GNOMON 
 
 . OF 
 
 THE NEW TESTAMENT 
 
 BY 
 
 JOHN ALBERT BENGEL. 
 
 NOW FIRST TRANSLATED INTO ENGLISH. 
 
 WITH 
 
 ORIGINAL NOTES EXPLANATORY AND ILLUSTRATIVE. 
 
 REVISED AND EDITED BY 
 
 REV, ANDREW R. FAUSSET, M.A., 
 
 OF TRINITY COLLEGE, DUBLIN. 
 
 VOL. III. 
 
 “to give subtilty to the simile, to the young man knowledge and dis- 
 cretion. A WISE MAN WILL HEAR, AND WILL INCREASE LEARNING; AND A MAN OK 
 UNDERSTANDING SHALL ATTAIN UNTO WISE COUNSELS.” — PROV. I. 4 . 5 . 
 
 EDINBURGH: 
 
 T. & T. CLARK, 38, GEORGE STREET. 
 
 MDCCCLIX. 
 
Digitized by the Internet Archive 
 in 2016 
 
 https ://archive.org/details/g'nomonofnewtesta03beng 
 
GNOMON 
 
 OF 
 
 THE NEW TESTAMENT 
 
 JOHN ALBERT BENGEL. 
 
 ACCORDING TO THE EDITION ORIGINALLY BROUGHT OUT BY HIS SON, 
 
 M. EENEST BENGEL; 
 
 AND SUBSEQUENTLY COMPLETED BY 
 
 J. C. F. STEUDEL. 
 
 WITH CORRECTIONS AND ADDITIONS FROM THE ED. SECUNDA OF 1759 . 
 
 VOLUME III. 
 
 CONTAINING THE COMMENTARY ON THE ROMANS, 
 
 I. CORINTHIANS, AND II. CORINTHIANS, TRANSLATED BY 
 
 REY. JAMES BRYCE, LL.D. 
 
 SECOND EDITION. 
 
 EDINBURGH: 
 
 T. & T. CLARK, 38, GEORGE STREET. 
 
 MDCCCUX, 
 
ANNOTATIONS 
 
 ON 
 
 PAUL’S EPISTLE TO THE HOMANS. 
 
 1. nauXos, Paul. The beginning of the Epistle, the inscription . 1 
 The Scriptures of the New Testament, as compared with the 
 books of the Old Testament, have the epistolary form ; and in 
 those, not merely what has been written by Paul, Peter, James, 
 and Jude, hut also both the treatises of Luke, and all the writ- 
 ings of John. Nay, it is of more consequence, that the Lord 
 Jesus Christ Himself wrote seven letters in His own name, by 
 the hand of John (Rev. ii. and iii.) ; and the whole Apocalypse 
 is equivalent to an epistle written by Himself. Epistles were 
 usually sent, not to slaves, but to free men, and to those espe- 
 cially who had been emancipated ; and the epistolary style of 
 writing is better suited, than any other, for extending, as widely 
 as possible, the kingdom of God, and for the most abundant 
 edification of the souls of men. Moreover, Paul alone laboured 
 in this field more than all the other apostles put together ; for 
 
 1 [ The Address , or Heading. — Ed.] The ancient Greeks and Romans 
 used to put, at the beginning of their letters, those things which now, ac- 
 cording to our mode of Subscription, come under the name of the Address and 
 previous Salutation, and this generally very brief, as if it were to be said : 
 Paul wishes health ( sends compliments ) to the Christians at Rome. But the 
 apostle expresses those things, from a very large measure of spiritual feeling, 
 in great exuberance of style, while he chiefly preaches Jesus Christ and His 
 gospel, and forcibly declares his evangelical office of Apostle — V. G. 
 
 VOL. III. A 
 
 CHAPTER I. 
 
2 
 
 ROMANS I. 1. 
 
 fourteen of his epistles are extant, of which various is the arrange- 
 ment, various the division. He wrote one to the Hebrews, with- 
 out prefixing his name to it ; he added his name to the rest ; 
 and these were partly addressed to churches, partly to indivi- 
 duals ; and in the present day they are arranged in volumes, 1 in 
 such a way as that the one with the greatest number of verses is 
 put first. But the chronological order is much more worthy of 
 consideration, of which we have treated in the Ordo temporum , 
 cap. 6. 2 When that matter is settled, both the apostolic history, 
 and these very epistles, shed a mutual light on one another ; and 
 we perceive a correspondence of thoughts, and modes of expres- 
 sion, in epistles written at one and the same time, and concern- 
 ing the same state of affairs [as the apostolic history — the Acts — 
 describes] ; and we also become acquainted with the spiritual 
 growth of the apostle. There is one division, which, we think, 
 ought to he particularly mentioned in this place. Paul wrote in 
 one way to churches, which had been planted by his own exer- 
 tions, but in a different w T ay to those churches, to which he was 
 not known by face. The former class of epistles may he com- 
 pared to the discourses, which pastors deliver in the course of 
 their ordinary ministrations ; the latter class, to the discourses, 
 which strangers deliver. The former are replete with the kind- 
 ness, or else the severity, of an intimate friend, according as the 
 state of the respective churches was more or less consistent with 
 the Gospel ; the latter present the truths of the Gospel as it were 
 more unmixed, in general statements, and in the abstract ; the 
 former are more for domestic and daily use, the latter are adapted 
 to holidays and solemn festivals, — comp, notes on ch. xv. 30. 
 This epistle to the Romans is mostly of this latter description. — 
 dovXog Irjtfou Xpitrov, servant of Jesus Christ) This commence- 
 ment and the conclusion correspond (xv. 15, etc.) Xpiffrov — 
 ©soy, of Christ — of God) Everywhere in the epistles of Paul, 
 and throughout the New Testament, the contemplation of 
 God and of Christ is very closely connected ; for example, Gal. 
 ii. 19, etc. [ And it is also our privilege to have the same access 
 to God in Christ. — V. g.] — antUrokog, a called apostle ), 
 [called to he an apostle. — Eng. vers.] Supply, of Jesus Christ; 
 
 1 i.e., in the collected form — E d. 
 
 2 See Life of Bengel. sec. 22. 
 
ROMANS I. 2. 
 
 3 
 
 for the preceding clause, a servant of Jesus Christ , is now more 
 particularly explained. It is the duty of an apostle , and of a called 
 apostle , to write also to the Romans. [The whole world is cer- 
 tainly under obligation to such a servant as this. — V. g.] The 
 other apostles, indeed, had been trained by long intercourse with 
 Jesus, and at first had been called to be followers and disciples, 
 and had been afterwards advanced to the apostleship. Paul, 
 who had been formerly a persecutor, by a call became suddenly 
 [without the preparatory stage of discipleship] an apostle. So 
 the Jews were saints [set apart to the Lord] in consequence of 
 the promise ; the Greeks became saints , merely from their being 
 called , ver. 6, etc. There was therefore a special resemblance and 
 connection between one called to be an apostle , and those whom 
 he addressed, called to be saints. Paul applies both to himself 
 and to the Corinthians a similar title (1 Cor. i. 1, 2) ; and that 
 similarity in the designation of both reminds us of the i-roru'rwovi/, 
 pattern , or living exhibition [of Christ’s grace in Paul himself, 
 as a sample of what others, who should believe, might expect], 
 which is spoken of in 1 Tim. i. 16. While Christ is calling a 
 man, He makes him what He calls him to be, — comp. ch. iv. 17 ; 
 and that, too, quickly, Acts ix. 3-15. — apuparp'evos, separated ) 
 The root, or origin of the term Pharisee, was the same as that 
 of this word ; but, in this passage Paul intimates, that he was 
 separated by God not only from men, from the Jews, and from 
 the disciples, but also from teachers. There was a separation 
 in one sense before (Gal. i. 15), and another after his call (Acts 
 xiii. 2) ; and he refers to this very separation in the passage before 
 us. — sis tvayysXiov, to the Gospel) The conjugate verb follows 
 ver. 2, <7rpoz'7rr t y>ye1\aro, He had promised before. The promise was 
 the Gospel proclaimed [announced beforehand], the Gospel is 
 the promise fulfilled, Acts xiii. 32. God promised the Gospel , 
 that is, He comprehended it in the promise. The promise was 
 not merely a promise of the Gospel, but was the Gospel itself. 1 
 
 2. rt O, which). The copiousness of Paul’s style shows itself 
 in the very inscriptions : and we must, therefore, watchfully 
 observe the thread of the parentheses. [God. promised that He 
 would not only display His grace in the Son , but also that He 
 
 i.e., in germ. — E d. 
 
4 
 
 HOMANS I. 3, 4. 
 
 would 'publish that very fact to the whole world. Listen to it with 
 the most profound attention. — V. g.] — ^pos^riyysiXaro, promised 
 afore ) formerly, often, and solemnly. The truth of the promise, 
 and the truth of its fulfilment, mutually confirm each other. — 
 did ruv vpocprjrcov avrov , by His prophets) That which the pro- 
 phets of God have spoken, God has spoken, Luke i. 70 ; Acts 
 iii. 24. — ypapaig, in the Scriptures) ch. xvi. 26. The prophets 
 made use of the voice, as well as of writing, in the publication 
 of their message ; and the voice was likely to have greater 
 weight in the case of a single people [the Jews], than among 
 the countries of the whole globe : therefore, the greater weight 
 in delivering the message, would give an advantage to the voice 
 over writing : notwithstanding, as much respect is paid to 
 writing , with a view to posterity, as if there had been no voice. 
 To such an extent does Scripture prevail over tradition. [ The 
 believing Homans were , in part , originally Jews , and, in part , 
 originally Gentiles ( exjudaei , Ex-Gentiles), and Paul parti- 
 cularly has regard to the latter, ver. 13. — Y. g.] 
 
 3. n spi, concerning) The sum and substance of the Gospel 
 is, concerning the Son of God , Jesus Christ our Lord. An ex- 
 planation is introduced in this passage, as to what this appella- 
 tion, the Son of God , denotes, ver. 3, 4. 1 — rou ysvoju'svou), who was 
 [made Engl. Vers.] born. So Gal. iv. 4. — xard, according to) 
 The determinative particle, ver. 4 ; ix. 5. 
 
 4. Too opiddevroc v/ou ©sou, who was definitively marked as [de- 
 clared to be, Engl. Vers.] the Son of God) He uses rou again, 
 not xal or ds. When the article is repeated, it forms an 
 
 1 Jesus Christ is the Son of God. This is the foundation of all rightful; 
 access, on the part of Jesus Christ, to His Father and His God ; and, in 
 like manner, of our approach by Him, as our Lord, to His Father and our 
 Father, to His God and our God, who has delivered us to Him as His pecu- 
 liar property. Even before His humiliation, He was indeed the Son of God ; 
 but this Sonship was in occultation by His humiliation, and was at length 
 fully disclosed to us after His resurrection. His justification depends on 
 these facts, 1 Tim. iii. 16 ; 1 John ii 1 ; and that is the foundation of our 
 justification, Rom. iv. 25. Hence, in His passion, He placed all His confi- 
 dence in the Father, not on account of His works (for not even did the Son 
 give first to the Father any thing, which the Father was bound to pay back 
 to Him), but for this reason, because He was the Son ; and thus He went be- 
 fore us in the way, as the leader and finisher of our faith. Heb. xii. 2. — V. g. 
 
ROMANS r. 4. 
 
 5 
 
 epitasis. [See Append.] In many passages, where both na- 
 tures of the Saviour are mentioned, the human nature is put 
 first, because the divine was most distinctly proved to all, 
 only after His resurrection from the dead. [ Hence it is , that 
 it is frequently repeated , He, and not any other. Acts ix. 20, 
 22, etc. — V. g.] The participle bpnsQsvrog expresses much more 
 than utpupiffpevos in ver. 1 ; for one, ucpop/fyrai, out of a number 
 of other persons, but a person, opt^srai, as the one and only 
 person, Acts x. 42. In that well-known passage, Ps. ii. 7, 
 pn [the decree] is the same as bp us [Tog ; [the decree implying] 
 that the Father has most deterrninately said, Thou art My Son. 
 The d-xobu^tg, the approving of the Son, in regard to men, 
 follows in the train of this opuspov. — Acts ii. 22. Paul particu- 
 larly extols the glory of the Son of God , when writing to those 
 to whom he had been unable to preach it face to face. Comp. 
 Heb. x. 8, etc., note. — sv bwd[xu, in (or with ) power), most power- 
 fully, most fully ; as when the sun shines in bwdfisi, in his 
 strength. — Rev. i. 16. — xara cmO/za d yu*usbn\g, according to the 
 spirit of holiness) The word CTlp dyiog, holy , when the subject 
 under discussion refers to God, not only denotes that blameless 
 rectitude in acting, which distinguishes Him, but the God- 
 head itself, or, to speak with greater propriety, the divinity , 
 or the excellence of the Divine nature. Hence ciyiutvvri 
 has a kind of middle sense between «y/oV»jra and ay/a<r/x&v. — 
 Comp. Heb. xii. 10, 14. \_ u His holiness ,” ay/oV^g; “ without 
 
 a yia(SiLbg sanctification , no man shall see the Lord.”] So that 
 there are, as it were, three degrees, sanctification (sanctificatio), 
 sanctity (or sanctimony , u sanctimonia,”) holiness (sanctitas) 
 Holiness itself (sanctitas) is ascribed to God the Father , and to 
 the Son , and to the Holy Ghost. And since the Holy Spirit is 
 not mentioned in this passage, but the Spirit of holiness {sanctity, 
 sanctimonise), we must inquire farther, what that expression, 
 which is evidently a singular one, denotes. The name Spirit is 
 expressly, and that too, very often, given to the Holy Spirit ; 
 hut God is also said to be a Spirit ; and the Lord, Jesus Christ, 
 is called Spirit, in antithesis indeed to the letter, 2 Cor. iii. 17. 
 But in the strict sense, it is of use to compare with the idea here 
 the fact, that the antithesis flesh and spirit occurs, as in this pas- 
 sage, so rather frequently, in passages speaking of Christ, 1 Tim. 
 
6 
 
 ROMANS I. 4. 
 
 iii. 16; 1 Pet. iii. 18. And in these passages that is called 
 Spirit , whatever belongs to Christ, independently of the flesh 
 [ assumed through Ilis descent from David, Luke, i. 35. — V. g.], 
 although that flesh was pure and holy ; also whatever superior to 
 flesh belongs to Him, owing to His generation by the Father, 
 who has sanctified Him, John x. 36 ; in short, the Godhead itself. 
 For, as in this passage, flesh and spirit , so at chap. ix. 5, flesh 
 and Godhead stand in contradistinction to each other. This 
 spirit is not called the spirit of holiness (sanctitatis ay/oV»jrog), 
 which is the peculiar and solemn appellation of the Holy Spirit , 
 with whom, however, Jesus was most abundantly filled and 
 anointed, Luke i. 35, iv. 1, 18 ; John iii. 34 ; Acts x. 38 ; but in 
 this one passage alone, the expression used is the spirit of sanctity 
 (sanctimonise ay/wo^s), in order that there may be at once im- 
 plied the efficacy of that holiness (sanctitatis dy/orrirog) or divinity, 
 of which the resurrection of the Saviour was both a necessary 
 consequence, and which it most powerfully illustrates ; and so, 
 that spiritual and holy , or divine power of J esus Christ glorified, 
 who, however, has still retained the spiritual body. Before the 
 resurrection, the Spirit was concealed under the flesh ; after the 
 resurrection the Spirit of sanctity [sanctimonise] entirely con- 
 cealed the flesh, although He did not lay aside the flesh ; but all 
 that is carnal (which was also without sin), Luke xxiv. 39. In 
 respect of the former [His state before the resurrection], He once 
 used frequently to call Himself the Son of Man ; in respect of 
 the latter [His state after the resurrection ; and the spirit of 
 sanctity , by which He rose again], He is celebrated as the Son of 
 God. His [; manifested or] conspicuous state [as presented to 
 merits view before His resurrection] was modified in various ways. 
 At the day of judgment, His glory as the Son of God shall ap- 
 pear, as also His body in the highest degree glorified. See also 
 John vi. 63, note. — Jg amtrdteus venpoov, by means of the resurrec- 
 tion of the dead ) ’Ex not only denotes time, but the connection of 
 things (for the resurrection of Jesus Christ is at once the source 
 and the object of our faith, Acts xvii. 31). The verb dd<srri(ii is 
 also used without a preposition, as in Herodotus, dva<frdvreg ru v 
 fiadpuv : therefore, dvdaracug vsxpuv might be taken in this passage 
 for the resurrection from the dead. But it is in reality taken in 
 a more pregnant sense ; for it is intimated, that the resurrection 
 
ROMANS [. 5. 
 
 7 
 
 of all is intimately connected with the resurrection of Christ. 
 Comp. Acts iv. 2, xxiii. 6, xxvi. 23. Artemonius conjectures 
 that the reading should be eg dvaffrdffeug lx vexpuv. Part I., cap. 
 41, p. 214, etc., and this is his construction of the passage: m pi 
 [ver. 3] s gat/a crd <reug lx vsxpuv rov uiov alrou x.r.X. concerning the re- 
 surrection of His Son from the dead , etc. But, I. There is a 
 manifest Apposition, concerning His Son , Jesus Christ ; therefore, 
 the words, which come between parenthetically, are all construed 
 in an unbroken connection with one another. II. There is an 
 obvious antithesis: TOT ysvo^svov EK KATA: TOT 6 pnrOlvrog — 
 KATA — EE. — III. dvuffrotcfic, not s gam<rra<;/c, if we are to have 
 regard to Paul’s style, is properly applied to Christ ; but eg a- 
 avuffraaig to Christians ; Comp, ijyeips, l^syspsT, 1 Cor. vi. 14. Ar- 
 temonius objects that Christ was even previously the Son of 
 God, Luke iii. 22 ; John x. 36 ; Acts ii. 22, x. 38. We answer, 
 Paul does not infer the Sonship itself, but the opurpbv, the [decla- 
 ration] definitive marking of the Sonship by the resurrection. 
 And in support of this point, Chrysostom compares with this the 
 following passages : John ii. 19, viii. 28 ; Matt. xii. 39 ; and the 
 preaching of the apostles follows close upon this hpus^i v, Luke 
 xxiv. 47. Therefore, this mode of mentioning the resur- 
 rection is exceedingly well adapted to this introduction, as 
 Gal. i. 1. 
 
 5. A/’ ol, hy whom), by J esus Christ our Lord. — lXd(3o/xzv, we 
 have received ), we, the other apostles and I . — yd ptv xai dvotfroXYiv, 
 grace and the apostolic mission) These two things are quite 
 distinct, but very closely connected. Grace , nay, a singular 
 measure of grace, fell to the lot of the apostles , and from it, not 
 only their whole mission, Eph. iii. 2, but also all their actions 
 proceeded, Rom. xii. 3, xv. 15, 16, 18. The word dvoffroXij occurs 
 in this sense in Acts i. 25. With the lxx. it signifies, sending 
 away , a gift sent , etc. Obedience to the faith corresponds to grace 
 and apostleship. — eig i/Kaxoriv ‘xianuc, for obedience to the faith), that 
 all nations may become and continue submissively obedient to the 
 word of faith and doctrine concerning Jesus (Acts vi. 7), and 
 may therefore render the obedience, which consists in faith itself. 
 From its relation to the Gospel, the nature of this obedience is 
 evident, ch. x. 16, xvi. 26 ; 1 Peter i. 2 : and vvaxori, obedience, is 
 dxoij Ivoray^g, hearing with submission , ch. x. 3, at the close of 
 
8 
 
 ROMANS I. G, 7. 
 
 the verse. So, Mary believing said, Behold , the handmaid of the 
 Lord , Luke i. 38, 45 — sv crao'/ roTg sOvsav, among all nations') As 
 all nations outwardly obey the authority of the Romans, so all 
 nations, and so the Romans themselves also ought, with their 
 whole heart, to be obedient to the faith — vnep rou hb^arog durou), for 
 the name of Him , even Jesus Christ our Lord. By Him grace 
 has come, John i. 17 ; for Him, His ambassador’s act ; 2 Cor. v. 
 20 ; by Him faith is directed towards God, 1 Peter i. 21. 
 
 6. ’Ev olg ), among which nations, that have been brought to the 
 obedience of the faith by the calling of Jesus Christ — %al 
 ye also) Paul ascribes no particular superiority to the Romans. 
 — Comp. 1 Cor. xiv. 36. He, however, touches upon the reason 
 for his writing to the Romans. Presently, in the following 
 verse, he directly addresses them — called ), ver. 7. 
 
 V. 7. ndov ro/g ovffjv sv *P to all that be in Rome ) Most of 
 these were of the Gentiles, ver. 13, with whom, however, Jews 
 were mixed. They had been either born and educated at Rome, 
 or, at least, were residing there at that time. They were dwell- 
 ing scattered throughout a very large city, and had not hitherto 
 been brought into the form of a regularly constituted church. 
 Only some of them were in the habit of assembling in the house 
 of Priscilla and Aquila, Rom. xvi. 5. What follows, beloved , etc., 
 agrees with the word all ; for he does not address the idolaters 
 at Rome — aya<7nriroTg Qsov, x\riro?g uyloig) These two clauses 
 want the copulative conjunction, and are parallel ; for he, who 
 belongs to God, is holy [set apart]. Comp. Heb. iii. 1. The 
 expression, the beloved of God , he particularly applies to the be- 
 lieving Israelites, ch. xi. 28 ; called to be saints , to believers of the 
 Gentiles. The Israelites are holy by descent from their fathers, 
 Acts xx. 32, note. Comp, with annot. on ver. 1 of this chapter ; 
 but believers of the Gentiles are said to be sanctified or called 
 saints , holy by calling, as Paul interprets it [* sanctified’], 
 1 Cor. i. 2. We have here a double title, and I have referred 
 the first part to the Israelites, the second to the Gentiles. Comp, 
 ver. 5, 6, and add the passages, which have just now been quoted. 
 The celebrated Baumgarten, in his German exposition of this 
 Epistle, to which we shall often have occasion to refer, writes 
 thus : u Hiedurch wurde der gottesdienstliche Unterschied der 
 Glaubigen und eingebildete Vorzug der Israeliten zu sehr bestdtigei 
 
ROMANS I. 7. 
 
 9 
 
 worden seyn , den Paulus vielmehr bestreitet und abgescliaffet oder 
 aufgehoben zu seyn versichert.” 1 We answer : The privilege of 
 the Israelite (although he who is called holy , is as highly blessed, 
 as he who is the beloved of God ) is as appropriate to be mentioned 
 in Paul’s introduction, as the npurov, ch. i. 16 [to the Jew first], 
 is appropriate in the Statement of his subject 2 there ; which [the 
 statement of the priority of the Jew, at ver. 16] Baumgarten de- 
 fends enough and more than enough. — xapis? grace , etc. This 
 form of expression is the customary one in the writings of Paul. 
 See the beginnings of his epistles, and also Eph. vi. 23. — v/nTv, to 
 you ) Supply, may there fall to your lot. — aipqvvi, peace) Dw, 
 peace : a form of salutation in common use among the Hebrews, 
 before which is placed grace , a term altogether consonant 
 
 to the New Testament, and to the preaching of the apostles. 
 Grace comes from God ; then, in consequence, man is in a state 
 of peace , ch. V. 2, note. — thro ©sou <7rarpbg ij/xuv / Ku^>/ou Irjffoo 
 Xpicrov, from God our Father and the Lord Jesus Christ ) The 
 solemn form of appellation used by the apostles, God and the 
 Father , God our Father ; and, when they speak to one another, 
 they do not often say K upfog, Lord , inasmuch as by it the proper 
 name of God with four letters [mrp were the four letters, tetra- 
 grammaton] is intended ; but, in the Old Testament, they had 
 said, Jehovah our God. The reason of the difference is : in the 
 Old Testament they were, so to speak, slaves ; in the New Testa- 
 ment they are sons ; but sons so know their father, as to render 
 it unnecessary to call him often by his proper name. Comp. 
 Heb. viii. 11. Farther, when Polytheism was rooted out, it was 
 not so necessary, that the true God should be distinguished from 
 false gods, by His proper name. Kup/ou is construed, not with 
 YitAojv ; for God is declared to be the Father of Jesus Christ , and 
 our Father , not, our Father , and the Father of Jesus Christ ; but 
 [Kup/ou is construed] with «<ro, as is evident from 2 Tim. i. 2. 
 There is one and the same grace, one and the same peace, from 
 
 1 Here lay the difference in divine services among believers, and the ima- 
 ginary superiority of the Israelites would have been too strongly confirmed, 
 which Paul, to make quite sure of it, would much rather have disputed and 
 cancelled or abolished. 
 
 2 * Proposition! ’ in the Latin : Cic. Inv. ii. 18, defines it as “ per quern 
 locus is breviter exponitur, ex quo vis omnis oportet emanet ratiocinationis.” 
 
10 
 
 ROMANS I. 8, ? 
 
 God and Christ. Our confidence and prayers are directed to 
 God, inasmuch as He is the Father of our Lord ; and to Jesus 
 Christ, inasmuch as He makes us, through Himself, stand in the 
 presence of the Father. 
 
 8. up urov, first) A next does not always follow; and in this 
 passage, the affectionate feeling and emotion of the writer have 
 absorbed it. — The corresponding d's follows at ver. 13. You 
 are, says he, already indeed in the faith ; but yet I am desirous 
 to contribute something to your improvement. — zbya pasru, I give 
 thanks) Even at the beginning alone [besides similar beginnings 
 in other epistles] of this epistle, there are traces of all the 
 spiritual emotions. Among these, thanksgiving takes the pre- 
 eminence : and with it almost all the epistles commence. The 
 categorical idea of the sentence is : You have found faith. 
 Thanksgiving, which is an accessory idea, renders the discourse 
 modal (i.e.j shows the manner in which the subject and pre- 
 dicate, in the categorical sentence, are connected), — comp, 
 note to ch. vi. 17. Paul rejoices that, what he considered 
 should be effected by him elsewhere, as a debtor to all, was 
 already effected at Pome. — rip 0s p [xov, my God) This phrase, 
 my God , expresses faith , love, hope , and, therefore, the whole of 
 true religion, Ps. cxliv. 15 ; Hab. i. 12. My God is the God 
 whom I serve ; see next verse. — d/a, through ) The gifts of God 
 come to us through Christ, our thanksgivings go to God through 
 Christ. — i] <7ri6T/g, faith) In congratulations of this kind, Paul 
 describes either the whole of Christianity, Col. i. 3, etc., or 
 some part of it, 1 Cor. i. 5. He therefore mentions faith in 
 this passage, as suited to the object, which he has in view, 
 ver. 12, 17. — xarayy'sXXsra/, is spoken of) An abbreviated mode 
 of expression for, You have obtained faith ; I hear of it, for it 
 is everywhere openly declared ; so, 1 Thess. i. 8, he says, that 
 the faith of the Thessalonians is spread abroad in every place. — 
 iv oXurf jtoV/xw, throughout the whole world) The Divine good- 
 ness and wisdom established the faith in the principal cities, 
 especially in Jerusalem and Pome, from which it might be 
 disseminated throughout the whole ’world. 
 
