΣ 2 Tim). ἀπ ΜΠ καιροὶ Rag sii lv. 3; 6, ἔσται γὰρ καιρὸς ὅτε. καιρὸς τῆς ἀναλύσεώς μου. Tit, i. 3. Heb. ix. 9, 10, εἰς τὸν και- ρὸν τὸν ἐνεστηκότα.... μέχρι καιροῦ διορθώσεως. ΧΙ. II, 15, εἶχον ἂν καιρὸν ἀνακάμψαι. ὥρα ἤδη ὑμᾶς} Gen. XXIX. ἣν LXX. ἔτι ἐστὶν ἡμέρα πολλή, οὔπω apa συναχθῆναι τὰ κτήνη. Rev. Xiv. 15, ὅτι ἦλθεν ἡ ὥρα θερίσαι. Elsewhere with a genitue, as Ruth ii. 14, ἤδη wpa τοῦ φαγεῖν. 2 Sam. xxiv. 15, ews ὥρας ἀρί- στου. Rev. xiv. 7, ἦλθεν ἡ wpa τῆς κρίσεως αὐτοῦ. Or with ἵνα, as John xii, 23, ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου. ΧΙ, I. VL, a éyyvtepov| Not elsewhere found in the Septuagint or New Testament. The form ἐγγύτατος occurs in Job vi. 15, and ἐγγίων in Ruth ii. 15. ἡμῶν] Belongs to ἐγγύτερον. ἘΠΕῚ ΤΟ. ἢ we προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Nearer us. For ἐγγύς with a genitive of the person, see x. 8, ἐγγύς σου τὸ ῥῆμά ἐστιν. ἡ σωτηρία] Otherwise called ἡ ἀποκάλυψις TOV υἱών τοῦ Θεοῦ (vili. 19), ἡ ἀπολύτρωσις τοῦ σώ- ματος (viii. 23), ἀπολύτρωσις τῆς περιποιήσεως (Eph. i. 14), καιροὶ ἀναψύξεως and χρόνοι ἀποκατα- στάσεως (Acts ili. 19, 21). For salvation as a thing future, see note on v. 9, σωθησόμεθα. ériatevoapev]| We became believers. The reference is to a single past act. Compare John LVnx AT, “εἰ καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ. we Kat ἐπίστευσεν αὐτὸς Kal ἡ οἰκία αὐτοῦ ὅλη. Vill. 30. Χ. 42. Xi. 45. Acts ἵν. 4,.22, τοῦ δὲ πλή- θους τῶν πιστευσάντων κ.τ.λ. Vill. Ἔλα 425. KML 12, 49. πῖν; ἴὶ ΕΝ τὴ 34s xvi. 8. xix. 2, εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύ- σαντες; I Cor. ll. 5, διάκονοι δ᾽ ὧν ἐπιστεύσατε. XV. 2, II, εἰ μὴ εἰκῇ ἐπιστεύσατε x. τ. λ. Gal. uu. τ6ό. Eph. 1. 13, πιστεύ- σαντες ἐσφραγίσθητε κ.τ.λ. 12. ἡ νύξ...ἡ ἡμέρα] Com- pare Gen, 1, 5; LXX, καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα. Job xvii. 12; νύκτα εἰς “ἡμέραν ἔθηκαν. John ΧΙ, 9, το, ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει.. «ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει κιτιλ, τ Thess.v. 4, 5, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ws κλέ- 295 ἀποθώ- 12 77s καταλάβῃ" πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας" οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους. Rev. xxi. 25. Xxil, 5» καὶ νὺξ οὐκ ἔσται érl, καὶ οὐκ ἔχουσιν χρείαν φωτὸς λύχνου καὶ φωτὸς ἡλίου, ὅ ort Κύριος ὁ Θεὸς φωτιεῖ ἐπ᾽ αὐτούς. The contrast is between night and daytime: the article is gene- rec rather than (as in τ Cor, iii. 3. Heb. x. .25) specific ; day, not the dag Uy. Compare Song 1 i. 17, LXX. ἕως οὗ ὗ διαπνεύσῃ ἡ ἡ ἡμέρα καὶ κινηθῶσιν ai σκιαί. In John ix. 4, the application of this figure is just inverted: ἡμέρα ἐστίν, ἔρχεται νύξ. That passage speaks of life as the opportunity οὗ work, this as the season of conflict. προέκοψεν] The literal mean- ing of προκόπτειν may be sup- posed to be, to cut forward, to Jorward by cutting (as by felling trees, &c. before an advancing army), to forward. But in the New Testament always, and in classical Greek most commonly, it is used intransitively, to ad- vance or make progress. Luke il. 52, καὶ Ἰησοῦς προέκοπτεν [τῇ] σοφίᾳ καὶ ἡλικίᾳ κιτ.λ. Gali. 14, καὶ προέκοπτον ἐν τῷ ᾿Ιουδαϊσμῷ ὑπὲρ πολλούς. 2 Tim. ἢ. 16, ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσε- βείας. iii. 9, 13, ἀλλ᾽ οὐ προκό- ψουσιν ἐπὶ πλεῖον. "πονηροὶ δὲ ἄνθρωποι at προκόψουσιν ἐπὶ τὸ χεῖρον. Thus προκοπή, progress, 290 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. μεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ ees ΄σ , 13 Ta ὅπλα TOV φωτος. ε 5 id ὡς ἐν ἡμερᾳ εὐσχημόνως ᾿ “ \ , , περιπατήσωμεν, μὴ κώμοις Kal μέθαις. μὴ κοί- > ς BN advance : Ecclus. li. 17, προκοπὴ ἐγένετό μοι ἐν αὐτῇ. 2 Macc. vill. 8, συνορῶν δὲ ὁ Φίλιππος κατὰ μικρὸν εἰς προκοπὴν €pxo- μενον. τὸν ἄνδρα. Phila, τἀπὶ 25, εἰς προκοπὴν τοῦ εὐαγγελίου ΤῊΣ «εἰς τὴν ὑμῶν προκοπὴν καὶ χαρὰν τῆς πίστεως. I Tim. lv. 15; ἵνα σου ἡ προκοπὴ φανερὰ ἢ macw. See note on ἐνεκοπτό- μὴν, XV. 22. ἤγγικεν] Isai. lvi. I, LXxX. ἤγγικε γὰρ τὸ σωτήριόν μου πα- ραγίνεσθαι. Ezek. Vil. 7, ἥκει ὁ καιρός, ἤγγικεν ἡ ἡμέρα. James τ. 8, ὅτι ἡ παρουσία τοῦ Κυρίου ἤγγικεν. τ Pet. iv. 7, δὲ τὸ τελος ἤγγικεν. ἀποθώμεθα] ἘΡΒ. AV, 22, 25, ἀποθέσθαι ὑμᾶς.. τὸν παλαιὸν av- θρωπον ... ἀποθέμενοι τὸ ψεῦδος κιτιλ. Col. iii. 8, ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα καοιτιλ. Heb. xii. 1, ὄγκον ἀποθέμενοι πάντα. James μέρας ἀποθέμενοι πᾶσαν ῥυπαρίαν κιτιλ. τ Pet. ii. 1, ἀποθέμενοι οὖν πᾶσαν κακίαν κ.τ.λ. τὰ ἔργα τοῦ σκότους) Job XXIV. 15, LXX. ὀφθαλμὸς μοιχοῦ ἐφύλαξε σκότος, λέγων κ. τ. A Proy. ii. 13, τοῦ πορεύεσθαι ἐν ὁδοῖς σκότους. Isai, xxix. 15, καὶ ἔσται ἐν σκότει τὰ ἔργα αὐτῶν. John ii. 19, ἡγάπησαν οἱ ἀνθρω- ποι μᾶλλον τὸ σκότος ἢ τὸ φώς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. TOAVT WV Eph. v. 11, τοῖς ἔργοις τοῖς axa ποις τοῦ σκότους. oe ἶ ἐνδυσώμεθα δέ] Isai. lix. 17; LXX. ἐνεδύσατο δικαιοσύνην ὡς θώρακα «7.4. Eph. vi. 11---17, ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ κιτιλ. r Thess. v. 8, ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσά- μενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτη- ρίας. ᾿ 13. ὡς ἐν ἡμέρᾳ] Asin day. As persons walking um day-light. | See again John xi. 9, ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσ- κόπτει, ὅτι τὸ φώς τοῦ κόσμου τούτου βλέπει. εὐσχημόνως] In good fashion; decorously, becomingly. See 1 Cor. xiv. 40, πάντα δὲ εὐσχη- μόνως Kal κατὰ τάξιν γινέσθω. 1 Thess. iv. 12, ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω. For the opposite of εὐσχημόνως. περι- πατεῖν, compare Rev. XVL 15, μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν τὴν ἀσχη- μοσύνην αὐτοῦ. περιπατήσωμεν] Let us have walked; when it comes to the great retrospect in which the whole past life shall be seen as one single act. See note on Vi. 4, περιπατήσωμεν. py κώμοις] The dative is that ΠῚ. 13—XIV. 1. 237 sf cl ΟῚ ταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ GjAw* ἀλλὰ 14 > , \ / > - 7 \ ΄ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστὸν, καὶ τῆς \ / \ ~ > 7 σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας. Τὸν δὲ ἀσθενοῦντα TH πίστει προσλαμβα- XIV.1 4 14. Or ἐπιθυμίαν. of the instrument; here, the rule, or regulating principle. κώμοις καὶ μέθαις] In Gal. τ. 21, amongst τὰ ἔργα τῆς σαρκός occur together μέθαι, κῶμοι, as also (in verse 20) ἔρις, ζῆλος, and (in verse 19) as an equi- valent for κοΐταις καὶ ἀσελγείαις here, ἀκαθαρσία, ἀσέλγεια. κώμοις] Wisdom xiv. 2 23, ἢ ἐμμανεῖς ἐξάλλων θεσμῶν κώμους ἄγοντες. 2 Mace. vi. 4, τὸ μὲν γὰρ ἱερὸν ἀσωτίας καὶ κώμων ὑπὸ τῶν ἐθνῶν ἐπεπλήρωτο. I Pet. iv. 3, oivopAvyiats, κώμοις, πό- τοις. μέθαι) The plural as in Judith xi. 1 53 ἐν ᾧ κατέκειτο ἐν ταῖς μέθαις. αὐτοῦ. κοίταις καὶ ἀσελγείαις] Wis- dom xiv. 26, γάμων ἀταξία, μοι- χεία καὶ Badiyern. ἀσελγείαις] The plural as in t Pet. iv. 3, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις κιτιλ. 2 Pet, ΤΠ) 2: ἔριδι καὶ ζήλῳ] 2 Cor. xii. 20, pn πως ἔρις, ζῆλος, θυμοί κ-.τ.λ. 14. ἐνδύσασθε] The tense expresses one decisive act of godly resolution. vest yourselves with) Christ, im the exercise of that union with Put on (in- Him which is already yours in possession, Gal. 111. 27, ὅσοι yap εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθες. Compare Eph. iv. 24, καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον κιτιλ. Col. iii. το. τῆς σαρκός] For the genitive, depending on πρόνοιαν (thought Jor), compare 2 Macc. xiv. ὁ, Tov περιϊσταμένου γένους ἡμῶν προνοήθητιι. τ Tim. v. 8, εἰ δέ τις τῶν ἰδίων καὶ μάλιστα oi- κείων οὐ προνοεῖ [or προνοεῖται]. εἰς ἐπιθυμίας] Explained by vi. 12, €is τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ (τοῦ σώ- ματος). XIV. τ. Tov δέ] The δέ is transitional. To turn to another topic. The last subject was sub- ordination: The Christian a citizen. The present is tolera- tion: The Christian a fellow- Christian. ἀσθενοῦντα] This use of ἀσθενεῖν as expressive of over- scrupulosity of. conscience, is peculiar to St Paul. See the parallel passage in 1 Cor. viii. throughout. τῇ πίστει] In point of (in the matter of ) his faith ; that is, here, his Christian confidence; 298 ΠΡΟΣ 2 νεσθε, μὴ εἰς διακρίσεις διαλογισμῶν. ΡΩΜΑΙΟΥ͂Σ. « \ OS MEV / = / ε \ 3 “ 7 TLTTEVEL φαγεῖν TayTa, O δὲ ἀσθενῶν λάχανα his apprehension of the extent of Christian liberty in matters of conduct. See note on iv. 19, ἀσθενήσας τῇ πίστει. προσλαμβάνεσθε! Lake to yourselves for the exercise to- wards him of all offices of love and charity. See note on xi. 15, πρόσλημψις. And add to the passages there quoted, Acts XVill. 26, προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδόν. Philem. 17, εἰ οὖν pe ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ. μὴ εἰ] Not unto dis- cernments (diser iminations) of doubts. That is, not so as to sit in judgment upon lis scruples ever with a view to settling or removing them, but rather in a spirit of toleration and sympathy towards them. For διάκρισις, see Job xxxvil. τό, LXX. ἐπίστασαι δὲ διάκρισιν ve- dav (how to part and dissipate them). τ Cor. xii. 10, ἄλλῳ δὲ διακρίσεις πνευμάτων. Heb. v. 14, πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Compare Job xii. 11, οὖς μὲν yap ῥήματα διακρίνει, λάρυγξ δὲ σῖτα κιτιλ. In each case the word expresses a process of dis- cernment or discrimination be- tween things of opposite natures. See note on iv. 20, ᾿διεκρίθη. For διαλογισμοί, reasonings (whe- ther in the form of doubts, as in Luke xxiv. 38, τί. δια- λογισμοὶ ἀναβαίνουσιν ev’ τῇ καρδίᾳ ὑμῶν 5 or of disputes, as in Phil. 11. 14, χωρὶς yoy- yuo pov Kat διαλογισμῶν. Ι Tim. ii. 8, χωρὶς ὀργῆς καὶ δια- λογισμοῦ), see note on i, 21, διαλογισμοῖς. 2. ὃς μὲν...ὁ δέ] Matt. xiii. 4, 5, ἃ μὲν ἔπεσεν.. ἄλλα δέκ.τ.λ. Mark iv. 4, 5, 0 μὲν ἔπεσεν.» καὶ ἄλλο κιτιλ. Luke viii. 5, 6 ὃ μὲν ἔπεσεν...καὶ ἕτερον K.T.A. 1 Cor. Xi. 21, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. xii. 8, 9, ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ... ἑτέρῳ.. «ἄλλῳ δέ κιτ.λ. πιστεύει φ. π.] Has confi- dence to eat. Is satisfied in his conscience as to the essen- tial indifference of all kinds of jood. Two chief questions would arise in scrupulous minds in the early days of the Church; (1) as to the duty of observing distinctions of clean and unclean food, as laid down in the Jewish ceremonial law; (2) as to the lawfulness of eating meat which might have been offered in sa- crifice to an idol; upon which see 1 Cor. vill. throughout. λάχανα ἐσθίει)]͵ As the only certain method of avoiding the above risk of pollution from idols. For λάχανα, see Gen. ix. 3, LXX. ws λάχανα χόρτου δέδωκα ὑμῖν τὰ XIV. ἐσθίει. e e , μεῦτῶ: ὋὉΟ ’ e \ \ 3 \ , veTw* ὁ Θεὸς yap αὐτὸν προσελάβετο. “ ἊΝ ε 7 3 Ἂ ἌΜΕ Η Tis εἰ ὁ κρίνων αἀλλοτριον OLKETHY 5 δ: 299 ὁ ἐσθίων τὸν μὴ ἐσθίοντα μὴ ἐξουθε- 3 δὲ \ 3 A > 6 \ ἐ μὴ ἐσθίων τὸν ἐσθίοντα μὴ κρι- \ oud ~~ 5 7 . τῷ ἰδίῳ , , \ , ν , , ys κυρίῳ στήκει ἡ πίπτει σταθήσεται δε, δυνατεῖ πάντα. μοι εἰς κῆπον λαχάνων. XXXVil. 2, ὡσεὶ λάχανα χλόης. Prov. xv. 17, ἕενισμὸς λαχάνων. Matt. xiii. 32. Mark iv. 32. Luke xi. 42, ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ TO πήγανον Kal πᾶν λάχανον. 3. ἐξουθενείτῳ...κρινέτω] The appropriate words: despise, as absurdly scrupulous; judge, as presumptuously indifferent. For ἐξουθενεῖν, see, for example, 1 Sam. i. 6, LXX. διὰ τὸ ἐξουθενεῖν αὐτήν. 1]. 30, ὁ ἐξουθενῶν pe ἀτιμασθήσεται. Luke xvii. 9, τοὺς πεποιθότας ἐφ᾽ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι, καὶ ἐξουθενοῦντας τοὺς λοιπούς. 1 Cor. i. 28, καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ Θεός. Gal. iv. 14, καὶ τὸν πειρασμὸν «οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύ- cate. For κρίνειν; see note on 11. I, κρίνων. ὁ Θεὸς γάρ] God, in either case, that of the scrupulous and that of the free, accepted him, took him to Himself in Christ, and thus (1) showed that he was not to be despised, not to be condemned; (2) took him out of the jurisdiction of any tribu- 1 Kings xxi. 2, καὶ ἔσται nal but His own. The tense of , προσελάβετο expresses the one Psalm - decisive act of acceptance at conversion and baptism. 4. σὺ tis εἶ] Look at thy- self—what is there in thee to gue thee this right of judging ? oixérnv| Not δοῦλον only, but οἰκέτην (domestic). The choice of the word adds the thought of an impertinent in- trusion into another's household to criticize and censure. For οἰκέτης, see, for example, Deut. XV. 17, LXX. kal ἔσται οἰκέτης gov eis τὸν αἰῶνα. Luke xvi. 13. Acts x. 7, φωνήσας δύο τῶν οἷ- κετῶν κιτιλ. τ Pet. 11. 18. τῷ ἰδίῳ κυρίῳ] Lt is in relation to his own Master that he either stands or falls. His own Master is the Judge, not you, of his error or rectitude. For στήκειν, to remain standing, to retain uprightness, to be stedfast, see BE Core seve F I γρηγορεῖτε, στή- κετε ἐν τῇ πίστει, ἀνδρίζεσθε gma. Gal, ww sie Pluk aioe iv. 1. 1 Thess. iii, 8. 2 Thess, i ae στήκει ἢ πίπτει]ῇἝ Compare ἵν Cor Fe; ὥστε ὁ δοκῶν ἑστά- ναι βλεπέτω μὴ πέσῃ. σταθήσεται δέ] 1 said, ἢ πίπτει---αα though the result of God’s judgment were doubtful in 240 ΠΡΟΣ PQMAIOYS. \ ~ 9 , « \ / e , 5 γὰρ ὁ κύριος στῆσαι αὐτὸν. ὃς μεν κρίνει ἡμέ- 3 ε aA ΕΣ ΄ , ραν map ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμεραν. ε 3 os 9 ἃ, ᾿ 6 ἕκαστος ἐν τῷ ἰδίῳ νοὶ πληροφορείσθω. ὁ φρο- - \ e / / ΄ \ e ? 6i VWVY THV ημεραν κυρίῳ φρονεῖ" Kat O EOULWY 5. Or pw. yap K. the case supposed. But I say more: he shall not fall, he shall be pronounced to have preserved his integrity, if this be the only point at issue. σταθήσεται] Shall be esta- blished. Shall be kept standing. Matt. xil. 25, 26, πῶς οὖν στα- θήσεται ἡ βασιλεία αὐτοῦ; Mark ii, 24. Luke xi. 18. Rev. vi. 17, ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτοῦ [or αὐτῶν], καὶ τίς δύναται σταθῆναι; δυνατεῖ γάρ) The power of Christ to secure His servants in the judgment is not affected by these differences of opinion on ceremonial points, For δυνατεῖν fee 2 Cor. xi. 3, ὃς εἰς upas οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν (the only passage in which it occurs without variety of read- ing). ὁ κύριος] That Master. From τῷ ἰδίῳ κυρίῳ above. 5. ὃς μέν] Another illustra- tion. The observance of the ce- remonial Law in its prescription of holy days and seasons. See Gal. iv. 10, ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς Kal ἐνιαυ- τούς. Col. ii. 16, μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πό- σει ἢ ἐν μέρει ἑορτῆς ἢ νουμηνίας ἢ σαββάτων. κρίνει] Judges, accounts, reck- ons. So in Acts xiii. 46, καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς. xxvi. 8, τί ἄπιστον κρίνεται παρ᾽ ὑμῖν κιτ.λ. παρ᾽ ἡμέραν] Side by side with, in comparison with, and so beyond, more than, in pre- Jerence to. See note on 1. 25, παρα. πᾶσαν ἡμέραν] Understand ἴσην, as implied in the contrast with the clause above. ο΄ ἕκαστος] Though essentially indifferent, these matters require that a Christian judgment be exercised wpon them by the indi- vidual, πληροφορείσθω)] Be satisfied ; Sully assured. See note on iv. 21, πληροφορηθείς. 6. ὁ φρονῶν] He who minds the day; makes a sentiment of it; has a thought and feeling about wt. See note on viii. 5, φρονοῦσιν. All these things must be viewed in their religious bearing, in their aspect towards Christ (κυρίῳ φρονεῖ, ἐσθέίει, &e.): then we shall be safe im either decision regarding them. XIV. p > , 3 ~ Α ΄σ ~~ κυρίῳ ἐσθίει, εὐχαριστεῖ yap τῷ Θεῴ' 5—I10. 241 \ ε Καὶ O \ > , , > ἐς ’ \ > ~ ~ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει καὶ εὐχαριστεῖ TH Θεῴῷ. > \ ε - ξ ΄ι “- = οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῆ, Kal οὐδεὶς 7 : 5 ἀποθνήσκει. ἐάν TE ya Cw EV, TW ίω 8 ἑαυτῷ ἀποθνή ‘ yap ζώμεν, τῷ κυρίῳ ~ aa f > / > ye > Comer, εν ΤΕ ἀποθνήσκωμεν, τω κυρίιω aTO- 7 ΓΝ ὁ “4 ΄ S52 > / θνήσκομεν. εαν τε OvV ζώμεν €av τε ἀποθνήσκω- ΄ / > / MeV, TOU κυρίου εσμεν. > > \ \ εἰς τοῦτο yao Χριστος 9 > 7 \ of e/ \ ~ A 7 ἀπέθανεν καὶ ἔζησεν ἵνα καὶ νεκρῶν καὶ ζώντων z. κυριευσῆ.- σὺ δὲ τί κρίνεις τὸν ἀδελφόν σου; ἢ το 8. Or ἐάν τε ἀποθνήσκομεν (twice). κυρίῳ.. a Master. εὐχαριστεῖ γάρ] For he gives thanks, As he shows by giving thanks. καὶ ὁ μὴ ἐσθίων] Even the scru- pulous man, who refrains from this or that kind of food, or who eats only herbs, still thanks G'od over his scantier meal, and by so doing acknowledges his relation to Another. κυρίῳ οὐκ ἐσθίει] In relation to a Master (with distinct refer- ence to Christ) he refrains from eating, and none the less gives thanks to God. 7, ὃ. οὐδεὶς γὰρ... ἀποθνήσκο- μεν] This reference of everything, not to himself, but to another— this relation to another, even Christ—is the characteristic of a Christian both in his life and in his death. 8. ἐάν τε οὖν ζῶμεν] And the .kupiw] In relation to necessary inference from this re- JSerence and relation to another, is, that we belong to that other. Death itself does not break the tie. In life and in death we are His. 9. εἰς τοῦτο γάρ] A result which was the direct object of the death and resurrection of Christ, and which consequently He will not now fr ustrate. ἀπέθανεν καὶ ἔζησεν] Rev. 1. 18, ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. The tense οὗ ἔζησεν points to the moment of resurrection. κυριεύσῃ] Gen. 11. 16, LXX, καὶ αὐτός σου κυριεύσει. 2 Chron. xx. 6, καὶ od κυριεύεις πασῶν TOV βασιλειῶν τῶν ἐθνῶν. Dan. 1]. 39, καὶ βασιλεία τρίτη... «ἣ κυριεύ- σει πάσης τῆς γῆς. See note on V1. 9, κυριεύει. το. σὺ δὲ τί] This relation to Christ ts inconsistent with any 242 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. \ , 3 ~ A 9 , ' , καὶ ov τί ἐξουθενεῖς τὸν ἀδελφὸν Gov; πάντες \ / ° , = ΄σ ͵ Il yap παραστησόμεθα τῴ βηματι τοῦ Θεοῦ. γε- Ψ ΄σ . , ’ ᾿ ε 3 \ γραπται yap, Zw ἐγω, λέγει Κύριος, ὃτι ἐμοι similar relation to man. We can- not belong, we cannot be account- able mn the highest sense, to more than one Person. σὺ δέ] That is, ὁ μὴ ἐσθίων, ὁ φρονῶν τὴν ἡμέραν, &e. Theman not yet emancipated in conscience From the ceremonial yoke. ἢ kat σύ] That is, ὁ ἐσθίων, ὁ μὴ φρονῶν, ἄς. The more enlight- ened Christian. παραστησόμεθα] We shall pre- sent ourselves beside, at, before (see note on 11. 11, παρά). Com- pare 2 Cor. v. το, φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ. See note on vi. 13, παριστάνετε. A «παραστήσατε. βήματι] Found in the two senses, of (1) ὦ step, as in Deut. ll. 5, LXX. οὐδὲ βῆμα ποδός. Ec- clus. xax, 3° βήματα ἀνθρώπου ἀναγγελεῖ τὰ περὶ αὐτοῦ. xiv. 9. Acts vil. 5; (2) a stage, as in Nehem. vill. 4, ἐπὶ βήματος ξυλί- νου k.7.A. or tribunal; in Matt. xxvii. πὸ. John xix, 13. :Acts καὶ τῶ, MV Ds 16,17) ep προσθεν τοῦ βήματος. xxv. 6, 1ο, 17, ἐπὶ τοῦ βήματος Καίσαρος ἑστώς εἰμι K.T.A, 11. γέγραπται γάρ] Isai. xlv. 23, 24, LXX. κατ᾽ ἐμαυτοῦ op- vUW...0TL ἐμοὶ κάμψει πᾶν γόνυ, καὶ ὀμεῖται πᾶσα γλῶσσα τὸν Θεόν. Ζῶ ἐγώ...ὅτι] If this phrase stood alone, we might under- stand it to mean, J live, because, &c., that is, My life depends upon, I stake my eaxrstence upon, the truth of the following statement. But an examination of paral- lel passages gives us variations which could not thus be ex- plained. For instance, Num. xiv. 28, LXx. ζῶ ἐγώ, λέγει Κύριος, εἰ μή... οὕτω ποιήσω ὑμῖν. τ Sam. xix. 6, & Κύριος, εἰ ἀποθανεῖται. Ezek. v. 11 , ae ἐγώ, λέγει ᾿Αδωναὶ Κύριος, εἰ μή...καὶ ἐγὼ ἀπώσο- prac σε K.T.A. xiv. 16, 18, 20, ζώ é ἐγώ, εἰ. ζῶ ἐ ἐγώ, οὐ μὴ ῥύσων- ται υἱούς.. ἐδ ἐγώ, ἐὰν υἱοὶ ἢ θυ- γατέρες ὑπολειφθῶσιν. αὐτοῖς K.T.A. xvil. 16, fo ἐγώ.. «ἐὰν μή κ.τ.λ. ΧΧΧΙΙ, II, ζῶ ἐγώ... οὐ βούλομαι κτλ, XXXV. I, C3 eyo, λέγει Κύριος Κύριος, καὶ ποιήσω ἐν σοί κιτιλι We must therefore re- gard the ζῶ ἐγώ as a detached clause, meaning, By my life, As I lwe. The εἰ or ἐάν in the above quotations implies (as in the Hebrew) a suppressed clause, ov fw, or οὐ πιστός εἰμι, to eX- plain the negative sense which they convey. The ore in this place is that, not because, de- pending on ὀμνύω in the passage quoted from Isaiah. Compare, for like phrases of asseveration (with ὅτι), 2 Cor. i, 18, πιστὸς δὲ ὁ Θεός, ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἔστιν ναὶ καὶ οὔ. XIV. 11—1I4. 243 / ~ / \ ΄σ ΄σ κάμψει πᾶν γὸνυ καὶ πᾶσα γλώσσα ἐξο- 7 ΄ ~ μολογήσεται τῷ Θεῷ. af « = apa ἕκαστος ἡμῶν 12 ε ~ , / . ~ ΄- περὲ ἑαυτοῦ λόγον ἀποδώσει τῷ Θεῴ. s “ / A ~ Μηκέτι οὖν ἀλλήλους κρίνωμεν, ἀλλα TOUTO 13 ΄- \ x 7 7 ΄- κρίνατε μάλλον, τὸ μὴ τιθέναι πρόσκομμα τῷ 3 ~ \ / ἀδελφῷ ἢ σκανδαλον. 11 Ὁ €5, a. yRL 12: xi, 10, ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοί, ὅτι ἡ καύχησις αὕτη οὐ φρα- γήσεται K.T.A, ἐμοὶ κάμψει πᾶν γόνυ] In token of submission. The verb is used intransitively here and in Phil. 11. το; éransitively in xi, 4, and Eph. 111. 14. See note on ΣΙ. 4, ἔκαμψαν γόνυ. ἐξομολογήσεται] Shall tell out its acknowledgments; whether in the form of confession, as in Matt. i. 6. Marki. 5. Acts xix. 18. Jamesv. 16; οὐ οἵ praise, as in xv. 9. Matt. xi.25. Lukex. 21. Verse 12 makes the former the predominant sense here, as in Phil, ii. τι the same word is used (in allusion to the same passage of Isaiah xlv.) rather in the other sense: ἐξομολογήσηται ὅτι κύριος ᾿Ιησοῦς Χριστός. τὶ ἄρα] x. 17, ἄρα ἡ πίστις ἐξ ἀκοῆς. Luke xi. 48, apa μάρτυρές ἐστε κιτιλ. 1 Cor. xv. 18, dpa καὶ of κοιμηθέντες ἐν Χριστῷ ἀπώλοντος 2 Cor. vii. 12. Heb. iv. 9, apa ἀπολείπεται σαββατισμός κ.οτ.λ. περὶ ἑαυτοῦ] About himself, not about his neighbours, There- Or a. οὖν é. τς \ / οἶδα Kal πέπεισμαι ev 14 Or X. δώσει. fore (1) let him take heed to his own conduct: (2) let him refrain from censuring another’s. λόγον ἀποδώσει] Matt. xii. 36, ἀποδώσουσιν περὶ αὐτοῦ λό- γον ἐν ἡμέρᾳ κρίσεως. Acts xix. 490, ἀποδοῦναι λόγον περὶ τῆς συ- στροφῆς ταύτης. Heb, xiii. 17; ὡς λόγον ἀποδώσοντες. I Pet. iv. 5, ot ἀποδώσουσιν λόγον τῷ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς. The converse of αἰτεῖν λόγον in 1: Pet, 1m. 1s. 13. ἀλλὰ τοῦτο] But if you must be judges, let this be your judgment—not to place a stum- blingblock in your brother’s way. The tense of κρίνατε expresses once for all; as that of κρίνωμεν (above) denotes habitually. πρόσκομμα] See note on ix. 32, προσέκοψαν.. προσκόμματος. τῷ ἀδελφῷ] Him who is a brother. Your brother. σκάνδαλον] See note on ix, 33, σκανδαλου. 14. καὶ πέπεισμαι] See note on viii. 38, πέπεισμαι γὰρ ὅτι. ἐν κυρίῳ] As one included in Christ, and exercising that union in the particular judgment here Or omit τῷ Θεῴ. 244 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. “ > oe af ἊΝ ‘ > 3 ~ > \ a κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν OL αὐτοῦ" εἰ μὴ τῷ a , A ἊΣ » / / > \ 15 λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν. εἰ γὰρ \ ΄σ > , ~ / dia βρώμα 6 ἀδελῴος σου λυπεῖται, οὐκέτι κατὰ > 7 =~ \ ΄σ ’ / “, ΄- ἀγάπην περιπατεῖς. μη τῷ βρωματί σου ἐκεῖνον expressed. See notes on Vi. 11, ἐν Χριστῷ ᾿Ιησοῦ. ix. I, ἐν Χριστῷ. κοινόν] Open to all, as ἅγιος is set apart for God. Hence un- holy, defiled. 