 9. Mdprvg, witness) A pious asseveration respecting a matter 
 necessary [Paul’s secret prayer for them], and hidden from men, 
 especially from those, who were remote and unknown, — 2 Cor. 
 
ROMANS T. 10-12. 
 
 11 
 
 xi. 31. — Xarpevu, I serve), as an apostle, ch. xv. 16. The 
 witness of Gocl resounds [is often appealed to] in spiritual 
 service ; and he who serves God, desires and rejoices, that 
 as many as possible should serve God, 2 Tim. i. 3. — v, 
 mention of you) Paul was wont to make distinct and explicit 
 mention of the churches, and of the souls of their members. 
 
 10. "E mus nor'e, The accumulation of the particles in- 
 
 timates the strength of the desire. 
 
 11. M eradco, I may impart ), in your presence, by the preach- 
 ing of the Gospel, ver. 15, by profitable discourses, by prayers, 
 etc. Paul was not satisfied with writing an epistle in the 
 meantime, but retained this purpose, ch. xv. 24. There is 
 much greater advantage in being present, than in sending 
 letters, when the former falls out so [when one can be present 
 in person], — ^apiff/xa, •jrvsv/jja.riTibv, spiritual gift) In these gifts, 
 the Corinthians abounded, inasmuch as they had been favoured 
 with the presence of Paul, 1 Cor. i. 7, xii. 1, xiv. 1 ; in like 
 manner the Galatians, Gal. iii. 5. And those churches, which 
 were gladdened by the presence of the apostles , had evidently 
 distinguished privileges of this kind ; for example, from the im- 
 position of the apostles’ hands, Acts xix. 2, 6, viii. 17, 18; and 
 2 Tim. i. 6. But hitherto, at least, the Romans were much 
 inferior in this respect ; wherefore also the enumeration of gifts 
 at ch. xii. 6, 7, is extremely brief. He is, therefore, desirous 
 to go to their assistance, that they may he established , for the tes- 
 timony of Christ was confirmed by means of the gifts. — 1 Cor. 
 i. 6. Peter had not, any more than Paul, visited Rome, before 
 this epistle was written, as we learn from this passage, and 
 indeed from the whole tenor of the epistle ; since Peter, had he 
 been at Rome, would have imparted, what Paul was desirous 
 to impart, to the Romans. Furthermore, Baronius thinks that 
 this epistle was written a.d. 58 ; whereas the martyrdom of 
 Peter took place a.d. 67 ; therefore, if he was at Rome at all, he 
 could not have remained long at Rome. — arvipiyjfyvui, to he esta- 
 blished) He speaks modestly ; It is the province of God to esta- 
 blish , ch. xvi. 25. Paul intimates, that he is only the instrument. 
 
 12. ToZro 6e k<sn, Moreover , that is) He explains the words, to 
 see you , etc. He does not say, Moreover , that is, that I may 
 bring you into the form of a regularly constituted church . Pre- 
 
12 
 
 ROMANS I. 13, 14. 
 
 caution was taken [by Divine foresight] lest the Church of Rome 
 should be the occasion of any mischief, which nevertheless arose 
 in after-times . — v re xu7 efiov, both of you and me) He not only 
 associates with himself the Romans, together with whom he longs to 
 be comforted [or stirred up together with whom ], hut he even puts 
 them first in the order of words, before himself. The style of the 
 apostle is widely different from that of the Papal court at Rome. 
 
 13. Ou — ayvoe/i', not — to be ignorant) A form of expression 
 usual with Paul, which shows the candour of his mind. — ads\<poi, 
 brethren) An address, frequent, holy, adapted to all, simple, 
 agreeable, magnificent. It is profitable, in this place, to con- 
 sider the titles, which the apostles use in their addresses. They 
 rather seldom introduce proper names, such as Corinthians , 
 Timothy , etc. Paul most frequently calls them brethren ; some- 
 times, when he is exhorting them, beloved , or my beloved brethren. 
 James says, brethren , my brethren, my beloved brethren ; Peter 
 and Jude always use the word beloved; John often, beloved; 
 once, brethren ; more than once, little , or my little children , as 
 Paul, my son Timothy. — xaprrbv cyfb, I might have fruit) Have , 
 a word elegantly placed midway between receive and give. What 
 is profitable to others is a delight to Paul himself. He esteems 
 that as the fruit [of his labour ] (Phil. i. 22). In every place, he 
 wishes to have something [a gift] put out at interest. He some- 
 what modifies [qualifies] this desire of gain [spiritual gain], when 
 he speaks of himself in the following verse as a debtor. He both 
 demands and owes , ver. 12, 11. By the cords of these two forces, 
 the 15th verse is steadied and strengthened. — xuQug, even as) 
 Good extends itself among as many as possible. 
 
 14. 'e Wqfft re xa / (3otp[3cipoig , alike to the Greeks and to the 
 barbarians). He reckons those among the Greeks, to whom he 
 is writing: in the Greek language. This division into Greeks 
 and barbarians comprehends the entire Gentile world. There 
 follows another division, alike to the wise and to the unwise; 
 for there were fools even among the Greeks, and also wise men 
 even among the Barbarians. To all, he says, I am debtor , by virtue 
 of my divine commission to all, as being the servant of all (2 Cor. 
 iv. 5.) Though men excel in wisdom or in power, the Gospel is 
 still necessary to them ; others [beside the wise and powerful] 
 are not excluded. — (Col. i. 28, note.) 
 
ROMANS I. 15, 16. 
 
 13 
 
 15. Ovru, so), therefore. It is a sort of epiphonema [exclama- 
 tion, which follows a train of reasoning], and a conclusion drawn 
 from the whole to an important part . — ro xur ijn's), that is, so far 
 as depends on me , or I for my part , so far as I am not prevented ; 
 so Ezra vi. 11, xa/' 6 ohcog avrov ro xar sfis rroiriQriGzrcu, and his 
 house, so far as it depends upon me, shall be made [a dunghill]. 
 — K£ 6 Q'jfA 0 'j, ready) supply there is [readiness in me; I am ready]. 
 3 Mac. V. 23, (26.) — ro vp 66 vfj,ov rov [3affiXsug sv kro//xoj xzTffQui, [ the 
 readiness of the king to continue in a state of preparation ] — h 
 *Pcw/4>j, at Rome ), to the wise. — Comp, the preceding verse; to the 
 powerful . — Comp, the following verse and 1 Cor. i. 24 ; therefore 
 the following expression, at Rome , is emphatically repeated. — 
 (See ver. 7.) Rome, the capital and theatre of the whole world — 
 ivayyz\t<sa<s&ui, to preach the Gospel) The Statement of the Subject 
 of the epistle is secretly implied here ; I will write, what I would 
 wish to have spoken in your presence concerning the Gospel. 
 
 16. Ou yap lrrai<sy{r/oiJjai, for I am not ashamed) He speaks 
 somewhat less forcibly, as in the introduction ; afterwards he 
 says, I have whereof 1 may glory (ch. xv. 17). To the world, the 
 Gospel is folly and weakness (1 Cor. i. 18) ; wherefore, in the 
 opinion of the world, a man should be ashamed of it, especially 
 at Rome ; but Paul is not ashamed (2 Tim. i. 8 ; 2 Cor. iv. 2). 
 rov xpiffrou, of Christ) Baumgarten gives good reasons, why Paul 
 did not call it in this passage the Gospel of God, or of the Son 
 of God ; but the reasons, which he alleges, are as strong for 
 reading the words rov Xpnrrov, as for omitting them. Arguments 
 are easily found out for both sides ; but testimony ought to have 
 the chief weight ; and in reference to this passage, the testimony 
 for the omission is sufficient. — (See App. Crit., edit, ii., on this 
 verse . 1 ) — ■hvvafiig ©g ov, the power of God), great and glorious 
 (2 Cor. x. 4.) — sic turripi av, unto salvation ) As Paul sums up 
 the Gospel in this epistle, so he sums up the epistle in this and 
 the following verse. This then is the proper place for presenting 
 a connected view of the epistles. We have in it — 
 
 I. The Introduction, i. 1-15. 
 
 1 A BCD* omit the words ; also, AG, fg Vulg. Orig. and Hilary. But 
 Rec. Text has them. — E d. 
 
14 
 
 ROMANS I. 16. 
 
 II. The Subject stated [Propositio], with a Summary of 
 its Proof. 
 
 1. Concerning Faith and Righteousness. 
 
 2. Concerning Salvation, or, in other words, Life. 
 
 3. Concerning u Every one that belie veth,” Jew and 
 Greek, 16, 17. 
 
 To these three divisions, of which the first is discussed 
 from ch. i. 18 to ch. iv., the second from v. to viii. 
 the third from ix. to xi., not only this Discussion 
 itself, but also the Exhortation derived from it, cor- 
 respond respectively and in the same order. 
 
 III. The Discussion. 
 
 1. On Justification, which results, 
 
 i. Not through works : for alike under sin are 
 
 The Gentiles, 18. 
 
 The Jews, ii. 1. 
 
 Both together, 11, 14, 17 ; iii. 1, 9. 
 
 ii. But through faith, 21, 27, 29, 31. 
 
 hi. As is evident from the instance of Abraham, and the 
 testimony of David, iv. 1, 6, 9, 13, 18, 22. 
 
 2. On Salvation, v. 1, 12 ; vi. 1 ; vii. 1, 7, 14 ; viii. 1, 
 14, 24, 31. 
 
 3. On u Every one that believeth,” ix. 1, 6, 14, 24, 30 ; 
 x. 1, 11 ; xi. 1, 7, 11, 25, 33. 
 
 IY. The Exhortation, xii. 1, 2. 
 
 1. Concerning Faith, and (because the law is established 
 through faith, ch. iii. 31) concerning love, which faith 
 produces, and concerning righteousness towards men, 
 3. — xiii. 10. Faith is expressly named, ch. xii. 3, 6. 
 Love, xii. 9, and ch. xiii. 8. The definition of 
 Righteousness is given, xiii. 7, at the beginning of 
 the verse. 
 
 2. Concerning Salvation, xiii. 11-14. Salvation is 
 expressly named, ch. xiii. 11. 
 
 3. Concerning the joint union of Jews and Gentiles, 
 xiv. 1, 10, 13, 19; xv. 1, 7-13. Express mention of 
 both, xv. 8, 9. 
 
ROMANS I. 17. 
 
 15 
 
 Y. The Conclusion, xv. 14 ; xvi. 1, 3, 17, 21, 25. 
 
 Iou5a/w, to the Jew) After the Babylonish captivity, all the 
 Israelites, as Josephus informs us, were called Jews ; hence the 
 Jew is opposed to the Greek. For a different reason, the Greek 
 is opposed to the Barbarian ; ver 14. — Kpurov) concerning this 
 particle, see App. Crit. Ed. ii., 1 ) on this verse. The apostle, 
 as I have shown, treats of faith, ch. i. to iv. ; of salvation , ch. 
 v. to viii. ; of the Jew and the Greek, ch. ix. to xi. The 
 knowledge of this division is very useful for the right under- 
 standing of the epistle. The third part of the discussion, 
 that concerning the Jew and the Greek, neither weakens 
 nor strengthens the genuineness of the particle npurov. Paul 
 uses it rather for the purpose of convicting [confuting their 
 notion of their own peculiar justification by the mere posses- 
 sion of the law] the Jews, ii. 9, 10 ; but the Gospel is the 
 power of God unto salvation, not more to the believing Jew, 
 than to the Greek. 
 
 17. AixaioffvvT) Qsov, the righteousness of God) The right- 
 eousness of God is frequently mentioned in the New Testament, 
 often in the books of Isaiah and Daniel, most often in the 
 Psalms. It sometimes signifies that righteousness , by w T hich God 
 Himself is righteous, acts righteously, and is acknowledged to 
 be righteous, ch. iii. 5 ; and also that righteousness, as it is 
 termed in the case of [when applied to] men, either particular or 
 universal, in which grace, and mercy also, are included, and 
 which is shown principally in the condemnation of sin, and in 
 the justification of the sinner ; and thus, in this view, the essen- 
 tial righteousness of God is evidently not to be excluded from 
 the business of justification, ch. iii. 25, etc. Hence it sometimes 
 signifies this latter righteousness , by which a man (in conse- 
 quence of the gift of God , Matt. vi. 33) becomes righteous, and 
 is righteous ; and that, too, either by laying hold of the right- 
 eousness of Jesus Christ through faith, ch. iii. 21, 22, or by 
 imitating that [the former spoken of] righteousness of God, in 
 
 1 The margin of the second edition considered the reading <7rpZrov less 
 firmly established, while the larger edition had left it to the decision of the 
 reader. The German version gives no decisive opinion. — E.B. [A CD 
 support 7rpuTov\ also, A/Yulg. and Origen. BGy, omit irparov . — Ed.] 
 
ROMANS I. 17. 
 
 16 
 
 the practice of virtue, and in the performance of good works, 
 .Fames i. 20. That righteousness of faith is called the righteousness 
 of God by Paul, when he is speaking of justification ; because God 
 has originated and prepared it, reveals and bestows it, approves and 
 crowns it with completion (comp. 2 Pet. i. 1), to which, there- 
 fore, men’s own righteousness is opposed, Pom. x. 3 ; with which 
 comp. Phil. iii. 9. Moreover, we ourselves are also called the 
 righteousness of God , 2 Cor. v. 21. In this passage, as well as 
 in the statement of the subject [Proposition], the righteousness of 
 God denotes the entire scheme of beneficence of God in Jesus 
 Christ, for the salvation of the sinner. — uffoxaXvKrzra,/, is revealed) 
 Hence the necessity of the Gospel is manifest, without which 
 neither righteousness nor salvation is capable of being known. 
 The showing forth [* declare .’ — Engl, vers.] of the righteousness 
 of God was made in the death of Christ, ch. iii. 25, etc. [jvbufyv r. 
 dixaioffvvris ] ; the manifestation and revelation of that righteous- 
 ness of God, which is through faith, aj*e made in the Gospel : ch. 
 iii. 21, and in this passage. Thus there is here a double revela- 
 tion made ; (comp. ver. 18 with this verse) namely, of wrath and 
 of righteousness. The former by the law, which is but little 
 known to nature ; the latter, by the Gospel, which is altogether 
 unknown to nature. The former precedes and prepares the way ; 
 the latter follows after. Each is a matter of revelation (uvoxa- 
 Xvnrerai), the word being expressed in the present tense, in op- 
 position to the times, of ignorance, Acts xvii. 30 . — sx n'usrzug slg 
 •x'nSTtv, from faith to faith) Construe the righteousness which is of 
 or from faith , as we have presently after the just from faith [i.e. 
 he who is justified, — whose righteousness is, of faith]. The phrase, 
 from faith to faith , expresses pure faith ; for righteousness of or 
 from faith, subsists in faith, without works. E }g denotes the 
 destination, the boundary, and limit; see ch. xii. 3, and notes 
 on Chrysostom’s work, De Sacerd, p. 415. So 1 Chron. xvii. 
 5. I have gone [lit. in the Heb. I was or have been ] 
 from tent to tent , where one and another tent [different tents] 
 are not intended; but a tent [the tabernacle] as distinguished from 
 [or independently of] a house or temple. Faith, says Paul, con- 
 tinues to be faith ; faith is all in all [lit. the prow and stern ] in the 
 case of Jews and Gentiles ; in the case of Paul also, even up to its 
 very final consummation, Phil. iii. 7-12. Thus s/g sounds with 
 
ROMANS I. 18. 
 
 17 
 
 a beautiful effect after ex, as a no and e/g, 2 Cor. iii. 18, concerning 
 the purest glory. It is to avoid what might be disagreeable to 
 his readers, that Paul does not yet expressly exclude works, of 
 which, however, in this Statement of Subject [Proposition], an 
 exclusion of some kind should otherwise have appeared. Further- 
 more, the nature of a proposition, thus set forth, bears, that many 
 other things may be inferred from this ; for inasmuch as it is 
 not said, ex rqg nforeug ug rijv rritrnv, from the faith to the faith, but 
 indefinitely ex ntanoig s/g n/tnv from faith to faith, so we shall say 
 [we may say by inference] from one faith to another, from the 
 faith of God, who makes the offer, to the faith of men, who re- 
 ceive it, ch. iii. 2, etc. ; from the faith of the Old Testament, and 
 of the Jews, to the faith of the New Testament, and of the 
 Gentiles also, ch. iii. 30 ; from the faith of Paul to the faith of 
 the Romans, ch. i. 12 ; from one degree of faith to still higher 
 degrees, 1 John v. 13 ; from the faith of the strong to the faith 
 of the weak, ch. xiv. 1, etc. ; from our faith, which is that of 
 expectation, to the faith, which is to be divinely made good to 
 us, by the gift of life [“ The just shall live by faith”].— xa^w?, as) 
 Paul has just laid down three principles : I. Righteousness is [of, 
 or] from faith, ver. 17 : II. Salvation is by righteousness, ver. 
 16: III. To the Jew and to the Greek, ver. 16. What follows 
 confirms the whole, viz., the clause, the just by faith, shall live, 
 which is found in the prophetical record, Hab. ii. 4 ; see notes 
 on Heb. x. 36, etc. It is the same Spirit, who spoke by the pro- 
 phets the Words, that were to be quoted by Paul; and under 
 whose guidance Paul made such apposite and suitable quota- 
 tions, especially in this epistle. — Zyatrai, shall live) some of the 
 Latins, in former times, wrote the present ‘ lives’ for the future 
 u shall live” ( vivit for vivet) an obvious mistake in one small 
 letter, and not worthy of notice or refutation. Baumgarten, fol- 
 lowing Whitby, refutes it, and observes, that I have omitted to 
 notice it. 
 
 18. ’A ‘7roxu\v‘7rrsrai, is revealed) See verse 17, note. — yap, for) 
 The particle begins the discussion ; the Statement of Subject 
 [Proposition] being now concluded, ch. vi. 19 ; Matt. i. 18 ; 
 Acts ii. 15 ; 1 Cor. xv. 3. The Latins generally omit it. 2 This 
 
 1 ‘ Vivit’ y<7 Vulg. and Iren. But ABCAG have ^o-era/. — E d. 
 
 2 But the Vulg. has it “ Revelatur enim.” — Ed. 
 
 VOL. III. 
 
 B 
 
18 
 
 ROMANS I. 19. 
 
 is Paul’s first argument : All are under sin ; and that the law 
 shows ; therefore, no one is justified by the works of the law. 
 The discussion of this point continues to the third chapter, 
 ver. 20. From this he draws the inference, therefore [justifi- 
 cation must he] by faith, ch. iii. 21, etc . — opyri ©sou, wrath of 
 God) [not as Engl. Vers. “ the wrath”] ’opyri without the 
 article, in this passage [is denounced against all unrighteousness ] ; 
 but r\ opyri is denounced against those [ the persons ; not as 
 opyi] , against the sin], who disregard righteousness. Wrath is, 
 as it were, different, when directed against the Gentiles, and 
 when against the J ews. The righteousness and the wrath of 
 God form, in some measure, an antithesis. The righteousness 
 of the world crushes the guilty individual ; the righteousness of 
 God crushes beneath it the sin, and restores the sinner. Hence 
 there is frequent mention of wrath, especially in this epistle, ch. 
 ii. 5, 8, iii. 5, iv. 15, v. 9, ix. 22, and besides, ch. xii. 19, 
 xiii. 4, 5. — air ovpavov, from heaven) This significantly implies 
 the majesty of an angry God, and His all-seeing eye, and the 
 wide extent of His wrath : whatever is under heaven, and yet 
 not under the Gospel, is under this wrath, — Ps. xiv. 2 . — ski 
 naffuv, upon all) Paul, in vividly presenting to view the wrath 
 of God, speaks in the abstract, concerning sin : in presenting to 
 view salvation [ver. 16, he speaks] in the concrete, concerning 
 believers ; he now, therefore, intimates enigmatically [by im- 
 plication], that grace has been procured for sinners. — akfiaav xai 
 ddr/.i av, ungodliness and unrighteousness) These two points are 
 discussed at the twenty-third and following verses. [ Paul often 
 mentions unrighteousness, ver. 29, as directly opposed to righteous- 
 ness. — Y. g .] — a vQpuiKwv ruv) A periphrasis for the Gentiles. — 
 rriv dXrjkiav, the truth) to which belongs, whatever of really sound 
 morality the heathen writings possess. — b dbtxia, in unrighteous- 
 ness) The term is taken now in a larger sense, than just before, 
 where it formed an antithesis to akfisiuv, viz., in the sense of 
 dvofjj'ta, ch. vi. 19. — nanyfvrm, holding back) \liolding, Engl. Yers. 
 less correctly] Truth in the understanding, makes great efforts, 
 and is urgent ; but man impedes its effect. 
 
 19. To yvuarov) the fact that God is known : that principle, 
 that God makes Himself known ; that is to say, the existence 
 of an acquaintance with , or knowledge of, God [the fact of God 
 
ROMANS I. 20: 
 
 19- 
 
 being known ; the objective knowledge of God] , not merely that 
 He can be known. For, at ver. 21, lie says, yvovrsg, of the 
 Gentiles [asserting thus, that they did know God]. — Plato b. 5. 
 Polit. uses yvuffrov ill the same way; r'o fih ^avrsXug o'v, tfuvrs'kug 
 yvaxrroV ^ oV bs /ArjSa/Aij, <7rdvrr) uyvcoffrov, whatsoever indeed has 
 a positive existence, is positively known : but a thing, which has 
 no existence at all, is utterly unknown. — Slav's puffs) Paul used 
 this word with great propriety, as well as d^ozaXv^ru above. 1 
 
 20. ’ A6 par a xadopoircti , the invisible things are seen) An in- 
 comparable oxymoron 2 (a happy union of things opposite, as* 
 here invisible , yet seen). The invisible things of God, if ever 
 at any time, would certainly have become visible at the creation; 
 but even then they began to be seen, not otherwise, save by the 
 understanding. — dno xr/Vswc, from the creation) ’Aero here de- 
 notes either a proof as aero, in Matt. xxiv. 32, so that the 
 understanding [comp. ver. 20, u understood ”] of the fathers 
 [respecting God, as He, whose being and attributes are proved] 
 from the creation of the world, may refute the apostasy of the 
 Gentiles ; or rather, aero' denotes time, so that it corresponds to 
 the Hebrew preposition ft, and means, ever since the foundation 
 . of the world , and beyond it, reckoning backward ; and thus the 
 a tbiog, eternal , presently after, agrees with it. In the former 
 mode of interpretation, d<rb is connected with xuOop&rai, are seen 
 from; in the second mode, with doparu, unseen ever since . — 
 ‘xoiqiLCLs) [the things made], the works that have been produced 
 by 7tr/ffiv, creation. There are works ; therefore there is a crea- 
 tion ; therefore there is a Creator. — voou/j,sv a) Those alone, who use 
 their understanding, «£, xadopuffi, look closely into a subject. — 
 xu&opurcu, are seen) for the works [which proceed from the in- 
 visible attributes of God] are discerned. The antithesis is,. 
 sgxorlffdr) [ver. 21], was darkened. — %rs — xai) These words stand 
 in apposition with dopara. — dibiog x.r.A., eternal, etc.) The highest 
 attribute of God, worthy of God — perfection in being and act- 
 ing ; in one word kiorrig, "which signifies divinity [not u God- 
 head,” as Engl. Vers.], as 6sorng , Godhead. — bbwfjjig, power) of 
 all the attributes of God, this is the one, which was first revealed- 
 
 1 Implying it is by revelation and manifestation , not by man’s mere 
 reasonings, the knowledge of God comes. — E d. 
 
 2 See App. for the meaning of this figure. 
 
20 
 
 ROMANS I. 21, 22 
 
 His works, in a peculiar manner correspond to His several 
 attributes [Isa. xl. 26 ] — sis rb) Paul not only speaks of some 
 result ensuing, but directly takes away all excuse ; and this 
 clause, sig ro , — is equivalent to a proposition, in relation to [to be 
 handled more fully in] the following verses. Construe it with 
 .< pavspov hTiv [ver. 19. The fact of their knowing God, is mani- 
 fest in, or among them], — dva^oKoyrirovg, without excuse). So also 
 in regard to the Jews, ch. ii. 1. 
 
 21. A ion. This dion is resumed from ver. 19. They did not 
 sin in ignorance, but knowingly. — 0 ? bv ug 0gov, God as God). 
 This is i] dXrjdsia, the truth [of God, ver. 25], the perfection of 
 conformity with nature, 1 where worship corresponds to the divine 
 nature. Comp, in contrast with this, Gal. iv. 8 [when ye 
 knew not God, ye did service unto them which] by nature are 
 no Gods. — 0sov, God). [They glorified Him not as the God] 
 eternal, almighty, and to be continually honoured by showing 
 forth His glory, and by thanksgiving. — edo%a<rav 3? zv^aptarrisav, 
 they glorified or were thankful) We ought to render thanks for 
 benefits ; and to glorify Him on account of the divine perfections 
 themselves, .contrary to the opinion of Hobbes. If it were pos- 
 sible for a mind to exist extraneous to God, and not created by 
 God, still that mind would be bound to praise God. — r \ ), or , at 
 least. — l/AaraiuOriffav) This verb and J<rx«r/o'^ have a reciprocal 
 force. bn, fjjdraia , fiaraiovc^ai are frequently applied to idols, 
 and to their worship and worshippers, 2 Kings xvii. 15 ; Jer. ii. 
 5 ; for the mind is conformed [becomes and is assimilated] to its 
 object [of worship], Ps. cxv. 8. Mar morris is opposed to rw 
 do^d^siv ; affvverog %a pita to rw svyga p/GrtTv. — d/a Koyiff/xoTg [ u imagina- 
 tions,” Eng. vers.], thoughts) Variable, uncertain, and foolish. 
 
 22. (pdaxovresy professing. — l/xupdvdri<fav) The lxx., Jer. x. 14, 
 etc., s[xo)pdv6ri rrdg avOpu-rog arfo yvuxf&ojg — ^svdrj s^uivsvffav — / idraid 
 iffr/Vj spy a i/Afl'e-ra/y/Asi/a, (every man is a fool in his knowledge. — 
 Their molten images are falsehoods, they are vain and deceitful 
 works). Throughout this epistle Paul alludes to the last chapters 
 of Isaiah , and to the first of Jeremiah , from which it appears, 
 that this holy man of God was at that time fresh from the read- 
 ing of them. 
 
 1 Convenientia.=the Stoic opokoyla Cic. de fin. 3. 6. 21 — Ed. 
 
ROMANS 1. 23, 2t. 
 
 2T 
 
 23/ , HXXa£;ai', they changed), with the utmost folly, Ps. cvi. 20; 
 Jer. ii. 11. The impiety being one and the same, and the 
 punishment one and the same, have three successive stages. In 
 the first, these words are the emphatic ones, viz., naphta, in ver. 
 21 ; naphiuv, in ver. 24 ; sho^a&av, and ho^av, and art/xa^sffOai rd 
 adfLara, in ver. 21, 23, 24. In the second stage, iLsrrfxXa^av is 
 emphatic, and the repetition of this verb, not, however, without 
 a difference between the simple and compound forms [fXXa^av r. 
 ho^av, ver. 23 ; jaer^XX a%av r. (p\j(smr t v yjpr\<siv, ver. 26, the corres- 
 ponding sin and punishment], gives the meaning of like for like 
 [ talionis , their punishment being like their sin], ver. 25, 26 ; as 
 napd changes its meaning, when repeated in the same place 
 [ fapd r. HTiffavra, ver. 25; napd <pv<nv, ver. 26]. In the third, 
 ovn edoxffi a<rav, and dhon/fiov, ver. 28, are emphatic. In the several 
 cases, the word ‘rap'shux s expresses the punishment. If a man 
 worships not God as God, he is so far left to himself, that he casts 
 away his manhood, and departs as far as possible from God, after 
 whose image he was made. — rr\v 86g av rov dtpQdprov, the glory of 
 the incorruptible) The perfections of God are expressed either 
 in positive or negative terms. The Hebrew language abounds 
 in positive terms, and generally renders negatives by a peri- 
 phrasis. — h ), Hebrew 3, [So, after the verb to change with, or 
 for ] the Latin pro, cum; so, sv, ver. 25 [changed the truth of God 
 into a lie]. — avSpdvou — sptferuv, like to man — to creeping things) 
 A descending climax ; corruptible is to be construed also with 
 birds, etc. They often mixed together the form of man, birdj 
 quadruped, and serpent. — o/xoidfA an e/novog, in the likeness of an 
 image) Image is the concrete ; likeness the abstract, opposed to 
 ho£p, the glory ; the greater the resemblance of the image to the 
 creature, the more manifest is the aberration from the truth. 
 
 24. A i6, wherefore) One punishment of sin arises from its 
 physical consequences, ver. 27, note, [that recompense of their 
 error, which] was meet; another, moreover, from retributive jus- 
 tice, as in this passage. — h ra?g Wi^iiiatg, in the lusts) sv, not hg. 
 A/ i^u/A/a/, the lusts, were already present there. The men 
 themselves were such as were the gods that they framed. — 
 dna&a pciav, uncleanness) Impiety and impurity are frequently 
 joined together, 1 Thess. iv. 5 ; as are also the knowledge of 
 God and purity of mind, Matt. v. 8 ; 1 John iii. 2, etc. — 
 
22 
 
 ROMANS I. 25-27. 
 
 dnfidfytsOcu, to dishonour) Honour is its opposite, 1 Thess. iv. 4. 
 Man ought not to debase himself, 1 Cor. vi. 13, etc. — b eavrd/g , l 
 among their ownselves ), by fornication, effeminacy, and other 
 ’vices. They themselves furnish the materials of their own 
 punishment, and are at the cost of it. How justly ! they , who 
 dishonour God , inflict punishment on their ownselves . -Joh. 
 Cluverus. 
 
 25. Tr\v dXijkiav, the truth) which commands us to worship God 
 AS God. — b rtf) ypeud*/ [into a lie — Engl, vers.] (exchanged) for a 
 lie) the price paid for [mythology] idol worship ; b, the Lat. cum. 
 — iafide6r\<fcx,v, they worshipped) implying internal worship. — 
 iXarpsvtfav, they served) implying external worship. — <rapd) in pre- 
 ference to, more than, ch. xiv. 5 [vyis pav nap ijf&epav]. 
 
 26. IldOr) dr //4 tag, lusts of dishonour) [vile affections — Engl, vers.] 
 See Gerheri lib. unerkannte siinden (unknown sins), T. i., cap. 
 92 ; Yon der geheimen Unzucht (on secret vices). The writings 
 of the heathen are full of such things. — dn fiiag, dishonour). 
 Honour is its opposite, 1 Thess. iv. 4. — br\\siui women ) In stig- 
 matizing sins, we must often call a spade a spade. Those gener- 
 ally demand from others a preposterous modesty [in speech], who 
 are without chastity [in acts]. Paul, at the beginning of this 
 epistle, thus writes more plainly to Rome, which he had not yet 
 visited, than on any former occasion anywhere. The dignity 
 and earnestness of the judicial style [which he employs], from 
 the propriety of its language, does not offend modesty. — ypriav, 
 use) supply of themselves ; but it is elliptical ; the reason is found, 
 1 Cor. xi. 9 ; we must use, not enjoy. Herein is seen the gravity 
 of style in the sacred writings. 
 
 27. ’EEexaufytrav, were all in a flame) [burned] with an 
 abominable fire (rrupdas/, viz., of lust.) — rr\\ d(Syjnio<s{)vr\v, that which 
 is unseemly) against which the conformation of the body and its 
 members reclaims. — ?jv Uei) which it was meet [or proper ], by a 
 natural consequence. — rSjg rrXdn\g, of their error) by which they 
 wandered away from God. — d^oXa^dvovrsg), the antithetic word 
 used to express the punishment of the Gentiles ; as dnohdau, that 
 of the Jews, ii. 6. In both words, dno has the same force. 
 
 1 So, late corrections in D ; G Orig. 1, 260, e. — Yulg. and Rec. Text. But 
 ABCA and Memph. Version read dvrdig . — Ed. 
 
ROMANS I. 28, 29. 
 
 23 
 
 28. 'E^eiv to have) [or retain ] the antithesis is <7rapebw/cevj 
 [God] gave them over : tyttv iv i< 7 nyvd<Kt 1 to have [or retain] in 
 knowledge , denotes more than emyivuurzetv, to know) [to be acquainted 
 with]. Knowledge was not altogether wanting to them ; but 
 they did not so far profit in the possession of it, as to have [or 
 retain] God, ver. 32. — dd6xiy,ov) As ddvvarogj annsrog, and such 
 like, have both an active and passive signification, so also d boxigog. 
 In this passage, there is denoted [or stigmatized ], in an active 
 sense, the mind, which approves of things, which ought by no 
 means to be approved of ; to this state of mind they are con- 
 signed, who have disapproved of, what was most worthy of ap- 
 probation. In this sense, the word dboxigov is treated of at ver. 
 32 ; <fwzudox.ou(fi : and the words -ro/i/v ra pr\ xa Orixovra, at ver. 
 29—31 . — rd fj.ii xuQrixovra), an example of the figure Meiosis [by 
 which less is said, than the writer wishes to be understood], 
 
 29. nsnXYipup'evovg) a word of large meaning; ftetirovg follows 
 presently after. — db/xicc , with unrighteousness) This word, the 
 opposite of righteousness , is put in the first place ; unmerciful is 
 put in the last [ver. 31]. Righteousness has [as its necessary 
 fruit], life ; unrighteousness , death , ver. 32. The whole enumera- 
 tion shows a wise arrangement, as follows : nine members of it 
 respecting the affections ; two in reference to men’s conversa- 
 tion ; three respecting God, a man’s own self, and his neighbour ; 
 two regarding a man’s management of affairs ; and six respect- 
 ing relative ties. Comp, as regards the things contrary to these, 
 ch. xii. 9, etc. — ^opv'sia ) I have now, for a long time, acknow- 
 ledged that this word should be retained. 1 It does not appear 
 certain, that it was not read by Clemens Romanus. — vovrip'ia — 
 xaxia) 2 <rovr l pia is the perverse wickedness of a man, who delights in 
 injuring another, without any advantage to himself : xaxJa is the 
 
 1 Although the margin of the larger edition (A. 1734), contains the 
 opinion, that it should he omitted. The 2d ed. corresponds with the Gnomon 
 and the German Version. — E.B. [AC, and apparently B, Memph. Version, 
 omit '7copvua.. But A G/gr Vulg. insert it.— Ed.] 
 
 2 'rovYip'ia. Th. 6 9T ctpefttov novovg, “one who puts others to trouble,” apt- 
 ness in mischief. xoiKi'ct is the evil habit of mind ; novriplcc, the outcoming 
 of it : Opp. to xpYiarog ; as xcexog to dyotOog. Kxx.o?iOs:ct, as distinct from 
 these, is not, as Engl. Vers. 1 malignity,’ but taking everything in the evil 
 part ; Arist. Rhet. ii. 13; arising from a baseness or evil %6og in the man 
 himself. — See Trench’s Gr. Test. Syn. — Ed. 
 
24 
 
 ROMANS I. 30-32. 
 
 vicious disposition, which prevents a man from conferring any good 
 on another. — KXsovefya denotes avarice, properly so called, as we 
 often find it in the writings of Paul : otherwise [were ^rAeovgJ/a 
 not taken in the sense avarice ] this sin would be blamed by him 
 rather rarely. But he usually joins it with impurity ; for man 
 [in his natural state] seeks his food for enjoyment, outside of 
 God, in the material creature, either in the way of pleasure, or 
 else avarice ; he tries to appropriate the good that belongs to an- 
 other. — xaxor\6uag), xaxorjdua, xaxia xixpvg.gjzvri. Ammonius ex- 
 plains this as u wickedly inveighing against all that belongs to 
 others ; exhibiting himself troublesome to another.” 
 
 30. Yidupiarag, whisperers ), who defame secretly. — xa rccXdXovg, 
 hack-biters), who defame openly. — faogrvyzTg) men who show them- 
 selves to be haters of God — bfipasrccg) those who insolently drive 
 away from themselves all that is good and salutary. — b^zpritpdvovg) 
 those who exalt themselves above others. On this vice, and 
 others which are here noticed, see 2 Tim. iii. 2, etc. — aXcttyvag) 
 [‘ boasters,’ Engl, vers.], assuming, in reference to things great and 
 good. 1 — ecpzupzrug xaxuv, inventors of evil things ) of new pleasures, 
 of new methods of acquiring wealth, of new modes of injuring 
 others, for example in war, 2 Macc. vii. 31. Antiochus is said 
 to have been Kaarig xax/ac sbpsryjg [an inventor of every kind of 
 evil] against the Hebrews. 
 
 30. 31. Tovzutfiv affeiQsig, atiwerovg, atfvvOsrovg, affropyovg, u<sk ovdcvg, 
 avzXzij/jbomg, disobedient to parents, without understanding, refrac- 
 tory, [But covenant-breakers — Eng. vers.], without natural affec- 
 tion, implacable, unmerciful ) Two triplets [groups consisting of 
 three each], the former referring to one’s conduct to superiors, 
 the latter to inferiors. 
 
 31. ’ AfiwO'srovg). The Lxx. translate the Hebrew words TQ, 
 to act with perfidy , byo, to prevaricate, by dcwfariiv. 2 
 
 32. A/xa/w/xa, [ > judgment . — Eng. ver.], the royal, divine, prin- 
 ciple of justice, that God approves of virtues, hates vices, visits 
 the wicked with the punishment of death, and justly and de- 
 servedly so, in order that He may show that He is not unjust. 
 
 1 dXotgau, boastful in words; vTrepviqiuvo;, proud in thoughts; uftpunrig, 
 insolent in acts .— See Trench Syn. — E d. 
 
 2 The Vulg. translates ctovvQhovg ‘ incompositos.’— Ed. 
 
ROMANS I. 32. 
 
 25 
 
 For whilst He punishes the guilty with death, He Himself is 
 justified [is manifested as just]. This Royal rule is acknowledged 
 even among the Gentiles. — on) viz. that. — npa<s<sovng' <7rpu<s<sov<n) 
 [those that commit or practise.'] This verb, which is repeated 
 after the interposition of cro/oD<r/i/ [Jo], accurately expresses the 
 wantonness of profligate men, which is altogether opposed to 
 divine justice, noioixuv) — they do such things , even with the affec- 
 tions, and with the reason. The same distinction between these 
 two verbs occurs, 1 ch. ii. 3. — Zavarov, of death) Lev. xviii. 24, 
 etc. ; Acts xxviii. 4. From time to time every extremely 
 wicked generation of men is extirpated, and posterity is entirely 
 propagated from those, whose conduct has not been so immoral. — 
 dXXa, xcciy but also.) It is a worse thing, euvsvdoxsiv , , to approve 
 [of the evil] ; for he, who perpetrates what is evil, is led away 
 by his own desire, not without an argument of condemnation 
 against himself, or even against others, — (Comp, thou that judgest , 
 ii. 1), and at the same time shows his approbation of the law. — ■ 
 Comp, with this, ch. vii. 16 ; but he who, ffui/sudoxs?, or approves , 
 with the heart and with the tongue [that which is evil], has as 
 the fruit of wickedness, wickedness itself ; he feeds upon it ; he 
 adds to the heap of his own guilt the guilt of others, and 
 inflames others to the commission of sin. He is a worse man, 
 who destroys both himself and others, than he who destroys him- 
 self alone. This is truly a reprobate mind. — db6xi[iov and trunvdo- 
 xovd/ are conjugate forms. — See ver. 28, note. The judging , in 
 ch. ii. 1, is the antithesis to the approving here. The Gentiles 
 not only do these things, but also approve of them. The Jew 
 judges indeed, thereby expressing disapproval ; but yet he does 
 them . — roTg <7rpaff<rov<n, them that do them) themselves, and others. 
 — Comp. Is. iii. 9. 
 
 1 TToiia to do or make, npaaoco, to commit or practise. — Ed. 
 
2G 
 
 ROMANS II. 1. 
 
 CHAPTEK II. 
 
 1. Aio, wherefore). Paul passes from the Gentiles to the Jews, 
 as the whole of the following discourse clearly shows ; and yet 
 he does not use the transitive, but the illative particle, of which 
 two the latter, as being the more powerful, absorbs the former. 
 The Gentile does evil ; the Jew does evil. Then in the 6th and 
 following verses, he comprehends both, Jews and Gentiles. — 
 avaKo’koyrirog, inexcusable.) Man seeks to defend himself. — ot v&pu^e, 
 0 man) In ch. i. he spoke of the Gentiles in the third person, 
 but he deals with the Jew in the second person singular ; even 
 as the law itself deals with the Jew, not in the second, but in 
 the third person singular ; because it had no concern with any 
 one but the Jew. — Comp. ch. iii. 19. But the apostle, who 
 directs his discourse to Gentiles and Jews, addresses the Jew 
 indeed in the second person singular, hut calls him by the name 
 [O man] common to all. — comp. ch. i. 18 ; nor does he acknow- 
 ledge the Jew, as such, ver. 17, 28. The same difference between 
 the third and second persons occurs again, ver. 14, 17. It is a not 
 dissimilar circumstance, that the Gentiles are put off [as to their 
 condemnation] till the final judgment, ver. 16 ; but the Jews 
 are threatened by the law with a present judgment also [besides 
 the final one ver. 2.] — 6 xpivuv, tliou that judgest) being removed 
 [i.e. wherein thou art distinguished] from those that have pleasure 
 in evil-doers, i. 32. Paul uses a weighty expression. The Jew T 
 esteems himself superior to the Greek, ver. 19, etc. Paul now 
 calls that an act of judging, and by it opens up a way for him- 
 self, with a view to show the judgment of God. It is mere self- 
 love in a man, that, in proportion as he thinks others worse than 
 himself, he thinks the better of himself, Gal. vi. 4. The figure 
 paregmenon 1 occurs here ; for xaraxptvsig follows. — Comp. ch. xiv. 
 22, 23 ; 1 Cor. iv. 3, etc., xi. 29, etc. ; J ames ii. 4. — srspov, another) 
 who is of no concern to thee ; whose more open unrighteousness 
 profits thee nothing ; a heathen. 
 
 1 A joining together of conjugate forms, or of simples and compounds, 
 ex. gr. here, xpiveig, xctrocxpivug . — Ed. 
 
ROMANS II. 2-5. 
 
 27 
 
 2. 0/'da,tt£i/) we know ; without thy teaching, O man, that 
 judgest [we know ]. — to zpt[ia tou OeoZ, the judgment of God); not 
 thine, thou that exceptest thyself. — %ard akrjktav) according to 
 the truth of the highest kind, without distinction ; just as His 
 judgment is called bizouov, righteous , at ver. 5, 6, 11 ; not merely 
 having respect to external acts, but also to internal thoughts 
 ver. 16 [the secrets of men], 
 
 3. <tv , thou) as distinguished from the Gentile ; every one, 
 even without a cause, makes his own self an exception [as 
 regards condemnation] ; and flatters himself, although he knows 
 not himself, on what grounds. — szpsugij, shalt thou escape ?) 
 through the loopholes, which thou seekest. Every one, that is 
 arraigned, <psuyei, tries to escape [6 (pzvyw is the technical term for 
 a defendant; 6 dtuzuv, the accuser ] ; he who is acquitted, ez<psvysi, 
 escapes. 
 
 4. *'h, or). Men easily become despisers of goodness, v r hile 
 they are not sensible of the judgment of God. The particle 
 rj, or, properly acts as a disjunctive between the vain thought 
 [on their part] of escape, and the palpable treasuring up of wrath 
 in consequence of their abuse of goodness itself. — yjY^Tor^Tog, 
 avoyfg, fjjazpo6\)[i'iag, goodness, forbearance , long-suffering) since 
 thou hast both sinned, and art now sinning, and wilt sin. \_By 
 goodness, God restrains His wrath, ver. 5 : by forbearance , He 
 as it were, keeps Himself unknown, until He is revealed, ver. 5 : 
 by long-suffering He delays His righteous judgment, ibid.— 
 V. g.] Presently after, ro ypy\<srbv, the goodness of God, implies 
 all these three. Even those, who shall be condemned hereafter, 
 had the powder, and it was their duty, to have repented. — 
 ayvouv, ignorant). Paul wonders at this ignorance. — dysi) leads 
 pleasantly ; does not compel by necessity. 
 
 5. As, but) The antithesis is between the despising of the 
 riches of His goodness, and the treasuring up of wrath. — <s%\r r 
 poTYjTcc, hardness) Its antithesis is ypqffTov. — d/ASTuvoYjTov za pdt'av) 
 The antithesis is {Asravo/av. He meant to say u/Aeravoqai'av : to 
 which word, later w 7 riters show no aversion ; but Paul avoided 
 an unusual term. — Qr^avpiZzig, thou treasurest up), although thou, 
 O man, thinkest, that thou art treasuring up all kinds of blessed- 
 ness. O what a treasure may a man lay up, during so many 
 hours of his life, on either side ! [either for heaven, or else hell], 
 
28 
 
 ROMANS II. 6. 
 
 Matt, xviii. 24 ; 1 Tim. vi. 18. — asaurf) for thyself not for 
 the other, whom thou judgest. — opyr\v — bpyqg, wrath — of wrath) 
 The idea of A stubrr\g [vehemence] of language is here conveyed 
 with great force. Why is it, that many have no sense of wrath? 
 [Because] The day of wrath is not yet ; but it shall be . — sv rj/nspf). 1 
 When h refers to time, it denotes the present ; tig, the future. 2 3 * 
 That day is present to God [therefore h i/Mpa, present, is used]. 
 But this expression may also be construed with bpyi) v. [Beng. 
 seems to have construed h ^'spa with ^cau^s/g]. — d^ozaXv^sug, 
 of the revelation) When God shall be revealed, the secrets of 
 man shall be revealed, ver. 16. — zai dizaiozpiciag). By far the 
 greatest weight of testimony, and the unquestionable antithesis 
 between dvoyfg and a^ozaXv^sug, which is most worthy of the 
 apostle (such as there is also between duoyfu and suds i%iv, ch. iii. 
 26; Ps. 1. 21), confirm the reading of the particle xa/ 9 ver. 4, 
 rr\g xpqffrorqrog, zai rrig duoyfg^ zai ry\g (Jjazpo^^iag' ver. 5, bpyqg 
 zai dffozaXv^swg, zai brzaiozptGtag. 5 ’A uoyf and u'lrbzdXv-^ig have 
 respect to God, and are compared together, as dvoyf and svbsfyg 
 are at ch. iii. 25 ; [iazpo6vpta and dtzatozptcia refer to the sinner, 
 ypTjffroryig and hpyv\ are put generally. Wherefore the particle 
 zai should not have been admitted, as it is by some ; it is sup- 
 ported also by Origen, in his work against Celsus, in the MS. 
 at Bale, as Sam. Battier informs us in his Biblioth. Brem., Class 
 vi., p. 98. Instead of d^ozaXd^sug the Alex. MS. has durano- 
 doffsag. I formerly omitted to notice this various reading, which 
 arose from its having the same letters at the beginning as the 
 verb anobuiffsi, and is quite out of place here ; nor do I use it 
 now to defend that zai which follows immediately after. Eras- 
 mus observes, that btzaiozpnriag , was a w T ord newly coined to 
 express a thing not formerly known among [acknowledged on 
 the part of] men. 
 
 6. "Og atfobuxrsi szatfrcp zard rd spy a dvrou). So the LXX. 
 expressly in Prov. xxiv. 12, and Ps. lxii. 13, <ru dnobdastg zrX. 
 
 1 Wrath to be revealed in the day of wrath. — Ed. 
 
 2 big rviu Yiftspav would be against the coming day. — E d. 
 
 3 The later Syr. Version, and Origen in three passages, also the A MS., 
 read the xeti before hxottoxp. But ABG Vulg. Syr. Memph.y^. Origen in 
 
 three other passages, and Lucifer, agree with Rec. Text, in omitting 
 
 xeti. — Ed. 
 
ROMANS II. 7, 8. 
 
 20 
 
 This saying, and especially that below, ver. 11, is often quoted. 
 — an o duffs i, will render) not only will give , but will repay. [See 
 that you make this the rule of your plans. — Y. g.] — xara, accord- 
 ing to) Paul describes those, who shall obtain either life or 
 death, generally, and according to the condition [or else in a 
 way suited, to the apprehension ] of those, with whom he is con- 
 cerned in this place, cutting them off still from all special ground 
 of obtaining or losing salvation. Therefore, this passage is of 
 no advantage to the argument for the merit of good works. 
 
 7, 8. To?g /xsv — ro7g ds y to these on the one hand — hut to them 
 on the other) a more important distinction, than many now 
 think. 
 
 7. T oTg) sc. ovffi ; comp, the following verse ; for xara (see 
 
 Acts xxv. 23,) is employed here nearly in the same sense as 
 If, next verse ; save that If implies a something natural to the 
 sinner ; xara, a something supervenient [not natural, but super- 
 induced']. You will see the difference, if you interchange the 
 particles with one another : If vnoftovrig xrX. In this view, 
 roTg and Zr\r ovffi stand in apposition, the conjunction being omitted 
 by the figure asyndeton . 1 — vnoyjovriv spyov, patience in work) so the 
 patience of hope , 1 Thess. i. 3 ; ucto/aov^, patience , includes, in this 
 passage, obedience, steadiness, and that, too, with submission. — 
 spyovy in work. There is great force in the singular number 
 here ( well-doing . — Engl. Yers. ; the good work is referred to, of 
 which), Phil. i. 6 ; Rev. xxii. 12. — dofai/, glory ) The construc- 
 tion is, ro7g dofav xrX rovffiv (avoduffei) to those who seek for 
 
 glory , etc. (he will render) life. Pure love does not exclude 
 faith, hope, desire, 1 Cor. xv. 58. — 'fjjroDov, to them that seek) 
 Whereas thou, O Jew, thinkest, that thou hast no need of any 
 seeking [ Industry is requisite. — Y. g.] 
 
 8. T oTg d's If spiQs/ag, hut unto them that are [influenced by 
 contention] contentious. Paul shrunk from saying directly : 
 God will render to them , that are contentious , death or everlasting 
 destruction. He therefore leaves that matter to be supplied, by 
 the conscience of the sinner, from the preceding antithesis ; He 
 will render , not certainly eternal life ; and he turns the discourse 
 to those things, which follow. T o7g here, has therefore the force 
 
 1 Beng. construes it “ to them who are animated by (Kara.) patient con- 
 tinuance in well-doing, even those who seek glory, etc. — E d.] 
 