1 Macc. i. 47, 62, καὶ θύειν ὕεια καὶ κτήνη κοινά... καὶ ὠχυρώθησαν ἐν αὐτοῖς τοῦ μὴ φαγεῖν κοινά. Mark vii. 2, κοι- vais xepoiv. Acts x. 14, 28, κοινὸν καὶ ἀκάθαρτον. xi. 8. Heb. X. 29, τὸ αἷμα τῆς διαθήκης κοι- νὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη. Rey. es ee a ov μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ ὁ ποιῶν βδέλυγμα καὶ ψεῦδος. Thus the verb κοινοῦν, to defile. Matt. xv. ἀπ Mark vii. 15, &c. Acts xxi. Ben's 4reb. ὅπ a3, οὐδὲν κ. δ avrov| Nothing is unclean by means of itself. Nothing has any intrinsic or essential pollution. Explained and limited by Mark vii. 15, ov- δέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύνα- ται αὐτὸν κοινῶσαι. In matters of ceremonial observance, defile- ment is not essential (dv αὐτοῦ) but relative (ἐκείνῳ). εἰ μή] Except. Only. But with this exception. But you must add this exception. Com- pare 1 Cor. vii. 17, εἰ μὴ éxa- στῳ ὡς ἐμέρισεν ὁ KUPLOS...OUTWS περιπατείτω. Gal. i. 7, εἰ μή τινές εἰσιν OL ταράσσοντες ὑμᾶς. 15. εἰ γάρ] And that rela- tive defilement must be respect- ed in your conduct; for, &e. Though you may not share the scruple, you must regard ut ; for, of you, for the sake of your own gratification, hurt or wound an- other, you break the law of charity. dua βρῶμα] For the sake of a piece of food. The absence of the article expresses such a thing as food; so trifling and con- temptible a thing. It has almost the effect of ἀντὶ βρώσεως μιᾶς in Heb. xii. 16. ὁ ἀδελφός σου] One who is thy own brother. Added (in sharp contrast with διὰ βρῶμα) to aggravate the heinousness of the sin. λυπεῖται] 78 distressed, hurt, wounded. But the clause which follows (μὴ τ. B. σ. ἐκεῖνον ἀπόλ- Ave κιτ.λ.) gives to λυπεῖται a more serious aspect, as though hurt in the sense of grieved might pass on into hurt in the sense of tured; injured by being induced to follow the ex- ample of indifference to scruples before the conscience has ac- cepted the principle. XIV. 15—17. iy \ ἀπόλλυνε ὑπὲρ ov Χριστος ἀπέθανεν. 53 ΄σ \ > , φημείσθω οὖν ὑμῶν τὸ ayabor. 245 μὴ βλασ- τό οὐ γάρ ἐστιν ἡ 17 ~ on ~ \ ’ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις, ἀλλὰ , \ δικαιοσύνη καὶ ἀπόλλυε] Become the Apol- lyon of. Rev. ix. 11, & τῇ “Ἑλληνικῇ ὄνομα ἔχει ᾿Απολλύων. An awful warning as to the effect of wounding a conscience even in small matters. See 1 Cor. viii. 10, I1, οὐχὶ ἡ συνεί- δησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδο- μηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς δι᾿ ὃν Χριστὸς ἀπέθαν εν. τό. μὴ βλασφημείσθω] The place of ὑμῶν makes it emphatic: the blessing which you, who are enlightened as to the true breadth and compass of the Christian liberty, enjoy in all such matters. Let not this which 28 in itself so good and comfortable a thing be exposed to reproach and censure, by being obtruded upon the no- tice of others who are not yet ripe for wt. See 1 Cor. x. 29, ἵνα τί yap ἡ ἐλευθερία μου κρί- νεται ὑπὸ ἄλλης συνειδήσεως ; βλασφημείσθω) See 1 Cor. x. 30, εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ ev- χαριστῶ; If by God's favour to me (in enlightening my con- science) I am able to partake without scruple of any kind of food, why am I to expose myself to blame and reproach in my V.R > / \ εἰρηνή Kal Ἁ 3 , Kapa εν πνεύματι use of that for which I give thanks? There is a sort of jar and discord between my thanks- ging and the bystander’s re- proaches, which I ought by all means to avoid. For βλασφη- μεῖσθαι in this sense, see iii. 8, καθὼς βλασφημούμεθα κιτ.λ. τ Tim. vi. 1, ἵνα μή... ἡ διδασκαλία βλασφημῆται. Tit. i. 5, ἵνα μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται. 2 Pet. ii, 2, δι οὗς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται. ὑμῶν τὸ ἀγαθόν] Equivalent to ἡ ἐξουσία ὑ ὑμῶν in 1 Cor. vill. 9; to ἡ σὴ γνῶσις in τ Cor. viii. 11, and to ἡ ἐλευθερία pov in t Cory x. 20; I7. ov yap ἐστιν). It is not necessary—it is not worth while—for, &e. This is not the essence of the Gospel, this free- dom to eat and to drink: the kingdom of God is something higher than this. ἡ βασιλεία «.t.,| Luke xvii. 21, ἰδοὺ yap ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν ἐστίν. βρῶσις καὶ πόσις] Col. ii. τό, μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πόσει κ.τ.λ. εἰρήνη κι x. ἐν πνεύματι] Gal. V. 22, ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη κ-τ.λ, T 246 ΠΡΟΣ 18 ὡγίω. ΡΩΜΑΙΟΥΣ. oo Ὁ \ 5 / : nad “ oe ὯΝ τ _- ὁ yap ἐν τούτῳ δουλεύων τῷ Χριστῷ > / ΄σ ΄σ΄ι \ , =~ 3 , εὐάρεστος TH Θεῷ Kai δόκιμος τοῖς ἀνθρώποις. » Ἀπ \ ΄σ > 7 7 \ \ ~ 3 10 apa OUV Ta THS εἰρηνῆς διώκωμεν καὲ TA THS OLKO- ~ ~ > ᾽ / 20 δομῆς τῆς. εἰς ἀλλήλους. Ἵ 7 A ᾽7 ΄- a ατᾶάλνε TO Epyov τοῦ Θεοῦ. 18. Or omit the former τῷ. ἐν πνεύματι ἁγίῳ] Inside (as ther home or atmosphere or con- taining element) a πνεῦμα ἅγιον. See notes on Vv. 5, διὰ πνεύματος ἁγίου. 1x. I, ἐν πνεύματι ἁγίῳ. 18. ἐν tect] Herein. In this way. In the pursuit and exercrs2 of these spur ttual graces. Acts XXIV, 16, ἐν τούτῳ Kal αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔ εχειν πρὸς τὸν Θεὸν καὶ τοὺς ἀνθρώπους διὰ παντός. εὐάρεστος] See note on xii. 1, εὐάρεστον. δόκιμος τοῖς ἀνθρώποις] ΒΥ the gentleness and beauty of his character. See Luke ii. 525 καὶ Ἰησοῦς. προέκοπτεν... χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. τ Pet. iii. 13, καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε: ; For δόκιμος, see XVl. 10, τὸν δό- κιμον ev Xpior@. Also note on i, 28, ἐδοκίμασαν. 10. ἄρα οὖν] See note on Vil. 3, apa οὖν. διώκωμεν] See note on ix. 30, διώκοντα... "κατέλαβεν. οἰκοδομῆς τῆς κιὶλ]Ὶ Mu- tual improvement. From the frequent application of the term ΠΡ 4 μὴ ἕνεκεν βρώματος 7 \ πάντα μὲν κα- 19. Or διώκομεν. house or temple to Christians collectively (as τ Cor. iii. 17) and individually (as 1 Cor. vi. 19), the figure of building is naturally used to express their improvement and advancement in the Christian life. For ex- ample, Eph. ii. 22, ἐν @ καὶ ὑμεῖς συνοικοδομεῖσθε (are in process of building up together) εἰς κατοι- κητήριον τοῦ Θεοῦ ἐν πνεύματι. Sce xv. 2, εἰς τὸ ἀγαθὸν πρὸς οἰκο- δομήν. 1 Cor. Xiv. 3, 5, 12, 26, ἀνθρώποις λαλεῖ οἰκοδομήν.. ἄν ἡ ἐκκλησία οἰκοδομὴν λάβῃ... πάντα πρὸς οἰκοδομὴν γινέσθω. 2 Cor. x. 8, εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν. χί!. το. ΧΙ, τὸ, Eph. iv. 12, 16, 29, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ κ.τ.λ. τῆς εἰς ἀλλήλους] Compare 1, 12, διὰ τῆς ἐν ἀλλήλοις πίστεως. 20. ἕνεκεν βρώματος] See note on verse 15, διὰ βρῶμα. katadve | Perhaps suggested by οἰκοδομῆς above, λύειν or κατα- Avew being the exact opposite of οἰκοδομεῖν. See John 11. 19, 20, λύσατε τὸν ναὸν τοῦτον... τεσσεράκοντα καὶ ἕξ ἔτεσιν wKo- | | Εν 18—2a2. 247 Ἃ > 5 # \ - > ἦν: ΄. \ 7 θαρά, ἀλλα κακὸν τῷ ἀνθρώπῳ τῷ διὰ προσκόμ- > / ματος ἐσθίοντι. καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ 21 = > \ 3 ὯΝ ε [ὃ , ΄ πιεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός Gov προσκό- TEL. 22. Or π. ἔχεις" δομήθη ὁ ναὸς οὗτος, Gal. ii. 18, εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ K.T.A, τὸ ἔργον τοῦ Θεοῦ] Explained by Phil. i. 6, ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει κ.τ.λ. See also 1 Cor. iii, 9, Θεοῦ γάρ ἐσμεν συνεργοί... Θεοῦ οἰκοδομή ἐστες 1700 wound the weak con- science in the manner spoken of is to thwart and eventually to destroy the good work which God had begun im that soul. πάντα μὲν καθαρά] Limited as above: see note on verse 14; οὐδὲν κοινὸν δι᾿ αὐτοῦ. ἀλλὰ κακόν] But woe to the man whose disregard of ceremo- wial rules puts a snare mM ano- ther’s way. διὰ προσκόμματος] Through, amidst, in ὦ stute of, offence. Who so eats as to cause an impediment or snare to another. See note on il. 27, διὰ ypap- ματος. 21. καλὸν τὸ μή] Lt is well to forego anything—the most in- nocent enjoyments, the very ne- cessaries, of life,—if the use of them can by possibility wound the conscience or injure the soul of another. 1 Cor. viii. 13, εἶ βρῶμα σκανδαλίζει τὸν ἀδελφόν | « Sf \ \ » συ πίστιν HV EXELS KATA σέεαύτον EXE BE (or π. ἔχεις ;) Ke μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω. The form κρέα (or κρέατα), common in the Septua- gint, occurs only in these two places of the New Testament. μηδὲ ἐν ᾧ] Nor (to do) any- thing wherein thy brother stuwm- bles. (The words added in the received text, ἢ σκανδαλίζεται ἢ ἀσθενεῖ, though not without strong support, are probably a gloss.) The force of év is best seen by an inversion of the ren- dering: anything which involves (contains in itself) thy brother's fall. In 1 Cor. x. 31, the ποιεῖν (here understood) is expressed : εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε καιτιλ, For the sense of προσκόπτει, compare 1 Cor. Viii. 9, βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. See also note on ix, 32, προσέκοψαν.. προσκόμματος. 22. σύ] The man of Chris- tian freedom: the ἢ καὶ ov of verse Io. ov πίστιν] Your faith is strong. You have none of these weak scruples. Enjoy then the blessing which God has thus gwen you. But enjoy it κατὰ σεαυτόν, not obtrudiny ἐξ upon ἜΣ mys a 248 ΠΡΟΣ 9 Ψ =~ ~ ἐνώπιον Tou Θεοῦ. >’ π / 23€v ᾧ OoKimacel. , e/ RARER EES OTL OUK ΡΩΜΑΙΟΥ͂Σ. Ἁ | μακάριος ὁ μὴ κρίνων ἑαυτὸν ὁ δὲ διακρινόμενος ἐὰν ga ῃ ρινομ 7? > , -~ \ ἐκ πίστεως" πάν δὲ οὐκ ἐκ πίστεως ἁμαρτία ἐστίν. others; and enjoy it ἐνώπιον τοῦ Θεοῦ, as one who must give account. πίστιν] Confidence. See πισ- reve. in verse 2, and πίστεως in verse 23. ἣν ἔχεις] Observe the alter- native reading, which omits ἦν, and reads either ἔχεις" or ἔχεις ; κατὰ σεαυτόν] As regards thyself. On thine own account. By thyself and to thyself. See cian Sxcvil, "rb; ἐπετράπη τῷ Παύλῳ μένειν, καθ᾽ ἑαυτόν K.T.A, μακάριος ὁ μή] And eee is he who has no misgivings, self-accusing and self- ce ing thoughts, in the matter of tat which he approves; of that which he professes to think law- ful and to do without scruple. Happy he whose practice, im the discarding of observances, does not outrun his convictions. For κρίνειν in the sense (given it by the context) of condemning, compare, for example, John vii. 51. Acts xill. 27. See note on li. 1, κρίνων. For δοκιμάζειν, see note on i. 28, ἐδοκίμασαν. 23. ὁ δὲ dvaxpivopevos| He who doubts: see note on iv. 20, διεκρίθη. Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενή- κατακέκριται] Is already (by the very act of eating) condemn- ed. Compare John iii, 18, ὁ μὴ πιστεύων ἤδη κέκριται. See note on Vii. 2, κατήργηται ἀπό. ἐκ πίστεως] Out of (as the result of ) confidence: that is, with the full conviction that he is doing right. πᾶν δέ] And (not only this particular act, but) everything which is not done out of a con- viction that wt is right is sin, XV, I. ‘Odetopev δέ] Closely connected with the fore- going chapter. See xiv. 1, τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμ- _ βάνεσθε κ.τ.λ. οἱ δυνατοί... τῶν ἀδυνάτων Persons of strong and weak Jaith; enlightened or unenlight- ened as to the extent of our Christian freedom. For appli- cations of the words δυνατός and ἀδύνατος to persons, as here, see, for example, 2 Cor. Xli. 10, ὅταν yap ἀσθενῶ, τότε δυνατός εἶμι. Xlil. 9, χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶμεν ὑμεῖς δὲ δυνατοὶ ἢ τε. Acts xiv, 8, καί τις ἀνὴρ ἐν Λύστροις diene τοῖς ποσὶν ἐκάθητο. RIVE BEX Vi 4. 249 ~~ ’ , , | Ἁ A e ~ ματα τῶν ἀδυνάτων βαστάζειν καὶ μὴ ἑαυτοῖς ἀρέσκειν. > : \ 9 \ ἃ > , εἰς TO ἀγαθὸν πρὸς οἰκοδομήν. e/ « — = 4 > , ἕκαστος NUWY τῷ πλησίον APETKETW 2 καὶ yap ὁ Χρι- 3 \ ᾽ ς “ ” ᾽ ‘ 4 7 στος οὐχ ἑαυτῷ ἤρεσεν, ἀλλὰ καθως γέγρα- ~ 9 7 πται, Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σὲ > ΄ ᾽ > 3 fe ETETETAV ET EME. ὅσα yap προεγράφη, εἰς 4 τὴν ἡμετέραν διδασκαλίαν ἐγράφη, ἵνα διὰ τῆς βαστάζειν] Matt. Vill. τ, αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν. Gal. Vi. 2, ἀλλήλων τὰ βάρη βαστά- ζετε. ᾿ 2. τῷ πλησίον ἀρεσκέτω] τ Cor. x. 33, καθὼς καγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυ- τοῦ σύμφορον ἀλλὰ τὸ τῶν πολ- λῶν ἵνα σωθῶσιν. In any other sense than this (εἰς τὸ ἀγαθόν... πρὸς οἰκοδομήν... «ἵνα σωθῶσιν) he disclaims and forbids pleasing men: Gal. 1. 10, εἰ ἔτι avOpu- ποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. Eph. vi. 6, μὴ κατ᾽ ὀφθαλμοδουλείαν ὡς ἀνθρωπάρε- σκοι. τ Thess. il. 4, οὕτως λα- λοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέ- σκοντες ἀλλὰ Θεῷ. εἰς.. πρός] The same dis- tinction of the twmmediate and ultimate object by the help of eis and zpos, is seen in Eph. iv. 12, πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας κ. τ.λ. For οἰκοδομή, see note on xiv, 19, οἰκοδομῆς τῆς K.T.A. 3. καὶ γὰρ ὁ Χριστός] For even Christ—how much less we! ἀλλὰ καθώς] But, on the con- trary, so entirely forgot Him- self that He bore the very re- proaches which were designed for another—even for God. καθὼς γέγραπται] Psalm lxix. Q, LXX. ὅτι ὁ ζῆλος τοῦ οἴκου σου κατέφαγέ με, καὶ οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σὲ ἐπέπεσον ἐπ᾽ ἐμέ. 4. ὅσα γάρ] TI thus apply the above words from the Old Testament—for, &e. προεγράφη] The verb zpo- γράφειν has two uses: (1) to write before, afor etime ; as here and ‘Eph. lil. 3, καθὼς προέγραψα ἐν ὀλίγῳ κιτ.ιλ.; (2) to write forth, publicly (as a notice or procla- mation) ; ; as Gal. iil. 1, οἷς war ὀφθαλμοὺς ᾿Ιησοῦς Χριστὸς προε- γράφη x.7.A. and (probably, con- sidering the addition of πάλαι) Jude 4, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα. διδασκαλίαν] 2 Tim. iii. τό, πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν K.7.A, The word διδασκαλία is used, in the New Testament, only by St 250 ΠΡῸΣ POMAIOY=. ~~ A ~ , ~ Kf ὑπομονῆς καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν 5 τὴν ἐλπίδα ἔχωμεν. ¢ \ = e ~ ὁ δὲ Θεὸς τῆς ὑπομονῆς \ ΄- / / e ~ A > 1. - ~ Kal τῆς παρακλήσεως Own ὑμῖν TO αὐτὸ φρονεῖν 3 3 "6 3 ΄σ J ς ὁ ἐν ἀλλήλοις κατὰ Χριστὸν Ἰησοῦν, ἵνα ὁμοθυ- \ 3 ε / \ A \ μαδὸν ἐν ἑνὲ στόματι δοξαζητε Tov Θεὸν Kat κέν, 2: Paul (except in quotation, Matt. xv. Ὁ. Mark vii. 7); 15 times in the Epistles to Timothy and Titus, and four times elsewhere. See xi. 7, εἴτε ὁ διδάσκων, ἐν τῇ διδασκαλίᾳ. Also Prov. ii. 17, LXX. 9 ἀπολιποῦσα διδασκαλίαν veoryntos. Isai. xxix. 13. Jer. x. 8, παιδεία ματαιοτήτων ἐν αὐὖ- τοῖς ξύλον ἐστίν. ἵνα διὰ τῆς] That we may have the hope (which is ours as Christians) by means’ of, &e. That our hope may be maintained by, &e. διὰ τῆς v. καὶ dua τῆς] If the second διά is retained, it may be better to take τῶν γραφῶν as belonging to τῆς παρακλήσεως only. By means of (1) that patience (which is so essential a Christian grace) and by means of (2) that encouragement which belongs to (is contained in) the Scriptures. τὴν ἐλπίδα] See note on xii. 12, TH ἐλπίοι. 5. And may the God of (to whom belongs ; the Author and Giver of ) that patience and that encouragement, &c. Compare Verses 13, 33, ὁ δὲ Θεὸς τῆς €A- Or omit the znd δια. πίδος...ὁ δὲ Θεὸς τῆς εἰρήνης. Xvi. 20. 2 Cor. i. 3, ὁ πατὴρ τῶν οἰκτιρμῶν καὶ Θεὸς πάσης παρακλήσεως. Phil. iv. 9. 1 Thess. v. 23. For ὑπομονή, see note on y. 3, ὑπομονήν. For παράκλησις, note on xii, 8, παρα- καλῶν... «παρακλήσει. δῴη] Later form of δοίη. Eph. i. 17. 2 Thess, iii. 16, 6 κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην κιτιλ, 2Tim. 1. 16,18, δῴη αὐτῷ ὁ κύριος εὑρεῖν ἔλεος k.T.r. τὸ αὐτὸ φρονεῖν] See note on ΧΙ, 16, τὸ αὐτὸ εἰς. κατὰ] According to (the teaching, example, and Spirit of ) Christ Jesus. See Col. 11. 8, καὶ ov κατὰ Χριστόν. 6. ὁμοθυμαδόν] The word occurs 11 times in the Acts; and there only (in the New Testament) with this exception. ἐν ἑνὶ στόματι] See note on X. 9, ἐν TO στόματί Gov. δοξάζητε] See note oni. 21, ἐδόξασαν. τὸν Θεὸν καὶ πατέρα] Either, the God and Father of our Lord (compare John xx. 17, ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ Θεόν μου καὶ Θεὸν ὑμῶν, XV. 5—8. 251 at qn , ε - 3 ~ Ὰ “- A πατέρᾷ TOV KUpLOU ἡμῶν Incov Χριστοῦ. διὸ 7 προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χρι- Λ ς ~ 5 , ~ ΄: στὸς προσελάβετο ὑμᾶς εἰς δοξαν τοῦ. Θεοῦ. λέγω γὰρ Χριστὸν διάκονον γενέσθαι περιτομῆς 8 ᾿ > 7 ~ > \ ΄σ \ ὑπὲρ ἀληθείας Θεοῦ εἰς τὸ βεβαιῶσαι πὰς 8. Or γεγενῆσθαι. Eph. i. 17, ὁ Θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ) ; or Him who is (τ) God, and (2) Father of our Lord. The latter seems more in accordance with the common Scripture usage. 7. προσλαμβάνεσθε] See notes on Xl. 15, πρύσλημψις. X1V. I, προσλαμβάνεσθε. καθὼς Kai] We may well show consideration for others, without regard to differences of opinion or attainment, when we think how Christ took to Him- self Jew and Gentile, men of all races and histories, that so He might show forth the eterna praise of God's holy name. προσελάβετο] The éense ex- presses Christ’s work of re- demption as ὦ sigle act of vecewing to Himself the whole Church, of Jews and Gentiles alike. ᾿ εἰς δόξαν] Unto glory; mani- festation of God as that which He 8; especially (here) as a God of truth (ὑπὲρ ἀληθείας Θεοῦ, verse 8). See note on iy. 20, δοὺς do€av. 8. λέγω γάρ] For I say— my statement is—that . Christ became a minister (servant) of Jews and Gentiles alike; of Jews, in vindication of God’s veracity, that He might make good the promises made to the Jathers; of Gentiles, to draw JSorth a world-wide acknowledg- ment of that mercy which (ac- cording to many express predic- tions of the Old Testament Scrip- tures) was to unite im one chorus of praise the most diverse and opposite conditions of mankind. διάκονον] Matt. xx. 28, ὁ vids τοῦ ἀνθρώπου οὐκ ἦλθεν διακονη- θῆναι, ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. Mark x. 45. Luke xxii. 27, ἐγὼ δὲ ἐν μέσῳ ὑμῶν εἰμὶ ὡς ὁ διακονῶν. περιτομῆς) The absence of the article lays stress on the quality. Persons having the characteristic of circumcision. See note on lil. 30, περιτομήν ον καὶ ἀκροβυστίαν. ὑπὲρ ἀληθείας Θεοῦ] In behalf (vindication) of truthfulness on the part of God. The absence of the article emphasizes the parti- cular attribute in question. εἰς τὸ βεβαιῶσαι τ. ἐ.] See iv. 16, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν. 202 ΠΡΟΣ. ΡΩΜΑΙΟΥ͂Σ. 3. > , ΄σ ’ Ἁ A. of . e \ 9 ἐπαγγελίας τῶν πατέρων, τὰ δὲ ἔθνη ὑπὲρ᾽ 3 / , A 7% A / ἐλέους δοξασαι τὸν Θεόν, καθὼς γέγραπται, 3 ~ , , ᾽ Ata τοῦτο ἐξομολογήσομαί σοι ἐν ἐθ- \ ΄- ᾽ 7 ~ A IOveotvy καὶ TH ὀνόματί Gov ψαλῶ. Kal πα- / ᾽ ΄ ν᾽ \ ~ ~ Aw λέγει, Εὐφράνθητε ἐθνη μετὰ τοῦ λαοῦ II αὐτοῦ. gh an y \ TOV κυριον, Kal tg > ~ / | / καὶ παλιν, Αἰνεῖτε πάντα τὰ ἔθνη / A ETALVETATWOAY αὐτον τι. Ov x. mw. Néyet. Tas ἐπαγγελίας] See note on 1x. 4) at ἐπαγγελίαι. TOV πατέρων] Belonging to (that is, given to) the ancestors of the nation. Gal, ili. 16, τῷ δὲ ᾿Αβραὰμ ἐρρέθησαν αἱ ᾿ἐπαγγελίαι καὶ τῷ σπέρματι αὐτοῦ See note on ix. 5, of πατέρες. The genitive as, for example, in Gal. 112. 14, ἡ εὐλογία τοῦ ᾿Αβραάμ, explained by Heb. vii. 6, τὸν ἔχοντα τὰς ἐπαγγελίας. 9. τὰ δὲ ἔθνη] And so that the Gentiles should, &c. An in- complete construction, appended to διάκονον γενέσθαι περιτομῆς, and expressing the second half of the work of Christ. ὑπέρ] For. On the subject of. As in 1 Cor. x. 30, ὑπὲρ ov ἐγὼ εὐχαριστῶ Eph. i. 16. v. 20. δοξάσαι] The tense expresses one comprehenswe act of thanks- gwmg on their admission once for all into the Church of God. For δοξάζειν, see note on i. 21, ἐδόξασαν. καθὼς γέγραπται] A combina- tion of passages of the Old Tes- tament in which τὰ ἔθνη (οἱ λαοί) are spoken of as partakers of God’s blessings in common with ὁ λαὸς αὐτοῦ. γέγραπται] Psalm xviii. 49 (2 Sam, xxii. 50), LXxX. dua τοῦτο ἐξ. σοι ἐν ἔθνεσι, Κύριε, kat τῷ κιτ.λ, ἐξομολογήσομαι] See note on Xlv. 11, ἐξομολογήσεται. καὶ τῷ] Dative of relation. In honour of. | ὀνόματι) See note on i. 5, ὀνόματος, ψαλῶ] 1 Cor, xiv. 1 5, ψαλῶ τῷ πνεύματι, ψαλῶ [δὲ] καὶ τῷ vot. Eph. v. 19. James Vv. 12. 10. λέγει] Deut. xxxii, 43, LXX. edppavOnre| Luke xv. 32, εὐ-᾿ φρανθῆναι δὲ καὶ χαρῆναι ede. Acts 11. 26 (from Psalm XV. 9; LXX,), ηὐφράνθη μου ἡ καρδία καὶ ἠγαλλιάσατο ἢ γλῶσσά μου. τὰς Kal πάλι) Psalm exvii. I, LXX. αἰνεῖτε Tov Κύριον πάντα τὰ ἔθνη, ἐπαινέσατε αὐτὸν πάντες οἱ λαοί, XV. 9—14. 3 A ’ aA , πάντες οἱ λαοί. Kal παλιν Ἡσαΐας λέγει, 12 ΄σ 4 ’ Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστά- af ? - 4... 5 ᾽ -~ 4 > ~ μενος ἀρχειν ἐθνῶν' ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦ- \ A ~~ 7] ’ e ~~ σιν, ὁ δὲ Θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς 13. £ ~ \ , ᾽ ~ , > πάσης χαρᾶς Kal εἰρήνης ἐν τῷ πιστεύειν, εἰς \ ’ δον τῶν ᾽ ~ 3 / ? , TO περισσεύειν ὑμᾶς ἐν TH ἐλπίδι ἐν δυνάμει , , πνεύματος ἁγίου. , , 3 , \ \ \ Πεέπεισμαι δέ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ 14 “ « \ > ’, x / περὲ ὑμῶν, OTL καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύ- 12. Aeyer] | Isai. xi. 10, LXX. καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα κατ. λ. ἢ ῥίζα τοῦ Ἰεσσαί] Rev. ν. 53 ἡ bits Δαυείδ, xxi. 16, ἐγώ εἶμι ἡ ῥίζα καὶ τὸ γένος Δαυείδ. It seems doubtful whether ῥίζα is here used for the produce of the root (compare Isai. xi. t with 10, ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται... καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαί k.t.X); or whether in its proper sense of stock or origin, marking Christ as no less the Creator than the Offspring, the Lord as well as the Son of David (Matt. XXli. 42----46). ἀνιστάμενος] Heb. vil. 11, 15, ἕτερον ἀνίστασθαι i ἱερέα...ἀν- torarat ἱερεὺς ἕτερος. 13. τῆς ἐλπίδος... τῇ ἐλπίδι] The choice of the particular grace may be suggested by éAm- ovow in verse 12, Of that hope. In that hope. περισσεύειν] See note on iii, 7, ἐπερίσσευσεν. ev δυνάμει] In (as its region or atmosphere) a power belong- ing to a πνεῦμα ἅγιον. See note on Vv. 5, διὰ “πνεύματος ἁγίου. 14. καὶ αὐτὸς ἐγώ] Even I myself : though I thus write as if you needed these gifts. Heb, vi. 9; πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείσσονα καὶ ἐχό- μενα σωτηρίας, εἰ καὶ οὕτως λαλοῦ- μεν. καὶ αὐτοί] Even yourselves ; before the utterance of these prayers for you. μεστοί ἐστε] See note oni. 29, peotovs. Add James iil. 17, ἡ δὲ ἄνωθεν σοφία... μεστὴ ἐλέους καὶ καρπῶν ἀγαθῶν. ἀγαθωσύνης) Psalm xxxviii. 20, LXX. ot. ἀνταποδιδόντες κακὰ ἀντὶ ἀγαθῶν ἐνδιέβαλλόν με, ἐπεὶ κατεδίωκον ἀγαθωσύνην. 111. 5, ἡγάπησας κακίαν ὑπὲρ ἀγαθωσύ- vyv. Gal. v. 22, ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν... χρηστότης, 254 ΠΡΟΣ. ΡΩΜΑΙΟΥΣ. “ UNS, πεπληρωμένοι πάσης γνώσεως, δυνάμενοι Kal τ5 ἀλλήλους νουθετεῖν. τολμηροτέρως δὲ ἔγραψα ες σ εὐ t ε / ε ΄σ \ ὑμῖν ἀπὸ μέρους, WS ἐπαναμιμνήσκων ὑμὰς διὰ a! / \ ~ , ς A ΄“-ἢ ΄ > \ τό τὴν χάριν τὴν δοθεῖσαν μοι ὑπὸ τοῦ Θεοῦ εἰς TO > \ a ~ 3 ἘΠῊΝ εἶναί με λειτουργὸν Χριστοῦ ᾿Ιησοῦ εἰς Ta ἔθνη, ε ΄ \ > , ~ ΄σ e/ 7 ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ Θεοῦ, ἵνα γέ- 15, Or τολμηρότερον. ἀγαθωσύνη. Eph. Re 9, ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ aya- θωσύνῃ. 2 Thess. 1. 11. πάσαν εὐδοκίαν ἀγαθωσύνης (all good pleasure of goodness ; that is, all that goodness which is pleasing to Him). πεπληρωμένοι] See note on 1, 29, πεπληρωμένους. καὶ ἀλλήλους] Wot only your- selves, but one another also. νουθετεῖν] Acts xx. 31, μετὰ δακρύων νουθετῶν ἕνα ἕκαστον. 1 Cor. iv. 14, ὡς τέκνα μου ἀγα- πητὰ νουθετῶ, Col. i. 28. 111. 16. 1 Thess. v. 12,14. 2 Thess. ii. 15, νουθετεῖτε ws ἀδελφόν. 