30 
 
 ROMANS II. 9, 10. 
 
 of b prefixed, and signifies as concerns. Comp. ch. iv. 12, notes. 
 Accordingly there follows, with great propriety, Inti nut av ; for 
 we have also, Ex. XX. 5, Wl r'sxva,j Ire) rptrriv xal rerdpryjv yzvsGiv, 
 rug piGoini'i /xs, upon the children , upon the third and fourth genera- 
 tion , as concerns them that hate me. Furthermore, s§, from or of 
 as in ver. 27, and often elsewhere, denotes a party or sect ; in 
 reference to those, who are of a contentious party or nation, like 
 thee, O Jew, setting themselves in resistance to God. The 
 character of false J udaism is disobedience, contumacy, impatience. 
 — rf aXrjdz/cc, r p ddixicp, truth , unrighteousness) These two are 
 often opposed to each other, 1 Cor. xiii. 6; 2 Thess. ii. 10, 12 ; 
 truth includes righteousness , and unrighteousness implies at the 
 same time falsehood. — Qvfbog xa) opyi)) lxx., Ps. lxxviii. (lxxvii.) 
 49, x a) opy/jv xa) QXtyiv ; Qvfflog inflicts punishment ; opyi] 
 
 follows up an offence. The propriety respectively of these words 
 is seen in Eph. iv. 31, 32, where ro yap/fytdou is opposed to rjj 
 opyjj, and g tWAay^yov to Ov/jubg. dufflog is defined by the Stoics to 
 be bpyr\ apX'O/usvty the beginning of anger. Nor should we despise 
 the explanation of Ammonius, 6u[ibg fth h<sn re pbcxcupog , opyri ds 
 rroXvypov/og fjjV7](Uxaxia ; dufibg is only temporary ; opyri is the last- 
 ing remembrance of injuries. 1 
 
 9. 0X/\|v/£ xai (Srwoyjtipia, affliction and anxiety [ tribulation and 
 
 anguisKJ. 0?J^/g, affliction or tribulation for the present ; (rnvo- 
 yupl a, anxiety or anguish , in regard to things future ; 6'k'r^ig, 
 affliction , or tribulation, presses down ; arzvoywplct) frets and harasses 
 [oestuat et urget], Job xv. 20, etc. In these words we have 
 a proof of the avenging justice of God ; for the anger of God 
 has for its object, to teach the sinful creature, who is experienc- 
 ing wrath and every species of adversity, to hate himself, because 
 in his whole conduct, he has set himself in opposition to God ; 
 and so long as the creature shrinks from this most just hatred 
 of himself, he continues under punishment. — rratccv every 
 
 soul) This term adds to the universal character of the discourse, 
 ch. xiii. 1. — repurov, first). So Ps. xciv. 10: He that cliastiseth 
 the nations , shall he not correct (you among the people ?). The 
 Greek is a partaker [in the judgment] along with the J ew. 
 
 10. A oga & xai rip,^ but glory and honour. Glory , originating 
 
 1 6vptog Th. Ova, boiling indignation ; opyq, abiding wrath, with a settled 
 purpose of revenge, sm0vpctoc, Ttpapiocg. — Ed. 
 
ROMANS II. 12. 
 
 31 
 
 in the Divine good pleasure ; honour , originating in the reward 
 bestowed by God ; and peace , for the present and for ever. For 
 the d's, but , expresses the opposition between wrath , and glory ; 
 indignation , and honour; affliction and anxiety [ tribulation and 
 anguisli], and peace. Comp. ch. iii. 17, 16, of which catalogue 
 the joys are viewed, as they proceed from God ; the sorrows as 
 they are felt by man ; for the latter are put absolutely in the 
 nominative, while the former, on the contrary, are put in the 
 accusative in ver. 7, as being such things, as God bestows. But 
 why are honour and sorrow set in opposition to each other, since 
 disgrace is the converse of honour, sorrow of pleasure ? Ans. : 
 In this passage, we must carefully attend to the word hpfari, 
 peace , which is here opposed to sorrow , that is to say, to tribula- 
 tion and anguish. But at Isaiah lxv. 13, joy (and honour) is 
 opposed to shame (and grief), each of the two parts of the sen- 
 tence being expressed in abbreviated form, and requiring to be 
 supplied from its own opposite. Besides, in the classification of 
 goods, honour is the highest good, and, in the classification of 
 punishments, sorrow is the greatest punishment ; and the highest 
 degree on the one side, including all below it, is opposed to 
 the highest degree on the other ; so we have glorying and woe , 
 1 Cor. ix. 16. 
 
 9, 10. Karspya?o,u,svov spyaQo/uevui). The distinction between 
 these words is more easily felt, than explained, more easily ridi- 
 culed, than refuted. There is another distinction : Wi is 
 
 said of the punishment ; for punishment falls upon it , and the 
 soul will bear it unwillingly; vavri ru> spy atyfi&vy, the dative of 
 advantage, is said of the reward. 
 
 12. " Os ot yap , for as many ) the Gentiles : and as many , the J ews. 
 — avo^s) This word occurs twice by antanaclasis, 1 in the sense, 
 not in the law , not by the law , ( ovx sv m/aw, ov did 1/0/4.00) as is evident 
 from the antithesis. — tf/joaprov) sinned : the past tense, [past] in 
 reference to the time of judgment [shall then be found to have 
 sinned]. — xui dffroXowrat, they shall also perish) the word, also, 
 denotes the correspondence between the mode of sinning, and the 
 mode of perishing ; he says, they shall also perish ; for it was not 
 convenient to say, in this instance, avo/Awg, they shall be judged 
 
 1 See Appendix. 
 
32 
 
 ROMANS II. 13, 14. 
 
 without law , as he presently after says aptly, they shall he judged 
 by law. — ev vg/au)) [in, or] with the law, not, [as the heathen], dvofiug, 
 without law, i.e. since they had the law. — bid vo/j.ov, by the law ) 
 ch. iii. 20. 
 
 13. O u yap, for not) A Proposition [Statementof Subject] clearly 
 standing forth, the words of which have respect also to the 
 Gentiles, but are particularly adapted to the Jews ; concerning 
 the former, ver. 14, etc. treats; concerning the latter, ver. 17, 
 etc. ; wherefore, also, ver. 16 depends on ver. 15, not on ver. 
 12. They have caused much confusion, who enclosed within a 
 parenthesis the passage beginning at the 14th, nay, rather at the 
 13th verse, and ending with the 15. — oi dxpoarai, hearers ), in- 
 active, however sedulous [in hearing] they may be. — napd rti ®e<p, 
 before [with] God) ver. 2. — noir^a'i, doers ) namely, if men have 
 shown themselves to be doers, ch. x. 5. They may do things 
 pertaining to the law, but they cannot prove [warrant] themselves 
 to be the doers of the zohole law. — bntatwQrigovrat, shall be justified) 
 This verb, in contradistinction to the noun bixaioi, which denotes 
 men actually righteous, involves a condition, which is to be per- 
 formed, and then [the condition being fulfilled] the declaration 
 of their being righteous, as about to follow [as the consequence] 
 in the day of the divine judgment. 
 
 14. "Orav, when) After Paul has finished the refutation of the 
 perverse judgment of the Jews against the Gentiles, he next 
 proceeds to show the true judgment of God against the latter. 
 He treats here of the Gentiles more directly, for the purpose of 
 convicting them ; and yet, what is granted to them in passing, is 
 granted with this end in view, that the J ew may be dealt with 
 the more heavily; but ver. 26 treats' of the Gentiles quite in- 
 cidentally, in order to convict the Jew. Wherefore, orav, when, 
 is used here [ver. 14] ; lav, if, there [ver. 26]. — ydp for) He 
 gives the reason, why the Gentiles should also be required to be 
 the doers of the law ; for when they do ever so little of it, they 
 recognise their obligations to obey it. And yet he shows, that 
 they cannot be justified by the law of nature, or by their own- 
 selves. There are four sentences beginning with the words : 
 when — these — who — the conscience bearing witness along with. 
 The second is explained by the third, the first by the fourth. — 
 Uvf) Not, rd tdvn ; some individuals of the Gentiles ; and yet there 
 
ROMANS II. 15. 
 
 33 
 
 \ 
 
 is no man, who does not fulfil some of the requirements of the 
 law (ex ruv roD vo / aou ). He did not choose to say edvixoi , which is 
 usually taken rather in a bad sense. — / ir\ vo/tov voyov fiy , — not the 
 law : the law not) Not even here is the change in the arrange- 
 ment of the words without a reason ; in the former place, the 
 not is the emphatic word, so that greater force may be given to 
 the, have not; in the latter place, the word vofio v, the law , contains 
 the emphasis, thus forming an antithesis to the sa vroig, unto them- 
 selves. So also, vo>oc, law , has sometimes the article, and some- 
 times not, and not without a good reason in each instance, ver. 
 13, 23, 27, iii. 19-21, vii. 1., etc. — py<rs/, by nature) The construc- 
 tion is, w vofjjov eyovra tpvosi, not having the law by nature } [But 
 Engl. vers, joins nature with do, not with having ] precisely as in 
 ver. 27, n ex cpvcttig axpofivffn'ct, the uncircumcision by nature , con- 
 trary to the Syriac version of ver. 27, which connects the word 
 nature with doing , 66 doing by nature the law? The Gentiles are 
 by nature (that is, when left to themselves, as they are born, not 
 as individuals, but as nations), destitute of the (written) law ; the 
 Jews are by nature Jews, Gal. ii. 15, and therefore have by nature 
 the (written) law, ch. xi. 24, the end of the verse. Nor yet, 
 however, is there any danger, that the force of the construction, 
 which most follow, do by nature those things , which are of [con- 
 tained in] the law , should be lost ; for what the Gentiles, who 
 have not the law, do, they in reality do by nature. The term 
 law , in the writings of the apostle, does not occur in the philo- 
 sophical, but in the Hebrew use ; therefore, the phrase, natural 
 law , is not found in sacred Scripture; ver. 12 shows, that the thing 
 itself is true . — noty do), not only in actual performance, but also 
 in their inmost thoughts, ver. 15, at the end. — oSro/, these ) This 
 little word turns the collective noun tQvri , Gentiles , to a distribu- 
 tive sense [so far to wit as they really do it. — V. g.] — vofiog, a law) 
 What the law is to the Jews, that the Gentiles are to their own- 
 selves. 
 
 15. ’Evde/xvuvrai, they show) [demonstrate] to themselves, to 
 others, and, in some respects, to God Himself . — ro tpyov rov vo/xo y, 
 
 1 It may be thought by this interpretation, that the clause which precedes 
 the words, von Natur, in the German version should be omitted to avoid the 
 ambiguity, although , perhaps , the Author knowingly and willingly made use 
 of the ambiguous [equivocal] punctuation. — E. B. 
 
 C 
 
34 
 
 ROMANS II 16. 
 
 the work of the law), the law itself, with its practical [active] 
 operation. It is opposed to the letter, which is but an accident 
 [not its essence]. — ypunrbv, written ), a noun, not a participle, 
 much less an infinitive [to he written ]. Paul, by way of con- 
 trast, alludes to the tables of Moses. This writing is antecedent 
 to the doing of those things, which are contained in the law ; but 
 afterwards, when any one has done, or (has not done) the things 
 commanded, [ the demonstration , or] the showing [of the work of 
 the law] follows, and that permanent writing [viz., that on the 
 heart] becomes more clearly apparent. — c rv/^aprvpov^g , simul- 
 taneously hearing witness) An allegory ; the prosecution, the 
 criminal, the witnesses are in court ; conscience is a witness ; the 
 thoughts accuse, or also defend. Nature, and sin itself, hear 
 witness : conscience hears witness along with them. — uvruv) of 
 themselves , or their own. — rqg <rwsid?iffsus, the conscience) The 
 soul has none of its faculties less under its own control, than con- 
 science. So and Xoynf[jj6g are joined, Wisd. xvii. 11, 
 
 12. — /4gr«gi) a,X\ij\wv, between one another) as prosecutor and 
 criminal. This expression is put at the beginning of the clause 
 for the sake of emphasis, inasmuch as thoughts implicated in the 
 trial with thoughts , are opposed to conscience referred to the law. 
 — ruiv Xoyi6[j J Z)v xary)yopovvrwv, their thoughts accusing ) Some ex- 
 plain [analyse] the words thus : the thoughts , which accuse , testify- 
 ing simultaneously [taken from prupovarii] ; but thoughts ac- 
 cusing [ruv \oyi<r/jjwv xurriyopo'jvrwv ] is an expression, which stands 
 by itself. — v\ nut, or even) The concessive particle, even , shows 
 that the thoughts have far more to accuse, than defend, and the 
 defence itself (comp. 2 Cor. vii. 11, defending or clearing of 
 yourselves) does not extend to the whole, but only to a part of 
 the conduct, and this very part in turn proves us to be debtors 
 as to the whole, i. 20. — cbroXo/oti^gj/wi/, [excusing] defending). 
 We have an example at Gen. xx. 4. 
 
 16. ’Ev v)ftepq, in the day) It is construed with show , for the 
 present tense is no objection ; ver. 5 employs the present in the 
 same general way. And Paul often says, in the day of the Lord , 
 which implies more than against [or unto the day] 1 Cor. v. 5 — 
 comp, before , or in the presence of 1 Tim. v. 21, note. Such 
 as each thing was, such it shall then be seen, be determined, and 
 remain. In that day, that writing of the law on the hearts of 
 
ROMANS II. 17. 
 
 35 
 
 men will be manifest, having also joined with it some defence 
 of upright acts, although the man be condemned [fall] in the 
 judgment , himself being his own accuser, on account of other 
 offences. And that circumstance implies, as a consequence, 
 [infers] (reasoning, from the greater to the less, i. e., from the final 
 judgment, to the judgments of conscience in the present life), 
 accusation, or even defence, exercised in this life also, as often as 
 either the future judgment itself is vividly presented before a 
 man, or its anticipations, without the man’s own privity (con- 
 sciousness), are at work in the conscience. — Comp. 1 John iv. 17. 
 And Scripture often speaks so of the future, especially of the 
 last things, as that it presupposes those which precede them. 
 The Jews at ver. 5, as the Gentiles in this passage, are threat- 
 ened with the future judgment . — rd xputfra, the secrets ) the con- 
 science , and the thoughts - — Comp. 1 Cor. iv. 5. This confirms 
 the connection of this verse with the preceding. The true qua- 
 lity of actions, generally unknown even to the agents themselves^ 
 depends on the secrets. — See ver. 29. Men judge by outward 
 manifestations, even concerning themselves. Outward manifes- 
 tations of good or evil will also be judged, but not then for the 
 first time ; for they are judged, even from the time in which 
 they are wrought ; deeds, that are secret, are then at length 
 brought to judgment. — ruv dvdpuKojv, of men) even of the Gen- 
 tiles. — xara, according to) i.e. as my Gospel teaches. Paul adds 
 this short clause, because he is here dealing with a man, who 
 does not yet know Jesus Christ. The Gospel is the whole 
 preaching as to Christ; and Christ will be the Judge ; and the 
 judgment in regard to the Gentiles, is not so expressly declared 
 in the Old, as in the New Testament. And it is called the 
 Gospel of Paul, as it was preached by Paul, even to the Gen- 
 tiles. — Acts xvii. 31. All the articles of evangelical doctrine, 
 and the article concerning the final judgment, greatly illustrate 
 one another ; and moreover, this very article, even in respect of 
 believers, is altogether evangelical. — Acts x. 42 ; 1 Pet. iv. 5. 
 
 17. E / dl , but if) If — comp, when , ver. 14 — has some resem- 
 blance to an Anaphora, 1 with the exception that oruv, when , 
 having reference to the Gentiles, asserts more ; s/, if used with 
 
 1 See Appendix. 
 
3G 
 
 ROMANS II. 18-20. 
 
 respect to the Jews, concedes less. After if \ oh , therefore [ver. 21], 
 follows, like dXku, but, (ch. vi. 5) 1 and de, truly Acts xi. 17. 2 — 
 Comp. Matt. xxv. 27. Moreover, the oh, therefore , in a subse- 
 quent verse (ver. 21), brings to a conclusion the somewhat long 
 protasis, which begins with s/, if. — 'lovdaTog, a Jew) This, the 
 highest point of Jewish boasting (a farther description of it being 
 interposed at ver. 17-20, and its refutation being added, ver. 
 21-24), is itself refuted at the 25th and following verses. More- 
 over, the description of his boasting consists of twice five clauses, 
 of which the first five, from thou restest (ver. 17), to, out of the law 
 (ver. 18), show what the Jew assumes to himself; the rest, as 
 many in number as the former, thou art confident (ver. 19), to, in the 
 law (ver. 20), show, what more the Jew, from this circumstance, 
 arrogates to himself, in reference to others. On both sides [in 
 both series], the first clause of one corresponds to the first of the 
 other, the second to the second, and so on in succession ; and as 
 the fifth clause in the former series, instructed, ver. 18, so the 
 fifth in the latter, having, ver. 20 [the form of knowledge] de- 
 notes a cause : because thou art instructed, [answering to] because 
 thou hast. — l^ovofidi^f) in the middle voice : thou callest thyself 
 by this name , and delightest to be so called. — svravavravvi) thou 
 restest in that, which threatens to put thee in a strait ; thou hast 
 in the law a schoolmaster, instead of a father [as you fancy the 
 law to be]. — Tw vo/aw, in the law) Paul purposely [knowingly] 
 makes frequent use of this name. — sv ©s&, in God), as though He 
 were One, who is peculiarly thy God. 
 
 18. To the will, that is, whatever has been ratified by 
 
 the law ; so, the will, absolutely, Matt, xviii. 14 ; 1 Cor. xvi. 12. 
 But this will is nothing else, than the will of God ; but a strong 
 feeling of piety [ev\d(3e/a, pious caution] prevented Paul from 
 adding, of God. — boxifAafyig) provest, approvest. 
 
 19. ’Ev ffxorsi, in the darkness of congenital ignorance [igno- 
 rance, accompanying the heathen from birth]. 
 
 20. lAopyoxnv) The word is taken here in a good sense, in 
 reference to the Jew, who is boasting : the form, or correct &ut- 
 
 1 ABC A read d.’h'kd. there. Gfg Yulg. read ce^se, simul. 
 
 2 EG<? Rec. Text, Theb. Vers, read It, who truly was /, etc. ABCo? 
 Vulg. omit Is. — Ed. 
 
ROMANS II. 21-26. 
 
 37 
 
 line. — tt]c yvojaewg xa i r/jg dXriOeiag, of knowledge and of the truth ) 
 a Ilendiadys ; the truth in this passage expresses accuracy in esta- 
 blished doctrine, in our days called orthodoxy. 
 
 21. Oj diddaxeig, dost thou not teach) a Metonymy for the con- 
 sequent (that is, substituting the antecedent for the consequent), 
 he, who doth not practise, doth not teach his own self. — 
 preaching ) loudly, clearly. 
 
 21, 22. KX'skths, (x.myjbug, ispoffuXeTg, dost thou commit theft , 
 adultery , sacrilege f) Thou sinnest most heinously against thy 
 neighbour, against thyself, and against God. Paul had shown 
 to the Gentiles, that their sins were first against God, secondly 
 against themselves, and thirdly against others ; he now inverts 
 the order ; for sins against God are very openly practised among 
 the Gentiles ; not so, in the case of the Jew. — 6 fide Xvatopevog, 
 thou that ahhorrest) even in speaking. — ra e7<5wXa, idols) The 
 Jews, from the Babylonish captivity even to the present day, 
 abhor idolatry, to which they had been formerly addicted : never- 
 theless they even put Christ to death, and [still] oppose the 
 Gospel and the glory of God. — iepotrvX e?g, dost thou commit sacri- 
 lege f) because thou dost not give God the glory, which pecu- 
 liarly belongs to God. 
 
 24. To yap ovo/jja) Is. lii. 5, in the LXX., d? dfjjag did tfuvrbg rb 
 ovofjtd (lev fiXaGtpri/jje/rai ev roTg sAeov, through you My name is conti- 
 nually blasphemed among the Gentiles. — Comp. Ezek. xxxvi. 20, 
 etc. — xaOug yeyputfraij as it is written) This short clause is 
 fittingly placed at the end, as it refers to a thing evident of 
 itself, but it is set down for the sake of the Jews, ch. iii. 19. 
 
 25. ’ftipeXeT, profiteth) He does not say justifieth ; the profit is 
 described chap. iii. and iv. Circumcision was still practised 
 among the (believing) Jews. — idv, if) Paul not only speaks, 
 using the ad liominem argument [argument on his adversary’s own 
 principles to confute him], but also speaks according to his own 
 sentiments, and shows, that they are deceiving themselves, who 
 are trusting to circumcision, though they have violated the law. — 
 '7rapufidrr}g , a transgressor) A word abhorred by a Jew, ver. 27- 
 
 26. f H axpofivffria, uncircumcision) that is, a person uncircum- 
 cised, for to this the auroD, his, is referred. — Xoyic6r]<serai) The 
 future ; shall be counted , by a righteous judgment. In ver. 25, 
 yeyovev, the preterite, implies, is now made - 
 
58 
 
 ROMANS II. 27-29. — III. 1. 
 
 27. K g/vit, shall judge ) Those, whom thou now judgest, will 
 in their turn judge thee at the day of judgment, ver. 16. Matt, 
 xii. 41 ; 1 Cor. vi. 2, 3. — reXoutra, keeping (if it fulfil) : a word 
 of large meaning. Therefore id v, if \ ver. 26, has a conditional 
 meaning, and does not positively assert. — <r'e, thee ), who art its 
 judge [the self-constituted judge of the uncircumcised]. — r'ov) 
 the article does not properly belong to < 7rapa(3urvjv , but r'ov d/a is 
 used as ^ sx . — d/a \by, or] with ) Thou hast the letter, but thou 
 even abusest it ; there is an antithesis between by nature , and 
 with the letter ; then follows a Hendiadys, by the letter and circum- 
 cision. Concerning the letter and spirit, see ch. vii. 6. 
 
 28. 'o Jv), a periphrasis for the adjective. — sv eapx/, in the flesh ) 
 opposed to [that] of the heart , ver. 29. 
 
 29. ol, whose), who seeks praise and has it, not from men, 
 etc. — sVa/i iog, praise ) The allusion is to the name Jew [ Judah ], 
 THI'* they shall praise thee, Gen. xlix. 8. He therefore adds, 
 oil, not \j7rspiro/xr,g]. This is the solution : The Jew who is one 
 imvardly, he is the Jew, who has praise ; as much as to say, this 
 is true Judaism. It is opposed to the judging [ver. 3]. — oux sg 
 di iQputfwv, not of men), who, when they praise themselves, boast, 
 ver. 17. — Qmv, of God), who sees the heart. 
 
 CHAPTER III. 
 
 1. T 7, what). Paul’s usual form of bringing in an objection. 
 — oh) then. Since circumcision is unprofitable without observing 
 the law, and since being a Jew outwardly is of no avail, what 
 advantage does the latter possess, and of what profit is the 
 former % It therefore must follow, that the J ews have no pecu- 
 liar privileges whatever. Paul denies this conclusion. There 
 are innumerable exceptions taken against the doctrine set forth 
 in this epistle, by the perverseness of the Jews, and of mankind at 
 large ; but Paul sweeps them all away. — -rb ‘r&pnwbv, peculiar 
 advantage), IDS over [as compared with] the Gentiles. This 
 
ROMANS III. 2, 3. 
 
 39 
 
 point is taken up at ver. 2. — wpeXs/a rr\g mpiro^rig, the profit of 
 circumcision) See on this subject ch. ii. 25. 
 
 2. n o\v, much) In the neuter gender; supply KspiMov. It 
 rather refers to the concrete, concerning the Jew, than to the 
 abstract, concerning circumcision, ver. 1 ; this will be treated of 
 at ch. iv. 1, 9, etc. So, ch. ii. 29, ol, viz. ’louda iov, the Jew 
 [instead of tjg, though rrspiro^ii had preceded]. — npurov) i.e. first, 
 and therefore chiefly ; the -word signifying in the next place , does 
 not always follow [after npurov]. One privilege of the Jews, 
 admirably adapted to Paul’s object, is set forth in this passage 
 (the others will follow, ch. ix. 4, 5) ; and by this very one, he 
 is about, by and by, after he has ended this prefatory address of 
 conciliation, so much the more to convict them. 1 — eKitrsvOriffuv, 
 they were intrusted with) He, to whom a treasure is intrusted, 
 may manage it either faithfully and skilfully, or otherwise ; and 
 the J ews treated the Old Testament Scriptures in very different 
 ways. But Paul says, that the oracles of God were intrusted to 
 the Jews in such a manner [under this condition], that the good 
 about to come , ver. 8, which they [the oracles] described, would 
 belong to the Jews, if they would receive it by frith; — ideas 
 extremely suggestive : God is true, faithful, intrusting His 
 revelation to men, righteous ; man is mendacious, perfidious, 
 distrustful, unrighteous. — \6yia), a diminutive. The Divine 
 answers were often brief, as in the Urim and Thummim : Xoyiov 
 is also [God’s] saying [ver. 4], concerning circumcision, and the 
 other privileges of the Israelites. 
 
 3. T / yap, for what ?), viz. shall we say , ver. 5, where likewise 
 /iri, interrogative, follows ; so, ri ydp, lxx., Job xxi. 4. — si, if) 
 Thus might the Gentile rival easily object. — rirt'wrriaa v) The 
 words derived from a common root are, smarsb^av, r^'wrrisav, 
 amaria, mffnv. — nng, some) [for many, most of the Jews], a form 
 of expression to avoid what is disagreeable [euphemy]. Moreover, 
 unbelievers, though numerous, are considered as some indefinitely, 
 because they do not very much come under enumeration, ch. xi. 
 17 ; 1 Cor. x. 7 ; 1 Tim. iv. 1. — re'nsnv), the faithfulness , by 
 which promises will be performed, and good will come [ver. 8]. 
 This faithfulness remains, though all men should be wifaithful 
 
 1 On the '7cpo6ipa'7ctiot, i.e., precautionary address to disarm prejudices, 
 wnen about to speak unwelcome truths. See Appendix. — E d. 
 
40 
 
 ROMANS III. 4. 
 
 [unbelieving] ; it remains, chiefly in respect of believers. They 
 who deny universal grace, have but little [perception or] know- 
 ledge of the faithfulness of God in respect to unbelievers. With 
 respect even to the reprobate, the antecedent will of God ought, 
 indeed, to be held as of great account ; for what they have not, 
 they, nevertheless, might have had ; and this very circumstance 
 confers upon them an altogether great privilege ; and even 
 though they do not perceive it to be so [or uphold it], still this 
 peculiar advantage [ver. 1, rb mpnraov] remains, that the glory of 
 God, and the glory of the faithfulness of God, are illustrated in 
 them. Comp, the expression, hath abounded , ver. 7. This, the 
 peculiar advantage , is not to be held as of no account. The 
 apostle, when he would vindicate our faith, with great propriety 
 praises the faithfulness of God. Comp. 2 Tim. ii. 13. — xarap- 
 yfasi ; shall it make of no effect ?) The future, employed with 
 great force in a negative address. The faithfulness of God is 
 unchangeable. 
 
 4. ysvoiro) Paul alone uses this form of expression, and 
 only in his epistles to the Romans and the Galatians. — yivstda, 
 let him be made ) in judgment. — 6 0s bg a\ri0ijg, God true) See 
 Ps. cxvi. 12, where God’s most faithful retribution is set in 
 opposition to man’s perfidy. This fact, and the term lying , are 
 referred to again, in verse 7 .: — nag avOpunog, every man), not even 
 excepting David. Ps. cxvi. 11, the LXX. have nag avOpunog 
 ^zverrig, every man a liar. Hence David, 1 Sam. xxiv. 9, speaks 
 of man’s words , that is, falsehood. — onug — xphstfdaf <rs) So the 
 LXX., Ps. li. 6 [4]. Those things are also [besides their appli- 
 cation at David’s time] prophetical, which David prayed in the 
 agony [conflict] of his repentance. — «V), if only it [God’s faith- 
 fulness] were to be had recourse to, and if man would dare to 
 put it to the test. — dtxuiuOjig — vixii^g, thou mayest be justified — 
 mayest overcome ), in the name of faithfulness and truth. The 
 human judge judges so, as that the offence of the guilty is the 
 only consideration weighed [regarded] by him, nor is he other- 
 wise concerned as regards [vindicating] his own righteousness ; 
 but God exercises judgment so, as that the unrighteousness of 
 men is not more demonstrated thereby, than His own righteous- 
 ness : vixav is generally said of a victory after the hazard of war, 
 or of a lawsuit for money, or of a contest in the public games. 
 
ROMANS III. 5, 6. 
 
 41 
 
 In this passage, it is said of a judicial victory, which cannot but 
 come to God [i.e. God is sure to be the victor ]. — h roTg Xoyoig 
 <rou) Iiebr. TO*n, in which one passage “O'! occurs in Kal, 
 without the participle, that is, when thou beginnest to speak , and 
 judicially to answer man, who accuses thee, or to proceed against 
 him. [In a general way , indeed , men acknowledge that God is 
 just , but when the question refers to special cases , then they are 
 wont [ they love ] to defend their own cause , V. g.] — ev r& xp/veada./ <rs) 
 Hebr. “JLDDSJO God at once both Kp/vsi and Kfivirca. Kp/vsrou 
 [implead in judgment] has the meaning of the middle voice, such 
 as verbs of contending usually have : xp/vovrag applies to those 
 who dispute in a court of law. lxx., Is. xliii. 26 ; Judg. iv. 5 ; 
 Jer. xxv. 31. An instance in illustration is to be found in 
 Micah vi. 2, etc. ; also in 1 Sam. xii. 7. It is inexpressible 
 loving-kindness in God to come down [condescend to stoop] to 
 man for the purpose of pleading with him. 
 
 5. E/ d&, but if) This new argument, urged through a Jewish 
 person, is elicited from the verb thou mayest be justified , in the 
 preceding verse. — n ad/xfa, unrighteousness ) of which a man is 
 guilty through unbelief — n ipov/Mv, what shall we say) Paul 
 shows that this, their peculiar advantage [ver. i.], does not pre- 
 vent the Jews from being under sin . — 6 syrnpepuv) the inflicter of 
 wrath [taketh vengeance] upon the unbelieving Jew T s. The 
 article has a particular force. The allusion is to Ps. vii. 11, 
 6 0so$ xpirrig d/xouog , xu) [i>7\ for ; the lxx. from the simi- 
 larity of letters, mistaking God for not], ivaycav opyriv xatf sxuffrriv 
 il/ispnv : God is a just judge , and ( not being substituted for God) 
 a God inflicting wrath. — xccrd avtipunov, as a man) Man, accord- 
 ing to the principles of human nature, might reason thus : My 
 wickedness is subservient to the Divine glory, and makes it the 
 more conspicuous, as darkness doth the light ; therefore, I should 
 not be punished. 
 
 6. ’E ‘Trsij otherwise) The consequence is drawn [bound, con- 
 nected] from the less to the greater, as it ought to be in the case 
 of negatives. If God were to act unrighteously, in taking ven- 
 geance on the Jew who acts unrighteously, a thing too absurd 
 to be mentioned, He certainly could not judge the w T hole world. 
 A fiirmatively , the process of reasoning v r ould take this form : He 
 w 7 ho (justly) judges the whole world, will doubtless also judge 
 
42 
 
 ROMANS III. 7, 8. 
 
 justly in this one particular case. [Vice versa] The conclusion 
 is, in its turn, drawn from the greater to the less at 1 Cor. vi. 2. 
 — rbv xbff/xov, the world ) For even the unrighteousness of the 
 whole world (which is put in opposition to the Jews, at ch. xi. 
 12), commends the righteousness of God; and yet God pro- 
 nounces, and with justice, the whole world to be unrighteous, 
 Gen. xviii. 25. Nay, in the very judgment, the unrighteous- 
 ness of man will greatly illustrate the righteousness of God. 
 The Jew acknowledges the righteousness of the Divine judg- 
 ment regarding the w T orld ; but Paul shows that there is the 
 same ground for judgment regarding the unbelieving Jews. 
 
 7. E } ydp, for if) An A^tiologia 1 [a sentiment, with the 
 grounds on which it rests subjoined] set forth in the form of a 
 dialogue, for the purpose of strengthening the objection which 
 was introduced at the beginning of ver. 5. ^sva/xan, through 
 my lie) The things which God says are true, and he who does 
 not believe these, makes God a liar, being in reality himself the 
 liar. — r/) that is, why do I even still excuse myself, as if I had 
 some reason to fear? Comp, n sn, ch. ix. 19 ; Gal. v. 11. — 
 xayd) I also , to w’hom the truth of God has been revealed ; not 
 merely the heathen.— xpivojxa) corresponds to xptvsedott, ver. 4, 6, 
 lxx. ; Job xxxix. 35 (xl. 4) rt &n iyd xp/'vo/tai ; 
 
 8. Ka/' pr\, and not) supply, act so, as [and why should I not 
 act so, as, etc.] ; but a change of number or person is introduced, 
 such as in ch. iv. 17. — xaQdg, as) Some w T ere in the habit of 
 calumniating Paul ; others were of this way of thinking, and 
 said that their opinions were approved by Paul. — (pad! ring, some 
 say) who make our support the pretext to cover over [justify] 
 their own perverseness. This epistle was principally written for 
 the purpose of Paul’s confuting such as these. — ri^dg, that we) 
 who maintain the righteousness of God. — on) This depends 
 strictly [absolutely] on X'syetv * — cro/^w^ev, let us do) without fear. 
 rd xaxd, evil) sins. — gAfy, rd dya&d, good may come) The same 
 phrase occurs with the lxx. int. Jer. xvii. 6. Those calumni- 
 ators mean to say this : Good is at hand, ready to come ; but 
 evil should prepare the way for it. — rd dyaQd, good) the glory 
 of God. — dv, of whom) that is of those who do evil, or even say 
 
 1 See Appendix. 
 
ROMANS III. 9, 10. 
 
 43 
 
 that we ought to do evil, in order that good may come . — to zpt/xa) 
 the judgment , which these unprincipled men endeavour to escape 
 by a subterfuge, as unjust [unrighteous], will peculiarly [in an 
 especial degree] overtake them — hdncov, just) Thus Paul re- 
 moves to as great a distance as possible that conclusion, and 
 abruptly repels such disputers. 
 
 9. T/ ovv ; what then ?) He resumes the question with which 
 he began at ver. 1. — ^potyo^ eda ;) have we any advantage as com- 
 pared with the Gentiles f — ob vuvrug x ) the Jew would say vruvrug : 
 but Paul contradicts him. In the beginning of this passage, he 
 speaks gently (for, in other places, where ^rihufiojg is used, ob ‘ruvrojg 
 cannot be substituted for it ; and in this passage the expression, 
 by no means [yrihapug, had it been used], would take away the 
 concession which he made to them at ver. 2) ; but he afterwards 
 speaks with greater severity. — <rpoririaed^t&a) we have proved , be- 
 fore that I had mentioned the peculiar privilege of the Jews. 
 Paul deals, in Chapters i. and ii., as a stern Administrator [Pro- 
 curator] of divine justice ; but yet he was unwilling to use the 
 singular number. By the plural number, he expresses the as- 
 sent of his believing readers : vuvrag, all the Jews [as well as] 
 all the Greeks. — b<p cc/xaprlav) W denotes subjection, as if under 
 the tyranny of sin. 
 
 10. Kadug, as) That all men are under sin, is very clearly 
 proved from the vices which always, and everywhere, have been 
 prevalent [have stalked abroad] among mankind ; just as, also, 
 the internal holiness of Christ is displayed in [pourtrayed by 
 means of] the innocency of His words and actions. Paul there- 
 fore quotes, with propriety, David and Isaiah, although it is con- 
 cerning the people of their own times that they complain, and 
 that accompanied with an exception in favour of the godly [some 
 of whom are always to be found], Ps. xiv. 4, etc. For that com- 
 plaint describes men such as God looking down from heaven 
 finds them to be, not such as He makes them by His grace. 
 
 10. "Or/ otto ten dixaiog obd's tig xrX.) Ps. xiv. 2, etc. The 
 LXX., ovx ten <ro/wv %pijer6r7jra, obz senv sojg hog. — it ten evvtuv 5) 
 sxtyruv r'ov ©s ov. — ivog, The general phrase is, there is none 
 
 1 Beng. seems to translate “ not altogether quite different from “ in no 
 wise.” — E d. 
 
44 
 
 ROMANS III. 11-17. 
 
 righteous ; the parts follow : the dispositions and pursuits, ver. 11, 
 12 ; the con versation, ver. 13, 14 ; the actions, ver. 15, 16, 17 ; 
 the general demeanour, (gestus et nutus), ver. 18. — bixaiog, righte- 
 ous) a suitable word in a discourse on righteousness. — ovbz s7g, 
 not even one) who can except any one here ? ver. 23, not so 
 much as one under heaven. The exception, even of one, or at 
 least of a few, might procure [conciliate] favour to all ; as it is, 
 wrath is on that account the greater. 
 
 11. ovx etrnv 6 <fuviuv, there is none that under standeth) They 
 are without understanding in relation to what is good. — ovx ecnv 
 6 h^Tjruv, there is none that seeketh after) They are without the 
 will to do good. To seek after , implies that God is "iDiiDD 
 hidden , Is. xlv. 15. 
 
 12. ’E^sx’kimv, they have turned aside) they have gone out 
 of the way. Declension supposes, that all had formerly been 
 in the right path. — up a, together) at the same time. — v. 
 They have become unprofitable) They have not the power of 
 returning to do good. And on the contrary, in all these parti- 
 culars they cling to what is evil, either secretly, or even openly. 
 They have become unfit for any useful purpose {dypsToi). The 
 conjugate word ypr\<srorng presently after follows. 
 
 13. T dtpog — tog — dvruv) SO the LXX., Ps. V. 10, Cxi. 4. — 
 uveu'y/josvog) a sepulchre lately opened , and therefore very fetid. — 
 6 Xdpvy%, their throat) Observe the course of the conversation, 
 as it flows from the heart, by the avenue of their throat , their 
 tongues , and their lips — the whole is comprised in the mouth ; a 
 great part of sin consists in words. — vrrb rd ysi^ri) under their 
 lips ; for on their lips is the sweetness of honey. 
 
 14. uv ro tiro/A a dpdg xeci nixpiag ys/uzi) Ps. X. 7, LXX., ov dpdg ro 
 (SrofiiCt dvrov yz/oosi xcl) rnxpiocg xoci boXou . — ro tfro/x-a, the mouth) In 
 this and the following verse violence is described, as, in ver. 13, 
 deceit. — dpdg, cursing) directed against God. — rnxplag, bitterness) 
 against their neighbour. 
 
 15—18. ’Oi^zTg — ovx zyvwtfuv) Is. lix. 7, 8, LXX., oi be rtbbeg 
 avru v — rayjvoi exyeai aifjj a — 6vvrpi[i>[i>cc ovx oibaffi. So of the feet, 
 Prov. i. 16. 
 
 16. Ivvrpifjj/jjct xoti raXat'n^pia), "Q^*) wasting and destruction. 
 
 17. Ovx tyvansa v, they have not known) they neither know, nor 
 wish to know. 
 
ROMANS III. 18-20. 
 
 45 
 
 18. Oux avruv) SO the LXX., Ps. xxxvi. 2, oux — uvrovg — <p6(3og , 
 fear), not to say love, of which man in his natural state knows 
 much less. Of several passages, in which human depravity is 
 expressed, either in the complaint of God and of the saints, or 
 else in the confessions of the penitent, Paul has written out a 
 part of the words, and intimates that all the rest are to be 
 sought for out of the same places. — 6<pdaX/iuv, their eyes) The 
 seat of reverential awe is in the eyes. 
 
 19. ’’Oa a) whatsoever . He has just now accumulated many 
 testimonies from the law. — vo/uog, the law) Therefore the testi- 
 mony, ver. 10, etc., brought forward from the Psalms, arraigns 
 [strikes] the Jews .; nor ought they to think, that the accusations 
 therein contained are against the Gentiles. Paul has brought 
 no declaration of Scripture against the Gentiles, but has dealt 
 with them by arguments drawn from the light of nature. — 
 vo/jjog — i/o>w) An instance of A i/vorqg, 1 [impressive vehemence 
 in words] — ha, that) He presses this home to the Jew's. — 
 <fro>a) mouth, bitter, ver. 14, and yet given to boasting, ver. 27. 
 The Jews are chiefly intended here, as the Gentiles by the term 
 world . — ysvrirai, may he made) [become] The world is aWays 
 guilty, but it is made guilty, when the law accuses and condemns 
 it. — <7tag, all) not even excepting the Jews. The guilt of the 
 Gentiles, as being manifest, is presupposed ; the Jews are prose- 
 cuted to condemnation by arguments out of the law. These are 
 guilty ; and their condemnation completes the condemnation of 
 the whole world as guilty. 
 
 20. A ton) for this reason, because) [Beng. connects this verse 
 with ver. 19. But Eng. vers. c therefore ’). — yo>ou, of the law ) 
 indefinitely put, but chiefly referring to the moral law, ver. xix. 
 9, ch. ii. 21-26 ; which [the moral law] alone is not made void ; 
 ver. 31 ; for it was the works of it that Abraham was possessed 
 of, before he received circumcision. Paul, in affirming that we 
 are not justified by the works of the law, as opposed to faith, 
 not to any particular law, means the wdiole law, of which the 
 parts, rather than the species, were the ceremonial and the 
 moral ; and of these the former, as being even then abrogated, 
 was not so much taken into account ; the latter does not bind 
 
 1 See Appendix. 
 
46 
 
 ROMANS III. 20. 
 
 us [is not obligatory] on the same principle [grounds] as it was 
 [when] given by Moses. In the New Testament we have abso- 
 lutely no works of the law without [independently of] grace ; 
 for the law confers no strength. It is not without good reason, 
 that Paul, when he mentions works , so often adds, of the law ; 
 for it was on these that his opponents were relying : and were 
 ignorant of those better works, which flow as results from faith 
 and justification. — ou d/xouutiijffsra,/, shall not he justified) on 
 the signification of this word, see Luke vii. 35. In the writings 
 of Paul at least, the judicial meaning is quite manifest, ver. 19, 
 24, etc., ch. iv. 5, taken in connection with the context. Con- 
 cerning the future tense, comp. v. 30, note. — vatu <ra pg, all flesh) 
 synonymous with the world , ver. 19, but with the accompanying 
 notion implied of the cause : the world with its righteousness is 
 flesh ; therefore it is not justified [by works flowing] out of 
 itself. — ivwKiov avrovj in His sight) ch. iv. 2, ii. 29. — vo^ov, law) 
 which was given for that very purpose. — the knowledge 
 of sins does not justify by itself, but it feels and confesses the 
 want of righteousness. — pr/ag, of sin) Sin and righteousness 
 are directly and commensurately opposed to each other [ade- 
 quate ; so that one on its side is exactly commensurate -with the 
 other on its side] ; but sin implies both guilt and depravity ; 
 therefore righteousness denotes the reverse of both. Righteous- 
 ness is more abundant, ch. v. 15, 17. Apol. A. C. says well, 
 Good works in the saints are the fruits of [appertain to] righte- 
 ousness, and are pleasing on account of faith ; on this account they 
 are the fulfilling of the law. Hence dixaiovv is to make a man 
 righteous, or in other words, to justify ; a notion quite in accord- 
 ance with the form of the verb in ow : nor is there any difficulty 
 in the derivative verb, but in hixatog. He then, who is justified, 
 is brought over [translated] from sin to righteousness, that is, 
 from guilt or criminality to a state of innocence, and from de- 
 pravity and corruption to spiritual health. Nor is there a 
 homonymy, 1 or twofold idea, [when by analogy things different 
 by nature are expressed by one word], but a signification at 
 once simple, and pregnant in the terms sin and righteousness , the 
 same as also everywhere prevails in the term a <ps<fig, forgiveness , 
 
 1 See Appendix. 
 
ROMANS III. 21-23. 
 
 47 
 
 [remission], and in the words, by which it is implied, dyid^u, 
 to sanctify , a-roXouw, to wash away , xuOapt^o*, to purify , etc., 
 1 Cor. vi. 11, notes; Ps. ciii. 3; Mic. vii. 18, etc. And this 
 pregnant [suggestive] signification itself of the verb to justify , 
 implying the whole of the divine benefit, by which we are 
 brought from sin to righteousness, occurs also, for example, in 
 Tit. iii. 7 ; with which comp. 2 Cor. v. 21 ; Rom. viii. 4 ; with 
 which comp. ch. v. 16. But elsewhere, according as the subject 
 under discussion demands, it is restricted to some particular 
 part, and especially to deliverance from sin, so far as guilt is 
 regarded in it : and Paul always uses it so, when, according to 
 his design, he is treating of God justifying the sinner by faith. 
 
 21. Nw/) now [as it is] forms the antithesis, including the idea 
 of time, ver. 26. — yupig vo/uou — w to too vq(x,ov %a l ruv <7rpo<pYiruvy 
 without the law — hy the law and the prophets) A sweet antithesis. 
 The law is taken both in a limited and extended sense [. David , 
 for instance , must he reckoned among the prophets , ch. iv. 6. — 
 V. g.]. — Kstpav'epurui, has been manifested) by the Gospel of Jesus 
 Christ. — fAaprvpov/jj'evri, being witnessed by , having the testimony of) 
 according to [by] promise. 
 
 22. As [even) but) An explanation is here given of the righte- 
 ousness of God, ver. 21. — bid n't anus Trjcov Xpmrov , by faith of 
 Jesus Christ) by faith in Jesus. — See Gal. ii. 16, notes. — s/k, 
 unto) To be connected w T ith the righteousness , ver. 21. — s/s 
 lavras, unto all) the Jews, who are, as it were, a peculiar vessel. 
 — J-r/' cravras, upon all) the Gentiles, who are as a soil which 
 receives an exceedingly abundant rain of grace, comp. ver. 30. 
 — ol) ydp s6ti dtasroXiiy for there is no difference) Jews and 
 Gentiles are both accused and justified in the same way. The 
 same phrase occurs in ch. x. 12. 
 
 23. "Hpuprov, have sinned) that is, they have contracted the 
 guilt of sin. Both the original act of sin in paradise is denoted, 
 and the sinful disposition, as also the acts of transgression flow- 
 ing from it. The past tenses often have an inchoative meaning 
 along with the idea of continued action ; such as sn/tirevffa, jjXmxa, 
 riyatfriTta, v^rjx.ovca, ztfrrjxa, I have believed , and still continue to be- 
 lieve ; I have hoped , and still continue to hope ; I have loved , and 
 still continue to love ; I have obeyed , and still continue to obey ; 1 
 have established myself and still establish myself. — xai larepovvrai, 
 
48 
 
 ROMANS III. 24. 
 
 and come short) From the past tense, have sinned , flows this 
 present, come short , and by this word the whole peculiar advan- 
 tage [ver. 1] of the Jews, and all the boasting of all flesh, are 
 taken away ; the former is a thing done [past], and the latter is 
 a thing now established ; each of them [jpaprov and vffrspovvrai] 
 denotes deficiency ; they do not attain , ch. ix. 31. — njjs dofys rou 
 0£ou, of the glory of God) The glory of the living God Himself 
 is signified, which bestows life , ch. vi. 4 ; and to this, access was 
 open to man if he had not sinned ; but, as a sinner, he fell short 
 of this end of his being ; nor does he now attain to it, nor is he 
 able, by any means, to endure that glory which would have [but 
 for sin] shone forth in him, Heb. xii. 20, etc. ; Ps. lxviii. 2. 
 Hence he has become subject to death ; for glory and immor- 
 tality are synonymous terms, and so, also, are death and corrup- 
 tion ; but Paul does not more expressly mention death itself, 
 until after the process of justification, and its going forth even to 
 [its issue in] life , have been consummated ; he then looks at death 
 as it were from behind, ch. v. 12. Therefore, the whole state of 
 sin is most exquisitely pourtrayed thus, in this masterly passage : 
 They come short of or are far from the glory of God ; that is, 
 they have missed [aberrarunt a : erred from] the chief end of man; 
 and in this very fact is implied [included], at the same time, 
 every lesser aberration. But those who are justified recover the 
 hope of that glory, along with most immediately realized glory- 
 ing [viz., in Christ] in the meanwhile (of which [i.e. of boasting] 
 in themselves, they had been deprived, ver. 27), and [recover] the 
 kingdom in life . See, by all means, ch. v. 2, 11, 17, viii. 30, at 
 the end of the verse. Wherefore, the antithetic idea to they have 
 sinned , is explained at ver. 24, and the following verses ; and 
 ch. iv. throughout, on justification ; the antithetic idea to they 
 have come short , is set forth in ch. v., with which, comp. ch. viii. 
 17, and the following verses. 
 
 24. A ixutovfjMvoi, Those who are justified) Suddenly, a more 
 pleasant scene is thus spread before us. — r5j avrov x“P ,ri ) tyj 
 His own grace , not inherent in us, but as it were inclining 
 of its own accord towards us ; which is evident from the conju- 
 gate verbs ya pi^o/nat and yupirS w. Melancthon, instead of grace f 
 often uses the expression favour and mercy . His own is em- 
 phatic. Comp, the following verse. — aKoXvrpuxtewg) — u'Tro'kvrpuGis, 
 
ROMANS III. 25. 
 
 49 
 
 redemption from sin and misery. Atonement [expiation] or pro- 
 pitiation (iXafffjjbg) and u<xoXvrpu<sig, redemption , are fundamentally 
 one single benefit and no more, namely, the restoration of the 
 lost sinner. This is an exceedingly commensurate and pure 
 idea, and adequately corresponds to the name Jesus. Redemp- 
 tion lias regard to enemies (and on this point the positive theology 
 of Koenig distinctly treats in the passage where he discusses 
 Redemption ), and reconciliation refers to God ; and here, again, 
 there is a difference between the words iXaffpog and %uruXXuyr\. 
 T Xuepbg, propitiation takes away the offence against God: 
 xaraXXuyri may be viewed from two sides; it removes (a) God's 
 indignation against us, 2 Cor. v. 19 ; (/3) and our alienation 
 from God, 2 Cor. v. 20. — sv XpierGj ’iqtrbv, in Christ Jesus ) It 
 is not without good reason that the name Christ is sometimes 
 put before Jesus. According to the Old Testament [From Old 
 Testament point of view], progress is made from the knowledge 
 of Christ to the knowledge of Jesus ; in the experience of pre- 
 sent faith [From the New Testament point of view, the progress 
 is] from the knowledge of Jesus to the knowledge of Christ. 
 Comp. 1 Tim. i. 15, notes. 
 
 25. nposdsro) hath set forth before the eyes of all. Luke ii. 31. 
 The Kpb in rrpotkro does not carry with it the idea of time, but 
 is much the same as the Latin proponere, to set forth. — iXuerripm, 
 a propitiatory [Eng. vers, not so strictly, “ propitiation”^) The 
 allusion is to the mercy-seat [propitiatory] of the Old Testament, 
 Heb. ix. 5 ; and it is by this Greek term that the lxx generally 
 express the Hebrew m22, Ex. xxv. 17—22. Propitiation goes 
 on the supposition of a previous offence, which opposes the 
 opinion of the Socinians. — h r& uvrov di^an, in His own blood ) 
 This blood is truly propitiatory. Comp. Lev. xvi. 2, 13, etc. — 
 tig evdti^iv rtjg dr/.cuoff\jvr}g uvrov, to the declaration of [for the de* 
 monstration of] His righteousness ) This is repeated in the fol- 
 lowing verse, as if it were after a parenthesis, for the purpose of 
 continuing the train of thought; only that instead of hg, Latin 
 in, there is used in the following verse vpog, ad, which implies a 
 something more immediate, 1 ch. xv. 2. Eph. iv. 12. — hdsi^iv 
 
 1 slg , towards , with a view to; Tp6s,f or > with the effect of. — Ed. 
 
 D 
 
50 
 
 ROMANS III. 25. 
 
 [demonstration], declaration ) Comp, notes at ch. i. 17. — d/d rr\v 
 irdpiGiv, for [Engl. Vers.] the pretermission [passing by]) Paul, in 
 the Acts, and epistles to Ephesians, Colossians, and Hebrews, 
 along with the other apostles, often uses atpttiv, remission : None 
 but he alone, and in this single passage, uses ^rdpidiv, pretermis- 
 sion ; and certainly not without some good reason. There was 
 remission even before the advent and death of Christ, ch. iv. 7, 
 3 ; Matt. ix. 2, in so far as it implies the application of grace 
 to individuals ; but pretermission in the Old Testament had 
 respect to transgressions, until ( dtfoXvrputig ) redemption of [or 
 from ] them was accomplished in the death of Christ, Heb. ix. 
 15 ; which redemption , d^oXvrpuffig, itself is, however, sometimes 
 also called a<p&<ng, Eph. i. 7. Uapihou is nearly of the same im- 
 port as vnepidsiv, Acts xvii. 30. Hence, in Sir. xxiii. 3 (2) w 
 <ps tdecrQai and apiivai are parallel; for both imply the punish- 
 ment of sin. Ed. Hoeschel, p. 65, 376. ‘rdpsag, pretermission 
 [the passing over or by sins] is not an imperfect upaig, remis- 
 sion ; but the distinction is of quite a different sort ; abolition or 
 entire putting away is opposed to the former (as to this abolition , 
 dOsrrjffig, see Heb. ix. 26), retaining to the latter, John xx. 23. 
 Paul, at the same time, praises God’s forbearance . The object of 
 pretermission are sins ; the object of forbearance are sinners, 
 against whom God did not prosecute His claim. So long as the 
 one and other of these existed, the justice [righteousness] of God 
 was not so apparent ; for He did not seem to be so exceedingly 
 angry with sin as He really is, but appeared to leave the sinner 
 to himself, djxsXsTv, to regard not. Heb. viii. 9 [fiLzX^a, u I re- 
 garded them not”] ; but in the blood and atoning death of 
 Christ, God’s justice [righteousness] was exhibited, accom- 
 panied with His vengeance against sin itself, that He might be 
 Himself just , and at the same time accompanied with zeal for 
 the deliverance of the sinner, that He might be Himself [at the 
 same time also] the justifier ; and therefore very frequent men- 
 tion of this vengeance and of this zeal is made by the prophets, 
 and especially by Isaiah, for example, ix. 6, and lxi. 2. And 
 did, on account of [not for , as Eng. vers.] that pretermission in 
 the forbearance of God, it was necessary that at some time there 
 should be made a demonstration [a showing forth, svdsi%iv] of Hi $ 
 
ROMANS III. 26, 27. 
 