15. τολμηροτέρως] T'he more boldly on this very account; namely, because of your large endowment with the grace of God. €ypaya] In the present letter ; as in ἃ Cor, τα, 1%, 15. Gal. γι 11, ..Feilem, τῷ, 41... τ᾽ Pet, Wide: τ Poh 155} 27, 26. ¥, 5, ἀπὸ μέρους] In some degree, Connect with τολμηροτέρως. Compare verse 24. See note on Xi. 25, ἀπὸ μέρους. ws ἐπαναμιμνήσκων]ΐ 48 fur- ther reminding you. By way of an additional reminder to you. I am not teaching, I am remind- ing you, nor even reminding you as of a thing forgotten, but as of a thing already wm your mind. This (classical) double compound occurs only here in Scripture. For the sense, com- pare 2 Pet. 1. 12, διὸ μελλήσω ἀεὶ ὑμᾶς ὑπομιμνήσκειν περὶ τούτων, καίπερ εἰδότας καὶ ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ. LiL, τὰν ταύτην ἤδη, ἀγαπητοί, δευτέραν ὑμῖν γράφω ἐπιστολήν, ἐν αἷς διε- γείρω ὑμῶν ἐν ὑπομνήσει τὴν εἰλι- κρινῆ διάνοιαν. διὰ τὴν χάριν] Because of the grace, ὅθ. In virtue of my spe- cial commission to the Gentiles. See notes on 1. 5, χάριν Kat ἀπο- στολήν. ΧΙΪ, 3, διὰ τῆς χάριτος. 16. λειτουργόν] See note on ΧΗ]. 6, λειτουργοί. icpobipyattena| Properly, per- Jorming sacred rites, Here τὸ εὐαγγέλιον (by a very common application of the cognate accu- _ i γε r5—18. 255 ς A ΄σ 93 ΄σ ᾽ τ νηται ἡ προσφορὰ τών ἐθνῶν εὐπρόσδεκτος, ε / 9 , ς / ἡγιασμένη EV πνεύματι ἁγίῳ. ἕν. Xo Ὁ Ἰησοῦ τὰ πρὸς τὸν Θεό xnow ἐν Χριστῷ “In ρ ὃν Θεόν. af 53 \ / ἔχω οὖν THY Kav-17 ov 18 \ 7 > © > / yap τολμήσω τι λαλεῖν wy οὐ κατηργασατο 18. Or τολμώ. sative) defines the nature of those rites: offering up the Gos- pel as my sacrifice. Compare 1. 9, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ. ἵνα γένηται] The Apostle’s thought now turns to the result and issue of his life-long sacri- fice; namely, the presentation to God, at the last day, of the Gentile body converted and saved. The tense of γένηται shows that the zpoodopa is not a continuous process, but a sin- gle act. ἢ προσφορά] Equivalent here to “παριστάνειν in 2 Cor, iv. 14, καὶ ἡμᾶς σὺν ᾿Ιησοῦ ἐγερεῖ καὶ παραστήσει σὺν ὑμῖν. ΧΙ. 2, πα- ραστῆσαι τῷ Χριστῷ. Col. 1. 22, 28, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώ- πιον αὐτοῦ... ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ. εὐπρόσδεκτος] See verse 31, εὐπρόσδεκτος τοῖς ἁγίοις. 2 Cor. Vi, 2., Vill. 12. 1 Pet, ii. 5, ave- νέγκαι πνευματικὰς θυσίας εὐπροσ- δέκτους Θεῴ. τς ἡγιασμένη ἐν] Consecrated in, (as the containing, embracing, comprehending element). So Matt. ili. 11, βαπτίζω ἐν vdare... βαπτίσει ἐν πνεύματι ἁγίῳ Kal πυρί. John xvii. 17, τὸ; ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου. .»ἥγια- σμένοι ἐν ἀληθείᾳ. τ Cor. i. 2, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ. Vil. 14, ἡγίασται...ἐν τῇ γυναικί κιτιλ. Eph. v. 26, ἵνα αὑτὴν ἁγιάσῃ.. «ἐν ῥήματι. Heb. x. 29, τον αἰ μαι εξ ἐν ᾧ ἡγιάσθη. See notes on 1. 7, κλητοῖς ἁ ἁγίοις. vi 5, διὰ πνεύματος ἁγίου. 1X, I, ἐν πνεύματι ἁγίῳ. 17. ἔχω οὖν] I have then my (τήν) glor ying—an exultation of my own (Phil. 11. 17, εἰ καὶ σπέν- δομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουρ- γίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν)--διιέ it is in Christ Jesus, not in myself. Ta πρὸς τὸν Θεόν] Heb. ii. 17, πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν Θεόν. 18. οὐ γὰρ τολμήσω] For I will not presume to mention any- thing which Christ wrought not through me. JI will say nothing of the labours of others: I speak only of my own. The stress is on ἐμοῦ. Which sense of τολ- μήσω (dare, or deign) is here to be preferred, seems doubtful : see note on v. 7, τολμᾷ. κατηργάσατο] See notes on lv. I 53 κατεργάζεται. Vil. 8, κατ- ηργάσατο. 250 ΠΡΟΣ POMAIOY®. A 9 ~ > A 3 ~ - Χριστος δι’ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, Χόγῳ καὶ »" ? , / \ ’ > , 19 ἔργῳ, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνά- , J ᾽ A. «ἃ \ MEL πνεύματος, WaTE με ἀπὸ Ἱερουσαλὴμ καὶ ’ / ~ 9 ~ κυκλῳ μέχρι τοῦ ᾿Ιλλυρικοῦ πεπληρωκέναι τὸ 19. Or mv. ἁγίου. εἰς ὑπακοὴν ἐθνῶν] Unto obe- dience of (on the part of) Gen- tiles. See i. 5, ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν. Xvi. 26. λόγῳ καὶ ἔργῳ] For λόγῳ, compare the enumeration in 1 Cor. xii. 8, 10, λόγος σοφίας... λόγος γνώσεως... -προφητεία.... γένη γλωσσών....... ἑρμηνεία γλωσσῶν. χῖν. 6, γλώσσαις Nadav...) ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προ- φητείᾳ ἢ ἐν διδαχῇ. 2 Cor. x. 11, “ / > 9 A 3 ’ τῷ λόγῳ bu ἐπιστολῶν ἀπόντες. For ἔργῳ, see Acts xiii. 11. xiv. FOr? XVi., 18, ΠΧΊΣ, Ὁ, Tre 1 Cor Lad > > ὃ fa ¥. Ν ll. 4, ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. τ Thess. i. 5, τὸ εὐαγ- / a «ε 3 / : e δ A 9 > “ γέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ΕἸ ’ / > Ν Ν > / ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν duva- μει καὶ ἐν πνεύματι ἁγίῳ K.T.A. 19. ἐν δυνάμει...ἐν δυνάμει] In a power of (belonging to, proved by) signs...in a power of (belonging to, given by) the Spirit. σημείων Kat τεράτων] Both applied to the Christian mira- cles: τέρατα, with especial refer- ence to their supernatural cha- racter; and σημεῖα, to their ob- ject as signals of Christ. πνεύματος] For the absence of the article, see note on v. 5, διὰ πνεύματος ἁγίου. ἀπὸ Ἱερουσαλήμ! As the common centre of all apostoli- cal operations. Isai. ii. 3, LXXx, ἐκ yap Σιὼν ἐξελεύσεται νόμος, καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ. The actual starting-point of St Paul’s own ministry would rather have been given as Da- mascus, Tarsus, or ‘Antioch. See Acts ix. 20, 30. ΧΙ, 25, 26. xill, I, 2; xiv. 26, ἄγ nna 17. Yet St Paul too made Jerusalem his ἀφορμή. See Acts xvii 22. aa Ἱερουσαλήμ] Of the two forms, Ἱερουσαλήμ, and Ἱεροσό- λυμα, St Matthew, St Mark, and St John prefer the latter; St Luke and St Paul the former. St John indeed (and probably St Mark) never uses ‘IepovoaAnp, and St Paul uses Ἱεροσόλυμα only in Gal. & τὴ, αι. τὰν κύκλῳ] Mark vi. 6, περιῆγεν τὰς κώμας κύκλῳ διδάσκων. μέχρι] Both ἄχρι and μέχρι are used alike of place and time: ἄχρι is used far more frequently than μέχρι in Scripture. See 1. 13, ἄχρι Tod δεῦρο. ν΄. 13, 14, ἄχρι yap νόμου... ἀπὸ “Adam pe XV. I9—2I1. 257 2 ΄ ~ « εὐαγγέλιον τοῦ Χριστοῦ" οὕτως δὲ φιλοτιμού- 20 ᾽ / 3 .« ᾽ ἣ μενον εὐαγγελίζεσθαι, οὐχ ὅπου ὠνομάσθη Χρι- , / τιν; ὦ 3 , / 3 a στός, iva μὴ ἐπ᾽ ἀλλότριον θεμέλιον οἰκοδομώ, ἀλλὰ καθὼς γέγραπται, Οἷς οὐκ ἀνηγ γέλη 21 20. Or φιλοτιμοῦμαι. χρι Μωυσέως. Acts xiii. 6, ἄχρι Πάφου. xxviii. 15, ἄχρι ᾿Αππίου Popov καὶ Τριῶν Ταβερνῶν. μέχρι τοῦ Ἰλλυρικοῦ] A some- what vague expression, with re- spect to (1) the particular dis- trict indicated, and (2) the ex- tent of St Paul’s connection with it. It is mentioned here as the extreme point which he had till now reached in the direction of Rome; but whether he had tra- versed it, or only reached its boundary, does not appear. In his only former visit to Europe (Acts xvi. xvii.) the history traces him from point to point, and excludes the idea of his having reached Il]lyricum in that apurney..) Im) Acts. xx., 1,2, which gives the brief record of his second tour in Europe, there is room left for a visit to Illy- ricum or its confines: for the words are as vague as possible, ἐξῆλθεν πορεύεσθαι cis Maxedo- νίαν" διελθὼν δὲ τὰ μέρη ἐκεῖνα οὐὐἦλθεν εἰς τὴν “Ἑλλάδα, where he wrote this epistle. πεπληρωκέναι)]͵ Col, 1. 25, πληρῶσαι τὸν λόγον τοῦ Θεοῦ (to complete, fulfil, satisfy ; that is, publish fully). 22. οὕτως δέ] And that I have done this (namely, πεπληρω- κέναι TO εὐαγγέλιον) being ambi- tious to proclaim the Gospel thus —namely, not where Christ was named, ke. οὕτως] In this way. By this rule. On this principle. Ex- plained by οὐχ ὅπου ὠνομάσθη Χριστός κ.τ.λ. φιλοτιμούμενον ἢ Agreeing with μὲ above. The word φι- λοτιμεῖσθαι, as the expression of a Christian ambition, occurs also in two other places: 2 Cor. Vv. 9, διὸ καὶ φιλοτιμούμεθα... εὐάρεστοι αὐτῷ εἶναι. 1 Thess, iv. 11, καὶ φιλοτιμεῖσθαι ἡσυχά- few καὶ πράσσειν τὰ ἴδια κ.τ.λ. The alternative reading (φιλοτι- μοῦμαι) looks like a correction from the more difficult construc- tion. ἵνα pn ἐπ᾽ ἀλλότριον] Com- pare 2 Cor. x. 15, 16, οὐκ εἰς τὰ ἄμετρα καυχώμενοι ἐν ἀλλοτρίοις κόποις...οὐκ ἐν ἀλλοτρίῳ κανόνι εἰς τὰ ἕτοιμα καυχήσασθαι. θεμέλιον] Applied to the 7γ8έ teaching of the Gospel in any place. 1 Cor. iii. 10, ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα, ἀλ- λος δὲ ἐποικοδομεῖ. 21. καθὼς γέγραπται] Isai jit, 15, LXX. 258 ΠΡΟΣ. POMAIOYS®. περὶ αὐτοῦ ὄψονται, καὶ ot οὐκ ἀκηκό- ασιν συνήσουσιν. 522. Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν 23 πρὸς ὑμᾶς" νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασιν τούτοις, ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν 21. Or γ., Ὄψονται οἷς οὐκ ἀ. π. αὐ., Ke 22. Or ἐν. πολλάκις τοῦ ἐλ. 22. διό] That is, owing to my exertions in preaching the Gospel where Christ was not known. ᾿ἐνεκοπτόμην] Gal. ve τίς ὑμᾶς ἐνέκοψεν τῇ ἀληθεῖ, μὴ πείθεσθαι; 1 Thess, ii. 18, ηθε- λήσαμεν ἐλθεῖν πρὸς ὑμᾶς... καὶ ἐνέκοψεν ἡμᾶς ὁ Satavas. ΑΒ προκόπτειν (see note on ΧΙ]. 12, προέκοψεν) is (1) to cut forward, (2) to forward by cutting, (3) to advance or make progress ; 80 ἐγκόπτω is (1) to cut m, (2) to enclose or intercept by cutting 9: (3) to impede. If προκόπτειν is derived from the practice of clearing the way for an army by cutting down trees or other ob- stacles In 105 way, ἐγκόπτειν may suggest the idea of an enemy impeding the progress of an army by trenches or barricades. ta πολλα] In those many re- spects which I have told you of (i. 13). So often. τοῦ] The genitive after a verb of hindering. Acts xxvii. 43, ἐκώλυσεν αὐτοὺς τοῦ βουλήματος. 23. νυνί] See note on iii, 21, νυνί. μηκέτι τ. ἔχων] Since I have no longer, ὅθ. For this Hellen- istic use of μή, see note on ii. 14, μὴ ἔχοντες. τόπον] Place, space, room. Dan. 11. 35, καὶ τόπος οὐχ εὑρέθη αὐτοῖς. Acts xxv. 16, τόπον τε ἀπολογίας λάβοι. Heb. X27, μετανοίας γὰρ τόπον οὐχ εὗρεν. See also note on xii. 19, δότε τόπον. κλίμασιν] The word κλίμα is properly ὦ slope, and must be traced (in its sense of clime or region) to the apparent inclina- tion of the sky to the horizon. It occurs, in Scripture, only (for the reading in Judges xx. 2, LXX. seems to be an error) in three of St Paul’s Epistles be- longing to this period of: his life: 2 Cor. xi. 10, ἐν τοῖς κλίμα- σιν τῆς ᾿Αχαΐας. Gal. 1. 21, ἦλθον εἰς τὰ κλίματα τῆς Συρίας καὶ rai Κιλικώς. ἐπιποθίαν δὲ ἔχων] See 1. If, ἐπιποθῶ yap ἰδεῖν ὑμᾶς. The form ἐπιποθία occurs here only. We have ἐπιπόθησις in 2 Cor. vil. 7, 11; and ἐπιπόθητος in Phil; iv. ἐπ΄ ἃ 5 EV. date ὁ. 259 Ἀ τ ~ 4 Re ἐξ a 5 = \ ὃ ; ἊΣ πρὸς ὑμᾶς ἀπὸ ἱκανῶν ἐτών, ὡς ἀν πορεύωμαι 24 > \ ,' oD I ἘΣ ῇ εἰς τήν Σπανίαν---ἐλπίζω yap διαπορευόμενος θεάσασθαι ὑμᾶς καὶ ἀφ᾽ ὑμῶν προπεμφθῆναι ~ \ ΄ ΄σ 3 \ / 3 a ἐκεῖ ἐὰν ὑμών πρῶτον amo μέρους ἐμπλησθῶώ. 2.. ἀπὸ ἱκανῶν ἐτῶν] Lor many years past. Luke viii. 27, χρόνῳ ἱκανῷ. XXlil. 8, ἦν yap ἐξ ἱκανῶν χρόνων θέλων ἰδεῖν αὐτόν. 24. ὡς ἀν] Whenever. t Cor. Xl. 34, Ta δὲ λοιπὰ ὡς av ἔλθω διατάξομαι. Phil. ii, 23, τοῦτον μὲν οὖν ἐλπίζω πέμψαι ὡς av ἀφίδω τὰ περὶ ἐμὲ ἐξαυτῆς. _ The sentence is interrupted by the words ἐλπίζω yap «.7.X., and not resumed. The sense may be gathered from verse 28, ἀπελεύ- σομαι du ὑμῶν εἰς Σπανίαν. εἰς τὴν Sraviavy] This inten- tion was not carried out before St Paul’s first imprisonment at Rome, up to which we trace him step by step in the Acts, There is room for its execution in the interval between the first and the second imprisonment, through which our only certain guide is found in the Pastoral Epistles. διαπορευόμενος] In passing. See verse 28, ἀπελεύσομαι δι ὑμῶν. θεάσασθαι] To have beheld you. To have a sight of you. The tense expresses a swmmary act. The verb ϑεᾶσθαι is used by St Paul here only. ἀφ᾽ ὑμῶν] From (not by) Or ὑφ᾽. you. On leaving you. Judith X. 15, καὶ ἀφ᾽ ἡμῶν προπέμψουσί σε κιτιλ, Notice however the alternative reading, id’. | προσεμφθῆναι). 710 be sent forth. To be started on my way. ‘The word implies both a friendly farewell, and escort on the opening of a journey. The most graphic description of it is found in Acts xxi. εἰ ἐξελθόντες ἐπορευόμεθα. προ- πεμπόντων ἡμᾶς πάντων σὺν γυ- ναιξὶν καὶ τέκνοις ἕως ἔξω τῆς πόλεως, καὶ θέντες τὰ “γόνατα, ἐπὶ τὸν αἰγιαλὸν προσευξάμενοι ἀπη- σπασάμεθα ἀλλήλους, καὶ ἐνέβη- μεν εἰς τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέ- στρεψαν εἰς τὰ ἴδιας Compare Ἐπ, 5s 205) ay Vor: ὃ, 11 (written in prospect of a present stay at Corinth), ¢ ὑμεῖς με προπέμψητε οὗ ἐὰν πο- ρεύωμαι ... προπέμψατε δὲ αὐτὸν ἐν ain ae, ἃ Gor: κὐ σα. Sometimes provision for the journey 15 plainly implied : Tit. lil, 13, σπουδαίως πρόπεμψον ἵνα μηδὲν αὐτοῖς λείπῃ. 3 John 6, 7 ἐκεῖ] There, for thither. Matt. 11, 22, ἐκεῖ ἀπελθεῖν. xvii. 20, μετάβα ἔνθεν ἐκεῖ. John xviii. 3, ἔρχεται ἐκεῖ. 200 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ce = 4 δὲ / 3 e A ὃ ΄σ΄ “. 25 νυνὶ δὲ πορεύομαι εἰς Ἱερουσαλήμ διακονών τοῖς 26 ἁγίοις, ἐὰν ὑμῶν] If (when) first I have been in some degree satis- fied with your company. Compare a. TB, τοῦτο δέ ἐστιν, συνπαρα- κληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλή- λοις πίστεως. ἀπὸ μέρους] One οὗ St Paul’s delicate touches of tenderness, implying that his stay with them, so far from wearying him, would but partially satisfy his longing after them. For the phrase, see note on xl, 25, ἀπὸ μέρους. XV. 15. ἐμπλησθῶ)] Luke 1. 53, πει- νῶντας ἐνέπλησεν ἀγαθῶν. ΥἹ. 25. John vi, 12. Acts xiv. 17, ἐμπι- πλῶν τροφῆς Kal εὐφροσύνης Tas καρδίας ὑμῶν. The peculiarity here is the genitive of the per- son. But the sense is clear. 25. πορεύομαι εἰς Ἱερουσα- λήμ] This is the journey referred to in Acts XX. 3, 16, μέλλοντι ἀνάγεσθαι. εἰς τὴν Συρίαν. .«ἔσπευ- dev Yep; εἰ δυνατὸν εἴη αὐτῷ, τὴν ἡμέραν τῆς πεντηκοστῆς γενέσθω εἰς Ἱεροσόλυμα. Xxi. 15, μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκευασά- μενοι ἀνεβαίνομεν εἰς ἹἹεροσό- λυμα. διακονῶν τοῖς ἁγίοις] The special purpose of the journey is accidentally mentioned in Acts xxiv. 17, ἐλεημοσύνας ποιήσων εἰς TO ἔθνος μου παρεγε- γόμην καὶ προσφοράς. For ἅγιος, see note on 1. 7, κλητοῖς ἁγίοις. 26. εὐδόκησαν] A post-classi- εὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαΐα cal verb, meaning (1) to think it well, to think fit, to be pleased, to desire, with an infinitive; as here, and Luke xii. 32, εὐδόκησεν ὃ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. 1 Cor. i. 21, εὐδόκη- σεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σώσαι τοὺς πιστεύ- ovras. 2 Cor. v. 8, εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώ- ματος κιτιλ. Gal. 1. 15, ὅτε δὲ εὐ- δόκησεν [6 Θεὸς] ὁ ὃ ἀφορίσας με.. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμὰ, Col. i. 19. 1 Thess, ii. 8. iii. 1. (2) 70 be well pleased with, to take delight wn, with ἐν, or εἰς, or a simple accusative; as Matt. 11], 17, 0 υἱός pov ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. ΧΙϊ. 18, ὁ ἀγαπητός μου ὃν εὐδόκησεν ἡ ψυχή μου. xvii. 5. Mark i. 11. Luke iii, 22. 1 Cor. x. 5, aAN ovK ev Tots πλείοσιν αὐτῶν ηὐδόκησεν ὁ Θεός. 2 Cor, xii. 10, διὸ εὐδοκῶ ἐν ἀσθενείαις. 2 Thess. 11, 12. Heb. x. 6, 8, 38, ὁλοκαυτώματα Kal περὶ ἁμαρτίας οὐκ ηὐδόκησας K,T.A, 2 Pet. i. 17, εἰς ὃν ἐγὼ εὐδόκησα. See note on x, 1; εὐδοκία. Μακεδονία καὶ ᾿Αχαΐα] (1) The same combination occurs in Acts xix, 21, διελθὼν τὴν Maxe- δονίαν καὶ ᾿Αχαΐαν. 1 Thess, 1. 7; ὃ, ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Le κῷ ov μόνον ἐν τῇ Maxe- δονίᾳ καὶ ᾿Αχαΐᾳ κιτιλ, (2) For the fact of the collection re- ferred to, compare 1 Cor. xvi. I—4. 2 Cor. viii. 1x, XV. 25—28. 261 κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν dyiwy τῶν ἐν Ἱερουσαλήμ. εὐδόκησαν γάρ, καὶ 27 ὀφειλέται εἰσὶν αὐτῶν: εἰ γὰρ τοῖς πνευματι- κοῖς αὐτών ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς. τοῦτο 28 ἊΝ > ἰώ \ / ~ A οὖν ἐπιτελεσας Kal σφραγισαμενος αὐτοῖς τὸν 28. Or omit αὐτοῖς. κοινωνίαν] Like κοινωνεῖν (see note on ΧΙ, 13, κοινωνοῦντες), κοινωνία has the two senses of (1) participation or communion ; either absolutely, or with τινός or εἴς τι Of the thing in which, and πρός τινα or μετά τινος of the person (or thing personified) with whom, that participation exists: see Acts li. 42, προσκαρ- τεροῦντες...τῇ κοινωνίᾳ. τ Cor. 1. 9, εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ. X. 16, κοινωνία ἐστὶν τοῦ αἵματος οοὐκοινωνία τοῦ σώματος τοῦ Χρισ- τοῦ ἐστίν; 2 Cor. vi. 14, τίς κοι- νωνία φωτὶ πρὸς σκότος; Vili. 4, τὴν κοινωνίαν τῆς διακονίας. Xiii. 13, ἢ κοινωνία τοῦ ἁγίου πνεύ- ματος μετὰ πάντων ὑμῶν. Gal. ii. 9, δεξιὰς ἔδωκαν ἐμοὶ καὶ Bap- νάβᾳ κοινωνίας, Phil. 1 5; ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέ- λιον. li. I, εἴ τις κοινωνία πνεύ- ματος. lil. το, [τὴν] κοινωνίαν [τῶν] παθημάτων αὐτοῦ. Philem. 6, ἡ κοινωνία τῆς πίστεώς Gov.. I John 25316, 9s ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ᾽ ἡμῶν" καὶ κ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ co ον τὰ ὅτι κοινωνίαν ἔχομεν μετ᾽ αὐτοῦ.. VE; κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων. (2) Imparting or communica- tion: as here, κοινωνίαν ποιή- σασθαι εἰς τοὺς πτωχούς κ.τ.λ. 2 Cor. ix. 13, δοξάζοντες τὸν Θεὸν ἐπὶ τῇ.. ἁπλότητι τῆς κοινω- νίας εἰς αὐτοὺς καὶ εἰς πάντας. Heb. xiii. 16, τῆς δὲ εὐποιίας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε. 27. εὐδόκησαν γάρ] They thought fit, I say. Strictly, I assert wt—for they did think fit. ὀφειλέται]! See 1. 14, ὀφει- λέτης εἰμί. εἶ γὰρ τοῖς See x Cor. ix. 11, εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπεί- ραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρ- κικὰ θερίσομεν: τοῖς πνευματικοῖς αὐτῶν] 7 1086 spiritual blessings which once were theirs {the Jews’) only. See ΧΙ τῆλ δ ἐκοινώνησαν] Shared in. See note on ΧΙ]. 13, κοινωνοῦντες. λειτουργῆσαι} See note on xiii. 6, λειτουργοί. 28. ἐπιτελέσας] For ἐπιτε- λεῖν, to accomplish or complete, see 2 Cor. vii. 1. Viil. 6, 11, ἵνα καθὼς προενήρξατο, οὕτως καὶ ἐπι- U 262 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. \ ~ 3 / 9, (ef ee ee, καρπὸν τοῦτον, ἀπελεύσομαι Ov ὑμῶν εἰς Σπα- 20 νίαν. ϑορώματι εὐλογίας Χριστοῦ ἐλεύσομαι. ὯΝ ere 4 3 , \ ε - > οἶδα δὲ ὅτι ἐρχόμενος προς ὑυμας ἐν σλη- σαρα- καλώ δὲ ὑμᾶς διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χρι- ΄σ \ A ~ 3 4 a 7 στοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος συνα- / / = ~ ~~ « \ 5 ~ γωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ 30. Or ὑ., ἀδελφοί, δ. τελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύ- THV...vuvi δὲ καὶ τὸ ποιῆσαι ἐπι- τελέσατε...τὸ ἐπιτελέσαι ἐκ τοῦ eve, ᾿Οα νά, 3.° Phil, τ: Heb. viii. 5. ix. 6. 1 Pet. v. 9. σφραγισάμενος] Having se- cured (as by the affixing of a seal to an instrument or pos- session). See note on iv. 11; σφραγῖδα. καρπόν] Here καρπός is used in the general sense of receipt or benefit. Not perhaps with- out some deeper thought of the future reward of true Christian bounty; as in Phil. iv. 17, ovy ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπι- ζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. ἀπελεύσομαι] 7 shall go forth. 1 shall start on another journey. dv ὑμῶν] 2 Cor. i. 16, καὶ δι ὑμῶν διελθεῖν εἰς Μακεδονίαν. 29. ἐν] As if enveloped in, compassed with, &e. πληρώματι] Lulness, pleni- tude. See note on xi. 12, τὸ πλήρωμα αὐτοῦ. εὐλογίας] The primary idea of εὐλογία, speaking good of another (especially applied to the praise of God, as in James ili. 10, εὐλογία καὶ κατάρα. Rev. vii. 12, ἡ εὐλογία καὶ ἡ δόξα... τῷ Θεῷ ἡμῶν) passes into that of a benediction which fulfils itself in benefaction; whether on the part of man (2 Cor. ix. 5, τὴν προεπηγγελμένην εὐλογίαν ὑμῶν), or of God (as here, and Gal. iii. 14. Eph. 1. 3, εὐλογητὸς ὃ Θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ. Heb. vi. 7. τ Pet. ili. 9). The word blessing comprehends all these uses. 30. da...dea] See note on Xi. (2am, | τῆς ἀγάπης τοῦ πνεύματος] The love of (belonging to) the Spirit. Embracing perhaps the two ideas, (1) felt by, and (2) inspired by, the Holy Spirit. συναγωνίσασθαί μοι] 700 join your efforts with mine. See Col. li, 1, 2, ἡλίκον ἀγῶνα ἔχω ὑπὲρ ὑμῶν... «ἵνα παρακληθῶσιν at καρ- δίαι κιτιλ. iv, 12, πάντοτε ἀγω- νιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσ- a“ - ευχαῖς ἵνα K.T.A. XV. 29—XVI. 2," 263 { \ \ , e/ e σ΄ 3 Ἁ ΄σ 9 / 'σρος Tov Θεον, ἵνα ῥυσθώ ἀπὸ τῶν ἀπειθούντων 31 > a9 7 \ ε , ς 3 ε ἐν. τῇ Ἰουδαίᾳ καὶ ἡ διακονία pov ἡ εἰς ‘lepou- ἣν ’ ~ / ε σαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται, ἵνα 32 ΕῚ ἐνῶ, χὰ 9 \ , ~ A , ~ ἐν χαρᾷ ἐλθὼν πρὸς ὑμᾶς δια θελήματος Θεοῦ. / ~ \ A ~ Kal συναναπαύσωμαι ὑμῖν. ὁ δὲ Θεὸς THs εἰρή- 33 A , ~ , UNS μετὰ πάντων ὑμῶν: any. \ ~ A A Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν XVI.1 ~ ἊΣ \ ἡμῶν, οὖσαν Kal 3 ~ .« ἐν Κεγχρεαῖς, ἵνα διάκονον τῆς ἐκκλησίας τῆς , 3 \ 9 , προσδέξησθε αὐτὴν ἐν κυρίῳ 2 31. Or ἡ δωροφορία μ. Or ἡ ἐν ‘I, 22. Or ἔλθω. Or θ. κυρίου ᾿Ιησοῦ. Or omit καὶ συναν. ὑμῖν. XVi. I. Or omit δέ- Or omit καί. 31. ῥυσθῶ] See note on Vil. 24, ῥύσεται. For the tense, compare Luke i. 74, ἐκ χειρὸς ἐχθρῶν ῥυσθέντας. 2 Thess, 11]. 2, καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων. 2 Tim. iv. 17, καὶ ἐρρύσθην ἐκ στόματος λέοντος. 32. ἵνα ἐν χαρᾷ] If ἐλθών (not ἔλθω) be the reading, and καὶ συναναπαύσωμαι ὑμῖν be re- tained, the καί must be rendered also. θελήματος] When θέλημα stands without the article, it expresses an act of the will, a volition. See 1 Cor. 1. 1. 2 Cor. τ. ἘΡΈΣ ἢν 2. Coluay ἦν, 12. συναναπαύσωμαι ὑμῖν] Imay refresh myself with you. This double compound -is found only here, and in Isai. xi. 6, LXx. καὶ πάρδαλις συναναπαύσεται ἐρίφῳ. For.the sense, compare 1 Cor. xvi. 18, ἀνέπαυσαν γὰρ τὸ ἐμὸν πνεῦμα καὶ τὸ ὑμῶν. 2 Cor, vil, 15... πῆς 75, 26; XVI. 1. συνίστημι δέ] See note on ili. 5, συνίστησιν. For δέ, see note on xiv. 1, τὸν δέ. καί] Adso, Besides her gene- ral claim as a Christian sister. διάκονον] Not necessarily im- plying an office, but the devo- tion of a Christian woman to the service of the poor and sick. Compare 1 ‘Tim. V. 10, εὖ ἐξενο- δόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν κ-τ.λ. Κεγχρεαῖς] Acts xvill, 18, κειράμενος ἐν Keyxpeais τὴν κεφα- λήν᾽ εἶχεν γὰρ εὐχήν. The men- tion of Cenchrez (one of the two ports of Corinth) is one indica- tion of the date of this Epistle ; . viz. during St Paul’s second visit to Greece, Acts xx. 2, 3. 2. προσδέξησθε] Phil. ii. 29, U2 264 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. 9 ~ e 7 \ ~ ΄- = ‘\ ἀξίως τῶν ἁγίων καὶ παραστῆτε αὐτῆ ἐν w ἀν ΄σ / / A 4 \ , ὑμῶν xXenCn πράγματι" καὶ yap αὐτὴ προστα- έ ~ 9 7 \ 9 ~ ~~ τις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. δ \ 3 Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συν- Ὁ “ 74 A ΄σ 4 εργούς μον ἐν Χριστῷ Ἰησοῦ, οἵτινες ὑπέρ τῆς ra A e ΄σ , - ψυχῆς μου τὸν ἑαυτών τράχηλον ὑπέθηκαν, οἷς 3 > \ , 3 σ΄ 9 \ \ ~ e οὐκ ἔγω povos εὐχαριστω αλλα καὶ Taga al 9 ’ ~ ΕῚ ~ A \ “5 ~ 5 ἐκκλησίαι τῶν ἐθνῶν, καὶ THY κατ᾽ οἶκον αὐτῶν προσδέχεσθε οὖν αὐτὸν ἐν κυρίῳ μετὰ πάσης χαρᾶς, καὶ τοὺς τοιού- τους ἐντίμους ἔχετε. ἐν κυρίῳ] This phrase, or an equivalent, occurs more than ten times in this chapter. See note on vi. 11, ἐν Χριστῷ Ἰησοῦ. ἀξίως τῶν ἁγίων}. Compare Eph. iv. 1, agiws.. τῆς κλήσεως. Phil. i. 27, ἀξίως τοῦ εὐαγγελίου. Col. i. 10, ἀξίως τοῦ κυρίου. τ Thess. il. 12. 