 51 
 
 justice [righteousness ]. — ‘xpoyeyovoruvy of sins^ which had been 
 committed , before atonement was made for them by the blood of 
 Christ. Comp, again Heb. ix. 15. 
 
 26. [ver. 25, Engl. Vers.] ’Ey, in marks the time of forbearance 
 [but Engl. Vers., through]. The antithesis [to that, the time 
 of forbearance ] is, in the present time [ev r& vvv xa/ptp] where also 
 the vvv, present , corresponds to the rrpo, before , in Kpoyeyovoruv — e ig 
 ro eivai avrov drxaiov xai bixaiovvra, that He might be just and the 
 justifier) The justice of God not merely appeared, but really 
 exercised itself in the blood-shedding of Christ. Comp, the 
 notes on the preceding verse, avrov, He Himself, in antithesis to 
 th q person to be justified. We have here the greatest paradox, 
 which the Gospel presents ; for, in the law, God is seen as just 
 and condemning ; in the Gospel, He is seen as being just 
 Himself, and, at the same time, justifying the sinner. — rov ex 
 ‘Tiffreojc) him who is of faith [who believeth , Engl. Vers.] comp, 
 the ex, ch. ii. 8, [i£ epiOelag, influenced by contention]. 
 
 27. Uov, where) A particle showing the argument to be com- 
 plete and unanswerable. 1 Cor. i. 20, xv. 55 ; comp. 2 Pet. 
 iii. 4. — i] xav^ffig, boasting ) of the Jew, over the Gentiles, 
 towards God, ch. ii. 17, etc., iv. 2. He may boast, who can 
 say, I am such as [all that] I ought to be, having fully attained 
 to righteousness and life. The Jews sought for that ground for 
 boasting in themselves . — did -tto/ou vopou) by what law, supply 
 e^exXe 'ns&r\ r t xavyr\<ng, is boasting excluded ; or rather, by what law 
 is the thing [justification] accomplished ? A similar ellipsis is 
 found at ch. iv. 16, [<3/a rovro ex rr'nsreoig, therefore it is accom- 
 plished of or by faith]. — ovyj, nay) Although a man, according to 
 the law, might have [i.e., supposing he might have] righteousness 
 and a reward, yet he could not boast before God ; comp. Luke 
 xvii. 10 ; now as it is, seeing that there is no righteousness to 
 be had by the law, there remains much less room for boasting ; 
 and boasting is much more excluded by the law of faith, than 
 by the law of works. — vopou tfier eng, the law of faith) An ap- 
 propriate catachresis [change 1 in the application] of the word 
 law. This [justification by faith] is also a law, inasmuch as 
 being of Divine appointment, to which subjection [submission] 
 
 1 See Appendix. 
 
52 
 
 ROMANS III. 28. 
 
 is due, ch. x. 3. [They have not submitted themselves to the 
 righteousness of God]. 
 
 28. A oyi£6/As6a yap) yap for oh, in this sense : So far as 
 regards these things ; for we wished to set it forth as fully 
 proved, that it is by faith , etc. Most copies read oh, 1 but it 
 seems to have been repeated from ver. 27, and yap serves the 
 purpose of the argument against boasting, which is now deduced 
 from justification through faith, ver. 22. — by faith) 
 Luther, allein durch den glauben ; by faith alone, or rather only 
 by faith, as he himself explains, T. Y. Jen. f. 141. Arith- 
 metically expressed the demonstration stands thus : — 
 
 The matter in dispute involves two elements, 
 
 Faith and Works, ... . 2 
 
 Works are excluded, ... . 1 
 
 Faith alone remains, . .. .. 1 
 
 If one be subtracted from two, one remains [comp. ch. xi. 6]. 
 So the /xovov, only, is expressed at ver. 29 ; and so the lxx. 
 added /xovov, only in Deut. vi. 13, in accordance with [to com- 
 plete] the Sense : with which comp. Matt. iv. 10. The Yulgate 
 has solum, only, Job xvii. 1, etc., cr/Vrs/ /aovti, by faith alone, 
 Basil., horn. 22, On Humility. In short, James, in discussing 
 this very subject, and refuting the abuse of the doctrine of 
 Paul, adds povov, only , ch. ii. 24. [And, in fact, volumes are on 
 sale, abounding with testimonies of persons who used the word 
 allein, only, before the time of Luther — Y. g.] Justification 
 takes place through faith itself, not in so far as it is faith [not 
 in the fact of its being faith ; as if there were merit in itself] or 
 a work of the law, but, in so far as it is faith of Christ, laying 
 hold of Christ ; that is, in so far as it has in it something apart 
 from the works of the Law. Gal. iii. 12. [Take care , however, 
 lest this point should be misunderstood. Faith alone justifies ; 
 but it neither is , nor does it remain alone ; it is constantly work- 
 ing inwardly and outwardly • — Y. g.] — avdpumv) any man 
 
 whatever, Jew and Greek, with which comp, the following 
 verse. So avdpwKog, a man, 1 Cor. iv. 1. 
 
 1 BC and both Syr. Versions with Rec. Text oh. But AAGj^ Vulg. 
 and Memph. Vers, read yap . — Ed. 
 
ROMANS III. 29-81. 
 
 53 
 
 29. N ai xai sdvuv, yea also of the Gentiles [although they are 
 without the law. — Y. g.], as nature teaches, and the Old Tes- 
 tament prophecies. 
 
 30. Ecrg/Vsf, 1 seeing that indeed ) The inference is : if justifi- 
 cation be by the law, then the Gentiles, who are without the 
 law, cannot be justified ; and yet they also rejoice in God, as 
 a justifier, ch. iv. 16.- — slg) iig, 6 Qibg, one , namely God; the 
 relative who depends on one , as its antecedent. — bixaidcu, shall 
 justify) The future, as we find it in many other passages, 
 ch. i. 17, iii. 20, v. 19, 27 ; 2 Cor. iii. 8, therefore, we have 
 in express terms, fjusXXovrog , that was to come , ch. v. 14 ; /u'eXXsi, 
 will be , ch. iv. 24. Paul speaks as if he were looking forward 
 out of the Old Testament [from the Old Testament stand-point] 
 into the New. It is to this that those expressions refer, ex. gr ., 
 foreseeing , Gal. iii. 8 ; the promise , ib. 14 ; the hope , ib. v. 5. 
 So John is said to be about to come , Matt. xi. 14, xvii. 11 ; the 
 wrath to come , Matt. iii. 7, where we have the discourse of the 
 forerunner, which presupposes the threatenings. 2 — fa did, of or 
 out of [by, Engl. Vers.] — through ) The Jews had been long ago 
 in the faith ; the Gentiles had lately obtained faith from them. 
 So through is used, ver. 22 ; Eph. ii. 8 y of or out of [by, fa] in 
 a number of passages. It is well [right] by all means to com- 
 pare the same difference in the particles in ch. ii. 27 ; and dif- 
 ference in the thing signified [i.e., the different footing of the 
 Jew and Gentile] ch. xi. 17, etc. — bid rijg) He does not say, 
 bid rrjv <zt<sri\i, on account of faith, but through faith. 
 
 31. N 0 / 40 V, the law) This declaration is similar to the de- 
 claration of our Lord, Matt. v. 17. — iarufiiv, we establish) while 
 we defend [uphold] that which the law witnesseth to, ver. 20, 
 21, and while we show, how satisfaction is truly made to the 
 law through Christ. 
 
 1 So AG ; “ quoniam quidem unus ” fg Yulg. Iren. 186j 259. But ABC 
 Orig. 4,228a, read ei^rsp slg ; “ si quidem unus,” in g. — Ed. 
 
 2 i.e., the wrath to come is taken for granted from the Old Testament ; 
 John’s part is to warn them to flee from it — 
 
54 
 
 ROMANS IV. 1, 2. 
 
 CHAPTER IV. 
 
 1. T/ *ouv, what then) He proves from the example of 
 Abraham ; 1, That justification is of grace [gratuitous] ; 2, That 
 it has been provided for the Gentiles also, ver. 9. — r'ov v are pa 
 
 our father) [This, viz., his being our father , constitutes] 
 the foundation of the consequence derived from Abraham to 
 us. — evpvjxevai, hath found) It is applied to something new 
 Heb. ix. 12 [Engl. Vers., having obtained ; but evpd,u,evoc, having 
 found ] ; and Paul intimates, that the way of faith is older than 
 Abraham ; and that Abraham, in whom the separation from 
 the Gentiles by circumcision took place, was the first from 
 whom, if from any one, an example seemed capable of being 
 adduced in favour of works ; and yet he, at the same time 
 shows, that this very example [instance] is much more decisive 
 in favour of faith ; and so he finally confirms by examples, what 
 he had already established by arguments. — %ard vdp%a, accord- 
 ing [as pertaining, Engl. Vers.] to the flesh. Abraham is no- 
 where called our father according to the flesh. Therefore, it [the 
 clause, according to the flesh ] is not construed with father ; for 
 the expression according to the flesh , is added in mentioning the 
 fathers, only when the apostle is speaking of Christ, ch. ix. 5 ; 
 and Abraham by and by, at ver. 11, is shown to be the father 
 of believers, even of those of whom he is not the father according 
 to the flesh. The construction then is, hath found according to 
 [as pertaining to] the flesh. In the question itself, Paul inserts 
 something which has the effect of an answer, in order that he 
 may not leave even the smallest countenance for [or, a moment 
 of time to] the maintaining of Jewish righteousness, and for 
 their boasting before God. 
 
 2. E /, if) A particle implying reluctant concession [for ar- 
 gument’s sake]. — yap, for) [The yap expresses] the cause after 
 the proposition, and the reason why, in ver. 1, he added the limi- 
 tation, hath found as pertaining to the flesh } — 'irpbg) to, or before. 
 
 1 E| epyav, from works) Abraham was before the law, lienee Paul in- 
 troduces no mention of the law, ver. 1-12. — V. g. 
 
ROMANS IV. 3-5. 
 
 55 
 
 He was not justified by works before God, and therefore, he has no 
 ground of boasting before God ; but both [hold good of him] ac- 
 cording to the flesh. 
 
 3. Tap, for) This word is to be referred to but not. — v\ ypoapii, 
 the Scripture ) The word Scripture is elegantly used. Moses 
 does not speak in this passage, comp. ch. x. 5. — k/'mutfj d'e 
 * Afipotu/j,, x.r.X.), Gen. xv. 6, lxx., %ai kv'iGTivaw ” A (3pa,'A, x.r.X. be- 
 lieved in the promise of a numerous seed, and especially of the 
 seed Christ, the seed of the woman, in whom all the promises 
 are yea and amen, and on whose account a numerous seed had 
 been desired. — IXoy/<r^) Xoyifyffdai, to number, to estimate, to 
 consider, to reckon, signifies here the act of a gracious will. It 
 is repeated in this passage with great effect : sXoyi<r6ri, the passive, 
 as Xoy/'fyrui, ver. 4, 5, is reckoned . Heb. ; He reckoned it to him, 
 namely, the fact [of his believing] or his faith ; for this is to be 
 supplied from the verb immediately preceding, believed . — sis) 
 So ch. ii. 26 [counted for ] ; Acts xix. 27, notes. 
 
 4. As) but [now]. Paul takes what is contrary [the case of him 
 
 that worketh ] out of the way, so as to enable him, in the follow- 
 ing verse, to draw his conclusion regarding the man who does 
 not trust to works, and to evince that Abraham was not such a 
 one as he describes, by the words him that worketh. — ipyafy/Avu, 
 to him that worketh) if there were, indeed, any such [which there 
 is not]. We must take both expressions, him that worketh and 
 him that worketh not, in a reduplicative sense : to work , and 
 wages, are conjugates in the Heb. [ The man that worketh, 
 
 in this passage, applies to him who, by his works, performs (makes 
 good) all that the law requires. — V. g.]. — finrdbg, reward), the an- 
 tithesis to faith. — (xpeiXrjfjja, a debt, by virtue of a contract between 
 the parties. Merit in its strictest sense so called, and debt, are 
 correlatives. 
 
 5. Tov a<fz(3r], the ungodly) This points out the excellence of 
 faith, which hath established it so as that the ungodly are justi- 
 fied, ch. v. 6. Compare and consider the end of ver. 17 of this 
 chapter. Translate rov acefiri, him who is ungodly. Justification 
 belongs to individuals. This word is a most conclusive proof 
 that Paul is speaking, even most especially, of the moral law, by 
 the works of which no one can be justified. — xara rfr xpokciv rqg 
 yfipnog rou &sdv, according to the purpose of the grace of God) A 
 
56 
 
 ROMANS IV. 6. 
 
 very ancient translator 1 of the Scriptures into Latin has this 
 clause ; following him, Hilarius, the deacon ; then the scholiast 
 on J erome, etc. Beza acknowledges that it is exceedingly suit- 
 able ; for there is a manifest antithesis between, not according to 
 grace , but according to debt [ver. 4] etc., according to the purpose 
 of the grace of God. The Greek transcribers might easily jump 
 from xccrd to nadd'Kip [omitting xard r. tfpofeaiv, etc.] During 
 the time that intervened between the publication of the Appara- 
 tus and the Gnomon, I have advanced on without inconsistency 
 to the embracing of this clause, to which Beza is not opposed. 
 Baumgarten has put in his negative. I have stated my reasons : 
 he has given his ; let those judge who are able. Paul sets in 
 opposition to each other, works and *p66 tnv, the purpose ; and at 
 the very time too, when he is speaking definitely of certain 
 believers, the subjects of that purpose, as in this passage, of 
 Abraham. 
 
 6. Ka/', even) after the law was given by Moses. — Aau/5, David) 
 David is very appositely introduced after Abraham, because both, 
 being among the progenitors of the Messiah, received and pro- 
 pagated the promise. No direct promise regarding the Messiah 
 was given to Moses, because the latter (Christ) is placed in op- 
 position to the former, and was not descended from the stem of 
 Moses. — Xiyu rov juaxup/ff/ubv) lie [ describes ] declares the blessedness 
 of the man , juaxupf^w, I pronounce him blessed. The words are to 
 be thus construed : Xsysi, declares without any reference to works ; 
 that is, David, in recounting the ground of bestowing salvation 
 on man, makes no mention at all of works. The argument de- 
 rived from the silence of Scripture is often quite conclusive. 
 But David, it may be said, immediately adds, and in his spirit 
 there is no guile , which is all the same as an allegation of works. 
 Ans. It is not all the same. This addition has no part in the 
 definition of the subject, but forms a part of the predicate, 
 although not even then would the merit of works be established ; 
 for the thief who confesses his crime, and does not guilefully 
 deny it, does not merit pardon for his offence by that confession 
 of his. But this is the meaning : blessed is the man to whom the 
 
 1 Some old copies of the Vulg. have the words. But the Cod. Amiatinus, 
 the oldest MS. of the Vulg., omit them. — Ed. 
 
ROMANS IV. 7-12. 
 
 57 
 
 Lord hath not imputed sin : blessed is he, and in his spirit there 
 is no guile ; that is, he is sure of his condition, of the forgive- 
 ness of his sins ; he may have good confidence ; his spirit , his 
 heart does not deceive him, so as to become, as it were, a n^p 
 nw, a deceitful bow , Ps. lxxviii. 57. The act of Phinehas was 
 also imputed to him for righteousness, Ps. cvi. 31 ; not, indeed, 
 in viewing it as a work : but it was, as it were, unmixed [mera] 
 faith. He seemed neither to see nor hear anything else, by 
 reason of his unmixed zeal, that he might maintain the honour 
 of his God. 
 
 7. ’AtpeQr,<fav xrX) So the LXX., Ps. xxxii. 1. The synony- 
 mous words are, dpt'svui, scr/xaXiWrs/i/, ov that sin com- 
 
 mitted may be accounted as not committed. 
 
 8. r a, to whom) Greater force is given to the sense, by the 
 transition from the plural ic\ the preceding, to the singular in 
 this verse ; as also the more express mention of the man and of 
 the Lord lends additional force. 
 
 9. 'o) Paul comprehends in this what he lately said respect- 
 ing Abraham and David. — Kepiropfiv) Does it come on the cir- 
 cumcision only, by itself, to the exclusion of others % or upon the 
 circumcision also ? — Xeyo^sv, we say , ver. 3. 
 
 10. Uuig , how ) This word implies more than when. — ovx lv 
 ‘TTzpiro/ATj, not in circumcision) For justification is described, 
 Gen. xv. ; circumcision, Gen. xvii. 
 
 11. v, a sign) Circumcision itself was a sign, a mark, 
 namely, imprinted on the body, and the expression, the sign of 
 circumcision , is used just as taking of rest in sleep [xo/^ovs r. 
 vkvov], John xi. 13 ; and the virtue of piety , that is, piety a 
 virtue. — sXa (3s, received) obediently . — rijg h rr) rr,g is to be con- 
 strued with Ktffrsug ; with which compare the next verse . — dl 
 axpo(3uGT/ag) did, with ; as in ch. ii. 27 [not as Eng. vers. u by 
 the letter, and circumcision but 6 with,’ or i in.’ Eng. vers, 
 here, Pom. iv. 11, renders did dx.po(3, though they be not circum- 
 cised). 11, 12. liars pa) the construction is, that he might be 
 the father of all who believe with [i.e. being in] uncircumcision — 
 and the father of the circumcision. Father and seed are cor- 
 relatives. 
 
 12. ns pirofirig, of circumcision ) The Abstract for the concrete, 
 of the circumcised nation. — rd/g) Heb. b : see Nold. on this 
 
68 
 
 ROMANS IV. 13, 14. 
 
 particle, n. 30, 10, 15, 19, 22. Generally, it implies as to [as 
 regards, in relation to] ; so ro/g, 1 John v. 16 ; Luke i. 50, 55. 
 LXX. 1 Chron. xiii. 1 : (terd, ruv dpyfvrm xrX. Travrl jjyou/Agi/w, add 
 to these passages 2 Chron. xxxi. 2, 16 ; Num. xxix. 4. — obx 
 — fiovov) Abraham, therefore, is not the father of circumcision to 
 such as are merely of the circumcision, and do not also follow the 
 faith of Abraham. — ex <7repiro/xrjc, of the circumcision) ex, of means 
 something more weighty than ev, in. Circumcision was at least a 
 sign, uncircumcision was not even a sign. 1 — dXXa xai roTg ) so in 
 ver. 16. — *x vs<f b in the traces [steps]) The traces of faith are 
 opposed to the traces of outward circumcision ; the path is not 
 trodden by many, but there are foot-traces found in it ; it is, 
 however, an open way. 
 
 13. Ov yap did vo/JjOv t) e<iruyye\ia, for the promise was not through 
 
 the law ) This is evident in the very terms ; and the promise 
 was given before the law. Through the law , that is, through the 
 righteousness of the law , but Paul did not wish in his statement 
 to connect righteousness and the law. — 5j rw or to his 
 
 seed ) This constitutes the foundation of the consequence de- 
 rived from Abraham to all believers. — rdv xoffpov, of the world) 
 and therefore of all persons and things . Comp. 1 Cor. iii. 21. 
 Heir of the world , is the same as father of all the nations , who 
 accept the blessing. The whole world was promised to Abraham 
 and to his seed conjointly throughout the whole world. The 
 land of Canaan fell to the lot of Abraham, and so one part was 
 allotted to one, and another to another. So also corporeal 
 things are a specimen of things spiritual. Christ is heir of the 
 w r orld, and of all things, Heb. i. 2, ii. 5, x. 5 ; Rev. xi. 15 ; and 
 so also are they who believe in Him according to the example 
 of Abraham, Matt. v. 5, notes. 
 
 14. E /, if) The promise and faith complete the whole : and we 
 ought not to add the law, as if it were something homogeneous. 
 — o/ ex vofiov, those who are of the law ) This phrase recurs in a 
 milder sense in ver. 16. — xex'evurai — xarripyrircu — made void — 
 and of no effect), words synonymous but not interchangeable. 
 Comp. Gal. iii. 17, 15 ; the word antithetic to these is sure 
 [/Sg/Scc/ai/], ver. 16. Faith receives [ver. 11] blessings in all their 
 
 1 Therefore U is used with %e ptrofiijs, ev with ccKpofivariu. — Ed. 
 
ROMANS IV. 15-17. 
 
 59 
 
 fulness, it is therefore said, on the opposite side, to be made 
 void , to be of no effect. — <? r'nsng — s<7rayysXia, faith — the promise ) 
 words correlative : and they are appropriately put in retrograde 
 order [comp. ver. 13] in an argument like the present, wherein 
 is shown the absurdity which would flow from the opposite 
 theory [by the reduction or argumentum ad absurdum ]. 
 
 15. No/aoc, the law ) It occurs twice in this verse; first, with 
 the article, definitely ; next, indefinitely. — bpyr\v , wrath) not 
 grace , see the next verse. Hence the law is not of promise and 
 of faith. — ovds ‘TrupdfiutiS) there is not even transgression ) He 
 does not say, not even sin , comp. ch. v. 13, ii. 12 ; offence , ch. v. 
 20, and transgression have a more express reference to the law 
 which is violated. Transgression rouses wrath. 
 
 16. ’Etc Kicreug, of faith) So Jx, ch. iii. 30, v. 1. Supply 
 heirship (the heirship is of faith) comp. ver. 14. — 1% ruv vo/mou, 
 of the law ) so of the circumcision , ver. 12, where the not only 
 belongs to of the circumcision , but in this verse, not only refers 
 to the expression, to that seed which. 
 
 17. 1 "Or / — reOeixd <;) so the lxx., Gen. xvii. 5. The con- 
 struction, rzQsixd as, Ttar'svctvn — ©soy, is like the following, ha 
 s/dijrs, apov , Matt. ix. 6. Comp. Rom. xv. 3 ; Acts i. 4. — 
 xarevavn — ©sou, before God ) since those nations did not yet 
 exist before men. — ov ), that is, zarevuvn ©sou, w Int'wnoe e, before 
 God , in whom he believed. — ^uovoiovvrog, quickening') Heb. xi. 19, 
 notes. The dead are not dead to God, and things which be 
 not, are to God. — xa Xowrog, calling) The seed of Abraham did 
 not yet exist, nevertheless God said, So shall thy seed be. 
 The multiplication of the seed presupposes the previous exist- 
 ence of the seed. For example, the centurion says to his servant, 
 who was living and moving in the natural course of the world, 
 Do this ; but God says to the light, whilst it is not in existence, 
 just as if it were, Come forth, ysvov, come into existence. 
 Think of that often recurring and wonderful VP, Gen. i., it ex- 
 presses the transition from non-existence to existence , which is 
 produced by God calling , Ezek. xxxvi. 29. 
 
 1 irccrvjp ndvrav vipcuv, father of us all). Hence it is, that although 
 Christ is said to be the Son of David, jet believers are not called the sons 
 of David, but of Abraham. — Y. g. 
 
60 
 
 ROMANS IV. 18-23. 
 
 18-21. *Og, who) Paul shows, that the faith, to which justi- 
 fication is ascribed, is no frail thing, but an extraordinary 
 power. 
 
 18. ria^’ iXvrlda W hXffiht I'Tr/ffrsufcv, past [against] hope 
 
 believed in hope) We lay hold of one and the same object both 
 by faith and by hope ; by faith , as a thing, which is truthfully 
 enunciated [proclaimed] ; by hope , as an object of joy, which 
 for certain both can and will be realized. He believed in the 
 hope of the promise, past [ beyond , ( praeter’] the hope of reason, 
 [which reason would have suggested]. ‘Trap a and Jcr/, past 
 
 [against] and m, the particles opposed to each other, produce a 
 striking oxymoron. 1 — ovrojg, so) as the stars, Gen. xv. 5. lxx. 
 also, ovrug . — gov. Comp. Gal. iii. 8, notes. 
 
 19. Mj} atOivTiffag, being not weak) Reason [had he hearkened 
 to it] might have afforded causes of weakness. — sdvrov — Zappag, 
 his own — of Sarah! s) The old age of both the husband and 
 wife, and the previous barrenness of the latter, increase the 
 difficulty, and prove the birth of Isaac to have been miraculous. 
 The course of the history shows, that Sarah gave birth to Isaac 
 only [not save , ‘ nonnisi ’] in conjunction with Abraham. The 
 renewed vigour of his body remained even in his marriage with 
 Keturah. — warovraWrig ttov, when he was about a hundred years 
 old) After Shem, we read of no one begetting children, who 
 was a hundred years of age, Gen. xi. 
 
 20. E/c, at) The promise was the foundation of his confi- 
 dence. — ov diexp/6r), did not [stagger or] doubt) It is clear, what 
 doubt is, from its opposite was strong. We should observe, that 
 it is the reverse of doubting. — dovg, giving) These things, 
 giving glory to God , and being fully persuaded , are very closely 
 connected. — do%av) the glory of truth (its opposite is stigmatized 
 in 1 John v. 10, in the case of him, who does not believe) and 
 of power. 
 
 22. dio, therefore ) namely, because he gave glory to God. 
 
 -Y. g. 
 
 23. A/’ dvrovj for his sake ) who w T as dead long before. — 
 o y/, that. 
 
 A/’ h flag, for us) who ought to be stirred up by the example of 
 Abraham. — Y. g. 
 
 See Appendix. 
 
ROMANS IV. 24. V. 1. 
 
 fil 
 
 24. ’Eyelpavrci) Him , who raised up) Comp. v. 17, quickening 
 the dead . The faith of Abraham was directed to that, which 
 was about to be, and which could come to pass, ours to that 
 which has actually taken place ; the faith of both, is directed to 
 the Quickener [Him, who makes alive]. 
 
 Uapsdodrij was delivered) so the lxx. Is. liii. 12, xa/ 5/a 
 rug avofi/ug uvruv KupedoOri, and for their iniquities He was delivered 
 up. God is not said to have inflicted death upon Christ ; 
 although He inflicted on Him [put Him to] griefs ; but [God is 
 said] to have delivered up Christ, or else Christ is said to have died , 
 ch. viii. 34. I do not deny the fact itself, see Zech. xiii. 7 ; but the 
 phrases are moulded in such a way that they rather express that the 
 passion was enjoined upon Christ by the Father, as also that the 
 death was obediently endured by Christ to the utmost [‘ exantlata;’ 
 the cup of suffering to death drained to the dregs]. — 5/xa/w<r/v, justi- 
 fication) a verbal noun, differing from 5/xa/otfuv>j, righteousness. 
 Faith flow's from the resurrection of Christ, and so also does 
 justification, Col. ii. 12 ; 1 Pet. i. 21. The ground on which 
 our belief in God rests, is, that He has raised Jesus Christ from 
 the dead. Yet this ground of belief does not impair the truth, 
 that the obedience of Jesus Christ, and His own blood, is the 
 source of our justification. See ch. iii. 25, v. 19. 
 
 CHAPTER Y. 
 
 1. AncaiwOevrzg oh bt cr/Vrswg, therefore being justified by faith) 
 This clause is a recapitulation of the preceding reasonings ; comp. 
 justification , ch. iv. 25. — g ipww, peace) we are no longer enemies , 
 ver. 10, nor do we fear wrath , ver. 9, we have peace and we glory , 
 which is the principal topic of Chapters, v. vi. vii. viii. [ Hence 
 Paul so often puts peace by the side of grace. — Y. g.] — npog, to) 
 towards , in relation to; God embraces us in the arms of peace. — 
 rov) Paul gives the full title, our Lord Jesus Christ , especially at 
 the beginning or end of any discussion, ver. 11, 21, vi. 11, 23, 
 
62 
 
 ROMANS V. 2-4. 
 
 which last verse, however [vi. 23] is more closely connected with 
 those that go before, than with those that follow, at the begin- 
 ning of which, the w T ord brethren is placed [ch. vii. 1]. 
 
 2. llpo<raywyriv, access ) Eph. ii. 18, iii. 12. — we have 
 had ) the preterite antithetic to the present, we have , ver. 1 . 
 Justification is access unto grace ; peace is the state of permanent 
 remaining in grace, which removes the enmity. So, accordingly, 
 Paul in his salutations usually joins them together, grace to you 
 and peace; comp. Num. vi. 25, 26. It comprehends both the 
 past and present; and, presently after, speaking of hope, the 
 future; wherefore construe the words in this connection, we 
 have peace and we [rejoice] glory . — h ji, in whicli) Grace 
 always remains grace ; it never becomes debt. — l<rr^xa^ si/, we 
 have stood) we have obtained a standing-place. — xuv^^a, 
 [rejoice] we glory) in a. manner new and true ; comp. ch. iii. 27. 
 — W eXrt/di rijg do^g rov Qsou, in [over, concerning , i super’] hope 
 of the glory of God) comp. ch. iii. 23, viii. 30 ; Jude, ver. 24. 
 Christ in us, the hope of glory , Col. i. 27 ; John xvii. 22. There- 
 fore, glory is not glorying itself but is its surest object, as regards 
 the future. 
 
 3. K uvyfiijjiba, we [rejoice] glory) Construe with ver. 11, 
 see notes there. — h ra?g 6}J^e(nv, in tribulations) Tribulations 
 during the whole of this life seem to deliver us up to death , 
 [ver. 12], not to glory , and yet not only are they not unfavourable 
 to hope, but even afford it assistance . — vnopoiriv xarspya^srai, 
 worketh patience [patient perseverance]) namely in the case of 
 believers ; for in the case of unbelievers the result is rather 
 impatience and apostacy. Patience is not learned without 
 adversity ; it [patience] is the characteristic of a mind not only 
 ready [prompt in resolution], but also of one courageous [hardy] 
 in endurance. 
 
 4. H ds bvofiovri bo7U[jjYj\) Again, conversely, ro doxi/Aiov r^g 
 ^'nsraag, i^o/xovijv. [The trying of your faith, or experience, worketh 
 patience ] James i. 3. It will be difficult to find an instance of 
 any one having used hoKiw before Paul : doxi/tr; is the quality of 
 that man, wdio is Uxi^og. — [ — who has been proved through various 
 casualties and trying circumstances of peril. — V. g.] — doxi/tii 
 sXrrida, experience, hope) Heb. vi. 9, 10, 11 ; where ver. 10 
 illustrates doxipri, experience; ver. 9, 11, illustrate hope. Comp. 
 
ROMANS V. 5, 6. 
 
 63 
 
 Rev. iii. 10 .—iXm'da, hope ) to which our attention is directed 
 at the end of ver. 2. The discourse returns in a circle [revert- 
 ing to hope , from which he started in ver. 2] ; and it is to this 
 whole [i.e., from rejoice , in ver. 2, to maketh not ashamed , ver. 
 5] that the Aetiology 1 [reason assigned by the"] because , at 
 ver. 5, refers. 
 
 5. Ou mraid’/bm, does not make ashamed) We have here 
 an instance of the figure Tcmts/i m<ng, [by which less is said than 
 the writer wishes to be understood] ; that is, hope affords us 
 grounds for the highest glorying , and will not prove fallacious ; 
 hope will be a reality. — on, because) The [believer’s] present 
 state is described, ver. 5-8. From this, hope as to the future is 
 inferred, ver. 9—11. — ay a vr) [not our love to God, but] the 
 love [of God] sig wag, toward us ; [as proved by] ver. 8 ; from 
 which we derive our hope ; for it [God’s love] is an eternal love 
 — sxytiyprai, is shed abroad) most abundantly ; whence we have 
 this very feeling ala &r;<ng [Sense, perception of His love] — iv ra/g 
 xupbla/g, in our hearts ) not into our hearts. This form of ex- 
 pression indicates, that the Holy Spirit Himself is in the heart 
 of the believer — did, through [ by ]) We have the reason assigned 
 for the whole of our present condition, in which the Holy Spirit 
 is the earnest of the future. [The Holy Spirit is here mentioned 
 for the first time in this discussion. When a man is really 
 brought to this point , he at length perceives distinctly (in a marked 
 manner) the operation of the Holy Spirit. — Y. g.] — bod&vrog) 
 given, through faith. Acts xv. 8 ; Gal. iii. 2, 14. 
 
 6. ”e n, as yet ) This is to be construed with ovruv, when we 
 were. — yap, for) The marvellous love of God is set forth. — 
 dtihvdv, powerless [ without strength]) ’ AffQivua is that [ want of 
 strength] powerlessness which characterises a mind when made 
 ashamed (comp, the beginning of ver. 5) which [ powerlessness ] 
 is opposed to glorying [ver. 2, 3] (comp, notes on 2 Cor. xi. 
 30) ; we have the antithetic word at ver. 11, [we glory (joy) in 
 God] where this paragraph also, which begins with the words, 
 being without strength , returns in a circle to the point, from which 
 it started. There was powerlessness, and that a deadly power- 
 lessness (comp. 1 Cor. xv. 43), on the part of — 
 
 1 See Appendix. 
 
G4 
 
 ROMANS V. 7. 
 
 The ungodly A ^ ; te of wh re _ ( Good men. 
 
 f\r\ nr\ /l/v» O V. ' ) ' / ^ A « 
 
 Sinners , 
 Enemies , 
 
 spectively, are 
 
 ■l The righteous. 
 
 I The reconciled. 
 
 See on the powerlessness and on the strength of glorying [i.e., the 
 powerlessness of the ungodly, and the strength of glorying of the 
 righteous] Ps. lxviii. 2, and the following verses ; [lxxi. 16, civ. 
 35] Is. xxxiii. 24, ch. xlv. 24 ; 1 Cor. i. 31 ; Heb. ii. 15. Add 
 the verbal parallelism, 2 Cor. xi. 21 . — zard zaipbv dnzQave, in due 
 time died ) nnjn, zard zaipbv, Is. lx. 22. When our powerlessness 
 had reached its highest point, then Christ died, at the time which 
 God had previously determined, and in such a manner, that 
 He died neither too soon nor too late (comp, the expression in 
 the time that now is [at this time ] ch. vii. 26), and was not held 
 too long [longer than was needful] under the power of death. 
 Paul fixes the limits [of the due time\ and he cannot speak in 
 this passage of the death of Christ, without, at the same time, 
 thinking of the counsel of God, and of the resurrection of 
 Christ, ver. 10, ch. iv. 25, viii. 34. The question, why Christ 
 did not come sooner, is not an idle question; see Heb. ix. 26; 
 Gal., iv. 4 ; Eph. i. 10 ; Mark i. 15, xii. 6, just as also the 
 question, why the law was not given sooner, is no idle question, 
 ver. 14. 
 
 7. A ixa/ov. rov dya Gov) Masculines ; with which comp. ver. 6, 
 8, as Th. Gataker rightly shows, Book 2, Misc. c. 9, but in 
 such a way, that he thinks them to be merely synonymous. 
 When there is any doubt respecting the peculiar force of an ex- 
 pression, and a difference between words, it will be of much 
 advantage if you either suppose something in the meanwhile, or 
 transpose the words. Accordingly, by transposing the words 
 in this passage, we shall read : /ao'X/s yap bmp dyaQou ng drto&a- 
 vsirai, vtf'sp ydp Sizalou rdyri rig zal roX/ia d-roQaveiv , for scarcely 
 for a good man will one die , for peradventure for a righteous man , 
 some one would even dare to die) suppose, to wdt, also, that 
 dyaQov is put without the article. You will immediately per- 
 ceive the disadvantage to the sense, with which this change would 
 be attended, and it will appear evident, that there is both 
 some difference between dlzaiov and dyuOov , and a great one 
 between dlzaiov and rbv ayaOov , wheresoever that difference in 
 the consecutive words may be found hereafter. In fact, the 
 
ROMANS V. 7. 
 
 65 
 
 article so placed, makes a climax. Every good man is right- 
 eous ; but every righteous man is not good. Gregory Thau- 
 maturgus ; mpi koXXov xa/ TOT ku vrog. Chrysostom ; [uxpd raura 
 xa/ TO firidevj those things of little importance , and that which is 
 of no importance whatever. The Hebrews call a man pH¥, who 
 performs his lawful duties ; Ton, who performs acts of kindness. 
 The Greeks call the former bixaiog ; the latter, oaog ; comp, pl^ 
 and rroy, Zeph. ii. 3, but in this passage we have not o<r/ou, but 
 rov uyadov. Wherefore the distinction between the Hebrew 
 words does not determine the point. But this much is certain, 
 that just as cxnog, so also dya&bg expresses more than hixaiog. 
 (See Matt. v. 45, and lest they should be thought there also to 
 be merely synonymous, try that same transposition, and it will 
 be seen, that to make mention of the genial sun in connection 
 with the just , and the useful rain in connection with the good , is 
 not so suitable [as the converse order of the original], likewise 
 Luke xxiii. 50.) And so Paul, in this passage, judges rbv 
 dyad'ov, the good man to be more worthy, that one should die for 
 him, than dixuiov, a righteous man. ’ AffspsTg [ver. 6] and 6 dyadbg, 
 the ungodly and the good man , also dixaiog and d/uu praXoi [ver. 8], 
 a righteous man and sinners , are respectively opposed to each 
 other. What, then, is the result ? dixaiog, indefinitely, implies 
 a harmless [guiltless] man ; 6 aya&bg, one perfect in all that piety 
 [duty towards God and man] demands , excellent, bounteous, 
 princely, blessed, for example, the father of his country . — urrep 
 yap) here yap has a disjunctive force, of which we have many 
 examples. — ra^a, rig, xa/, roX/xa, peradventure, one , even , dares) 
 These several words amplify that which is stated in ver. 8 ; rdya 
 (instead of rd^urra) diminishes the force of the affirmation ; rig, 
 one , is evidently put indefinitely ; nor is it regarded [nor does it 
 enter into the consideration], -whether the person, who may die 
 for a just or for the good man, is in a state of wrath or of grace ; 
 xa/, even , concessive, shows, why it is not said simply, dies, as if 
 it were a daily occurrence ; but that the writer should rather 
 say, dares to die , inasmuch as it is something great and unusual. 
 rbXfi a, dares , as though it were an auxiliary verb, corresponds to 
 the future, will one die ; dares [endures to], ventures. — dKcCavhv, 
 to die) Dost thou wish to have the steadiest friends ? be a good 
 man. 
 
 VOL. III. 
 
 E 
 
66 
 
 ROMANS V. 8-11. 
 
 8. Sw/Vnjff/) commends ; a most elegant expression. Persons 
 are usually [commended] recommended to us, who were pre- 
 viously unknown to us or were aliens [strangers]. Comp. He 
 descended into the midst [He stooped down to interpose between 
 us and Himself '] (e/xsffirzvte) Heb. vi. 17. — d'e , but ) This com- 
 parison presupposes that God’s love toward Christ, is as great 
 as God’s love toward Himself. Therefore the Son is equal to 
 God. — a/jjciprw'kooV) sinners ) We were not only not good , hut not 
 even righteous. 
 
 9. A ixaiudevreg, Being justified) The antithesis to sinners , ver. 
 8. — vvv, now) The remembrance of Jesus Christ’s death was at 
 that time fresh among believers. — d-ro rijg opyijg, from wrath) 
 which otherwise does not cease : wrath abides upon those who 
 do not attain to grace. 
 
 10- E/, [since] if) Often e/, if especially in this and the 
 eighth chapter of this epistle, does not so much denote the con- 
 dition as strengthen the conclusion. 
 
 11. K uvyfitjjida, we glory (joy)) The whole discourse from ver. 
 3 to 11 is comprehended in one construction, thus : ov fiovov 5k, 
 aWa xui %uvyu){j,s6a h ratg (stdoreg ver. 3 — h r uvrov 
 
 — ver. 10) ov [Jjbvov 5s, aXka xai xuvyoo/xzda h rti ©sw x.r.\. So the 
 edition of Colinaeus , Barb. 4, cod. MS. in colleg. prsedicatorum 
 apud Basileam , Bodl. 5. Cov. 2. L. Pet. 1. Steph. ia. Aeth. Arab. 
 Vulg. make the words ov povov 5e, dXka xal xav^oo^sda be repeated 
 after a long intervening parenthesis [by epanalepsis , l Not. crit.], 
 and the sense, suspended by it, be most elegantly and most 
 sweetly completed, according to the following arrangement of 
 the apostle, although it was only lately that we discovered it, 
 We have peace , and we glory not only in the HOPE of the glory of 
 God ; but , even in the midst of tribulations , we glory , I say, in 
 God Himself, through our Lord Jesus Christy by whom we have 
 NOW [opp. to Hope above] received the atonement [ reconciliation ]. 
 Most of the more recent copies have made it xuvyfi[ tevoi f as if the 
 construction were, being reconciled , we shall be saved and glorying; 
 according to the reading, which is more generally received . 2 — sv 
 0so5, in God) not before God , ch. iv. 2. — rfi v xctraWuyriv) the 
 
 1 See Appendix. 
 
 2 BCA, the weightiest authorities, read Kctv^bpcsvot. Gfg Vulg. read 
 
 x,otv%/upcev, gloriamur. Others, — Ed. 
 
ROMANS V. 12*. 
 
 or 
 
 reconciliation. Glorying as to love, which means something more 
 [than merely reconciliation ] follows upon the reconciliation and 
 deliverance from wrath. 1 
 
 12. A/d wherefore) This has regard to the whole of the 
 preceding discussion, from which the apostle draws these con- 
 clusions concerning sin and righteousness, herein making not so 
 much a digression as a regression. In imitation of Paul’s method, 
 we must treat, in the first place, of actual sin, according to the 
 first and following chapters, and then go hack to the source in 
 which sin originated. Paul does not speak altogether expressly 
 of that which theologians call original sin ; but, in truth the sin 
 of Adam is sufficient to demonstrate man’s guilt ; the very many, 
 and most mournful fruits resulting from it, are sufficient for the 
 demonstration of man’s habitual corruption. And man, in con- 
 sequence of justification,, at length looks back upon, and appre- 
 hends the doctrine concerning the origin of evil, and the other 
 things connected with it. This second part, however, is in 
 special connection with the first part of this chapter ; comp, the 
 much more , which reigns [ver. 1 7] on both sides [i.e. grace reign- 
 ing and triumphing abundantly over both original sin and habi- 
 tual corruption ] ; ver. 9, etc., 15, etc., for the very glorying of 
 believers is exhibited; comp. ver. 11 [we glory , or Engl. vers, we 
 joy] with ver. 21. The equality, too, of Jews and Gentiles, and 
 consequently of all men, is herein included. — ue^sp, as) The 
 Protasis, which the words and so continue ; for it is not so also 
 that follows [which would follow, if the apodosis began here]. 
 The apodosis, from a change in the train of thoughts and words, 
 is concealed in what follows. — uvOpuKou, man) Why is nothing 
 said of the woman f Ans. 1. Adam had received the command- 
 ment. 2. He was not only the Head of his race, but also of 
 Eve. 3. If Adam had not listened to the voice of his wife, not 
 more than one would have sinned. Moreover, why is nothing 
 said of Satan, wdio is the primary cause of sin ? Ans. 1. Satan 
 is opposed to God ; Adam to Christ ; moreover, here the economy 
 of grace is described as it belongs to Christ, rather than as it be- 
 longs to God : therefore, God is once mentioned, ver. 1 5 ; Satan 
 
 1 The atonement , Engl. Yers. But t»j v implies “ the reconciliation,” 
 already spoken of ver. 10, reconciled. — Ed. 
 
68 
 
 ROMANS V. 13. 
 
 is never mentioned. 2. What has Satan to do with the grace of 
 Christ % — i] d/uapria — 6 Qdvarog , sin — death ) These are two distinct 
 evils, which Paul discusses successively at very great length. — 
 tig rbv xoff/uov) into this world , which denotes the human race — 
 ei<rvj\6 s, entered ) began to exist in the world ; for it had not pre- 
 viously existed outside of the world. — xai did, and by) Therefore, 
 death could not have entered before sin. — y,ai ovrwg) and so, 
 namely, by one man. — s ig) unto [or upon\ all, wholly. — dirjXdev, 
 passed) when sin once entered, which had not been in the world 
 from the beginning. — If f) 9 jzf w with the verb ripaprov has the 
 same signification, as did with the genitive, rr\g d^upr'iag. The 
 meaning is, through the fact that , or in other words, inasmuch as 
 all have sinned, comp, the If f>, 2 Cor. v. 4, and presently 
 after, the other Ini', occurring in ver. 14. — tfdvrsg) all without 
 exception. The question is not about the particular sin of indi- 
 viduals ; but in the sin of Adam all have sinned, as all died in 
 the death of Christ for their salvation, 2 Cor. v. 15. The Targum 
 on Ruth, eh. iv., at the end : by On account of the counsel, which 
 the serpent gave to Eve, all the inhabitants of the earth became sub- 
 ject to death, Targum on Eccl. ch. vii., at the end. 
 
 The serpent and Eve made the day of death rush suddenly upon 
 man and upon all the inhabitants of the earth. Sin precedes 
 death ; but the universality of death becomes known earlier than 
 the universality of sin. This plan of arrangement is adopted 
 with respect to the four clauses in this verse. 
 
 13. ” A%pi, until) Sin was in the world, not only after the law 
 was given by Moses, but also during the whole period before 
 the law from Adam down to Moses, during which latter period 
 sinners sinned without the law, ch. ii. 12, for the condition of all 
 before Moses, and of the Gentiles subsequently [after Moses’ 
 time], was equal ; but this sin was not, properly speaking, the 
 cause of death : because there is no imputation of sin without 
 the law, and consequently there is no death ; comp. ver. 20. The 
 sin committed by Adam, entailing evil on all, is called the sin 
 (f df^apriu) twice in the preceding verse ; now, in this verse, sin 
 in general is called d^aprlu without the article. — ovx. IXXoy'brui, 
 is not imputed) The apostle is not speaking here of men’s negli- 
 gence, which disregards sin in the absence of a law, but of the 
 Divine judgment, because sin is not usually taken into any 
 
ROMANS V. 14. 
 
 account, not even into the Divine account, in the absence of the 
 law. — Comp. iwbyu, impute , or put it to my account , Philem. v. 
 18, note. Sin therefore does not denote notorious crimes, such 
 as those, for which the inhabitants of Sodom were punished 
 before the time of Moses, but the common evil. Chrysostom on 
 this passage shows exceedingly well, what Paul intended to prove 
 by this argument, on ovx uvrri 59 upapna rijg rod vo/aov rrapa^dffiug, 
 a\\’ exe/vri 59 rqg rod A du/jo ^ccpaxorig, d vrr, qv 59 ‘ruvru Xvfiaivo/joevy), xai 
 rig i] rodrov urrbbui^tg ; ro xocl irpb rod vofiov rrdvrug drro 6 v 7 ] 6 xa v, u that 
 it was not the very [actual] sin of transgressing the law, but 
 that of the disobedience of Adam — this was the sin that brought 
 universal destruction, and what is the proof of this 1 The fact 
 that all died before the giving of the law” 
 
 14. 'E/3a<r/Xgy<rg, reigned) Chrysostom says, vug efiuffi'ktvfcv . ; 
 ii/ rut of/joioj/xan rr\g ‘ 7 Tapot( 3 d<rewg 5 Ahdpu. u How did it reign? in the 
 likeness of Adam’s transgression.” He therefore construed in 
 the likeness with reigned ; and no doubt [death] reigned , I say , 
 may be supplied [before the words in the likeness of Adarris 
 transgression ] ; comp. vi. 5. A reign is ascribed to death, as 
 well as j ooiver, Heb. ii. 14. Scarcely indeed has any sovereign 
 so many subjects, as are the many even kings whom death has 
 taken away. It is an immense kingdom. This is no Hebraism- ; 
 sin rules ; righteousness rules. — d*ro — h s XPb f rom — until) The 
 dispensation respecting the whole human race is threefold. 
 1. Before the law. 2. Under the law. 3. Under grace. Men 
 severally experience the power of that dispensation, chap. vii. — 
 xa /, even) The particle indicates a species of persons subject to 
 death, whom death might have seemed likely to spare in prefer- 
 ence to all others ; and so therefore it establishes the universa- 
 lity of death. [Not only against those, he says, who committed 
 many sins after the age of Moses , which were to he reckoned to 
 them according to the law, hut even against those, long before, who 
 did not commit such sins — V. g-] . — eni, over) This is a para- 
 dox ; death reigned over those who had not svnned. Paul shows an 
 inclination to use such paradoxes in speaking of this mystery, 
 comp. v. 19 ; 2 Cor. V. 21 ; Bom. iv. 5 . — roijg w prfaavrag, 
 those who had not sinned) All indeed from Adam to Moses have 
 committed sins, although some were virtuous, others profligate ; 
 but because they sinned without law, without which sin is not 
 
70 
 
 ROMANS V. 14. 
 
 reckoned, they are spoken of as those , who had not sinned : but 
 Adam is spoken of as the one who sinned , ver. 16. Observe, if 
 these seven precepts of Noah, were what they are said to be, 
 Paul would have described those who had not sinned , from Adam 
 to Noah, not to Moses. — o/io/w/tar/, in the likeness ) As Adam, 
 when he transgressed the law, died, in like manner also they died, 
 who did not transgress , or rather, who did not sin ; for Paul varies 
 the words in speaking of Adam, and of all others. This is the 
 conclusion ; That men died before the law, is a thing which 
 befell them on account of the similitude of Adam! s transgression ; 
 that is, Because the ground on which they stood, and on which 
 Adam stood, [their footing and that of Adam] was one and the 
 same : — they died on account of another guilt, not on account 
 of that, which they themselves had contracted, namely, the 
 guilt which had been contracted by Adam. In fact, the death 
 of many is ascribed directly to the fall of the one, ver. 15. Thus 
 it is not denied, that death is the wages of any sin whatever ; 
 but it is proved, that the primary cause of death was the first 
 sin. It is this fact, which has brought us to destruction, just as 
 the robber, who has plundered his victim, after having murdered 
 him, is punished for the murder, and yet he did not commit the 
 robbery with impunity, since the puuishment of the robbery 
 merged in the punishment of the murder ; but, as compared with 
 the greater punishment of murder, it was scarcely taken into 
 account. — ’Ada/x, of Adam) In this one verse we have the name 
 of the individual 5 A(3 «/a, in all the others, the appellative noun, 
 man. But, while the name of Adam is consigned to oblivion, 
 the name of Jesus Christ is distinctly preached [proclaimed] 
 ver. 15, 17. — fig sen rv^og rou jusWovrog) og for 6, which thing , agrees 
 in gender with rvnog : that which was to come , ro /xeXXov, is in the 
 neuter gender [But Eng. vers., “ of Him, that was to come.”] 
 Hence what is said respecting the future, ver. 17, 19. This 
 paragraph from ver. 12 by implication contains the whole com- 
 parison of the first and second Adam, so far as they correspond 
 to each other ; for what follows refers to the differences between 
 them, and the apodosis should be inferred from the protasis in 
 this manner at ver. 12 : [As by one man sin entered — and death , 
 -etc.], so in like manner by one man righteousness entered into the 
 world and by righteousness life ; and so life passed upon all men , 
 
ROMANS V. 15. 
 