3 John 6, ἀξίως τοῦ Θεοῦ. παραστῆτε]) 2 Tim. iv. 17, ὁ δὲ κύριός μοι παρέστη καὶ ἐνε- δυνάμωσέν με. ,Χρήζῃ] Matt. vi. 32, χρήζετε τούτων ἁπάντων. Luke xi. 8, ὅσων χρήζει. 2 Cor. iii. 1, ἢ μὴ χρήζομεν ws τινες συστατικῶν ἐπιστολῶν κιτιλ. The peculiar- ity here is the genitive of the person (ὑμῶν). καὶ γὰρ αὐτῇ] For she herself also, προστάτις] Protectress, cham- -pion. A remarkable word for a Christian woman’s service to- ‘wards an Apostle. (x Cor. xvi. . Πρίσκαν καὶ ᾿Ακύλαν] Notice their frequent changes of abode: (1) at Corinth, lately come from Italy, Acts xviii. 2 (Πρίσκιλλαν): (2) at Ephesus, Acts xviii. 18, 19,'26. 1 Cor. xvi. 19: (3) at Rome, as here: (4) at Ephesus (probably), ἐν Το Ὁ τ 4. οἵτινες] As in verse 7. Persons who, See notes on i. 25, 32; οἵτινες. τράχηλον ὑπέθηκαν] Pledged (hazarded) life. Possibly in the tumult at Ephesus (Acts xix.); though it must be confessed that that danger (as there de- scribed) scarcely seems to justify the language of 1 Cor. xv. 32, or of 2 Cor. 1. 8, and rather refers us, for explanation of all these expressions, to some - un- recorded peril, | 5. τὴν κατ᾽ οἶκον] They seem to have opened their house for the Christian worship at Rome, as before at Ephesus 19, ᾿Ακύλας καὶ Πρίσκα σὺν τῇ κατ᾽ οἶκον av- XVI. 3—7 , ἐκκλησίαν. 265 3 / ᾽ ’ \ 3 ἀσπάσασθε ᾿Επαίνετον τὸν ἀγαπη- ’ « 3 3 \ ~ 5) / > TOV MOU, OS ἐστιν ἀπαρχή τῆς Ἀσίας εἰς Χρι- ’ στον. 4 qn πίασεν εἰς Upas, , , e/ A 3 ἀσπάσασθε Μαρίαν, ἥτις πολλὰ ἐκο- 6 ἀσπάσασθε Ἀνδρόνικον καὶ7 , \ ~ \ ’ Ἰουνίαν Tous συγγενεῖς μου καὶ συναιχμαλωτους «.« , > , 3 ~ , μου, οἵτινες εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, τῶν ἐκκλησίᾳ); as Nymphas at Laodicea (Col. iv. 15, Νυμῴᾶν καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλη- σίαν); as Philemon at Colossze (Philem. 1,2, Φιλήμονι τῷ ἀγα- πητῷ...καὶ τῇ κατ᾽ οἶκόν σου ἐκ- κλησίᾳ). ἀπαρχὴ τῆς ᾿Ασίας] So Ste- phanas is called ἀπαρχὴ τῆς ᾿Α- χαΐας, τ Cor. xvi. 15. τῆς ᾿Ασίας] For this most limited of the three senses of Asia, compare, for example, Acts li. 9. Πόντον καὶ τὴν ᾿Ασίαν. vi. 9, τῶν ἀπὸ Κιλικίας καὶ ᾿Ασίας. Xv1. 6, διῆλθον δὲ τὴν Φρυγίαν καὶ Ῥαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐ ἐν τῇ ᾿Ασίᾳ, ἐλθόντες δὲ κατὰ τὴν Μυσίαν ἐπείραζον εἰς τὴν Βιθυνίαν πορευθῆναι κιτ.λ. τ Pet. i, I, ἐκλεκτοῖς παρεπιδήμοις δια- σπορᾶς Πόντου, Ταλατίας, Καπ- παδοκίας, ᾿Ασίας καὶ Βιθυνίας. Rev. i. 4, 11, ταῖς ἑπτὰ ἐκκλη- σίαις ταῖς ἐν τῇ ᾿Ασίᾳ...εἰς "Ede- σον καὶ εἰς Σμύρναν καὶ εἰς Πέρ- yapov καὶ εἰς Θυάτειρα καὶ εἰς Σάρδεις καὶ εἰς Φιλαδέλφειαν καὶ εἰς Λαοδίκειαν. 6. εἰς ὑμᾶς] A singular reading, implying some (un- known) services rendered by this woman to Christians at Rome. 7. ᾿Ἰουνίαν] Probably (from the words which follow) Junias, for Junianus. But verse 3, where Prisca (Priscilla) and Aquila are described as τοὺς συνεργοὺς of the Apostle, warns us against too great confidence as to the sex here. συγγενεῖς μου] As verses ITI, 21. Probably, my countrymen ; Jews like myself. Compare ix, 3) TOV συγγενῶν μου κατὰ σάρκα. συναιχμαλώτους μου] If taken literally, this seems to refer to some imprisonment not men- tioned in the Acts: reminding us of 2 Cor. xi, 23, ἐν φυλακαῖς περισσοτέρως. ἐπίσημοι ἐν] Persons of mark in the judgment of the A postles. Matt. xxvii. 16, δέσμιον ἐπί- For St Paul’s use of of σημον. ἀπόστολοι, θα τὸ Cor’ ΤΡ a εἶτα τοῖς ἀποστόλοις πᾶσιν. Gal. i. 17, 19, "τοὺς πρὸ ἐμοῦ ἀποστόλους.. ἕτερον δὲ τῶν ἀπο- στόλων κιτιλ. For ἐν, compare τ Cor. ii. 6, σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. 206 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. δ 28 Gh aA : - δ νυν, τ 8 οἱ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ. ἀσπα- 3 ΄σ \ > , : 3 / ; σασθε Ἀμπλιᾶν τὸν ἀγαπητὸν μου ἐν κυρίῳ." > / 3 \ \ ae, e ee) οἀσπάσασθε OvpBavov τὸν συνεργὸν ἡμῶν ἐν τὸ Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου. σασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ. τι σασθε τοὺς ἐκ τῶν Ἀριστοβούλου. Ἡρωδίωνα τὸν συγγενῆ μου. 12 ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ. 9 ᾽ ἀσπα- 9. ως ἀσπα- 9 ’ ἀσπάσασθε 3 \ ἀσπάσασθε τοὺς Sy: | ed ασπα- ΄- we σασθε Tpipavav καὶ Τρυφῶσαν tas κοπιώσας 7 ἐν κυρίῳ. e/ \ 3 Ι 5 7 1Ι8ητις πολλα ἐκοπίασεν EV κυρίῳ. 3 7 } \ 3 ἀσπάσασθε Περσίδα τὴν ἀγαπητήν, 3 ’ ἀσπάσασθε, ε ~ \ 9 \ 3 ὔ τῶι \ 7 Pougov TOV ἐκλεκτὸν EV κυρίῳ καὶ τὴν μητέρα > ~ AA ~ I4 αὐτου Kat ἐμου. ' ἀσπάσασθε Ἀσύγκριτον, Φλέ- r ΄ \ \ Ἁ γοντα, Ἑρμῆν, Πατρόβαν, Ἑρμᾶν, καὶ τοὺς σὺν cae ~ > \ 15 αὐτοῖς ἀδελφούς. ἀσπάσασθε Φιλόλογον Kat 8, Or ᾿Αμπλίατον. πρὸ ἐμοῦ] John v. 7. x. 8. Gal. i. 17, πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους. yéyovav| A later form of γεγόνασι. Rey. xxi. 6, καὶ εἶπέν μοι, Τέγοναν. γέγοναν ἐν X.| Have become in (have come into, have been incorporated or included in) Christ. For γίνεσθαι ἐν, see 1 Tim. il 14, ἐν παραβάσει γέ- γονεν. 2 Tim. 1. 17, γενόμενος ἐν Ῥώμῃ. 10. δόκιμον] See note on xiv, 18, δόκιμος τοῖς ἀνθρώποις. Or omit μου. 9. Or ἐν κυρίῳ. 11. Ναρκίσσου]!λἠ Possibly the freedman of Claudius. If so, his household (of slaves) was. kept (or transferred) together after his execution two or three: years before the date of this Epistle. The expression is. vague: τοὺς ἐκ τῶν Ναρκίσσου. 13. Ῥοῦφον] The same pro-. per name occurs in Mark xy., 21. Peay καὶ ἐμοῦ] His mother and mine. His mother, who has also, been a mother to me, XVI. 8-- τὸ. 267 ν “a ae \ \ \ - ε Ἰουλίαν, -Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, Kal 3 = go ‘ \ ? ~ » τῆ, Ολυμπάν, καὶ τοὺς συν αὐτοῖς παντας ἁγίους. Ω Λ 3 ? “ Ἐπ «Ὁ > ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. ἀσπά- 16 ΄ e ΕἸ ‘ / ~ ΄σ ΄- ζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ. - \ ec ω ΄ Παρακαλώ δὲ ὑμάς, ἀδελφοί, σκοπεῖν τοὺς 17 \ / A \ / \ \ τας διχοστασίας καὶ τὰ σκανδαλα παρὰ την \ « ε ~ 5 / ~ \ 9 7 διδαχὴν HV UMELS ἐμαθετε σοιουντας, Καὶι ἐκκλι- νατε ἀπ᾽ αὐτῶν' ε ΤΑῚ ~ ~ / ol yap τοιοῦυτοι Tw κυρίῳ 18 _ ΄σ > / ~ ς 5 ἡμῶν Χριστῷ ov δουλεύουσιν ἀλλὰ τῆ ἑαυτῶν XL \ ὃ x ite λ , \ IX 7 κοιλιᾳ, καὶ Ola τῆς χρηστολογίας καὶ εὐλογίας - ΄- \ - ΓΞ ἃς 7 ἐξαπατώσιν τας καρδίας σῶν ἀκάκων. 17. Or ἐκκλίνετε. 16. ἐν φιλήματι ἁγίῳ] In the form of, &c. See 1 Cor. xvi. gee 12 Cor. xiii, τὰς. 1 Thess. το ον, αἱ Pets v.01. 17. τάς...τὰ]ῇ Those which you know of. For διχοστασίαι, see Gal. v. 20, ἐριθεῖαι, διχο- oTacial, αἱρέσεις. παρά] Beside, and therefore (since only one can be right) at variance with. See i. 26, παρὰ φύσιν. Also Gal. i. 8, 9. ἐκκλίνατεξ 1 Pet. ili, 11 (Psalm xxxiv. 14, LXX.), ἐκκλι- vatw δὲ ἀπὸ κακοῦ. The tense (if correct, but the evidence for ἐκκλίνετε iS very strong) ex- presses once for all, by one de- cisive repudiation. 18. τῇ ἑαυτῶν κοιλίᾳ] Their own appetite. Anallusion to the interested motives, love of gain, ε \ ἡ γὰρ το 18. Or omit καὶ εὐλογίας. ὧς. of the false teachers. Phil. ili. 19, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. I Tim. vi. 5; νομιζόντων πορισμὸν εἶναι τὴν εὐ- arta Tht, Gey, διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν" εἶπέν τις ἐξ αὐτῶν... «γαστέρες ἀρ- γα i. 1 χρηστολογίας καὶ εὐλογίας] The distinction is that between good-speaking and well-speaking ; between plausibility and flattery. ἀκάκων] Guileless. Heb. Vii. 26, ὅσιος, ἄκακος, ἀμίαντος. 19. ἡ γάρ] I am led to write thus by the universal report of your Christian obedience ; which, while it causes me joy, makes me also anxious that it should not be abused by designing men to your wyury. 268 ΠΡῸΣ ΡΩΜΑΙΟΥ͂Σ. ε “ ε \ > , ark a eae De τος Ὕ ὑμῶν ὑπακοὴ εἰς TayTas ἀφίκετο ep υμῖν οὖν , “ Δι “ \ ey 2 VC , χαίρω, θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς TO ἀγαθόν, 3 , \ > \ , e A Ἁ ΄σ > "2 20 ἀκεραίους δὲ εἰς TO κακόν. ὁ δὲ Θεὸς τῆς εἰρήνης , \ -~ εἶ ‘ 4 A e ~ συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμών ὔ ἐν τάχει. ς ’ a , e ΄σ 3 a ~ H yapts Tov κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθ᾽ ὑμῶν. e ~ ? , 21 Ἀσπάζεται ὑμᾶς Τιμόθεος 6 συνεργὸς μου, \ , Wir , \ , e καὶ Λούκιος καὶ lacwy Kat Σωσίπατρος οἱ συγ- 20. Or συντρίψαι. εἰς πάντας ἀφίκετο] See i. 8, ἢ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ. 1 Thess. i. 8, ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἢ πρὸς τὸν Θεὸν ἐξελήλυθεν. σοφούς... ἀκεραίους δέ] Matt. X. 16, γίνεσθε οὖν φρόνιμοι ws ot ὄφεις καὶ ἀκέραιοι ws αἱ περιστε- pat. τ Cor, xiv. 20, μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ Ka- κίᾳ νηπιάζετε, ταῖς δὲ φρεσὶν τέλειοι γίνεσθε. Phil. 11. 15, ἄμεμ- Ainee. 2 πτοι καὶ ἀκέραιοι. 20. τῆς εἰρήνης συντρίψει] The Author of peace is the Giver of victory. συντρίψει]η A term selected probably with special regard to Gen, lil, 15. τὸν Σατανᾶν] This name (meaning enemy) occurs on three occasions in the Old Testament, in each case rendered in the LXx. by διάβολος, τ Chron. xxi. 1. 9001. 6, &e,: 11. 1, de. Zech. 11: 1, &c. Frequently in the New, beginning with Matt. iv. ro. 21. Τιμόθεος] Timotheus was sent on into Macedonia and Greece from Ephesus (Acts xix. 22; compare 1 Cor. iv. 17. Xvi. ° 10); rejoined St Paul in Mace- donia (2 Cor. i. 1); was with him in Greece (as here); and accompanied him on his return to Asia (Acts xx. 4). Λούκιος] The name occurs also in Acts xii. 1, with the addition ὁ Κυρηναῖος. But iden- tity cannot be inferred from a name so common. Ἰάσων] Of Thessalonica, Acts xvil. 5—9. Σωσίπατρος] Called Σώπατρος Πύρρου Βεροιαῖος, in Acts xx. 4, where he is said to have accom- panied St Paul into Asia, im- mediately after this visit to Greece. XVI. 20—25. 269 γενεῖς μου. > , A 9 Nn 9 Ἑ γράψας τὴν ἐπιστολὴν ἐν κυρίῳ. ’ ΄σ 3 A I ἀσπαζομαι ὑμᾶς éyw Teptios ὁ 22 > , ἀσπάζεται 23 ΄ι ee ’ \ e/ ~ I'd ὑμᾶς Taios ὁ ξένος μου Kat ὅλης τῆς ἐκκλησίας. 3 - 7 > , ΄σ , ἀσπάζεται ὑμᾶς Ἔραστος 6 οἰκονόμος τῆς πο- , > / News καὶ KovapTos ὁ ἀδελφός. ~ \ , ε - , \ \ Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ 25 \ Ἁ ὔ a ΄ εὐαγγέλιόν μου καὶ τὸ κήρυγμα Ἰησοῦ Χριστοῦ, 24. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν" ἀμήν. 22. ὁ γράψας] As the ama- nuensis. For St Paul’s usual method of authenticating his Epistles, see 2 Thess, 11]. 17, ὁ ἀσπασμὸς TH ἐμῇ χειρὶ Παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ" οὕτως γράφω. 1 Cor. xvi. 21. Col. iv. 18. For a departure (at least for some considerable portion of his letter) from his practice of employing an ama- nuensis, see Gal. vi. 11, ἴδετε πηλίκοις ὑμῖν γράμμασιν ἔγραψα τῇ ἐμῇ χειρί. τὴν ἐπιστολήν] The present letter. So in Col. iv. 16. 1 Thess. v. 27. 23. Taios] See 1 Cor. i. 14, where he is said to be a Corinth- ian. We read also of Gaius a Macedonian (Acts xix. 29), and of Gaius of Derbe (Acts xx. 4), not to mention the Gaius to whom the 3rd Epistle of St John is addressed. The name (which is the Latin Caius) is, like Lucius in verse 21, too com- mon either to prove an identity or to create a difficulty. Gaius of Derbe accompanied St Paul into Asia (Acts xx. 4) after this sojourn in Greece; but it may seem most natural to under- stand the Corinthian Gaius to be here meant. ξένος... ὅλης τῆς ἐκκλησίας] The Christian congregation at Corinth seems to have met at his house for worship. See references in notes on verse 5, τὴν κατ᾽ οἶκον. Ἔραστος)] Erastus, like Ti- motheus, had been sent on from Ephesus into Macedonia (Acts mix, 22): Ab a “much later period he is said on one occa- sion to have remained in Corinth (2 Tim. iv. 20). ὁ οἰκονόμος τῆς πόλεως] The treasurer of the city. The city is not named, but Corinth may be probably inferred (see last note). 25. στηρίξαι] See note on 1. II, στηριχθῆναι. κήρυγμα] Proclamation. Matt. xii. 41, μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, Luke xi. 32. 1 Cor. 270 ΠΡΟΣ ΡΩΜΑΙΟΥ͂Σ. ‘ 9 , 7, ‘ee Σ 7 κατα ἀποκαλυψιιν μυστηρίου χρόνοις αἰωνίοις , tS \ ΄σ { 26 σεσιγημένου φανερωθέντος δὲ νῦν διά TE γρα- ΄ στον 5 \ co φων mpopytikwy κατ ἐπιταγὴν τοῦ αἰωνίου i, 21, Ou τῆς μωρίας τοῦ KI puyparos σῶσαι τοὺς πιστεύον- τας. i. 4, ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖς σο- φίας λόγοις. XV. 14; εἰ δὲ Χριστὸς οὐκ ἐγήγερτάι, κενὸν ἄρα [καὶ] τὸ κήρυγμα ἡμῶν K.T. λ. 2 Tim. iv. 17, wa du ἐμοῦ τὸ κήρυγμα πλη- ροφορηθῇ. Tit. 1. 3; ἐν κηρύγ- ματι ὃ ἐπιστεύθην ἐ ἐγώ. κατὰ ἀποκάλυψιν] In accord- ance with an unveiling of a se- cret buried in silence through eternal times. ‘This clause may be regarded either as in appo- sition with κατὰ τὸ εὐαγγέλιον κιτιλ. above, or (rather) as ex- planatory of the κήρυγμα. The proclamation of Jesus Christ is in accordance with a Divine unveiling of an eternally hidden secret, μυστηρίου] See note on xi. 25> μυστήριον. χρόνοις aiwvios| Through eternal tumes. Throughout the whole period of past eternity. A dative of duration, like John 11. 20, τεσσεράκοντα καὶ ἐξ ἔ €TE- ow φκοδομήθη ὁ ναὸς οὗτος. Acts vill, 11, διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγείαις ἐξεστακέναι᾽ αὐτούς. Eph. iil. 5, ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν av- θρώπων. Compare the yet stronger expression (2 Tim, 1, 9. Tit. i. 2), πρὸ χρόνων αἰωνίων (before eternal tumes; before eter- nity itself began). 26. φανερωθέντος δὲ νῦν] The same contrast is found in Eph. iii. 5, ὡς νῦν ἀπεκαλύφθη KT. Col. i. 26, τὸ “μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώ- νων καὶ ἀπὸ τῶν γενεῶν, νῦν δὲ ἐφανερώθη κιτιλ. 2 Tim. 1. 9, 10, φανερωθεῖσαν δὲ νῦν κιτιλ. Tit. i. 2, 3, ἐφανέρωσεν δὲ καιροῖς ἰδίοις κιτιλ. 1 Pet. i. 20, φανε- ρωθέντος δὲ ἐπ᾽ ἐσχάτου aa χρό- νων κιτιλ. The aorist expresses one decisive act of disclosure διὰ τῆς ἐπιφανείας (2 Tim. 1. 10) of Jesus Christ. διά τε γραφῶν] And by means of prophetic writings, ἄς. By the aid of the corroborative testi- mony of Old Testament Scrip- tures. See note on i. 2, “ἐν γραφαῖς ἁγίαις. Compare iii, 21, δικαιοσύνη Θεοῦ πεφανέρωται μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. Compare 2 Pet. i, 19, ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον (we have here a confirmation of the prophetic word) : showing the mutual con- firmation of the Gospels and the Old Testament. κατ᾽ ἐπιταγήν] See x. 17, ἡ δὲ ἀκοὴ διὰ ῥήματος puro Compare 1 Tim, i, 1, ἀπόστο- ENV 17 80. 27. 271 x > ἐ \ , 3 ᾽ὔ yy “eh Θεοῦ εἰς ὑπακοὴν πίστεως εἰς TavTa Ta ἔθνη , ~ ~ A ~~ γνωρισθέντος, μόνῳ σοφῷ Θεῷ, διὰ Ἰησοῦ 27 ~ ἐπε 118 \ + κα eee ΚΝ Χριστοῦ, w ἡ δόξα εἰς τοὺς αἰῶνας: ἀμήν. 27. Or omit ᾧ. Nos Χριστοῦ Ἰησοῦ κατ᾽ ἐπιτα- γὴν Θεοῦ σωτῆρος ἡμῶν. Tit. 1. 3, ὃ ἐπιστεύθην ἐγὼ κατ᾽ ἐπιτα- τὴν τοῦ σωτῆρος ἡμῶν Θεοῦ. τοῦ αἰωνίου Θεοῦ] Job xxxiii. 12, LXX. αἰώνιος γάρ ἐστιν ὁ ἐπάνω βροτῶν. Isai. xxvi. 4, ὁ Θεὸς ὁ μέγας, ὁ αἰώνιος. xl. 28, Θεὸς αἰώνιος, Θεὸς ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς κιτιλ. τ Tim. 1, 17, τῷ δὲ βασιλεῖ τῶν αἰώνων REA, εἰς ὑπακοὴν πίστεως] Com- pare i. 5, εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν. xv. 18, εἰς ὑπακοὴν ἐθνῶν. εἰς πάντα τὰ ἔθνη͵] These words depend upon γνωρισθέν- tos. Unto (as far as, so as to reach) all the nations of the world. See note on viii. 18, εἰς ἡμᾶς. 27, μόνῳ] τ Tim, i. 17, Or αἱ. τῶν αἰώνων. ἀφθάρτῳ ἀοράτῳ μόνῳ Θεῷ τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας. Vi. 15, 16, ὃ μακάριος καὶ μόνος δυνα- στής...ὃ μόνος ἔχων ἀθανασίαν κιτιλ. Jude 25, μόνῳ Θεῷ σω- τῆρι ἡμῶν διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν δόξα κιτιλι The absence of the article lays stress on the attribute: One who has the characteristic of soleness, of aloneness, in His glory. ᾧ] The construction is un- accountably broken. Even the long-suspended sentence scarce- ly explains it. Possibly the familiar run of the doxology (ᾧ ἡ δόξα xt.A. Gal. i 5. 2 Ti. IVs τὸ eb: “Sai 30) may be some apology for it, either in the author, the ama- nuensis, or the copyist. εἰς τοὺς αἰῶνας] See note on 1, 25, εἰς τοὺς αἰῶνας. INDEX OF WORDS EXPLAINED OR ILLUSTRATED IN THE NOTES’. "ABBa viii. 15. ἄβυσσος xX. 7. ἀγαθός Ve 7s ἀγαθωσύνη xv. ὙΠ’ ἀγαπᾶν Viil. 37. ἀγάπη WS: ἀγαπητός xii. 19. ἄγειν viii. 14. ἁγιάζειν xv. 16. ἁγιασμός vl. 19. ἅγιος i. ἢ: ἁγιωσύνη Ld ἀγνοεῖν 1. 13. ἀγριέλαιος ΧΙ. 17. ἀδελφός Vili. 29. ΧΙΪ, 10. ἀδιάλειπτος 1X. 2. ἀδιαλείπτως 1. 9. > , . ἀδικία i, 18. > , . ἀδόκιμος 1, 28. ἀδύνατος XV. I. a, . αἴδιος 1. 20. αἷμα 111. 25. > , ss αἰχμαλωτίζειν Vil. 23. ἴον i, 25. Xl. 2. αἰώνιος 11. 7. ΧΥΪ. 25, 26. ἀκαθαρσία Vi. 19. ἄκακος Xvi. 18. ἀκέραιος ΧΥΪ. 10. ἀκοή Xe) Τὸ: ἀκούειν x. 14. ἀκροατής li, 15. ἀκροβυστία Tis 260: ἘΠ +36: ἀλαζών 1. 30, ἀλήθεια. i. 25. ii. 8. iii. 7. ἀληθής iil. 4. ἀλλά Vii. 7. ἀλλάσσειν 1. 25. ἀλλήλων ii, τς. ἀλλότριος XV. 20. ἁμαρτάνειν 11 Ὑ 2: ἁμάρτημα lil. 2 5. ἁμαρτία lil, 9. ὅσ. ἁμαρτωλός Vv. 19. ἀμεταμέλητος Kh. 20, ἀμετανόητος ii, +5. ἀνάγειν x. 7. ἀναζῆν Vil. 9. ἀνάθεμα 1X, “3: ἀνακαίνωσις Xii, 2. ἀνακεφαλαιοῦν xiii. 9. 1 The numerals refer to chapter and verse. Where a word occurs more than once in the Epistle, the reference is made to the first or fullest note upon it. When two or more references are given upon the same word, it will.be understood that there is some distinctive use in each. 274 ἀναλογία xi. Ὁ, ἀναπολόγητος 1,20. ἀνάστασις 1. 4. ἀνελεήμων 1. 31. ἀνεξερεύνητος ΧΙ. 33. ἀνεξιχνίαστος ΧΙ. 33. ἀνθιστάναι ix. το. ἄνθραξ xii. 20. ἀνθρώπινος Vi. 19. ἄνθρωπος vi. 6. ἀνόητος i, 14. ἀνοίγειν εἶν τσ, ἀνόμως ΤΠ ΤΩΣ ἀνοχή 1. Ἢ; ἀνταπόδομα Xi. 9. ἀνταποκρίνεσθαι Ἰχ. δῷ. ἀντιλέγειν Χ. 21. ἀντιμισθία 1. 27. ἀντιστρατεύεσθαι Vil, 22; ἀνυπόκριτος XE. Ὁ; ἄξιος 1. 32. Vili. 18, ἀξίως χνὶ. 2. ἀόρατος i, 20. ἀπαρχή Vill. 23. Xi. 16. ἀπειθεῖν X. 21. ἀπειθής i. 30. ἀπεκδέχεσθαι Vill. 19. ἀπέρχεσθαι xv. 28. : Stet oa ἀπιστεῖν 111. 3. ἀπιστία iil. 5. ἁπλότης ΧΙ]. 8. ἀπό i, 20. ἀποβολή ΧΙ. 15. ἀποδιδόναι 11. 6. ἀποθνήσκειν Vil. 9. ἀποκαλύπτειν 1. 17. ἀποκάλυψις XVI. 25. ἀποκαραδοκία Vill, 19. ἀποκτείνειν Vil. 11. ἀπολαμβάνειν 1. 27. ἀπολλύειν ΧΙΥ. 15. ἀπολογεῖσθαι τῆς ἘΝ. ἀπολύτρωσις iii, 24. Vill. 23. INDEX. ἀποστολή 1. 5. ἀπόστολος ΧΙ. 13. XVI. ἀποστρέφειν xi, 26. ἀποστυγεῖν ΧΙΪ. 9- ἀποτιθέναι Χ111. 12. ἀποτολμᾶν X. 20. ἀποτομία Xi. 22. ἀπωθεῖν ΧΙ. I. ἄρα Xiv. 12. ἄρα οὖν Vii. 3. ἀρέσκειν ‘vil. 3. xv. Ὁ ἀρχή Viil. 38. ἀσέβεια 1. 18. ἀσεβής ν. 6. ἀσέλγεια ΧΙ]. 13. ἀσθένεια Vi. το. ἀσθενεῖν iv. IQ. ἀσθενής γ. ὃ. ᾿Ασία ΧΥΪ. 5. ἄστοργος ᾽ν πὶ ἀσύνετος i, 31. X. 19. ἀσύνθετος i, 31. ἀσχημοσύνη 1: oa ἀτιμάζειν 1. 23. ἀτιμία 1. 26. ἀφαιρεῖν ΧΙ. 2 ἀφθαρσία il. 7. ἄφθαρτος 1. 23. ἀφιέναι lv. 7. ἀφικνεῖσθαι XVI. 19. ἀφορίζειν ie ἀφορμή Vie ἀχρειοῦν ieee ἡ ἘΣ ἄχρι XV. IQ. Βααλ xi. 4. βάθος vill. 39. βαπτίζειν vi. 3. βάρβαρος i. 14. βασιλεία Xiv. 17. βασιλεύειν ν. τῇ. βαστάζειν Xv. I. βδελύσσεσθαι 11. 22. βέβαιος iv. 16. βεβαιοῦν xv. 8. βῆμα xiv. το. βλασφημεῖν 11]. 8, xiv. 16. βρῶμα xiv. 15. βρῶσις xiv. 17. Taios xvi. 23. γέμειν 11. 14. γίνεσθαι 1. 3. γινώσκειν vil. I 5- γνωρίζειν ix, 22. γνώσις iz, 20, γνωστός il. 19. γόνυ xi. 4: γράμμα {2}. γραπτός uit 5." γράφειν Xvi. 22. yeapy 1. 2. iv. 3. γυμνότης Vill. 35. dé xiv. 1. dua 11. 27. διαγγέλλειν IX. 17. διαθήκη ix. 4. vakovia. Xi, 13. Xli. 7. διάκονος xv. ὃ. ΧΥΪ. 1. διακρίνειν iv. 20. διάκρισις Xiv. I. διαλογισμός 1. 21. διαπορεύεσθαι XV. 24. διαστολή 111. 22. διαταγή xiii. 2. διαφέρειν 11. 18. διάφορος xii. 6. διδασκαλία XV. 4. διδάσκειν xii. 7. διδαχή vi. 17. διέρχεσθαι Vv. 12. δικαιοκρισία 11. 5. δίκαιος ν. 7. δικαιοσύνη i. 17. δικαιοῦν 11. 13. INDEX. δικαίωμα i, 32, δικαίωσις iv, 2 5. διχοστασία XVI. I7- διωγμός Vili. 35; ιώκειν 1X. 30. δοκιμάζειν i, 28, δοκιμή ν. 4. δόκιμος xiv. 18. δόξα 1. 23. il. 23. δοξάζειν 1. 21. δουλεία viii. 15. δοῦλος i. 1. δύναμις i, 16. Vili. 38. δυνατεῖν xiv. 4. δυνατός ix. 22. ΧΥ͂. I. δωρεά v. 1ῦ. δωρεάν ili, 24. δώρημα ν. τό. ἐγγίζειν ἈΠ 15. ἐγγύτερον ΧΙ11]. 11. ἐγκαλεῖν Vill. 33. ἐγκαταλείπειν 1X. 20. ἐγκεντρίζειν Xl. 17. ἐγκόπτειν XY. 22. ἔθνος 11. 14. εἰκῇ Xili. 4. εἰκών 1.22. Vil, σ᾽ εἰ μή xiv. 14. εἴπερ lil, 30. εἰρηνεύειν ΧΙ], 18, εἰρήνη i. 7. τ. 1. 273 > ee eee . eis I, 26, Ni, Δ... 31. 3620 ΣΕ 9; eis iii. 30. εἰσέρχεσθαι Xin 2s. εἴ τις Xili. 0: ἐκ; ἐξ 11, δὲ v. 16. xi. 36. xii. 18, ἕκαστος ΧΙ]. 3. ἑκατονταετής 1Υ. 10. ἐκδικεῖν Xil. 19. ἔκδικος Xlii. 4. ἐκεῖ XV. 24. ἐκζητεῖν 111 11. 276 πο ῤ ἐκκλᾶν Xi, 17. ἐπαναμιμνήσκειν RV, 15. ἐκκλείειν 111. 27. ἐπαναπαύεσθαι i, τς ἐκκλησία XVi. 5. ἐπεί ili. 6. ἐκκλίνειν 111. 12. ἐπί i. το. iv. 5, 9, 18. 5 ᾽’ - ἐκκόπτειν ΧΙ]. 22. ἐπιγινώσκειν 1, τό ι ἐκλεκτός Vill. 33. ἐπίγνωσις 1. 28. ἐκλογή ix i. ἐπιζητεῖν xi. 7. ἐκπεταννύναι X. 21. ἐπιθυμία vil. 7. ἐκπίπτειν ix. 6. ἐπικαλεῖν X. 12. ἐκφεύγειν 11. 3. ἐπικαλύπτειν iv. 7. ἐκχέειν 111. 15. V. 5. ἐπιμένειν Vi, I. ἑκών Vill. 20, | ἐπιποθεῖν 1. II. ἐλαία Xi, 17. ἐπιποθία Xv. 23. ἐλεᾶν ix. 16. ἐπίσημος χνὶ. 7. ἐλεῦς πὶ, 31. ἐπιστολή Χν]. 22. ἐλευθερία Vili. 21. ἐπιταγή Xvi. 26. ἐλευθεροῦν vi. 18. ἐπιτελεῖν xv. 28. Ἕλλην 1. 14. ἐπιτυγχάνειν ΧΙ. 7. ἐλλογεῖν ν. 13. ἐπιφέρειν lil. 5. ἐλπίς Vill. 24. ἐπονομάζειν 11. τῇ. ἐμπλήθειν XV. 24. ἐργάζεσθαι iv. 4. ἐν i, 10, 23. ili, 10. VL 11. 1X. I. ἔργον i. 15. ii. 29. ΧΙ Ὁ Semi ay 5: ἐρεῖν ie 10. ἔνδειξις 111. 25. ἐρευνᾶν Vill, 27. ἐνδύειν Xiil. 12. ἐριθεία 11. 8. ἐνδυναμοῦν iv. 20. ἔρις Xill, 13. ἐνεργεῖν Vil. 5. ἑρπετά 1. 23. ἐνιστάναι Vill. 38. ἔρχεσθαι Vii. 9. ἐνοικεῖν Vill. II. ἐσθίειν Xiv. 2. ἐντολή Vii. 9. ἕτερος li, I. Vil. 23. ἐντυγχάνειν vil. 26, ἔτι iL. 7; aoe ἐν ᾧ Vill. 3. εὐάρεστος Xl. 1. ἐνώπιον X1V. 22. εὐδοκεῖν xv. 26. ἐξαπατᾶν Vil. 11. εὐδοκία Χ. I. ἐξεγείρειν ἸΧ. 17. εὐλογεῖν ΧΙ]. 14. ἐξέρχεσθαι x. 18. εὐλογητός 1X. 5. «ἐξομολογεῖσθαι Xiv. II. εὐλογία XV. 29. ἐξουθενεῖν X1V. 3. εὐοδοῦσθαι i. το. ἐξουσία 1χ. 21: Xill. I. εὐπρόσδεκτος XV. τό. ἐπαγγελία Iv. 13. ix. 4. εὑρίσκειν lv. I. ἐπαγγέλλεσθαι ἄν σας εὐσχημόνως καὶ, +3. ἔπαινος 11. 20. εὐφραίνειν XV. 10. > , = ἐπαισχύνεσθαι 1. τό. εὐχαριστεῖν 1. 21. εὔχεσθαι ix. 3. ἐφάπαξ vi. το. ἐφευρετής 1, 30. ἔχειν 1. 28. ἐφ᾿ ὅσον xl, 13. ἐφ w V. 12. a a ἔχθρα vill. 7: ἐχθρός xi. 28. Céew ἘΠῚ If. ἕλος X. 2. - Gyv 1.17. vii. 9. ζητεῖν 11. 7. ζωή ν. το. Vi. 4. ἤδη 1. το. ἡμέρα ΧΙ. 12. ἤτοι Vi. τό. ἥττημα ΧΙ. 12. θάνατος 1. 32. ν΄ τ) Vi. 3. θανατοῦν Vii. 4. θεᾶσθαι xv. 24. θειότης 1. 20. θέλειν ix. τό. θέλημα i, το. Xv. 32. θεμέλιος XV. 20. θεοστυγής 1. 30. θήρα Xi. 9. θησαυρίζειν τις &. θλῖψις 11. 9. θνητός vi. 12. θυμός 11. 8. θυσία xii. τ. ἱεροσυλεῖν ll. 22. ἱερουργεῖν XV. τό. ε Ἱερουσαλήμ Xv. το. ἱκονός XV. 23. ἱλαρότης xil. 8. ἱλαστήριον 111. 25. Ἰλλυρικόν Xv. 19. fog? τ 53. We. Be INDEX. Ιουδαῖος ii. 17. Ἰσραήλ ix. 6. ᾿Ισραηλείτης ix. 4, ἱστάναι ili. 21. τ: a. ἴχνος 1x. 12. καθάπερ iv. 6. καθαρός Xiv. 20. καθ᾽ εἷς xii. 5. καθήκειν 1. 28. καθιστάναι ν. το. καθορᾶν i. 2ο. καινότης Vi. 4. καιρός Xiii. τι. καὶ τοῦτο ΧΙ]. 11. κακία 1. 20. κακοήθεια 1. 29. χὶν. καλεῖν ἵν. 17. Vili.’ 20. καλλιέλαιος ΧΙ. 24. καλός ΧΙ], 17. καλώς ΧΙ. 20. κάμπτειν ΧΙ. 4. καρδία il. 15. καρπός 1. 13. xv. 28. καρποφορεῖν Vil. 4. 277 κατά ii. 5. Vili. 27. xi. 28. , κατάγειν X. 6. καταισχύνειν Ve 5- κατακαυχᾶσθαι xi. 18. κατάκριμα ν. 16: κατακρίνειν li. 1. κατάλαλος 1. 30. καταλαμβάνειν ΤΣ. 30s καταλείπειν Xi. 4. καταλλαγή Vv. 11. καταλλάσσειν V. το. καταλύειν χῖν. 20. κατανοεῖν iv. 10. ; : κατάνυξις xi. 8. καταρᾶσθαι Xll. 14. καταργεῖν lil. 3. καταρτίζειν 1X. 22. καταφρονεῖν 11. 4. 278 κατέναντι ἵν. 17. κατεργάζεσθαι iv, ἘΞ. κατέχειν 1. 18. κατηγορεῖν 1, 15. κατηχεῖν 11. 18. καυχᾶσθαι ν. 3. καύχημα iv. 2. καύχησις 111. 27. Κεγχρεαί Xvi. I. κενοῦν iv. 14. κεραμεύς 1X. 21. κήρυγμα ΧΥΪ. 25. κίνδυνος Vili. 35. κλάδος Xi. 17. κληρονόμος iv, 13. Vill. 17. κλῆσις Xi. 29. κλητός i. 6. “κλίμα Xv. 25. κοιλία Xvi. 18. κοινός Xiv. 14. κοινωνεῖν ΧΙ]. 12. κοινωνία Xv. 26. κολλᾶσθαι Xil. 9. κόσμος i, 20. κράζειν Vlil. 15. κρέας XIV. 21. κρίμα 11. 2. κρίνειν ii. τ. κρυπτός li. 16, 29. κτίσις i, 20. κύκλῳ xv. 10. κυριεύειν δ Ὁ. Ve ὁ. κύριος XIV. 4. κωλύειν 1. 13. κῶμος Xill. 13. λαλεῖν 111, 19. λαμβάνειν vill, 15. Aads 1x. 25. λατρεία 1X. 4. λατρεύειν i. 9. λάχανον Xiv. 2. λέγειν 111. 10. INDEX. λεῖμμα Xi. 5. λειτουργεῖν KV. 97. λειτουργός xiii. 6. λιμός Vill. 35. λογίζεσθαι ii, 3,26. λογικός ΧΙ λόγιον iil. 2. λογισμός 11, 15. λόγος 111. 4. 1x. 28. λυπεῖν Xiv. 15. μακάριος iv. 8. μακαρισμός iv. 6. Μακεδονία χν. 26. μακροθυμία 4, μαρτυρεῖν lit, 20. τ μάρτυς 1,0; ματαιότης Vill. 20. ματαιοῦν 1. 21. μάχαιρα Vili. 35. μέθη xiii. 13. μείζων 1x, 12. μέλλειν ν. 14. μέλος Vi. 13. μέμφεσθαι ix. το. μέν vii, 12. μενοῦνγε 1Σ 5, μερίζειν ai, 3: μέρος Zi, 25. SV. ee μεστός 1. 29. μεταδιδόναι ΧΙ]. 8. μεταλλάσσειν 1. 25. μεταμορφοῦν ΧΕ = μετάνοια 11. 4. μεταξύ 11, 15. μέτρον xii, 5. μέχρι XV. IQ. μή ii. 14. μῆὴ γένοιτο 111. 4. μηκέτι XV. 23. μήπω 1x, 11. μισεῖν 1X. 13. μισθός iv. 4. X1v. 2. Τὰς — INDEX. μνεία 1. 9. μόνος ΧΥ͂Ι. 27. μόρφωσις li. 20, μυστήριον x, 2 5. μωραίνειν i, 22. ναί lil. 29. Νάρκισσος xvi. τι. νεκρός Vi, If, νὴ δ. ΧὩΤ70 10. νεκροῦν EV.) 10: νέκρωσις iv. τὸ. νήπιος ii, 20, νικᾶν 111, 4. νοεῖν 1, 20, νομοθεσία ax... A; Popes κι τὸ 14, 11;°19,.27.. Vil. 2, 23. νουθετεῖν XV. 14. vous Vil, 23, 25. κὶὶ. 2. νυνί 111, 21. , eee νύξ ΧΙ, 12, ξενός XVI. 23. ὁδηγός 11. 19 ὁδός Xi, 33. οἰκεῖν Vil. 17. οἰκέτης Xiv. 4. οἰκοδομή Xiv. το. οἰκονόμος ΧΥΪ. 23. οἶκος XVi. 5. οἰκουμένη me. £8, οἰκτείρειν 15 15. οἰκτιρμός mis 1 οἷον ix. 6. οἱ πολλοί ν. 15. ὀκνηρός ΧΙΪ. 11. ὅλος 1, 8. ὁμοθυμαδόν xv. 6. ὁμοίωμα i. σαὶ ὁμολογεῖν Χ. 9. ὄνομα i. 5. ogus ili. 15. ὅπλα Vi. 13. ὀργή Ἧς τὶ ὁρίζειν oie, ὃς μέν Xiv, 2. ὅστις ἘΠΕ, οὗ iv. 15. οὐκέτι Vi. 9. οὗ πάντως ili. 9. οὐρανός i. 18, οὗτος vil. 10, 24. οὕτως 1 ERs ts 26: οὐχί 111, 27: ὀφειλέτης i. 14. ὀφείλημα iv. 4. ὀψώνια vi. 23. παγίς ΧΙ. 9. πάθημα VIE 6. πάθος i. 26. παιδευτής ii, 20. παλαιός Vi. 6. παλαιότης Vii, 6. πάλιν Vii. 15. παρά ἀν 25. i, 11] παράβασις ii. 23. παραβάτης ll, 2 5. παραδιδόναι 1, 24. iv. 25. παραζηλοῦν Χ. 19. παρακαλεῖν ΧΙ], 8. παράκεισθαι vii. 18, παράκλησις xii. 8. παρακοή V. 19. παράπτωμα Xi, τι. παρεισέρχεσθαι V. 20. παριστάναι, τὶν 16. παροργίζειν X. το. πατήρ iv. τι. πείθειν ii, το. πεινᾶν ΧΊΪ, 20. πέμπειν Vill, 3. πέρας Χο; περὶ ἁμαρτίας Vili, 3. περιπατεῖν V1. 4. vill. 38. παριστάνειν Vi, 279 13. 280 περισσεία ἯΚΕ - περισσεύειν iil. 7. περισσός 11. 1. περιτομή 111, 30. πετεινά 1. 23. πέτρα 1X. 53. πηλός ix. 21. πικρία 111. τά. πιότης Xi, τῇ. πιπράσκειν Vii, 14. πίπτειν Xi, II, Xiv. 4. πιστεύειν iv. 5. XIV, 2. πίστις 1, 5. ili, 22, 25. xiv. 23. πλάνη 1. 27. πλάσμα 1X, 20. πλάσσειν 1X. 20. πλεονάζειν ν. 20. πλεονεξία 1. 29. πληροῦν 1. 29. XV. 19. πληροφορεῖν av. 1 πλήρωμα ΧΙ. 12. πλησίον ΧΙ], 9. πλουτεῖν Χ. 12. πλοῦτος 11. 4. πνεῦμα 1. 4. ii, 29. V.5. ὙΠ. 9. πνευματικός vil. 14. KY. 27. ποιεῖν 1.722; ποίημα i, Zo, ποιητής τι. τῷ: ποῖος lil. 27. πόλις XVi. 23. πολλάκις Ὁ ἐς ἅς πονηρία i. 29. πονηρός Xii. 9. πορεύεσθαι XV. 25. πόσις Χὶν. τῇ. ποτίζειν ΧΙ]. 20. που iv. 19. πούς lil. 15. πρᾶξις Will. ἢ 2. πράσσειν 1. 32. Πρίσκα Xvi. 3. πρό ΧΥΪ. 7. ᾿ πρῶτον τ τ. INDEX. προαιτιᾶσθαι 111. 9. πρόβατον vill. 36. προγίνεσθαι 111. 25. προγινώσκειν ΝΟ ἈΠ προγράφειν XV. 4. προδιδόναι pa a ΞΕ, προεπαγγέλλεσθαι ἘΠΕῚ προειρηκέναι 1X. 29. προετοιμάζειν ἘΣ 25. προέχειν ill. 9. προηγεῖσθαι xi, 10. πρόθεσις viii, 28. πρόθυμος 1, 15. mpoioravat xii. ὃ. προκόπτειν ΧΙΪΪ. 12. προνοεῖν Xil, 17. πρόνοια Xili. 14. προορίζειν Vill, 29. προπάτωρ iv. 1. προπέμπειν XV. 24. πρός Vili. 18. x, 21. προσαγωγή ν. 2. προσδέχεσθαι Xvi. 2. προσευχή 1. το. προσκαρτερεῖν al τῶ πρόσκομμα Ix: θυ; προσκόπτειν 1X. 32. προσλαμβάνεσθαι Xiv. I. πρόσλημψις ΧΙ. 15. : : προστάτις ΧΥΪ. 2. προσφορά χν. τό. προσωπολημψία Π Fe. προτιθέναι i, 13. iil. 25. προφητεία Xii. 6. προφήτης i. 2. ii. 21. προφητικός XV1. 26. vB γβτν ἐν πρῶτος Xx. 19. πρωτότοκος Vill. 29. πταίειν ΧΙ. 11. πῦρ ΧΙ]. 20. πωροῦν ΧΙ. 7. πώρωσις ΧΙ. 25. INDEX. 281 Tas IV. το. πῶς οὐχί Vill. 32. ῥῆμα x: 8. pita, 10, XV. 12. Ῥοῦφος Xvi. 13. ῥύεσθαι Vil. 24. Σαβαώθ ix. 29. σαρκικός, σάρκινος Vil. 14. σαρὲ i. 3. Vi. 19. Σατανᾶς Xvi, 20. σεαυτοῦ il. 19. σεβάζεσθαι 1. 25. onpetov lV, II. XV. 19. σιγᾶν ΧΥΪ. 25. σκάνδαλον ix. 33. σκεῦος ΙΧ. 22. σκληρότης il. 5. σκληρύνειν ix. τῷ, σκοτίζειν 1. 21. σκότος Xill, τ. σοφία Xi. 33. σοφός 1. 14. Σπανία XV. 24. σπέρμα 1X. 29. σπουδή Xi. 8, 11. στεναγμός Vill, 26. στενάζειν Vill, 23. στενοχωρία 11. 9. , : στῆκειν XIV. 4. στηρίζειν i, ττ. στοιχεῖν ἵν. 12. Agee στόμα iii. το. σύ XIV. το. συγγενής Xvi. ἢ. σύμβουλος ΧΙ. 34. σύμμορφος Vill. 29. σύμφυτος Vi. 5. συναγωνίζεσθαι XV. 30. συναιχμάλωτος Xvi. 7. συναναπαύεσθαι XV. 32. ᾿ συναντιλαμβάνεσθαι viii. 26, συναπάγεσθαι xii. τό. συνδοξάζειν viii. 17. συνείδησις 11. 15. συνεργεῖν Vill. 28. συνευδοκεῖν 1. 32. συνζῆν vi. ὃ. συνήδεσθαι vii. 22. συνθάπτειν Vi. 4. συνιέναι 111. 11. συνιστάναι ili, 5. p ; συνκάμπτειν Xi, το. συνκλείειν ΧΙ. 32. συνκληρονόμος Vill. 17. συνκοινωνός ΧΙ. 17. συνμαρτυρεῖν i, 15. συνπαρακαλεῖν 1. 12. συνπάσχειν Vili. 17. συντελεῖν ix, 28, συντέμνειν ix, 28, συντρίβειν Xvi, 20. σύντριμμα 111. 16. συνωδίνειν Vili. 22. συσταυροῦν Vi. 6. συσχηματίζεσθαι Xil. 2. σφαγή Vili. 36. odpayilew xv. 28. σφραγίς iv. τι. σώζειν ν. 9. σῶμα vi 6. wih 24. xi, 4. σωρεύειν Xi, 20. Σωσίπατρος Xvi. 21. σωτηρία Xill, IT. σωφρονεῖν ΧΊΪ. 3. , eee ταλαιπωρία 111. τό. ταλαίπωρος Vil. 24. τάφος ili. 13. τε Vil. ἡ. / . τέκνον 1x, ὃ. τελεῖν ii. 27. xill. 6. τέλος Vi. 21. X. 4. | XU; '7: τέρας XV. 19. τετράποδα 1. 23. 282 τί ἐροῦμεν 111. 5. τιμή ii. 7. Τιμόθεος xvi. 21. τολμᾶν Ὑ 7: τόπος ΧΙ, 19. XV. 23. τοῦτ᾽ ἔστιν i, 12. τράχηλος Xvi. 4. τρέχειν 1x, 16. / τύπος V. 14. τυφλός ii. το. ὑβριστής i. 30. υἱοθεσία Vill, 15. vids vill, 14. ὑμέτερος Xi, 31. ὑπακοή i, 5. vi. τό. ὑπακούειν Vi. 17. ὕπανδρος Vii. 2. ὑπάρχειν iv. 19. ὑπέρ 1x. 27. xv. 8, 9. ὑπερβολή vil, 19: ὑπερεντυγχάνειν Vill. 26. ὑπερέχειν Te ὑπερήφανος 730: ὑπερνικᾶν Vill, 37. ὑπερπερισσεύειν 220: ὑπερφρονεῖν Kil, 3. imo 11]. 9. vii. 14. ὑπόδικος ili, 10. ὑπόλειμμα ix, 2η.: ὑπομένειν ἘΠ᾿ το, ὑπομονή ν. 2: ὑποτάσσειν Vill, 20. ὑποτιθέναι Xvi. 4. ὑστερεῖν 111. 23. ὑψηλός xii, 16. ὑψηλοφρονεῖν ἘΠ 20, ὕψωμα viii. 39. φαγεῖν Xiv. 2. φαίνειν Vil. 13. φανερός 1. 19. φανεροῦν 1. 19. ili, 21. INDEX. φάσκειν 1. 22. φαῦλος 1x, 11. φείδεσθαι viii. 32. φέρειν ix, 22, φθάνειν ix, 31. φθόγγος x. 18. ὠθορά viii. 21. φίλημα xvi. τό. φιλοξενία xii, 13. φιλόστοργος xii. το. φιλοτιμεῖσθαι Xv. 20. φόβος xiii. 3. . φορεῖν ΧΙ]. 4. φόρος xiii. 6. φράττειν ili, το. φρονεῖν Vili. 5. φρόνημα Vili. 6. φρόνιμος Xi, 25. φυλάσσειν ii. 26. φυλή my ἃ; φύραμα ΣΙ 36: φύσις ii, 14. ᾿φῶς Xili, 12. χαίρειν xii, 12. χαρά Χῖν. 17. χαρίζεσθαι Vill. 32. χάρις 1. 5» 7: χάρισμα 1. I. χείρ x oe χρεία xii, 13. χρήζειν xvi. 2. χρηματίζειν Vil, 3. χρηματισμός Xi, 4. Χρηστολογία χα. 138, χρηστότης li. 4. χρόνος XVi. 25. χωρίζειν, viil. 35. χωρίς 11]. 21, 28, ψάλλειν. XV. 9. ψεῦδος 1. 25. ψεῦσμα lil, 7. INDEX. 283 ψεύστης 111. 4. ws ili, 7. vill. 36. ψιθυριστής 1. 30. ὡς av XV. 24. yoyyn ll. ὃ. ἘΠῚ. 15 ὡσεί νἱ. 13. ψωμίζειν ΧΙ]. 20. ὥσπερ V. 12. ὥστε Vii. 4. “ eee > , aad wpa Xlll, ΤΙ. ὠφέλεια 111. 1. ὡραῖος X. 15. ὠφελεῖν 11. 25. πεῖ δ ee ee σ' Ὸ ὔὕὺύ τς ee ε-------- --- CAMBRIDGE: PRINTED BY C. J. CLAY, M.A. AT THE UNIVERSITY PRESS =o June, 1880. A CATALOGUE of [ HEOLOGICAL Books, Published by MACMILLAN AND CO. Bedford Street, Strand, London, W.C. Abbott (Rev. E. A.)—Works by the Rev. E. A. ABBOTT, D.D., Head Master of the City of London School : BIBLE LESSONS. Second Edition. Crown 8vo. 4s. 6d. ‘* Wise, suggestive, and really profound initiation into religious thought.” —Guardian. Zhe Bishop of St. David's, in his speech at the Education Conference at Abergwilly, says he thinks ‘‘ nobody could read them without being the better for them himself, and being also able to see how this difficult auty of imparting a sound religious education may be effected.” THE GOOD VOICES: A Child’s Guide to the Bible. With upwards of 50 Illustrations. Crown $vo. cloth gilt. 55. “*7t would not be easy to combine simplicity with fulness and depth of meaning more successfully than Mr. Abbott has done.” —Spectator. The Times says—‘‘Mr. Abbott writes with clearness, simplicity, and the deepest religious feeling.” CAMBRIDGE SERMONS PREACHED BEFORE THE UNIVERSITY. Second Edition. ὅνο. 6s. OXFORD SERMONS PREACHED BEFORE THE UNIVERSITY. 8vo. 75. 6d. 10,000 : 6 : 80. ῳ 2 THEOLOGICAL BOOKS. ABBOTT (Rev. E. A.)—continued. THROUGH NATURE TO CHRIST; or, The Ascent of Worship through Illusion to the Truth. 8vo. 12s. 6d. ‘* The beauty of its style, its tender feeling, and its perfect sympathy, the originality and suggestiveness of many of us thoughts, would of them- selves go far to recommendit. But far besides these, wt has a certain value in its bold, comprehensive, trenchant method of apology, and in the adroitness with which it turns the flank of the many modern fallacies that caricature in order tocondemn Christianity.”—Church Quarterly Review. Ainger (Rev. Alfred).—_SERMONS PREACHED IN THE TEMPLE CHURCH. By the Rev. ALFRED AINGER, M.A. of Trinity Hall, Cambridge, Reader at the Temple Church. Extra fcap. 8vo. ὅς. “* Tt zs,” the British Quarterly says, ‘‘the fresh unconventional talk of a clear independent thinker, addressed to a congregation of thinkers... . Thoughtful men will be greatly charmed by this little volume.” Alexander.—THE LEADING IDEAS of the GOSPELS. Five Sermons preached before the University of Oxford in 1870— 71. By WILLIAM ALEXANDER, D.D., Brasenose College ; Lord Bishop of Derry and Raphoe; Select Preacher. Cr. 8vo. 45. 6d. ** Rloguence and force of language, clearness of statement, and a hearty appreciation of the grandeur and importance of the topics upon which he writes, characterize his sermons.” —Record. Arnold.—Works by MATTHEW ARNOLD: A BIBLE READING FOR SCHOOLS. THE GREAT PROPHECY OF ISRAEL’S RESTORATION (Isaiah, Chapters 40—66). Arranged and Edited for Young Learners. By MATTHEW ARNOLD, D.C.L., formerly Professor of Poetry in the University of Oxford, and Fellow of Oriel. Third Edition. 18mo. cloth. Is. The Times says—‘‘ Whatever may be the fate of this little book in Government Schools, there can be no doubt that it will be found excellently calculated to further instruction in Brblical literature in any school inta which τέ may be introduced.... We can safely say that whatever school uses — this book, tt will enable its pupils to understand Isaiah, a great advantage compared with other establishments which do not avail themselves of tt.” ISAIAH XL.-—-LXVI., with the Shorter Prophecies allied to. Arranged and Edited with Notes. Crown ὅνο. 55. Bather.—ON SOME MINISTERIAL DUTIES, CarTeE- CHISING, PREACHING, &c. Charges by the late Archdeacon BATHER. Edited, with Preface, by Dr. C. J. VauGHAN. Extra feap. 8vo. 45. 6d. THEOLOGICAL BOOKS. 3 Bernard.—THE PROGRESS OF DOCTRINE IN THE NEW TESTAMENT. By THomAs Ὁ. BERNARD, M.A., Rector of Walcot and Canon of Wells. Third and Cheaper Edi- tion. Crown 8vo. 5s.. (Bampton Lectures for 1864.) **We lay down these lectures with a sense not only of being edified by sound teaching and careful thought, but also of being gratified by con- eiseness and clearness of expression and elegance of style.” —Churchman. Binney.—SERMONS PREACHED IN THE KING’S WEIGH HOUSE CHAPEL, 1829—69. By THoMAs BINNEY, D.D. New and Cheaper Edition. Extra fcap. 8vo. 45. 6d. “*Full of robust intelligence, of reverent but independent thinking on the most profound and holy themes, and of earnest practical purpose.” — London Quarterly Review. A SECOND SERIES OF SERMONS. Edited, with Bio- graphical and Critical Sketch, by the Rev. HENRY ALLON, D.D. With Portrait of Dr. Binney engraved by JEENS. 8vo, 12s. Birks.—Works by T. R. BrrKs, M.A., Professor of Moral Philosophy, Cambridge : THE DIFFICULTIES OF BELIEF in connection with the Creation and the Fall, Redemption and Judgment. Second Edition, enlarged. Crown 8vo. 5s. AN ESSAY ON THE RIGHT ESTIMATION OF MSS. EVIDENCE IN THE TEXT OF THE NEW TESTAMENT. Crown 8vo. 35. 6d. COMMENTARY ON THE BOOK OF ISAIAH, Critical, Historical and Prophetical ; including a Revised English Trans- lation. With Introduction and Appendices on the Nature of Scripture Prophecy, the Life and Times of Isaiah, the Genuineness of the Later Prophecies, the Structure and History of the whole Book, the Assyrian History in Isaiah’s Days, and various Difficult Passages. Second Edition, revised. 8vo. 125. 6d. SUPERNATURAL REVELATION, or First Principles of Moral Theology. 8vo. 8s. Bradby.—SERMONS PREACHED AT HAILEYBURY. By E. H. BrapBy, M.A., Master. 8vo. τος. 6d. ** Hewho claims a public hearing now, speaks to an audience accustomed to Cotton, Temple, Vaughan, Bradley, Butler, Farrar, and others...... Each has given us good work, several, work of rare beauty, force, er originality ; but we doubt whether any one of them has touched deeper chords, or brought more freshness and strength into his sermons, than the last of their number, the present Head Master of Haileybury.”’—Spectator. 4 THEOLOGICAL BOOKS. Butcher.—THE ECCLESIASTICAL CALENDAR; its Theory and Construction. By SAMUEL BUTCHER, D.D., late Bishop of Meath. 4to. 145. Butler (G.)—Works by the Rev. GEORGE BUTLER, M.A,, Principal of Liverpool College : FAMILY PRAYERS. Crown 8vo. 5s. SERMONS PREACHED in CHELTENHAM COLLEGE CHAPEL. Crown ὅνο. 7s. 6d. Butler (Rev. H. M.)—SERMONS PREACHED in the CHAPEL OF HARROW SCHOOL. By H. Monracu BurLer, Head Master. Crown 8vo. 75. 6d. “¢ These sermons are adapted for every household. There is nothing more striking than the excellent good sense with which they are imbued.” —Spectator. A SECOND SERIES. Crown 8vo.. 7s. 6d. “ Excellent specimens of what sermons should be—plain, direct, prac- tical, pervaded by the true spirit of the Gospel, and holding up lofty aims before the minds of the young.” —Athenzum. Butler (Rev. W. Archer).—Works by the Rey. WILLIAM ARCHER BUTLER, M.A., late Professor of Moral Philosophy in the University of Dublin : SERMONS, DOCTRINAL AND PRACTICAL. Edited, with a Memoir of the Author’s Life, by THomas WoopwarD, Dean of Down. With Portrait. Ninth Edition. 8vo. 8s. The Introductory Memoir narrates in considerable detail and with much interest, the events of Butler’s brief life; and contains a few specimens of his poetry, and a few extracts from his addresses and essays, including a long and eloquent passage on the Province and Duty of the Preacher. A’SECOND SERIES OF SERMONS. Edited by J. A. JEREMIE, D.D., Dean of Lincoln. Seventh Edition. 8vo. 7s. The North British Review says, ‘* Few sermons in our language exhibit the same rare combination of excellencies; imagery almost as rich as Taylor's; oratory as vigorous often as South's; judgment as sound as Barrow’s; a style as attractive but more copious, original, and forcible than Atterbury’s ; piety as elevated as Howe's, and a fervour as intense at times as Baxter's. Mr. Butler’s are the sermons of a true poet.” THEOLOGICAL BOOKS. 5 BUTLER (Rev. W. Archer) —continued. LETTERS ON ROMANISM, in Esply to Dr. Newman’s Essay on Development. Edited by the Dean of Down. Second Edition, revised by Archdeacon HARDWICK. $8vo. Ios. 6d. These Letters contain an exhaustive criticism of Dr. Newman’s famous ‘* Essay on the Development of Christian Doctrine.” ‘‘A work which ought to be in the Library of every student of Divinity.” —BP. ST. DAVID’s. Campbell.—Works by JOHN M‘LEOD CAMPBELL: THE NATURE OF THE ‘ATONEMENT AND ITS RELATION TO REMISSION OF SINS AND ETERNAL LIFE. Fourth and Cheaper Edition, crown 8vo. 6s. “Among the first theological treatises of this generation.” —Guardian. “* One of the most remarkable theological books ever written.’’—Times. CHRIST THE BREAD OF LIFE. An Attempt to give a profitable direction to the present occupation of Thought with Romanism. Second Edition, greatly enlarged. Crown 8vo. 45. 6d. “© Deserves the most attentive study by all who interest themselves in the predominant religious controversy of the day.’’—Spectator. REMINISCENCES AND REFLECTIONS, referring to his Early Ministry in the Parish of Row, 1825—31. Edited with an Introductory Narrative by his Son, DONALD CAMPBELL, M.A., Chaplain of King’s College, London. Crown 8vo. 75. 6d. These ‘ Reminiscences and Reflections,’ written during the last year of his life, were mainly intended to place on record thoughts which might prove helpful to others. ‘*‘We recommend this book cordially to all who are interested in the great cause of religious reformation.” —Times. ** There ts a thoroughness and depth, as well as a practical earnestness, in his grasp of each truth on which he dilates, which make his reflections very valuable,” —Literary Churchman. THOUGHTS ON REVELATION, with Special Reference to the Present Time. Second Edition. Crown 8vo. 5s. RESPONSIBILITY FOR THE GIFT OF ETERNAL LIFE. Compiled by permission of the late J. M’LEOD CAMPBELL, D.D., from Sermons preached chiefly at Row in 1829—31. Crown 8vo. 55. ‘* There is a healthy tone as well as a deep pathos not often seen in sermons. His words are weighty and the ideas they express tend to per- fection of life.” —Westminster Review. 6 THEOLOGICAL BOOKS. Campbell (Lewis).—SOME ASPECTS or THE CHRIS- TIAN IDEAL. Sermons by the Rev. L. CAMPBELL, M.A., LL.D., Professor of Greek in the University of Glasgow. Crown 8vo. 6s. Canterbury.—Works by ARCHIBALD CAMPBELL, Archbishop of Canterbury : THE PRESENT POSITION OF THE CHURCH OF ENGLAND. Seven Addresses delivered to the Clergy and €hurch- wardens of his Diocese, as his Charge, at his Primary Visitation, 1872. Third Edition. 8vo. cloth. 25. 6d. SOME THOUGHTS ON THE DUTIES OF THE ES- TABLISHED CHURCH OF ENGLAND As A NATIONAL CuHuRCH. Seven Addresses delivered at his Second Visitation. 8vo. 45. 6d. Cheyne.—Works by T. K. CHEYNE, M.A., Fellow of Balliol College, Oxford : THE BOOK OF ISAIAH CHRONOLOGICALLY AR- RANGED. An Amended Version, with Historical and Critical Introductions and Explanatory Notes. Crown 8vo. 75. 6d. The Westminster Review sfeaks of it as ‘‘a piece of scholarly work, very carefully and considerately done.” The Academy calls 2t ‘a success- ful attempt to extend a right understanding of this important Old Testa- ment writing.” NOTES AND CRITICISMS on the HEBREW TEXT OF ISAIAH. Crown 8vo. 2s. 6d. Choice Notes on the Four Gospels, drawn from Old and New Sources. Crown 8vo. 45. 6d. each Vol. (St. Matthew and St. Mark in one Vol. price Qs.) Church.—wWorks by the Very Rev. ΚΕ. W. CHuRCH, M.A., D.C.L., Dean of St. Paul’s : ON SOME INFLUENCES OF CHRISTIANITY UPON NATIONAL CHARACTER. Three Lectures delivered in St. Paul’s Cathedral, Feb. 1873. Crown 8vo. 45. 6d. ἐς Few books that we have met with have given us keener pleasure than PA ig a It would be a real pleasure to quote extensively, so wise and so true, so tender and so discriminating are Dean Church's judgments, but the limits of our space are inexorable. We hope the book will be bought.” —Literary Churchman. THEOLOGICAL BOOKS. 7 CHURCH (Very Rev. ΕΒ. W.)—continued. THE SACRED POETRY OF EARLY RELIGIONS. Two Lectures in St. Paul’s Cathedral. 18mo. 1s. I. The Vedas. II. The Psalms. ST. ANSELM. Second Edition. Crown 8vo. 6s. ** Tt is a sketch by the hand of a master, with every line marked by taste, learning, and real apprehension of the subject.” —Pall Mall Gazette.. HUMAN LIFE AND ITS CONDITIONS. Sermons preached before the University of Oxford, 1876—78, with Three Ordination Sermons. Crown 8vo. 6s. THE GIFTS OF CIVILIZATION, and other Sermons and Lectures delivered at Oxford and in St. Paul’s Cathedral. New Edition. Crown 8vo. 7s. 6d. Clergyman’s Self-Examination concerning the - APOSTLES’ CREED. Extra fcap. 8vo. wb. 6d. Colenso.—THE COMMUNION SERVICE FROM THE BOOK OF COMMON PRAYER; with Select Readings from the Writings of the Rev. F. D. Maurice, M.A. Edited by the Right Rev. J. W. CoLENso, D.D., Lord Bishop of Natal. New Edition. 16mo. 2s. 6d. Collects of the Church of England. With a beauti- fully Coloured Floral Design to each Collect, and Illuminated Cover. Crown 8vo. 12s. Also keptin various styles of morocco. The distinctive characteristic of this edition ts the coloured floral design which accompanies each Collect, and which is generally emblematical of the character of the day or saint to which it ts assigned; the flowers which have been selected are such as are likely to be in bloom on the day to whicg the Collect belongs. The Guardian thinks it ‘a successful attempt to associate in a natural and unforced manner the flowers of our fields and gardens with the course of the Christian year.” Congreve.—HIGH HOPES, AND PLEADINGS FOR A REA- SONABLE FAITH, NoBLER THOUGHTS, LARGER CHARITY, Sermons preached in the Parish Church of Tooting Graveney, Surrey. By J. CONGREVE, M.A., Rector, Cheaper Issue. Crown 8vo. 55. Cotton.—Works by the late GEORGE EDWARD LYNCH Cotton, D.D., Bishop of Calcutta : 8 THEOLOGICAL BOOKS. COTTON (Bishop)—continued. SERMONS PREACHED TO ENGLISH CONGREGA- TIONS IN INDIA. Crown 8vo. 7s. 6d. EXPOSITORY SERMONS ON THE EPISTLES FOR THE SUNDAYS OF THE CHRISTIAN YEAR. Two Vols. Crown 8vo. 155. Curteis.—DISSENT in its RELATION to the CHURCH OF ENGLAND. Eight Lectures preached before the University of Oxford, in the year 1871, on the foundation of the late Rey. John Bampton, M.A., Canon of Salisbury. By GEORGE HERBERT CurTEIS, M.A., late Fellow and Sub-Rector of Exeter College ; Principal of the Lichfield Theological College, and Prebendary of Lichfield Cathedral ; Rector of Turweston, Bucks. New Edition. Crown 8yo. 7s. 6d. ‘*Mr. Curteis has done good service by maintaining in an eloquent, temperate, and practical manner, that discussion among Christians is really an evil, and that an intelligent basis can be found for at least a proximate union.” —Saturday Review. ‘‘A well timed, learned, and thoughtful book.” Davies.—Works by the Rev. J. LLEWELYN DaviEs, M.A., Rector of Christ Church, St. Marylebone, etc. : THE GOSPEL AND MODERN LIFE; with a Preface on a Recent Phase of Deism. Second Edition. To which is added Morality according to the Sacrament of the Lord’s Supper, or Three Discourses on the Names, Eucharist, Sacrifice, and Com- munion. Extra fcap. ὅνο. 6s. WARNINGS AGAINST SUPERSTITION, IN FOUR SERMONS FOR THE DAY. Extra feap. 8vo. 2s. 6d. “γε have seldom read a wiser little book. The Sermons are short, terse, and full of true spiritual wisdom, expressed with a lucidity and a moderation that must give them weight even with those who agree leasi with their author....... Of the volume as a whole it ts hardly possible to speak with too cordial an appreciation.” —Spectator. THE CHRISTIAN CALLING. Sermons. Extra fcap. 8vo. 6s. Donaldson.—THE APOSTOLICAL FATHERS: a Critical Account of their Genuine Writings and of their Doctrines, By James DonaLpson, LL.D. Crown 8yo. 75. 6d. THEOLOGICAL BOOKS. 9 DONALDSON (J., LL.D.)—continued. This book was published in 1864 as the first volume of a ‘ Critical fiistory of Christian Literature and Doctrine from the death of the Apostles to the Nicene Council.’ The intention was to carry down the history continuously to the time of Eusebius, and this intention has not been abandoned. But as the writers can be sometimes grouped more easily according to subject or locality than according to time, it ts deemed ad- visable to publish the history of each group separately. The Introduction to the present volume serves as an introduction to the whole period. Drake.—THE TEACHING or THE CHURCH DURING THE FIRST THREE CENTURIES ON THE DOCTRINES OF THE CHRISTIAN PRIESTHOOD AND SACRIFICE. By the Rev. C. B. DRAKE, M.A., Warden of the Church of Eng- land Hall, Manchester. Crown 8vo. 45. 6d. Eadie.—Works by JOHN EADIE, D.D., LL.D., Professor of Biblical Literature and Exegesis, United Presbyterian Church : THE ENGLISH BIBLE. An External and Critical History of the various English Translations of Scripture, with Remarks on the Need of Revising the English New Testament. Two vols. 8vo. 28s. **4Accurate, scholarly, full of completest sympathy with the translators and their work, and marvellously interesting.” —Literary Churchman. ‘< The work is a very valuable one. 72 ἐς the result of vast labour, sound scholarship, and large erudition.” —British Quarterly Review. Stat ΡΊΞΕ ΓΟ ΓΗ TA ESSALOMIANS. A Commentary on the Greek Text. Edited by the Rev. W. Younc, M.A., with a Preface by the Rev. Professor CAIRNS, Ὁ νοῦ 25! Ecce Homo. A Survey OF THE LIFE AND WORK OF Jesus CurisT. Fourteenth Edition. Crown ὅνο. 6s. **A very original and remarkable book, full of striking thought and delicate perception; a book which has realised with wonderful vigour and freshness the historical magnitude of Christ's work, and which here and there gives us readings of the finest kind of the probable motive of His indi- vidual words and actions.” —Spectator. ‘‘ The best and most established believer will find it adding some fresh buttresses to his faith.” — Literary Churchman. ‘‘lf we have not misunderstood him, we have before us a writer who has a right to claim deference from those who think ere and know most.”’—Guardian. 10 THEOLOGICAL BOOKS. Faber.—SERMONS AT A NEW SCHOOL. By the Rev. ARTHUR FABER, M.A., Head Master of Malvern College. Cr, 8vo. 6s. . ‘* These are high-toned, earnest Sermons, orthodox and scholarlike, and laden with encouragement and warning, wisely adapted to the needs of school-life.” —Literary Churchman. Farrar.—Works by the Rev. F. W. FARRAR, D.D., F.R.S., Canon of Westminster, late Head Master of Marlborough College: THE FALL OF MAN, AND OTHER SERMONS. Fourth Edition. Crown $vo. 6s. The Nonconformist says of these Sermons, ‘‘Mr. Farrar’s Sermons are almost perfect specimens of one type of Sermons, which we may con- cisely call beautiful. The style of expression ἐς beautiful—there ἐς beauty in the thoughts, the illustrations, the allusions—they are expressive of genuinely beautiful perceptions and feelings.” The British Quarterly says, ἐς Ability, eloquence, scholarship, and practical usefulness, are tn these Sermons combined in a very unusual degree.” THE WITNESS OF HISTORY TO CHRIST. Being the Hulsean Lectures for 1870. Fifth Edition. Crown 8vo. 5s. The following are the subjects of the Five Lectures :—I, ““ The Ante- cedent Credibility of the Miraculous.” II. ‘* The Adequacy of the Gospel Records.” IIT. ‘* The Victories of Christianity.” IV. ‘Christianity and the Individual.” V. ‘Christianity and the Race.” The subjects of the four Appendices are:—A. “The Diversity of Christian Evidences.” B. “Confucius.” C. *‘Buddha.” D. ‘‘ Comte.” SEEKERS AFTER GOD. The Lives of Seneca, Epictetus, and Marcus Aurelius. New Edition. Crown $vo. 6s, ες 4 very interesting and valuable book.” —Saturday Review. THE SILENCE AND VOICES OF GOD: University and other Sermons. Fifth Edition. Crown 8vo. 6s. ‘We can most cordially recommend Dr. Farrar’s singularly beautiful volume of Sermons...... For beauty of diction, felicity of style, aptness of illustration and earnest loving exhortation, the volume ts without its parallel.” —John Bull. ‘‘ They are marked by great ability, by an honesty which does not hesitate to acknowledge difficulties and by an earnestness which commands respect.””—Pall Mall Gazette. “IN THE DAYS OF THY YOUTH.” Sermons on Prac- tical Subjects, preached at Marlborough College from 1871—76. Fifth Edition. Crown 8vo. 9s. THEOLOGICAL BOOKS. II FARRAR (Rev. F. W.)—continued. “42 Dr. Farrar’s peculiar charm of style is apparent here, all that care and subtleness of analysis, and an even-added distinctness and clear- ness of moral teaching, which ts what every kind of sermon wants, and especially a sermon to boys.” —Literary Churchman. ETERNAL HOPE. Five Sermons preached in Westminster Abbey, in 1876. With Preface, Notes, etc. Contents: What Heaven is.—Is Life Worth Living ?—‘ Hell,’ What it is not.— Are there few that be saved ?>—Earthly and Future Consequences of Sin. Seventeenth Thousand. Crown 8vo. 6s. SAINTLY WORKERS. Lenten Lectures delivered in St. Andrew’s, Holborn, March and April, 1878. Crown 8vo. 6s. EPHPHATHA;; or the Amelioration of the World. Sermons preached at Westminster Abbey. With Two Sermons at St. Margaret’s, Westminster, on the Opening of Parliament. Crown 8vo. 6s. Fellowship: Lrerrers ADDRESSED TO MY _ SISTER Mourners. Fcap. 8vo. cloth gilt. 35. 6d. Ferrar.—A COLLECTION OF FOUR IMPORTANT MSS. OF THE GOSPELS, viz., 13, 69, 124, 346, with a view to prove their common origin, and to restore the Text of their Archetype. By the late W. H. FEerRAR, M.A., Professor of Latin in the University of Dublin. Edited by T. K. ΑΒΒΟΤΎ, M.A., Professor of Biblical Greek, Dublin. 4to., half morocco. Ios. 6d. Forbes.—Works by GRANVILLE H. FORBES, Rector of Broughton : THE VOICE OF GODIN THE PSALMS. Cr. 8vo. 6s. 6d. VILLAGE SERMONS. By a Northamptonshire Rector. Crown 8vo. 6s. “ Such a volume as the present... is as great an accession to the cause of a deep theology as the most refined exposition of tts fundamental prin- ciples... We heartily accept his actual teaching as a true picture of what revelation teaches us, and thank him for it as one of the most profound that was ever made perfectly simple and popular... . Lt is part of the beauty of these sermons that while they apply the old truth to the new modes of feeling they seem to preserve the whiteness of its simplicity... . There will be plenty of critics to accuse this volume of inadequacy of doctrine because it says no more than Scripture about vicarious suffering 12 THEOLOGICAL BOOKS. and external retribution. For ourselves we welcome it most cordially as expressing adequately what we believe to be the true burden of the Gospel in a manner which may take hold either of the least or the most cultivated zntellect,”’—Spectator. Gaskoin.—CHILDREN’S TREASURY OF BIBLE STORIES. By Mrs. HERMAN GASKOIN. Edited with Preface by the Rev. G. F. Maciear, D.D. ParF I.—Old Testament. 18mo. Is. ParT II.—New Testament. 18mo. Is. ParT IlI.—The Apostles. 18mo. 15. Hardwick.—Works by the Ven. ARCHDEACON HARDWICK : CHRIST AND OTHER MASTERS. A Historical Inquiry into some of the Chief Parallelisms and Contrasts between Christ- ianity and the Religious Systems of the Ancient World. New Edition, revised, and a Prefatory Memoir by the Rev. FRANCIS Procter, M.A. New Edition. Cr. 8vo. 105. 6d. A HISTORY OF THE CHRISTIAN CHURCH. Middle Age. From Gregory the Great to the Excommunication of Luther, Edited by ΑΜ Stusss, M.A., Regius Professor of Modern History in the University of Oxford. With Four Maps constructed for this work by A. KEITH JOHNSTON. New Edition. Crown 8vo. 10s. 6d. “(4s a Manual for the student of ecclesiastical history in the Middle Ages, we know no English work which can be compared to Mr. Hardwick's book.” —Guardian. A HISTORY of the CHRISTIAN CHURCH DURING THE REFORMATION. New Edition, revised by Professor STUBBS. Crown 8vo. “τὸς. 6d. This volume is intended as a sequel and companion to the ‘‘ History of the Christian Church during the Middle Age.” Hare.—Works by the late ARCHDEACON HARE: THE VICTORY OF FAITH. By JULIUS CHARLES Hare, M.A., Archdeacon of Lewes. Edited by Prof. PLUMPTRE. With Introductory Notices by the late Prof. MAURICE and Dean STANLEY. Third Edition. Crown 8vo. 6s. 6d. THE MISSION OF THE COMFORTER. With Notes. New Edition, edited by Prof. E. H. PLUMPTRE. Crn.8vo. 7s. 6d. Harris.—-SERMONS, By the late GEORGE COLLYER Harris, Prebendary of Exeter, and Vicar of St. Luke’s, Torquay. With Memoir by CHARLOTTE M. YONGE, and Portrait, Extra fcap. 8vo, 65. THEOLOGICAL BOOKS. 13 Hervey.—THE GENEALOGIES OF OUR LORD AND SAVIOUR JESUS CHRIST, as contained in the Gospels of St. Matthew and St. Luke, reconciled with each other, and shown to be in harmony with the true Chronology of the Times. By Lord ARTHUR HERVEY, Bishop of Bath and Wells. 8vo. τον. 6d. Hort.—TWO DISSERTATIONS. I. On ΜΟΝΟΓΈΝΗΣ ΘΕΟΣ in Scripture and Tradition. II. On the ‘‘Constantinopolitan” Creed and other Eastern Creeds of the Fourth Century. By F. J. A. Hort, D.D., Fellow and Divinity Lecturer of Emmanuel Col- lege, Cambridge. ὅνο. 7s. 6d. Howson (Dean)—Works by : BEFORE THE TABLE. An Inquiry, Historical and Theo- logical, into the True Meaning of the Consecration Rubric in the Communion Service of the Church of England. By the Very Rev. J. S. Howson, D.D., Dean of Chester. With an Appendix and Supplement containing Papers by the Right Rev. the Bishop of St. Andrew’s and the Rev. R. ΝΥ. KENNION, M.A. 8vo. 7s. 6d. THE POSITION OF THE PRIEST DURING CON- SECRATION IN THE ENGLISH COMMUNION SERVICE, A Supplement and a Reply. Crown 8vo. 2s. 6d. Hughes.—THE MANLINESS or CHRIST. By THOMAS Hucues, Author of ‘‘Tom Brown’s School Days.” Cr. 8vo. 45. 6d. ‘* Mr. Hughes makes no profession of scholarship or critical ability, but his pages bear the impress of much careful reading and thoughtful study ; and accordingly although he limits himself, in set terms, to the consider- ation of the character of Christ in what he calls its ‘manly’ aspect he has given to the world a volume, which so truly, and in some places so picturesquely and strikingly, represents the life of our Lord, that we can only express the hope that it may find tts way into the hands of thousands of English working men.”’—Spectator. Hutton.—ESSAYS: THEOLOGICAL anp LITERARY. By RicHarD Hutton, M.A. New and cheaper issue. 2 vols. 8vo. 18s. Hymni Ecclesiz.—Fcap. 8vo. 7s. 6d. This collection was edited by Dr. Newman while he lived at Oxford. Hyacinthe.—-CATHOLIC REFORM. By FATHER HyYACINTHE. Letters, Fragments, Discourses. Translated by Madame HYACINTHE-Loyson. With a Preface by the Very Rev. A. P. STANLEY, D.D., Dean of Westminster. Cr. 8vo. 7s. 6d. Ι4 THEOLOGICAL BOOKS. **4 valuable contribution to the religious literature of the day, and is especially opportune at a time when a controversy of no ordinary import- ance upon the very subject it deals with is engaged in all over Europe.” — Daily Telegraph. Imitation of Christ.—Four Books. Translated from the Latin, with Preface by the Rev. W. BENHAM, B.D., Vicar of Margate. Printed with Borders in the Ancient Style after Holbein, ὁ Diirer, and other Old Masters. Containing Dances of Death, Acts of Mercy, Emblems, and a variety of curious ornamentation. Cr. 8vo. gilt edges. 7s. 6d. Also in Latin, uniform with the above. New Edition. 7s.6d. Jacob.—BUILDING IN SCIENCE, AND OTHER SER- MONS. By J. A. JAcoB, M.A., Minister df St. Thomas’s, Pad- dington. Extra feap. $8vo. 6s. Jellett.—THE EFFICACY OF PRAYER: being the Don- nellan Lectures for 1877. By J. H. JEeLLeTt, B.D., Senior Fellow of Trinity College, Dublin, formerly President of the Royal Irish Academy. Second Edition. $8vo. 55. Jennings and Lowe.—THE PSALMS, with Introduc- tions and Critical Notes. By A.C. JENNINGS, B.A., Jesus Col- lege, Cambridge, Tyrwhitt Scholar, Crosse Scholar, Hebrew University Scholar, and Fry Scholar of St. John’s College; helped in parts by W. H. Lowe, M.A., Hebrew Lecturer and late Scholar of Christ’s College, Cambridge, and Tyrwhitt Scholar. Complete in two vols. crown 8vo. 105. 6d. each. Vol. 1, Psalms i.—1xxii., with Prolegomena ; Vol. 2, Psalms lxxili.—cl. Killen.—THE ECCLESIASTICAL HISTORY OF IRE- LAND from the Earliest Period to the Present Time. By W. D. KILLEN, D.D., President of Assembly’s College, Belfast, and Professor of Ecclesiastical History. Two vols. 8vo. 25s. “« Those who have the leisure will do well to read these two volumes. They are full of interest, and are the result of great research.” —Spec- tator. Kingsley.—Works by the late Rev. CHARLES KINGSLEY, M.A., Rector of Eversley, and Canon of Westminster : THE WATER OF LIFE, AND OTHER SERMONS. New Edition. Crown 8vo. 6s, THEOLOGICAL BOOKS. 15 KINGSLEY (Rev. Charles)—continued. THE GOSPEL OF THE PENTATEUCH;; anp Davin, New Edition. Crown. 8vo. 6s. GOOD NEWS OF GOD. Ninth Edition. Crown 8vo. ὅς. SERMONS FOR THE TIMES. New Edition. Crown vo. 6s. VILLAGE AND TOWN AND COUNTRY SERMONS, New Edition. Crown 8vo. 6s. SERMONS on NATIONAL SUBJECTS. Second Edition. Fcap. 8vo. 35. 6d. THE KING OF THE EARTH, and other Sermons, a Second Series of Sermons;on National Subjects. Second Edition. Fcap. 8vo. 35. 6d. DISCIPLINE, AND OTHER SERMONS. Second Edition. Feap. 8vo. 35. 6d. WESTMINSTER SERMONS. With Preface. New Edition. Crown 8vo. 6s. Kynaston. SERMONS PREACHED IN THE COL- LEGE CHAPEL, CHELTENHAM, during the First Year of his Office. By the Rev. HERBERT KynasTon, M.A., Princi- pal of Cheltenham College. Crown 8vo. 6s. Lightfoot. Durham. 5. PAUL’S EPISTLE TO THE GALATIANS. A Re- vised Text, with Introduction, Notes, and Dissertations. Fifth Edition, revised. $8vo. cloth. 125. While the Author’s object has been to make this commentary generally complete, he has paid special attention to everything relating to St. Pauls personal history and his intercourse with the Apostles and Church of the Circumcision, as i is this feature in the Epistle to the Galatians which has given it an overwhelming interest in recent theological controversy. The Spectator says, “" There 1s no commentator at once of sounder judg: ment and more liberal than Dr. Lightfoot.” She haus BIST LE TOPE “PHILIPEIANS. A Revised Text, with Introduction, Notes, and Dissertations. Fourth Edition, revised. 8vo. 125. ‘*Vo commentary in the English language can be compared with it in regard to fulness of information, exact scholarship, and laboured attempts to settle everything about the epistle on a solid foundation.” —Athenxum. Works by J. B. LIGHTFOOT, D.D., Bishop of 16 THEOLOGICAL BOOKS. LIGHTFOOT (Dr.)—continued. ST. PAUL’S EPISTLES TO THE COLOSSIANS AND TO PHILEMON. A Revised Text with Introduction, Notes, etc. Third Edition, revised. 8vo. 12s. “* Tt bears marks of continued and extended reading and research, and of ampler materials at command. Indeed, it leaves nothing to be desired by those who seck to study thoroughly the epistles contained in tt, and to do so with all known advantages presented in sufficient detail and in conve- nient form.” —Guardian. S. CLEMENT OF ROME. An Appendix containing the newly discovered portions of the two Epistles to the Corinthians with Introductions and Notes, and a Translation of the whole. 8vo. 8s. 6d. ON A FRESH REVISION OF THE ENGLISH NEW TESTAMENT. Second Edition. Crown 8vo. 6s. The Author shews in detail the necessity for a fresh revision of the authorized version on the following grounds:—\. False Readings. 2. Artificial distinctions created. 3. Real distinctions obliterated. 4. Faults of Grammar. 5. Faults of Lexicography. 6. Treatment of Proper Names, official titles, etc. 7. Archaisms, defects in the English, errors of the press, etc. ‘* The book is marked by careful scholarship, familiarity with the subject, sobriety, and circumspection.” —Athenxum. Lorne.—THE PSALMS LITERALLY RENDERED IN VERSE. By the MarQguis OF LoRNE. With three Illustrations. New Edition. Crown 8vo. 7s. 6d, Maclaren.—SERMONS PREACHED at MANCHESTER. By ALEXANDER MACLAREN. Sixth Edition. Fceap. 8vo. 45. 6d. These Sermons represent no special school, but deal with the broad prin- ciples of Christian truth, especially in their bearing on practical, every-day life. A few of the titles are:— The Stone of Stumbling,” “* Love and Forgiveness,” ‘*The Living Dead,” ‘‘ Memory in Another World,” Faith in Christ,” ‘* Love and Fear” “* The Choice of Wisdom,” ** The Food of the World.” Y, A SECOND SERIES OF SERMONS. _ Fourth Edition. Fcap. 8vo. 45. 6d. The Spectator characterises them as “‘vigorous tn style, full of thought, rich tn illustration, and in an unusual degree interesting.” A THIRD SERIES QF SERMONS. Third Edition. Feap. 8vo. 45. 6d, ; THEOLOGICAL BOOKS. 17 MACLAREN (A.)—continued. ** Sermons more sober and yet more forcible, and with a certain wise and practical spirituality about them it would not be easy to find.’’—Spectator. WEEK-DAY EVENING ADDRESSES. Delivered in Manchester. Extra Fcap. 8vo. 2s. 6d. Maclear.—Works by the Rev. G. F. MACLEAR, D.D., Head Master of King’s College School : A CLASS-BOOK OF OLD TESTAMENT HISTORY. With Four Maps. New Edition. 18mo. 45. 6d. “716 present volume,” says the Preface, ‘‘forms a Class-Book of Old Testament History from the Earliest Times to those of Ezra and Nehe- miah, In its preparation the most recent authorities have been consulted, and wherever it has appeared useful, Notes have been subjoined illustra- . tive of the Text, and, for the sake of more advanced students, references added to larger works. The Index has been so arranged as to form a concise Dictionary of the Persons and Places mentioned in the course of the Narrative.” The Maps, prepared by Stanford, materially add to the value and usefulness of the book, The British Quarterly Review cal/s it “4. careful and elaborate, though brief compendium of all that modern research has done for the ilustration of the Old Testament. We know of . 70 work which contains so much important information in so small a compass.” A CLASS-BOOK OF NEW TESTAMENT HISTORY. Including the Connexion of the Old and New Testament, New Edition. 18mo. 5s. 6d. The present volume forms a sequel to the Author's Class-Book of Old Testament History, and continues the narrative to the close of S. Paul’s second imprisonment at Rome. The work is divided into three Books— I. The Connection between the Old and New Testament.. IT. The Gospel History. 11... The Apostolic History. In the Appendix are given Chronological Tables. The Clerical Journal says, ‘‘ “2 ts not often that such an amount of useful and interesting matter on biblical subjects ἐς found in so convenient and small a compass as in this well-arranged volume.” A CLASS-BOOK OF THE CATECHISM OF THE CHURCH OF ENGLAND. Newand Cheaper Edition. 18mo. Is. 6d. The present work is intended as a sequel to the two preceding books. ‘* Tike them, it is furnished with notes and references to larger works, and 12 ἐς hoped that it may be found, especially in the higher forms of our 18 THEOLOGICAL BOOKS. MACLEAR (Dr. G. F.)—continued. Public Schools, to supply a suitable manual of instruction in the chief doctrines of our Church, and a useful help in the preparation of Can- didates for Confirmation.” The Literary Churchman says, ‘‘/¢ ἐς indeed the work of a scholar and divine, and as such, though extremely simple, ἐΐ is also extremely instructive. There are few clergy who would not find it useful in preparing Candidates for Confirmation; and there are not a few who would find it useful to themselves as well.” ; A FIRST CLASS-BOOK’ OF THE CATECHIioa OF THE CHURCH OF ENGLAND, with Scripture Proofs for Junior Classes and Schools. New Edition. 18mo. 6d. This is an épitome of the larger Class-book, meant for junior students and elementary classes. The book has been carefully condensed, so as to contain clearly and fully, the most important part of the contents of the larger book. A SHILLING-BOOK of OLD TESTAMENT HISTORY, New Edition. 18mo. cloth limp. 15. This Manual bears the same relation to the larger Old Testament His- tory, that the book just mentioned does to the larger work on the Catechism. It consists of Ten Books, divided into short chapters, and subdivided tnto sections, each section treating of a single episode in the history, the title of which is given in bold type. A SHILLING-BOOK of NEW TESTAMENT HISTORY. New Edition. 18mo. cloth limp. Is. A MANUAL OF INSTRUCTION FOR CONFIRMA- TION AND FIRST COMMUNION, with Prayers and Devo- tions. 32mo. clothextra, red edges. 25, This is an enlarged and improved edition of ‘The Order of Confirma- tion.’ To τὲ have been added the Communion Office, with Notes and Explanations, together with a brief form of Sef Lxamination and De- votions selected from the works of Cosin, Ken, Wilson, and others. THE ORDER OF CONFIRMATION, with Prayers and Devotions. 32mo. cloth. 6d. THE FIRST COMMUNION, with Prayers and DWeoions for the Newly Confirmed. 32mo. 6d. THE HOUR OF SORROW ; or, The Order for the Burial of the Dead. With Prayers and Hymns. 32mo. cloth extra. 25. THEOLOGICAL BOOKS. 19 MACLEAR (Dr. G. F.)—continued. APOSTLES OF MEDIAVAL EUROPE. Cr. 8vo. 4s. 6d. “Mr. Maclear will have donea great work if his admirable little volume shall help to break up the dense ignorance which is still prevailing among people at large.” —Literary Churchman. Macmillan.—Works by the Rev. HUGH MAcMILLAN, LL.D. F.R.S.E. (For other Works by the same Author, see CATALOGUE OF TRAVELS and SCIENTIFIC CATALOGUE). THE TRUE VINE; or, the Analogies of our Lord’s Allegory. Third Edition. Globe 8vo.° 6s. The Nonconformist says, ‘‘ 72 abounds in exquisite bits of description, and in striking facts clearly stated.” The British Quarterly says, ‘‘ Readers and preachers who are unscientific will find many of his tllustrations as valuable as they are beautiful.” BIBLE TEACHINGS IN NATURE. Twelfth Edition. Globe 8vo. 6s. In this volume the author has endeavoured to shew that the teaching of Nature and the teaching of the Bible are directed to the same great end; that the Bible contains the spiritual truths which are necessary to make us wise unto salvation, and the objects and scenes of Nature are the pictures by which these truths are illustrated. ‘* He has made the world more beautiful to us, and unsealed our ears to voices of praise and messages of love that might otherwise have been unheard.” —British Quarterly Review. **Dr. Macmillan has produced a book which may be fitly described as one of the happiest efforts for enlisting physical science in the direct service of religion.” —Guardian. THE SABBATH OF THE FIELDS. A Sequel to “ Bible Teachings in Nature.” Second Edition. Globe 8vo. 6s. ἐς This volume, like all Dr. Macmillan’s productions, is very delight- Jul reading, and of a special kind. Imagination, natural science, and religious instruction are blended together in a very charming way.”— British Quarterly Review. THE MINISTRY OF NATURE. Fourth Edition. Globe 8vo. 6s. ‘* Whether the reader agree or not with his conclusions, he will ac- knowledge he is in the presence of an original and thoughtful writer.” — Pall Mall Gazette. ‘* 7here zs no class of educated men and women that will not profit by these essays.” —Standard. OUR LORD’S THREE RAISINGS FROM THE DEAD. Globe 8vo. 6s. 20 THEOLOGICAL BOOKS. Maurice.—Works by the late Rev. F. DENISON MAURICE, M.A., Professor of Moral Philosophy in the University of Cam- bridge : The Spectator says,—‘‘Few of those of our own generation whose names will live in English history or literature have exerted so profound and so permanent an influence as Mr. Maurice.” THE PATRIARCHS AND LAWGIVERS OF THE OLD TESTAMENT. Third and Cheaper Edition. Crown 8vo. 55. The Nineteen Discourses contained in this volume were preached in the chapel of Lincoln’s Inn during the year 1851. The texts are taken from the books of Genesis, Exodus, Numbers, Deuteronomy, Foshua, Fudges, and Samuel, and involve some of the most interesting biblical topics dis- cussed in recent times. THE PROPHETS AND KINGS OF THE OLD TES- TAMENT. New Edition. Crown 8vo. 10s. 6d. Mr. Maurice, in the spirit which animated the compilers of the Church Lessons, has in these Sermons regarded the Prophets more as preachers of righteousness than as mere predictors—an aspect of their lives which, he thinks, has been greatly overlooked in our day, and than which, there ἐς none we have more need to contemplate. He has found that the Old Testament Prophets, taken in their simple natural sense, clear up many of the difficulties which beset us in the daily work of life; make the past intelligible, the present endurable, and the future real and hopeful. THE GOSPEL OF THE KINGDOM OF HEAVEN. A Series of Lectures on the Gospel of St. Luke. New Edition. Crown 8yo. 95. Mr. Maurice, in his Preface to these Twenty-eight Lectures, says,— ‘* Tn these Lectures I have endeavoured to ascertain what is told us respect- ing the life of Fesus by one of those Evangelists who proclaim Him to be the Christ, who says that He did come from a Father, that He did baptize with the Holy Spirit, that He did rise from the dead. JI have chosen the one who is most directly connected with the later history of the Church, who was not an Apostle, who professedly wrote for the use of a man already instructed in the faith of the Apostles. I have followed the course of the writer's narrative, not changing it under any pretext. I have adhered to his phraseology, striving to avoid the substitution of any ether for his.” THE GOSPEL OF ST. JOHN. A Series of Discourses. New Edition. Crown 8vo. 6s. THEOLOGICAL BOOKS. 21 MAURICE (Rev. F. D.)—continued. The Literary Churchman ‘hus speaks of this volume: ‘* Thorough honesty, reverence, and deep thought pervade the work, which is every way solid and philosophical, as well as theological, and abounding with sugvestions which the patient student may draw out more at length for himself.” THE EPISTLES OF ST.JOHN. A Series of Lectures on Christian Ethics. Second and Cheaper Edition. Cr. 8vo. 6s. These Lectures on Christian Ethics were delivered to the students of the Working Men’s College, Great Ormond Street, London, on a series of Sunday mornings. Mr. Maurice believes that the question in which we are most interested, the question which most affects our studies and our daily lives, ts the question, whether there is a foundation for human morality, or whether it ἐς dependent upon the opinions and fashions of different ages and countries. This important question will be found amply and fairly discussed in this volume, which the National Review calls ** Mr. Mauricés most effective and instructive work. He is peculiarly fitted by the constitution of his mind, to throw light on St. Fohn’s writings.” Appended ts a note on ** Posittvism and its Teacher.” EXPOSITORY SERMONS ON THE PRAYER-BOOK. The Prayer-book considered especially in reference to the Romish System ; and the Lord’s Prayer. Crown 8vo. 9s. After an Introductory Sermon, Mr. Maurice goes over the various parts of the Church Service, expounds in eighteen Sermons, their intention and significance, and shews how appropriate they are as expressions of the deepest longings and wants of all classes of men. WHAT IS REVELATION? A Series of Sermons on the Epiphany; to which are added, Letters to a Theological Student on the Bampton Lectures of Mr. Mansel. Crown 8vo. Ios. 6d. Both Sermons and Letters were called forth by the doctrine maintained by Mr. Mansel in his Bampton Lectures, that Revelation cannot bea direct Manifestation of the Infinite Nature of God. Mr. Maurice maintains the opposite doctrine, and tn his Sermons explains why, tn spite of the high authorities on the other side, he must stil assert the principle which he discovers in the Services of the Church and throughout the Bible, SEQUEL TO THE INQUIRY, “WHAT IS REVELA- TION?” Letters in Reply to Mr. Mansel’s Examination of ** Strictures on the Bampton Lectures.” Crown 8vo. 6s. This, as the title indicates, was called forth by Mr. Mansel’s examina- tion of Mr. Maurice's Strictures on his doctrine of the Infinite. 22 THEOLOGICAL BOOKS. MAURICE (Rev. F. D.)—continued. THEOLOGICAL ESSAYS. Third Edition. Crown 8vo. 10s. 6d. “* The book,” says Mr. Maurice, ‘‘ expresses thoughts which have been working in my mind for years; the method of it has not been adopted carelessly ; even the composition has undergone frequent revision.” THE DOCTRINE OF SACRIFICE DEDUCED FROM THE SCRIPTURES. New Edition. Crown 8vo. 75. 6d. THE RELIGIONS OF THE WORLD, AND THEIR RELATIONS TO CHRISTIANITY. Fifth Edition. Crown 8vo. 55. ON THE SABBATH DAY;; the Character of the Warrior, and on the Interpretation of History. Fceap. 8vo. 2s. 6d. THE LORD’S PRAYER, THE CREED, AND THE COMMANDMENTS.* A Manual for Parents and Schoolmasters. To which is added the Order of the Scriptures. 18mo. cloth limp. 15. DIALOGUES ON FAMILY WORSHIP. Crown 8vo. 6s. SOCIAL MORALITY. Twenty-one Lectures delivered in the University of Cambridge. New and Cheaper Edition, Cr. 8vo. τος. 6d. **Whilst reading it we are charmed by the freedom from exclusiveness and prejudice, the large charity, the loftiness of thought, the eagerness to recognise and appreciate whatever there is of real worth extant in the world, which animates it from one end to the other. We gain new thoughts and new ways of viewing things, even more, perhaps, from being brought for a time under the influence of so noble and spiritual a mind.” —Athenzum. THE CONSCIENCE: Lectures on Casuistry, delivered in the University of Cambridge. Second and Cheaper Edition. Crown 8vo. 5s. The Saturday Review says: ‘‘ We rise from the perusal of these lec- tures with a detestation of all that is selfish and mean, and with a living impression that there is such a thing as goodness after all,” LECTURES ON. THE “ECCLESIASTICAL History OF THE FIRST AND SECOND CENTURIES. 8vo. Ios. 6d. THEOLOGICAL BOOKS. 23 MAURICE (Rev. F. D.)—continued. LEARNING AND WORKING. Six Lectures delivered in Willis’s Rooms, London, in June and July, 1854.—THE RELIGION OF ROME, and its Influence on Modern Civilisa- tion. Four Lectures delivered in the Philosophical Institution of Edinburgh, in December, 1854. Crown 8vo. 55. SERMONS PREACHED IN COUNTRY CHURCHES. New Edition. Crown 8vo. 10s. 6d. ‘* Farnest, practical, and extremely simple.”—Literary Churchman. “* Good specimens of his simple and earnest eloquence. The Gospel inci- dents are realized with a vividness which we can well believe made the common people hear him gladly. Moreover they are sermons which must have done the hearers good.” —Jobn Bull. Moorhouse.—Works by JAMES MOORHOUSE, M.A., Bishop of Melbourne : SOME MODERN DIFFICULTIES RESPECTING the FACTS OF NATURE AND REVELATION. Feap. 8vo. 2s. 6d. JACOB. Three Sermons preached before the University of Cambridge in Lent 1870. Extra fcap. 8vo. 35. 6d. O’Brien.—PRAYER. Five Sermons preached in the Chapel of Trinity College, Dublin. By JAMES THOMAS O’BRIEN, D.D., Bishop of Ossory and Ferns. 8vo. 6s. “Tt is with much pleasure and satisfaction that we render our humble tribute to the value of a publication whose author deserves to be remembered with such deep respect.” —Church Quarterly Review. Palgrave.—HYMNS. By FRANCIS TURNER PALGRAVE. Third Edition, enlarged. 18mo. Is. 6d. This ts a collection of twenty original Hymns, which the Literary Churchman sfeaks of as ‘‘ so choice, so perfect, and so refined,—so tender in feeling, and so scholarly in expression.” Paul of Tarsus. An Inquiry into the Times and the Gospel of the Apostle of the Gentiles. By a GRADUATE. 8vo. Ios. 6d. “* Turn where we will throughout the volume, we find the best fruit of patient inquiry, sound scholarship, logical argument, and fairness of conclusion. No thoughtful reader will rise from its perusal without a real and lasting profit to himself, and a sense of permanent addition to the cause of truth.” —Standard. 24 THEOLOGICAL BOOKS. Philochristus.—MEMOIRS OF A DISCIPLE OF THE LORD. Second Edition. $8vo. 125. “* The winning beauty of this book and the fascinating power with which the subject of it appeals to all English minds will secure for it many readers.” —Contemporary Review. Picton.—THE MYSTERY or MATTER; and other Essays. By J. ALLANsSon ΡΙΟΤΟΝ, Author of ‘‘New Theories and the Old Faith.” Cheaper Edition. With New Preface. Crown 8vo. 6s. Contents—The Mystery of Matter: The Philosophy of Ignorance: The Antithesis of Faith and Sight: The Essential Nature of Religion: Christian Pantheism. Plumptre.—MOVEMENTS IN RELIGIOUS THOUGHT. Sermons preached before the University of Cambridge, Lent Term, 1879. By E. H. PLumMpTRE, D.D., Professor of Divinity, King’s College, London, Prebendary of St. Paul’s, etc. Feap. 8vo. 35. 6d. Prescott..THE THREEFOLD CORD. Sermons preached before the University of Cambridge. By J. E. PrRescotr, B.D. Fcap. 8vo. 35. 6d. Procter.—A HISTORY OF THE BOOK OF COMMON PRAYER: Witha Rationale of its Offices. By FRANCIS PROCTER, M.A. Fourteenth Edition, revised and enlarged. Cr. 8vo. 10s. 62. _ The Athenzeum says :—‘‘ The origin of every part of the Prayer-book has been diligently investigated,—and there are few questions or facts con- nected with it which are not either sufficiently explained, or so referred to that persons interested may work out the truth for themselves.” Procter and Maclear.—AN ELEMENTARY INTRO- DUCTION TO THE BOOK OF COMMON PRAYER. Re-arranged and Supplemented by an Explanation of the Morning and Evening Prayer and the Litany. By F. Procter, M.A., and G. F. MacLear, D.D. New Edition. Enlarged by the addition of the Communion Service and the Baptismal and Confirmation Offices. 18mo. 2s. 6d. The Literary Churchman characterises it as ‘‘by far the completest and most satisfactory book of its kind we know. We wish it were in the hands of every schoolboy and every schoolmaster in the kingdom.” Psalms of David CHRONOLOGICALLY ARRANGED. An Amended Version, with Historical Introductions and Ex- planatory Notes. By Four FrienDs. Second and Cheaper Edition, much enlarged. Crown 8vo. 8s. 64, THEOLOGICAL BOOKS. 25 One of the chief designs of the Editors, in preparing this volume, was to restore the Psalter as far as possible to the order in which the Psalms were written. They give the division of each Psalm into strophes, and of each strophe into the lines which composed it, and amend the errors of translation. The Spectator calls it *‘one of the most instructive and valuable books that have been published for many years.” Psalter (Golden Treasury).—Tue STUDENT’s EDITION. Being an Edition of the above with briefer Notes. 18mo. 35. 6d. The aim of this edition ts simply to put the reader as far as possible in possession of the plain meaning of the writer. ‘‘ It is a gem,” the Non- conformist says. Pulsford.—_SERMONS PREACHED IN TRINITY CHURCH, GLASGOW. By WILLIAM PuLSFoRD, D.D. Cheaper Edition. Crown 8vo. 45. 6d. Ramsay.—THE CATECHISER’S MANUAL; or, the Church Catechism Illustrated and Explained, for the Use of Clergymen, Schoolmasters, and Teachers. By ARTHUR RAMSAY, M.A. Second Edition. 18mo. Is. 6d. Rays of Sunlight for Dark Days. A Book of Selec- tions for the Suffering. With a Preface by Ὁ. J. VAUGHAN, D.D. 18mo. Eighth Edition. 245. 6. Also in morocco, old style. Dr. Vaughan says in the Preface, after speaking of the general run of Books of Comfort for Mourners, ‘‘It is because 7 think that the little volume now offered to the Christian sufferer is one of greater wisdom and of deeper experience, that I have readily comsented to the request that I would introduce it by a few words of Preface.” The book consists of a series of very brief extracts from a great variety of authors, in prose and poetry, suited to the many moods of a mourning or suffering mind. “Mostly gems of the first water.” —Clerical Journal. Reynolds.—NOTES OF THE CHRISTIAN LIFE. A Selection of Sermons by HENRY ROBERT REYNOLDS, B.A., President of Cheshunt College, and Fellow of University College, London. Crown 8vo. 7s. 6d. Roberts.—DISCUSSIONS ON THE GOSPELS. By the Rey. ALEXANDER ROBERTS, D.D. Second Edition, revised and enlarged. $8vo. 16s. 26 THEOLOGICAL BOOKS. Robinson.—MAN IN THE IMAGE OF GOD; and other Sermons preached in the Chapel of the Magdalen, Streatham, 1874—76. By H. G. Ropinson, M.A., Prebendary of York. Crown ὅνο. 7s. 6d. Romanes.—CHRISTIAN PRAYER AND GENERAL LAWS, being the Burney Prize Essay for 1873. With an Ap- pendix, examining the views of Messrs. Knight, Robertson, Brooke, gyda and Galton. By GEORGE J. ROMANES, M.A. Crown νῷ; — 53: ᾿ Rushbrooke.—SYNOPTICON: An Exposition of the Common Matter of the Synoptic Gospels. By W. G. RUSHBROOKE, M.L., Fellow of St. John’s College, Cambridge. Printed in colours. To be completed in Six Parts. 4to. Part I. 3s. 6¢. Parts II. and Litegs Salmon.—THE REIGN OF LAW, and other Sermons, preached in the Chapel of Trinity College, Dublin. By the Rev. GEORGE SALMON, D.D., Regius Professor of Divinity in the University of Dublin. Crown 8vo. 6s. **Well considered, learned, and powerful discourses.”-—Spectator. Sanday.—THE GOSPELS IN THE SECOND CEN- TURY. An Examination of the Critical part of a Work entitled **Supernatural Religion.” By WILLIAM SANDAY, M.A., late Fellow of Trinity College, Oxford. Crown 8vo. 8s. 6d. “4. very important book for the critical side of the question as to the authenticity of the New Testament, and it is hardly possible to conceive a writer of greater fairness, candour, and scrupulousness.”—Spectator. Scotch Sermons, 1880.—By Principal CaIRD; Rev. J. CUNNINGHAM, D.D.; Rev. Ὁ. J. FERGuson, B.D. ; Professor Wm. Knicut, LL.D.; Rev. ΝΥ. MAcKINTOsH, D.D.; Rev. W. L. M‘FarLAN; Rev. ALLAN MENzIES, B.D.; Rev. T. NICOLL; Rev. T. Ratn, M.A.; Rev. A. SEMPLE, B.D.; Rev. J. STEVENSON; Rev. PATRICK STEVENSON; Rey. R. H. Story, D:D.” Sve: ΦΠῸΣ ΟἿΣ Selborne.—THE BOOK OF PRAISE: From the- Best English Hymn Writers. Selected and arranged by Lord SELBORNE. With Vignette by WoOOLNER. 18mo. 4s. 6d. ae THEOLOGICAL BOOKS. 27 SELBORNE (Lord)—continued. Lt has been the Editor's desire and aim to adhere strictly, in all cases im which it could be ascertained, to the genuine uncorrupted text of the authors themselves. The names of the authors and date of composition of the hymns, when known, are affixed, while notes are added to the volume, giving further details. The Hymns are arranged according to subjects. ** There ts not room for two opinions as to the value of the ‘Book of Praise.’” —Guardian. ‘‘Approaches as nearly as one can conceive to perfection.” —Nonconformist. BOOK OF PRAISE HYMNAL. See end of this Catalogue. Service.— SALVATION HERE AND HEREAFTER. Sermons and Essays. By the Rev. JOHN SERVICE, D.D., Minister of Inch. Fourth Edition. Crown 8vo. 6s. **We have enjoyed to-day a rare pleasure, having just closed a volume of sermons which rings true metal from title page to finis, and proves that another and very powerful recruit has been added to that small band of ministers of the Gospel who are not only abreast of the religious thought of their time, but have faith enough and courage enough to handle the questions which are the most critical, and stir men’s minds most deeply, with frankness and thoroughness.’’—Spectator. Shipley.—A THEORY ABOUT SIN, in relation to some Facts of Daily Life. Lent Lectures on the Seven Deadly Sins. By the Rev. OrBy SHIPLEY, M.A. Crown 8vo. 7s. 6d. “‘Two things Mr. Shipley has done, and each of them is of considerable worth. He has grouped these sins afresh on a philosophic principle..... and he has applied the touchstone to the facts of our moral life...so wisely and so searchingly as to constitute his treatise a powerful antidote to self- deception.”’—Literary Churchman. Smith.—PROPHECY A PREPARATION FOR CHRIST. Eight Lectures preached before the University of Oxford, being the Bampton Lectures for 1869. By R. PAYNE SMITH, D.D., Dean of Canterbury. Second and Cheaper Edition. Crown 8vo. 6s. The author's object in these Lectures is to shew that there exists in the Old Testament an element, which no criticism on naturalistic principles can either account for or explain away: that element is Prophecy. The author endeavours to prove that its force does not consist merely in its predictions. ‘These Lectures overflow with solid learning.” —Record. Smith.—CHRISTIAN FAITH. Sermons preached before the University of Cambridge. By ΝΥ. SAUMAREZ SMITH, M.A., Principal of St. Aidan’s College, Birkenhead. Feap. 8vo. 35. 6d. 2ὃ THEOLOGICAL BOOKS. Stanley.—Works by the Very Rev. A. P. STANLEY, D.D., Dean of Westminster : THE ATHANASIAN CREED, with a Preface on the General Recommendations of the RITUAL COMMISSION. Cr. ὅνο. 25. “Dr. Stanley puts with admirable force the objections which may be made to the Creed ; equally admirable, we think, in his statement of its advantages.” —Spectator. THE NATIONAL THANKSGIVING. Sermons preached in Westminster Abbey. Second Edition. Crown ὅνο 2s. 6d. ADDRESSES AND SERMONS AT ST. ANDREW’S in 1872, 1875 and 1876, Crown 8vo. 5s. Stewart and Tait.—THE UNSEEN UNIVERSE; or, - Physical Speculations on a Future State. By Professors BALFOUR STEWART and P. G. Tair. Sixth Edition, Revised and Enlarged. Crown 8vo. 6s. “41 most remarkable and most interesting volume, which, probably more than any that has appeared in modern times, will affect religious thought on many momentous guestions—insensibly it may be, but very largely and very beneficially.” —Church Quarterly. ‘‘ Zhzs book is one which well deserves the attention of thoughtful and religious readers...... it is a perfectly safe enquiry, on scientific grounds, into the possibilities of a future extstence.””—Guardian. Swainson.—Works by C. A. SwaINsoN, D.D., Canon of Chichester : THE CREEDS OF THE CHURCH in their Relations to Holy Scripture and the Conscience of the Christian 8vo. cloth. 9s. THE AUTHORITY OF THE NEW TESTAMENT, and other LECTURES, delivered before the University of Cam- bridge. 8vo. cloth. 12s. Taylor.-_THE RESTORATION OF BELIEF. New and Revised Edition. By Isaac TayLor, Esq. Crown 8vo. 8s. 6d. Temple.—SERMONS PREACHED IN THE CHAPEL of RUGBY SCHOOL. ByF. Tremp es, D.D., Bishop of Exeter. New and Cheaper Edition. Extra fcap. 8vo. 45. 6d. This volume contains Thirty-five Sermons on topics more or less tntt- mately connected with every-day life. The following are a few of the subjects discoursed upon :—** Love and Duty; ‘‘Coming to Christ;” THEOLOGICAL BOOKS. 29 TEMPLE (Dr.)—continued. “Great Men ;” ‘‘Faith;” ‘* Doubts ;” ‘‘ Scruples; ‘‘Original Sin;’ ‘‘Friendship ;” ‘‘Helping Others; ‘‘ The Discipline of Temptation ;” ’ “Strength a Duty;” ‘*Worldliness;” ‘Ill Temper; *‘ The Burial of the Past.” A SECOND SERIES OF SERMONS PREACHED IN THE CHAPEL OF RUGBY SCHOOL. Second Edition. Extra feap. 8vo. 6s. This Second Series of Forty-two brief, pointed, practical Sermons, on topics intimately connected with the every-day life of young and old, will be acceptable to all who are acquainted with the First Series. The following are a few of the subjects treated of :—‘‘Disobedience,” ‘‘Almsgiving,” ““ The Unknown Guidance of God,” ‘‘Apathy one of our Trials,” *‘ High Aims in Leaders,” ‘‘Doing our Best,” ‘‘ The Use of Knowledge,” ““ Use of Observances,” ‘‘Martha and Mary,” “‘Fohn the Baptist,” ‘Severity before Mercy,” ‘‘Even Mistakes Punished,” ‘‘ Morality and Religion,” ** Children,” ‘‘Action the Test of Spiritual Life,” ‘‘Self-Respect,” ‘Too Late,” ‘* The Tercentenary.” A*“THIRD SERIES OF SERMONS: PREACHED IN RUGBY SCHOOL CHAPEL In 1867—1869. Extra fcap. 8vo. 6s. This Third Series of Bishop Temple's Rughy Sermons, contains thirty-stx brief discourses, including the ‘* Good-bye” sermon preached on his leaving Rugby to enter on the office he now holds. Thring.—Works by Rev. EDWARD THRING, M.A.: SERMONS DELIVERED AT UPPINGHAM SCHOOL. Crown 8vo. 55. THOUGHTS ON LIFE-SCIENCE. New Edition, en- larged and revised. Crown 8vo. 7s. 6d. Thrupp.—AN INTRODUCTION TO THE STUDY AND USE OF THE PSALMS. By the Rev. J.. F. THRupp, M.A., late Fellow of Trinity College, Cambridge. New Edition. 2 vols. ὅνο. 255. Trench.—Works by ΒΕ. CHENEVIX TRENCH, D.D., Arch- bishop of Dublin : NOTES ON THE PARABLES OF OUR LORD. Thirteenth Edition. 8vo. 125. This work has taken its place as a standard exposition and interpreta- tion of Christ’s Parables. The book is prefaced by an Introductory Essay in four chapters :—I. On the definition of the Parable. Ll, On Teach- ing by Parables. III, On the Interpretation of the Parables. IV. On 30 THEOLOGICAL BOOKS. TRENCH (Archbishop)—continued. other Parables besides those in the Scriptures. The author then proceeds to take up the Parables one by one, and by the aid of philology, history, antiquities, and the researches of travellers, shews forth the significance, ἡ bequty, and applicability of each, concluding with what he deems tts true moral interpretation. Inthe numerous Notes are many valuable references, wdlustrative quotations, critical and philological annotations, etc., and ap- pended to the volume ts a classified list of fifty-six works on the Parables. NOTES ON THE: MIRACLES OF OUR’ LORD. Eleventh Edition, revised. 8vo. 12s. In the ‘Preliminary Essay’ to this work, all the momentous and in- teresting questions that have been raised in connection with Miracles, are discussed with considerable fulness. The Essay consists of six chapters :— 7. On the Names of Miracles, i.e. the Greek words by which they are designated in the New Testament. II, The Miracles and Nature—What ἐς the difference between a Miracle and any event in the ordinary course of Nature? 777. The Authority of Miracles—tTs the Miracle to command absolute obedience? IV. The Evangelical, compared with the other cycles of Miracles. V. The Assaults on the Miracles—t. The Fewish. 2. The Heathen (Celsus, etc.). 3. The Pantheistic (Spinosa, etc.). 4. The Sceptical (Hume). 5. The Miracles only relatively miraculous ( Schleier- macher). 6. The Rationalistic (Paulus). . 7. The Historico- Critical ( Woolston, Strauss). VI. The Apologetic Worth of the Miracles. The author then treats the separate Miracles as he does the Parables. SYNONYMS OF THE NEW. TESTAMENT. Eighth Edition, enlarged. 8vo. cloth. 12s, This Edition has been carefully revised, and a considerable number of new Synonyms added. Appended is an Index to the Synonyms, and an Index to many other words alluded to or explained throughout the work. “4276 is,” the Athenzum says, ‘‘a guide in this department of knowledge to whom his readers may tntrust themselves with confidence. His sober judgment and sound sense are barriers against the misleading influence of arbitrary hypotheses.” ΄ ΟΝΤΤΗΕ AUTHORIZED VERSION OF THEGHEW TESTAMENT. Second Edition. 8vo. 75. After some Introductory Remarks, in which the propriety of a revision as briefly discussed, the whole question of the merits of the present version zs gone into in detail, tn eleven chapters. Appended ts a chronological list of works bearing on the subject, an Index of the principal Texts con- sidered, an Index of Greek Words, and an Index of other Words re- Serred to throughout the book. STUDIES IN THE GOSPELS. Fourth Edition, revised. 8vo. 10s. 6d. THEOLOGICAL BOOKS. 31 TRENCH (Archbishop)—continued. This book is published under the conviction that the assertion often made ts untrue,—viz. that the Gospels are in the main plain and easy, and that all the chief difficulties of the New Testament are to be found tn the Epistles. These *‘Studies,” stxteen in number, are the fruit of a much larger scheme, and each Study deals with some important episode mentioned tn the Gospels, in a critical, philosophical, and practical man- ner. Many references and quotations are added to the Notes. Among the subjects treated avre:—The Temptation; Christ and the Samaritan Woman; The Three Aspirants; The Transfiguration; Zaccheus; The True Vine; The Penitent Malefactor; Christ and the Two Disciples on the way to Emmaus. COMMENTARY ON THE EPISTLES to the SEVEN CHURCHES IN ASIA. Third Edition, revised. 8vo. 8s. 6d. The present work consists of an Introduction, being a commentary on Rev. i. 4—20, a detailed examination of each of the Seven Epistles, in all τές bearings, and an Excursus on the Historico-Prophetical Interpreta- tion of the Epistles. THE SERMON ON THE MOUNT. An Exposition drawn from the writings of St. Augustine, with an Essay on his merits as an Interpreter of Holy Scripture. Third Edition, en- larged. 8vo. 10s. 6d. The first half of the present work consists of a dissertation in eight chapters on ‘*‘Augustine as an Interpreter of Scripture,” the titles of the several chapters being as follow :—I. Augustine's General Views of Scrip- ture and its Interpretation. II. The External Helps for the Interpreta- tion of Scripture possessed by Augustine. 727. Augustine's Principles and Canons of Interpretation. IV. Augustine s Allegorical Lnter pretation of Scripture. Γ΄. Illustrations of Augustine's Skill as an Interpreter of Scripture. VI. Augustine on Fohn the Baptist and on St. Stephen. VII. Augustine on the Epistle to the Romans. VII. Miscellaneous Examples of Augustine's Interpretation of Scripture. The latter half of the work consists of Augustine’s Exposition of the Sermon on the Mount, not however a mere series of quotations from Augustine, but a connected account of his sentiments on the various passages of that Sermon, inter- spersed with criticisms by Archbishop Trench, SHIPWRECKS OF FAITH. Three Sermons preached before the University of Cambridge in May, 1867. Fcap. 8vo. 2s. 6d, These Sermons are especially addressed to young men. The subjects are ‘‘Balaam,” ‘‘Saul,” and ‘‘Fudas Iscariot,” These lives are set forth as beacon-lights, ‘‘to warn us off from perilous reefs and quick- sands, which have been the destruction of many, and which might only too easily be ours.” The John Bull says, “‘they are, like all he writes, af- fectionate and earnest discourses.” 32 THEOLOGICAL BOOKS. TRENCH (Archbishop) —continued. SERMONS Preached for the most part in Ireland. 8vo. 10s. 6d. This volume consists of Thirty-two Sermons, the greater part of which were preached in Ireland ; the subjects are as follow :—Facob, a Prince with God and with Men—A srippa—The Woman that was a Sinner— Secret Faults—The Seven Worse Spirits—Freedom in the Truth—TFoseph and his Brethren— Bearing one another's Burdens—Christs Challenge to the World—The Love of Money—The Salt of the Earth—The Armour οὗ God—Light in the Lord— The Failer of Philippi— The Thorn in the Flesh —TIsaiah’s Vision—Selfishness—A braham interceding for Sodom—Vain Thoughts—Pontius Pilate—The Brazen Serpent—T. he Death and Burial of Moses—A Word Jrom the Cross—The Church's Worship in the Beauty of Holiness—Every Good Gift from Above—On the Hearing of Prayer—The Kingdom which cometh not with Observation—Pressing towards the Mark—Saul— The Good Shepherd—The Valley of Dry Bones —All Saints. LECTURES ON MEDIEVAL CHURCH HISTORY, Being the Substance of Lectures delivered in Queen’s College, London. Second Edition, revised. 8vo. 12s. Contents :—The Middle Ages Beginning—The Conversion of Eng- land—TIslam— The Conversion of Germany—The ILconoclasts—The Crusades— The Papacy at its Height—The Sects of the Middle Ages— The Mendicant Orders—The Waldenses—The Revival of Learning— Christian Art in the Middle Ages, &c. &c. Tulloch.—THE CHRIST OF THE GOSPELS AND THE CHRIST OF MODERN CRITICISM. Lectures on M. RENAN’s ‘‘Vie de Jésus.” By JoHN TuLLocH, D.D., Principal of the College of St. Mary, in the University of St. Andrew’s. Extra fcap. 8vo. 45. 6d. Vaughan.—Works by thevery Rev. CHARLES JOHN VAUGHAN, D.D., Dean of Llandaff and Master of the Temple: CHRIST. SATISFYING... THE. INSTINCTS OF τ MANITY. Eight Lectures delivered in the Temple Church. Second Edition. Extra fcap. 8vo. 35. 6d. **We are convinced that there are congregations, in number unmistakably 4ucreasing, to whom such Essays as these, full of thought and learning, are infinitely more beneficial, Jor they ave more acceptable, than the recog- nised type of sermons.” —John Bull. THE BOOK AND THE LIFE, and other Sermons, preached before the University of Cambridge. Third Edition. Feap. 8vo. 45. 6d. THEOLOGICAL BOOKS. 33 VAUGHAN (Dr. C. J.)—conitinued. TWELVE DISCOURSES on SUBJECTS CONNECTE WITH THE LITURGY and WORSHIP of the CHURCH OF ENGLAND. Fcap. 8vo. 6s. LESSONS OF LIFE AND GODLINESS. A Selection » of Sermons preached in the Parish Church of Doncaster. Fourth and Cheaper Edition. Feap. 8vo. 35. 6d. This volume consists of Nineteen Sermons, mostly on subjects connected with the every-day walk and conversation of Christians. The Spectator styles them “earnest and human. They are adapted to every class and order in the social system, and will be read with wakeful interest by all who seek to amend whatever may be amiss in their natural disposition or in their acquired habits.” WORDS FROM THE GOSPELS. A Second Selection of Sermons preached in the Parish Church of Doncaster. Third Edition. Feap. 8vo. 45. 6d. The Nonconformist characterises these Sermons as ‘‘ of practical earnest- ness, of a thoughtfulness that penetrates the common conditions and ex- pertences of life, and brings the truths and examples of Scripture to bear on them with singular force, and of a style that owes its real elegance to the simplicity and directness which have fine culture for their roots.” LIFE’S WORK -AND GOD’S DISCIPLINE. Three Sermons. Third Edition. Fceap. 8vo. 2s. 6d. ΠΈΣ WHOLESOME’ WORDS OF -JESUS “CHRIST: Four Sermons preached before the University of Cambridge in November 1866. Second Edition. Fcap. 8vo. 35. 6d. Dr. Vaughan uses the word ‘‘Wholesome’ here in its literal and original sense, the sense tn which St. Paul uses tt, as meaning healthy, sound, conducing to right living; and in these Sermons he points out and wlustrates several of the ‘* wholesome” characteristics of the Gospel, —the Words of Christ. The John Bull says thes volume ἐς “‘ replete with all the author’s well-known vigour of thought and richness of expression.” FOES OF FAITH. Sermons preached before the Uni- versity of Cambridge in November 1868. Second Edition. Feap. 8vo. 35. 6d. The ‘‘ Foes of Faith” preached against in these Four Sermons are :— L. “Unreality.” IL. ‘‘Indolence.” II. ‘‘Irreverence.” IV. “‘Incon- sistency.” LECTURES ON THE EPISTLE to the PHILIPPIANS. Third and Cheaper Edition. Extra fcap. 8vo. 55. Each Lecture ts prefaced by a literal translation from the Greek of the paragraph which forms tts subject, contains first a minute explanation 24 THEOLOGICAL BOOKS. VAUGHAN (Dr. C. J.)—continued. of the passage on which it is based, and then a practical application of the verse or clause selected as its text. LECTURES ON THE REVELATION OF ST. JOHN. Fourth Edition. Two Vols. Extra feap. ὅνο. 9s. In this Edition of these Lectures, the literal translations of the passages expounded will be found interwoven in the body of the Lectures themselves. ** Dr. Vaughan’s Sermons,” the Spectator says, ‘‘are the most prac- tical discourses on the Apocalypse with which we are acquainted.” Pre- fixed ts a Synopsis of the Book of Revelation, and appended is an Index of passages ulustrating the language of the Book. EPIPHANY, LENT, AND EASTER: Av Selection ot Expository Sermons. ‘Third Edition. Crown 8vo. 105. 6d. THE EPISTLES OF ST. PAUL. For English Readers. PART I., containing the First EPISTLE TO THE THESSALONIANS. Second Edition. $8vo. Is. 6d. It is the object of this work to enable English readers, unacquainted with Greek, to enter with intelligence into the meaning, connexion, and phraseology of the writings of the great Apostle. ST. PAUL’S EPISTLE TO THE ROMANS.” The Greek Text, with English Notes. Fourth Edition. Crown 8vo. 7s. 6d. The Guardian says of the work,—‘‘For educated young men his com- mentary seems to fill a gap hitherto unfilled.... Asawhole, Dr. Vaughan appears to us to have given to the world a valuable book of original and careful and earnest thought bestowed on the accomplishment of a work which will be of much service and whith is much needed.”’ THE CHURCH OF THE FIRST DAYS. Series I. The Church of Jerusalem. Third Edition. », II. The Church of the Gentiles. Third Edition. », III. The Church of the World. Third Edition. Feap. 8vo. 45. 6d. each. The British Quarterly says, ‘‘ These Sermons are worthy of all praise, and are models of pulpit teaching.” COUNSELS for YOUNG STUDENTS. Three Sermons preached before the University of Cambridge at the Opening of the Academical Year 1870-71. Feap. 8vo. 25. 6d. The titles of the Three Sermons contained in this volume are:—J. ** The Great Decision.” II, *‘ The House and the Builder.” IIL. ** The Prayer and the Counter-Prayer.” They all bear pointedly, earnestly, and sympathisingly upon the conduct and pursuits of young students and young men generally, 7 THEOLOGICAL BOOKS. 35 VAUGHAN (Dr. C. J.)—continued. NOTES FOR LECTURES ON CONFIRMATION, with suitable Prayers. Tenth Edition. Fcap. 8vo. 15. 6d. THE TWO GREAT TEMPTATIONS. The Tempta- tion of Man, and the Temptation of Christ. Lectures delivered in the Temple Church, Lent 1872. Second Edition. Extra fcap. 8vo. 35. 6d. WORDS FROM THE CROSS: Lent Lectures, 1875 ; and Thoughts for these Times: University Sermons, 1874. Extra fcap. 8vo. 45. 6d. ADDRESSES TO YOUNG CLERGYMEN, delivered at Salisbury in September and October, 1875. Extra fcap. 8vo. 45. 6d. HEROES OF FAITH: Lectures on Hebrews xi. Extra feap. 8vo. 6s. THE YOUNG LIFE EQUIPPING ITSELF FOR GOD’S SERVICE: Sermons before the University of Cambridge. Sixth Edition. Extra fcap. 8vo. 35. 6d. EHBE, SOLIDITY,.OF .sFRUE. RELIGION ; and. other Sermons. Second Edition. Extra fcap. 8vo. 45. 6d. SERMONS IN HARROW SCHOOL CHAPEL (1847). 8vo. 10s. 6d. NINE SERMONS IN HARROW SCHOOL CHAPEL (1849). Fceap. 8vo. 5s. “MY SON, GIVE ME THINE HEART,’ SERMONS Preached before the Universities of Oxford and Cam bridge, 1876 —78. Fcap. 8vo. 55. THE LORD’S PRAYER. Second Edition. Extra fcap. 8vo. 35. 6d. REST AWHILE: Addresses to Toilers in the Ministry. Extra fcap. 8vo. 55. Vaughan (E. T.)—SOME REASONS OF OUR CHRIS- TIAN HOPE. Hulsean Lectures for 1875. By E. T. VAUGHAN, M.A., Rector of Harpenden. Crown 8vo. 6s. 6d. ** His words are those of a well-tried scholar and a sound theologian, and they will be read widely and valued deeply by an audience far beyond the range of that which listened to their masterly pleading at Cambridge.” —Standard, 36 THEOLOGICAL BOOKS. Vaughan (D. J.)—Works by CANON VAUGHAN, of Leicester: SERMONS PREACHED IN ST. JOHN’S CHURCH, LEICESTER, during the Years 1855 and 1856. Cr. 8vo. 5s. 6d. CHRISTIAN EVIDENCES AND THE BIBLE. New Edition, revised and enlarged. cap. 8vo. cloth. 55. 6d. THE PRESENT TRIAL OF FAITH. Sermons preached in St. Martin’s Church, Leicester. Crown 8vo. 9s. Venn.—ON SOME OF THE CHARACTERISTICS OF BELIEF, Scientific and Religious. Being the Hulsean Lectures for 1869. By the Rev. J. VENN, M.A. 8vo. δὲ 6d. These discourses are intended to illustrate, explain, and work out into some of their consequences, certain characteristics by which the attainment of religious belief is prominently distinguished from the attainment of belief upon most other subjects. Warington.—THE WEEK OF CREATION; or, The Cosmogony of Genesis considered in its Relation to Modern Sei- ence. By GEORGE WARINGTON, Author of “*The Historic Character of the Pentateuch vindicated.”” Crown 8vo. 4s. 6d. “44 very able vindication of the Mosaie Cosmogony by a writer who unites the advantages of a critical knowledge of the Hebrew text and of — distinguished scientific attatnments.’’—Spectator. Westcott.—Works by BROOKE Foss WEstfcoTT, D.D., Regius Professor of Divinity in the University of Cambridge ; Canon of Peterborough : The London Quarterly, speaking of Mr. Westcott, says, ** To a learn- ing and accuracy which command respect and confidence, he unites what are not always to be found in union with these qualities, the no less valuable faculties of lucid arrangement and graceful and facile expression.” AN INTRODUCTION: TO THE “STUDY OF —~FHE GOSPELS. Fifth Edition. Crown 8vo. Ios. 6d. The author's chief object in this work has been to shew that there is a true mean between the idea of a formal harmonization of the Gospels and the abandonment of their absolute truth. After an Introduction on the General Effects of the course of Modern Philosophy on the popular views of Christianity, he proceeds to determine tn what way the principles therein indicated may be applied to the study of the Gospels. A GENERAL SURVEY OF THE HISTORY OF THE CANON OF THE NEW TESTAMENT during the First Four Centuries. Fourth Edition, revised, with a Preface on ‘‘ Super- natural Religion.” Crown $vo. τος. 6d. THEOLOGICAL BOOKS. 37 WESTCOTT (Dr.)—continued. The object of this treatise ἐς to deal with the New Testament as a whole, and that on purely historical grounds. The separate books of which it is composed are considered not individually, but as claiming to be parts of the apostolic heritage of Christians. The Author has thus endeavoured to con- nect the history of the New Testament Canon with the growth and con- solidation of the Catholic Church, and to point out the relation existing between the amount of evidence for the authenticity of its component parts and the whole mass of Christian literature. ‘* The treatise,” says the British Quarterly, ‘‘zs ἃ scholarly performance, learned, dispassionate, discriminating, worthy of his subject and of the present state of Christian literature in relation to it.” THE BIBLE IN THE CHURCH. A Popular Account of the Collection and Reception of the Holy Scriptures in the Christian Churches. Sixth Edition. 18mo. 4s. 6d. A GENERAL VIEW OF THE HISTORY OF THE ENGLISH BIBLE. Second Edition. Crown 8vo. Ios. 6d. The Pall Mall Gazette calls the work ‘‘A brief, scholarly, and, toa great extent, an original contribution to theological literature.” THE CHRISTIAN LIFE, MANIFOLD AND ONE. Six Sermons preached in Peterborough Cathedral. Crown $vo. 2s. 6d. The Six Sermons contained in this volume are the first preached by the author as a Canon of Peterborough Cathedral. The subjects are :— I. ‘‘Life consecrated by the Ascension.” II. ‘‘Many Gifts, One Spirit.” Ill, ** The Gospel of the Resurrection.” IV. ‘‘Sufficiency of God.” Vz. ** Action the Test of Faith.” VI. *‘Progress from the Confession of God.” THE GOSPEL OF THE RESURRECTION. Thoughts on its Relation to Reason and History. Fourth Edition, revised. Crown 8vo. 6s. The present Essay 1s an endeavour to consider some of the elementary truths of Christianity, as a miraculous Revelation, from the side of History and Reason. The author endeavours to shew that a devout belief in the Life of Christ ἐς quite compatible with a broad view of the course of human progress and a frank trust in the laws of our own minds. In the third edition the author has carefully reconsidered the whole argument, and by the help of several kind critics has been enabled to correct some faulis and to remove some ambiguities, which had been overlooked before. ON THE RELIGIOUS OFFICE OF THE UNIVER- SITIES. Crown 8vo. 4s. 6d. ‘* There ts certainly no man of our time—no man at least who has ob- tained the command of the public ear—whose utterances can compare with 38 THEOLOGICAL BOOKS. those of Professor Westcott for largeness of views and comprehenstveness of Fig) eee There is wisdom, and truth, and thought enough, and a harmony and mutual connection running through them all, which makes the collection of more real value than many an ambitious treatise.” — Literary Churchman. Wilkins.—_THE LIGHT OF THE WORLD. An Essay, by A.S. WiLkins, M.A., Professor of Latin in Owens College, Manchester. Second Edition. Crown 8vo. 35. 6d. ἐς Tt would be difficult to praise too highly the spirit, the burden, the conclusions, or the scholarly finish of this beautiful Essay.” —British Quar- terly Review. Wilson.—THE BIBLE STUDENT’S GUIDE TO THE - MORE CORRECT UNDERSTANDING of the ENGLISH TRANSLATION OF THE OLD TESTAMENT, by Reference to the Original Hebrew. By WILLIAM Witson, D.D., Canon of Winchester. Second Edition, carefully revised. 4to. 255. The author believes that the present work ts the nearest approach to a complete Concordance of every word in the original that has yet been made: and as a Concordance, it may be found of great use to the Bible student, while at the same time tt serves the important object of furnishing the means of comparing synonymous words, and of eliciting their precise and distinctive meaning. The knowledge of the Hebrew language is not absolutely necessary to the profitable use of the work. Worship (The) of God and Fellowship among Men. Sermons on Public Worship. By Professor MAURICE, and others. Fcap. 8vo. 35. 6d. Yonge (Charlotte M.)—Works by CHARLOTTE M. YONGE, Author of ‘*‘ The Heir of Redclyffe :” SCRIPTURE READINGS FOR SCHOOLS AND FA- MILIES. 5 vols. Globe 8vo. Is. δα. With Comments, 35. 6d. each. First SERIES. Genesis to Deuteronomy. SECOND SERIES. From Joshua to Solomon. THIRD SERIES. The Kings and Prophets. FOURTH SERIES. The Gospel Times. FirTH SERIES. Apostolic Times. Actual need has led the author to endeavour to prepare a reading book convenient for study with children, containing the very words of the Bible, with only a few expedient omissions, and arranged in Lessons of such length as by experience she has found to suit with children’s ordinary THEOLOGICAL BOOKS. 39 YONGE (Charlotte M.)}—continued. power of accurate attentive interest. The verse form has been retained be- cause of its convenience for children reading in class, and as more re- sembling their Bibles; but the poetical portions have been given in their lines. Professor Huxley at a meeting of the London School-board, par- ticularly mentioned the Selection made by Miss Yonge, as an example of how selections might be made for School reading. “4 Her Comments are enodels of their kind.” —Literary Churchman. THE ΕΘ ΕΟ OF ST. JOHN THE DIVINE. New Edition. Crown 8vo. 6s. ** Young and old will be equally refreshed and taught by these pages, én which nothing ἐς dull, and nothing ts far-fetched.””—Churchman. — PIONEERS AND FOUNDERS; or, Recent Workers in the Mission Field. With Frontispiece and Vignette Portrait of Bishop HEBER. Crown 8vo. 6s. The misstonaries whose biographies are here given, are—Fohn Eliot, the Apostle of the Red Indians; David Brainerd, the Enthusiast; Chris- tran F, Schwartz, the Councillor of Tanjore; Henry Martyn, the Scholar- Misstonary ; William Carey and Foshua Marshman, the Serampore Mis- stonaries; the Fudson Family; the Bisheps of Calcutta— Thomas Middleton, Reginald Heber, Daniel Wilson; Samuel Marsden, the Aus- tralian Chaplain and Friend of the Maori; Fohn Williams, the Martyr of Erromango; Allen Gardener, the Sailor Martyr; Char les frederick Mackenzie, the Martyr of Zambesi. ἦς, THE “BOOK OF PRAISE” HYMNAL, COMPILED AND ARRANGED BY LORD SELBORNE. ‘In the following four forms :— ς A. Beautifully printed in Royal 32mo., limp cloth, price 6d. B. a », Small18mo., larger type, cloth limp, 15. C. Same edition on fine paper, cloth, 1s. 6d. -.* Also an edition with Music, selected, harmonized, and composed - by JOHN HULLAH, in square 18mo., cloth, 3s. 6d. * The large acceptance which has been given to ‘‘ The Book of Praise” by all classes of Christian people encourages the Publishers in entertaining the hope that this Hymnal, which is mainly selected from tt, may be ex- tensively used in Congregations, and in some degree at least meet the desires of those who seek uniformity in common worship as a means towards that unity which pious souls yearn after, and which our Lord prayed for in behalf of his Church. ‘The office of a hymn is not to teach controversial Theology, but to give the vowe of song to practical religion. No doubt, to do this, it must embody sound doctrine ; but it ought to do so, not after the manner of the schools, but with the breadth, . freedom, and simplicity of the Fountain-head.” On this principle has Sir R. Palmer proceeded in the preparation of this book. The arrangement adopted is the following :— Part I. consists of Hymns arranged according to the subjects of the Creed—‘‘God the Creator,” ‘‘Christ Incarnate,” ‘‘Christ Crucified,” “Christ Risen,” ‘‘Christ Ascended,” ‘‘Christ?s Kingdom and Fudg- ment,”’ etc. ~ Part II. comprises Hymns arranged according to the suljects of the Lords Prayer. Part III. Hymns for natural and sacred seasons. There are 320 Hymns in all, CAMBRIDGE: PRINTED BY J. PALMER.