 71 
 
 because all are justified. And at ver. 14, All shall reign in life, 
 after the similitude of Christ , who has rendered all obedience ; 
 although those who thus reign have not by themselves fulfilled 
 all righteousness [answering to the words 66 even over them, ’’etc., 
 and 4 nevertheless’ in ver. 14.] Again Chrysostom says, «r&)c 
 ruKog ; tprjff/v. on uff^rsp IxzTvog roTc s £ uvroZ, x.u /ro/ye [xr\ cpuyoZff/v aero 
 roZ £v\ov, yeyovev uinog duvurov roZ diu rriv (3p5xf/v ii<suyfhrog> o'jtco 
 xu/ 6 Xp/ffroc roTg uZroZj xu/ro/ys ov d/xu/orrpuyiiffuffi, ysyov s ffpo^evog 
 d/xu/ofrjvTiS) tj'i/ d/u roZ (SruvpoZ <7ruffiv qfiTv syup'/<SuT 0 % d/u roZro avw xui 
 xuru roZ hog s^sru/, xui ffvve^ug roZro hg fiiffo v (p'sps/. u How is he 
 a type or figure ? because just as that man [Adam] has become 
 the source of death, which was brought in by the eating of the 
 forbidden fruit, to those descended from him, although they had 
 not eaten of the fruit of that tree, so also Christ has become the 
 provider of righteousness to those belonging to Him, although 
 they have not performed what is righteous ; and this righteous- 
 ness He has freely bestowed upon us all by the cross ; therefore 
 in every direction and on all occasions he maintains this 
 One thing, and perpetually brings it into view.” We may 
 farther add ; as the sin of Adam, independently of the sins, 
 which we afterwards committed, brought death upon us, so the 
 righteousness of Christ, independently of good works, which are 
 afterwards performed by us, procures for us life ; nevertheless, 
 as eveiy sin receives its appropriate punishment, so every good 
 action receives a suitable reward. 
 
 15. ’a?A oZy^ but not) Adam and Christ, according to con- 
 trary aspects [regarded from contrary points of view], agree in 
 the positive [absolutely], differ in the comparative [in the 
 degree]. Paul first intimates their agreement, ver. 12—14, ex- 
 pressing the protasis, whilst leaving the apodosis, meanwhile, to 
 be understood. Then next, he much more directly and ex- 
 pressly describes the difference : moreover, the offence and the gift 
 differ; 1. In extent, ver. 15 ; 2. That self-same man from whom 
 sin was derived, and this self-same Person, from whom the gift 
 was derived, differ in power, ver. 16 ; and these two members are 
 connected by anaphora p.e., repeating at the beginning, the 
 same words] not as , [at the beginning of both] ver. 15 and 16, 
 and the aetiology in ver. 17 [cause assigned; on aetiology, and 
 anaphora, see Appendix] comprehends both. Finally, when 
 
72 
 
 ROMANS V. 15. 
 
 he has previously stated this difference, in the way of npofcpa- 
 'ireta [see Appendix ; Anticipatory , precaution against misunder- 
 standing], he introduces and follows up by protasis and apodosis 
 the comparison itself, viewed in the relation of effect, ver. 18, 
 and in the relation of cause, ver. 19. — r'o 'ituparrr&iLu — rbyapnsp agc, 
 the offence — the gift ) The antitheses in this passage are to be 
 observed with the utmost care, from which the proper significa- 
 tion of the words of the apostle is best gathered. Presently 
 after, in this verse, and then in ver. 17, the gift is expressed by 
 synonymous terms . — u <roXXo/, the many) this includes in its 
 signification all , for the article has a meaning relative to all , 
 ver. 12, comp. 1 Cor. x. 17. — i] grace ) Grace and the 
 
 gift differ, ver. 17 ; Eph. iii. 7. Grace is opposed to the offence; 
 the gift is opposed to the words, they are dead . and it is the gift 
 of life. The Papists hold that as grace, which is a gift, and 
 what follows grace, as they define it, they do not consider as a 
 gift, but as merit. But all is without money or price of ours 
 [the whole, from first to last, is of grace, not of debt or merit of 
 ours ]. — h yffpin Xpnrrov, in the grace of Christ) see Matt. iii. 17 ; 
 Luke ii. 14, 40, 52 ; John i. 14, 16, 17 ; Gal. i. 6 ; Eph. i. 5, 
 6, 7. The grace of God is the grace of Christ, conferred by the 
 Father upon Christ, that it may flow from Him to us. — rfj rov) 
 Articles most forcible, Col. i. 19 : rfj especially, is very pro- 
 vidently [to guard against mistake] added ; for if it were want- 
 ing, any one, in my opinion, might suppose that the words of 
 one , depended on the word gift , rather than on grace. As it is, 
 [the rfj being used] it is evident that the grace of God, and the 
 grace of Jesus Christ, are the things predicated ; comp, similarly, 
 viii. 35, 39, concerning love [the attribution of it, both to God 
 and to Christ, as here ]. — hog avQpunov, of one man) Paul (more 
 than the other apostles, who had seen Him before His passion) 
 gladly and purposely calls Jesus man , in this His work, as man 
 for man, 1 Cor. xv. 21 ; 1 Tim. ii. 5. Can the human nature 
 of Christ be excluded from the office of Mediator ? When 
 Paul in this verse calls Christ man , he does not give that appel- 
 lation to Adam ; and ver. 19, where he gives it to Adam, he 
 does not bestow it upon Christ (comp. Heb. xii. 18, note). 
 The reason is, doubtless, this, both Adam and Christ do not 
 sustain our manhood at the same time ; and either Adam ren- 
 
ROMANS V. 16, 17. 
 
 73 
 
 dered himself unworthy of the name of man ; or the name of 
 man is scarcely sufficiently worthy of Christ. Moreover, Christ 
 is generally denominated from His human nature, when the 
 question is about bringing men to God, Heb. ii. 6, etc. : from 
 His Divine nature, when the subject under discussion is the 
 coming of the Saviour to us, and the protection which He 
 affords us, against our enemies, Tit. ii. 13. No mention is here 
 made of the Mother of God ; and if her conception was neces- 
 sarily immaculate, she must have had no father, but only a 
 mother, like Him, to whom she gave birth. [Cohel. or Eccles. 
 vii. 29.] 
 
 16. Ka/, and ) The meaning is to this effect : and not , as by 
 one that sinned (is the judgment) (so by one, the author of 
 righteousness is) the gift [Engl. Yers. is different] ; that is to 
 say ; And [moreover] the proportion [the ratio] on both sides, 
 is not the same. — xp/fia, the judgment) namely, is. — eg sv'og , from 
 one) namely, offence , [Engl. Yers. differs] ; for the antithesis, 
 of many offences , follows. The one offence was of the one 
 man ; the many offences are of many men. 1 
 
 17. Too hog — dta roD hog, of the one man , by the one) A very sig- 
 nificant repetition ; lest the sins committed by individuals should 
 seem rather [than the offence of the one man] to have produced 
 death. — s/3a <r/Xgu<rs, reigned) The word in the preterite tense looks 
 back from the economy of grace to the economy of sin ; as 
 presently after the expression shall reign , in the future, looks 
 forward from the economy of sin, to the economy of grace and 
 eternal life ; so ver. 19. — rfrv mpuustiav) nXsovags/v, and ‘Trzp/gfcUtv 
 differ, as much in the positive, and more in the comparative, 
 
 1 I frankly confess , that I do not clearly understand how this plural 
 proves , that Paul is not treating here of original sin, as if it ever exists 
 without the accompaniment of other sins, which is the assumption of some 
 one of the more recent commentators. Doubtless the Apostle distinctly shows , 
 that the gift in Christ is the cure both for original sin, and for the actual 
 offences of individuals besides. There are , certainly , many actual sins, 
 which are not to he considered as the necessary consequence of the first sin 
 ( otherwise all the .morality of our actions would now cease ); hut there is no 
 sin. whether it be called original or actual , the pardon and removal of which , 
 ought not to be considered as the mere effect of the gift , y J otpiay.a.Tog. There- 
 fore the power of the gift , rov ^ctpiapt-ecTog, is greater than that of the judg- 
 ment, too xpifioirog. — E. B. 
 
74 
 
 ROMANS V. 18. 
 
 ver. 20. Abundance of grace, is put in opposition to the one 
 offence. — Xa^(3uvovrsg y receiving ) Au/j,(3dt,veiv may be rendered 
 either as a neuter-passive verb, empfangen , erlang en, kriegen 
 to receive, to acquire, to get; or actively, annehmen , to take. 
 The former is the better sense ; still the relation to dupeav a gift , 
 is more suitable to the act of taking. In justification, man does 
 something ; but the act of taking, so far as it is an act, does 
 not justify, but that which is taken or laid hold of. The gift 
 and taking , are correlatives. Furthermore, this verb is not 
 used, when we are speaking of sin ; and it is for the same 
 reason, owing to which it happens that w’e are not said to reign 
 in death, but death reigned ; but life reigns in us, 2 Cor. iv. 12, 
 and we in life. Christ, in this passage, is King of them that 
 reign. Life and reigning are mentioned in connection also, in 
 Rev. xx. 4. The term life is repeated from ch. i. 17, and often 
 recurs, presently after, in ver. 18, 21, and in the following 
 chapters. 
 
 18. "A pa. oZv) apa draws the inference, syllogistic ally : ovv con- 
 cludes, almost rhetorically : for this subject is not farther dis- 
 cussed than in this and the following verse. — svog — svog , of one 
 — of one) In the masculine ; as is manifest from the antithesis, 
 all. The word one , generally put without the addition, man , 
 designates with the greatest force, one , either of the two. — 
 b/xcuu)/i>arog — dixa/uaiv) Aixaioj/xa is, so to speak, the material 
 substratum, the foundation for bniuiuc si, justification ; obedience, 
 righteousness fulfilled. It may be called justificament ( justifica - 
 mentum ) The ground and material of justification, as shpaiu^u 
 denotes a firmament [or means of making firm] ; svbv,ua, vest- 
 ment; additament [or the thing wherewith addition 
 
 is made] ; /A/W/Aa, defilement ; o^vpu/x a, muniment ; <7rspotudap{Aa, 
 the means of purgation ; vs ptyri/ua, the thing scraped of ; vxeKat/u a, 
 a tegument or the thing wherewith a covering is made ; ffrsp'su/xa, 
 firmament ; Mdrijuu, a thing wherewith the foot is covered, a 
 shoe ; <ppovY\[i a, sentiment [the material of <ppovrjff/g ] French senti- 
 ment. Aristot. Eth. Book v. c. 10, has put ad/nn/xu and dntuioj/jja 
 in opposition to each other, and defines the latter to be 
 the correction of injustice [ri sKavopOwfJjU rou a hixriftarog] the 
 putting right what is wrong ; which is tantamount to satisfac- 
 tion [or atonement ], a term undeservedly hateful to the Socinians. 
 
ROMANS Y. 19. 
 
 75 
 
 The following scheme exhibits the exquisite propriety of the 
 terms : — 
 
 A. B. C. D. 
 
 Ver. 16. xpi/xa y xaraxpifjjcr^ yfipusiict, 8ixu!ojfia,j 
 
 judgment, condemnation, free gift, righteousness. 
 
 A. 
 
 B. 
 
 c. 
 
 Ver. 18. <7rapd<7rrw[/jCi) 
 
 xctrdxpificf) 
 
 hixaiM/xa^ 
 
 offence. 
 
 condemnation. 
 
 righteousness. 
 
 
 D. 
 
 
 
 hixa/uffig $j£, 
 
 justification of life. 
 
 
 In both verses A and B are of the same class, (sutroiy/i, [are 
 co-ordinate] and likewise C and D ; but A and C correspond in 
 the opposite classes, amorous?'; so also B and D. In ver. 16 
 the transaction on the part of God is described ; in ver. 18 on 
 the part of Adam and of Christ ; and that, with less variety of 
 words in the case of the economy of sin, than in the case of the 
 economy of grace. Aixdiooifig justification of life , is that 
 
 Divine declaration, by which the sinner, subject to death, has 
 life awarded to him, and that too, with justice on his side. 
 
 19. Tlapaxoris) <xupd in tfapuxoi) very appositely points out the 
 principle of the initial step, which ended in Adam’s fall. The 
 question is asked, how could the understanding or the will of an 
 upright man have been capable of receiving injury, or of com- 
 mitting an offence ? Ans. The understanding and the will 
 simultaneously gave way [tottered] through carelessness, d/jb'sXsia, 
 nor can we conceive of any thing else previous to carelessness, 
 dfisXua, in this case, as the initial step towards a city being 
 taken is remissness on the part of the guards on watch. Adam 
 was seduced through carelessness and indolence of mind , hid 
 puQv/Aiav ; as Chrysostom says, Homil. xxvii. on Gen., and at 
 full length in Homil. lx. on Matt., “ whence did man wish to dis- 
 obey God? from weakness and indolence of mindf tfokv rjOsXqirsv 
 6 dvOpu-rog ‘xapaxovecu © sov ; uno pctdvf. uag 7 x.r.X. — < 7rapccxor\ 1 disobe- 
 dience , implies this carelessness or weakness. The opposite in 
 this passage is wrotxofj, obedience , from which is derived an excel- 
 lent argument regarding active obedience, without which the 
 
76 
 
 ROMANS V. 20. 
 
 atonement of Christ could not have been called obedience; it is 
 for this reason He is so often praised as, blameless . — 
 
 xaraffruOriffovrai, shall be constituted ) It is one thing for a man to 
 be constituted righteous, even where imputation is spoken of \ it is 
 another thing to be justified, since the former exists as the basis 
 and foundation of justification , and necessarily precedes true jus- 
 tification , under which it is laid as the substratum [on which it 
 rests] ; for a man must of necessity stand forth as righteous , before 
 he can be truly justified. But we have both the one and the other 
 from Christ , for both the merit of Christ's satisfaction for sin , im- 
 puted to a man in himself unrighteous , already constitutes that same 
 person righteous , inasmuch as it procures for him the righteousness , 
 by which he is righteous; and by virtue of this righteousness , 
 which is obtained by that merit , he is necessarily justified wherein- 
 soever that justification be needed ; that is , he is justly acquitted 
 by merit , who in this way stands forth righteous , Thom. Gataker. 
 Diss. de novi instr. stylo, cap. 8. This is quite right. Never- 
 theless the apostle, as at the end of the period, seems to set forth 
 such a constituting of men as righteous, as [which] may follow 
 upon the act of justification, and which is included in the 
 expression being found , Phil. iii. 9 ; comp, with Gal. ii. 17. — 
 o/ croXXo/, the many) all men , ver. 18, 15. 
 
 20. N ofiog, law ) the omission of the article tends to increase 
 the sublimity [elevation of tone]. — TrapsnrriXds) came in stealthily 
 by Moses, ver. 14. The Antithetic word is, entered , ver. 12 ; 
 Sin therefore is more ancient than the law. — Tr\i ovaar), might 
 abound) ch. vii. 7, etc. Sin is not reckoned in the absence of 
 the law ; but when the law came in stealthily, sin appeared as 
 abounding ; but, before the law, the fall of Adam should be held 
 as the cause of death. — r'o Trap dvr u/jou, the offence) supply %a / i] 
 d/uapr/a and sin. All the sins of mankind, compared with the 
 sin of Adam, are as it were offshoots ; it is the root. ' A fiupr/u, sin , 
 in the singular number, is considered as a plague most widely 
 spread ; and it also comprehends all actual TrapaTrr^uara, offences , 
 ver. 16 . — n d^aprla [the] si?i) or in other words, the offence and 
 sin ; for there is a difference between them ; l see notes on ver. 
 14 ; the sin , in the singular number, John i. 29. — vvepeirepfo- 
 
 1 The latter being the result of the former. — E d. 
 
ROMANS V. 21. VI. 1-3. 
 
 77 
 
 ffeuffe, superabounded [ did much more abound~\ A third party con- 
 quering the conqueror of the conquered is superior to both : sin 
 conquered man : grace conquers sin ; therefore the power of 
 grace is greatest. 
 
 21. ’Ei/ rip Ouvaruj — hg in death — unto life) The diffe- 
 
 rence is here exemplified between the particles sv and hg. ; Death 
 has its limits and boundary, whereas life is everlasting, and [by 
 divine power] divinely extended. Death is not said to be eter- 
 nal ; whereas life is said to be eternal, ch. vi. 21, etc . — jj ydp/g 
 (3ctffi\ev<fri, that grace might reign) Grace therefore has had, as it 
 were, no reign, that is, it has had a most brief reign before the fall. 
 We may believe, that Adam sinned not long after that he was 
 created. — T jj < rou, Jesus) Now no longer is Adam even mentioned : 
 the mention of Christ alone prevails. 
 
 CHAPTER VI. 
 
 1. * EKi/AsvoufAzv ; shall ive continue?) Hitherto he treated of the 
 past and the present : now he proceeds to treat of the future ; 
 and the forms of expression are suited to those, which imme- 
 diately precede, whilst he speaks respecting the 6 abounding’ of 
 grace. In this passage the continuing in sin is set before us ; in 
 the 15th verse, the going back to sin, w T hich had been overcome. 
 The man, who has obtained grace, may turn himself hither or 
 thither. Paul in this discussion turns his back on sin. 
 
 2. ’ AwsOavofisv, we are dead) in baptism and justification. 
 
 3. j, h) Or ? [‘ an,’ Latin. The second part of] a disjunctive 
 interrogation. — d yvos/rs, know ye not?) The doctrine concerning 
 baptism was known to all. The same form of expression occurs 
 again ch. vii. 1. to which the phrase, know ye not? corresponds, 
 ver. 16, xi. 2 [Wot ye not?] and 1 Cor. throughout. Ignorance 
 is a great obstruction ; knowlege is not sufficient. 1 — o<ro/, wlioso- 
 
 1 The point in this sentence is putting officii in antithesis to sufficit, but 
 
78 
 
 ROMANS VI. 4, 5. 
 
 ever ) [as many soever]. No one of the Christians was by that 
 time unbaptized. — i/3a«rr/<r0fy uev, were baptized) The mentioning 
 of Baptism is extremely well suited to this place ; for the adult, 
 being a worthy candidate for Baptism, must have passed through 
 the experience of these things, which the apostle has hitherto 
 been describing. Paul in his more solemn epistles, sent to the 
 churches (Rom. Cor. Gal. Eph. Col.), at the beginning of which 
 he calls himself an apostle, mentions Baptism expressly ; in the 
 more familiar (Phil. Thess.) he presupposes it. — s }g) into. The 
 ground on which we are baptized. — Xpmrbv ’iqffovv, Christ Jesus) 
 The name Christ is here put first, because it is more regarded 
 here, ver. 4, Gal. iii. 27. — ilg r'ov ■ 6 a vurov avrou , into His death) 
 He who is baptized puts on Christ , the second Adam ; he is 
 baptized, I say, into a whole Christ, and so also into His death, 
 and it is the same thing as if, at that moment, Christ suffered, 
 died, and was buried for such a man, and as if such a man 
 suffered, died, was buried with Christ. 
 
 4. hvvsrdtpripev, we were buried with Him) The fruits of the 
 burial of Christ. Immersion in baptism, or at least the sprink- 
 ling of water upon the person, represents burial, burial is a 
 confirmation of [facit ratam] death. — s/g, into) Construed with 
 baptism , with which comp. ver. 3. — utKep — ovrca, as — so) An 
 abbreviated expression for, 1 As Christ ivas raised from the dead 
 by the glory of the Father , so we should also rise, and as Christ 
 reigns for ever in the glory of the Father, and in that life to 
 which He has risen, so we also should walk in newness of life. — 
 d/a, by) By concerning the Father is also found at 1 Cor. i. 9. — 
 rris do^g, the glory) Aoga is the glory of the divine life, of 
 incorruptibility , ch. i. 23, of the power and virtue, by which 
 both Christ was raised, and we are restored to a new life, and 
 are conformed to God, Eph. i. 19, etc. — h Har)brr\n, in newness) 
 Ch. vii. 6 ; 2 Cor. v. 1 5, etc. This newness consists in life. 
 
 5. Xjptpvroi) LXX. (3ovv'og Gvptpvrog, bpopbg cvppvrog, a planted 
 hill, a planted forest, Amos ix. 13 ; Zech. xi. 2, and on this 
 account o / mi 6 pan here may be taken in the ablative. But 
 
 it cannot be imitated in English — it might be, ignorance is exceedingly 
 officient , knowledge is not sufficient, were officient an English word, which it 
 is not. — T r. % 
 
 1 See App., under the title Concisa Locutio. 
 
ROMANS VI. 6-10. 
 
 79 
 
 Hesychius has Gv/upvTov, Gv/xrropevofxsvov, guvov, and so cv/x<pvr / 
 with the dative is a word very significant ; comp. ver. 4, 6. 
 Cluverus translates it, engendered together [connaturati, endowed 
 with the same nature together ] grown together \) All spiritually 
 quickening power is in Christ, and that power has been confer- 
 red upon [brought together into] baptism ; guv is used [in the 
 compound Gv/xpuroi], as in the opposite word GwiGruvp&dri ; and the 
 simple [root] word cpvofxat refers to Davarov, and dvdGraciv . — aXXa, 
 but) The contrast is between death and the resurrection. — rijg) 
 that is, rip o/xonx/xan rqg dvaGracewg, in the likeness of His resur- 
 rection. — sGofitd a) scil. Gvfjjtp'jToiy we shall be , viz. planted in a new 
 life. The future, see ch. v. 19. 
 
 6. "A v&purrog, man) The abstract for the concrete, as in ch. vii. 
 22, and in many other places. — ha — rou (xr\nsri) The particles 
 should be carefully noticed ; as also the three synonymous 
 nouns, and the verbs added to them. — xarapy?^, may be de- 
 stroyed) may be stripped of its dominion [ver. 14]. — to gu[xu rqg 
 dfxaprlug, the body of sin) the mortal body, abounding in sin and 
 lusts, etc., ver. 12, so the body of death, ch. vii. 24, note. 
 
 7. ’ ArroQ avuv, dead) to sin , ver. 2. — dedtxalurai, [is freed from 
 sin] is justified) Sin has now no longer any claim against him 
 in law ; with which comp. ver. 6, 9, so that he is no longer a 
 debtor , ch. viii. 12. In respect of the past, he is justified [just] 
 from the guilt of sin ; in respect of the future, from its dominion, 
 ver. 14. 
 
 8. ’E/, if) The Apodosis, falls principally on the verb, we shall 
 live with. 
 
 9. Bldoreg, knowing) This word depends on, we believe. — 6dva- 
 rog, death) without the article, any kind of death . — oux gV/, no 
 more) Death never had dominion over Christ , but yet it had 
 assailed Him, Acts ii. 24 ; and if it had held Him, it might have 
 been said to have had dominion over Him ; which God forbid. 
 Paul was unwilling to say here, (3aGi\svei , reigneth. 
 
 10. o, in that) This has more force than on, that. — nj d/xa price, 
 to sin) The dative of disadvantage, as in ver. 11. Sin had been 
 cast upon Christ, but Christ abolished it by His death for us ; 
 He truly died. — I pa-rag) This has a stronger meaning in this 
 
 1 Concreti. 
 
80 
 
 ROMANS VI. 11-13. 
 
 passage than aVag. So Ileb. vii. 27, and aVa£, 1 Pet. iii. 18. — 
 Qi rp ©£&) He lives to God , a glorious life derived from God, 
 ver. 4 [raised up — by the glory of the Father] full of divine 
 vigour, lasting for ever. For God is the God of the living. 
 
 11. A oyifyffOe, you reckon) The indicative; for the imperative 
 begins in the following verse. So Xoy/£o>g0a, iii. 28 [we conclude 
 that a man is justified by faith, etc.] Whatever is the standing in 
 which every one is, in and according to that standing he ought to 
 account himself. 1 — shat) is omitted by a few copies, but they are 
 ancient. Baumgarten adopts this reading — I consider it doubt- 
 ful. 2 — sv, in) It is construed with alive , nay even with dead too : 
 So ver. 8, only that the prepositions with [<rt)i/, ver. 8] and by , 
 ch. vii. 4 [d/a, by the body of Christ] are rather used in that 
 connection . — rp xvpiu v/uuv) See App. crit. Ed. II. on this 
 passage. 3 
 
 12. M^, not) Refer the aXXa but [yield yourselves unto God, 
 
 ver. 1 3] to w, not [here] : and refer xai ra Hj's\y\, and your mem- 
 bers , etc., to w$s, neither [both in ver. 13] [ There is a remarh- 
 
 able force in this dehortation on the one hand and exhortation on 
 the other , V. g.] — oh (3a<?/\su'sru, let not sin therefore reign) 
 The same verb occurs in ch. v. 21. A synonymous term in 
 ver. 9. It is a correlative of serve , ver. 6. — ^tvrirp, mortal) For 
 you, who are now alive, are become alienated from your body, 
 ch. viii. 10 . — avrri sv) This savours somewhat of a paraphrase. 
 Baumgarten and I, as usual, hold each his own opinion, as to the 
 mode of interpreting this passage . — sv ra7c, s^ri6ttfiiaig avrov, in its 
 lusts) viz. tfw/xarog, of the body . The bodily appetites are the 
 fuel ; sin is the fire. 
 
 13. Myd's napusrdvsrs) neither yield ye. The first aor. <rapa- 
 
 <sry\aars, which occurs presently, has greater force than this 
 present. — ra /x'sXri vjuojv labrovg xai ra your members ; your- 
 
 selves and your members) First, the character of the Christian 
 is brought under consideration ; secondly, His actions and 
 
 1 So also the Christian, whose standing is, that of being dead to sin with 
 Christ, and raised with Him in newness of life. — E d. 
 
 2 AD(A)G Memph. Vers. Hilary, omit the slvui. But BC Vulg. /^ and 
 Rec. Text retain it. — E d. 
 
 3 ABD(A)Gy^r Vulg. Hilary, reject ra pcvpicp vifiuv. But C Memph. and 
 Syr. Versions retain the words. — E d. 
 
ROMANS VI. 14-17. 
 
 81 
 
 duties. Man, who is dead in sin, could not, with propriety, be 
 said to yield himself [Sistere seipsum, to present himself ’] to 
 sin : but the man, who is alive, may yield [present] himself to 
 God. — o-rAa, arms) [ instruments ] a figurative expression, derived 
 from war, as wages , ver. 23. — a<5/x/ag, of unrighteousness) which 
 is opposed to the righteous will of God . — rjj d/xa/?r/a, to sin) 
 Sin is here considered as a tyrant. — nap a<ir faun [yield] present) 
 as to a king. — ?x vexpuv, from the dead) The Christian is alive 
 from the dead. He had been dead, he is now alive. Comp. 
 Eph. v. 14, note , Rev. iii. 1—3. Sleep, too, in these passages, 
 is the image of death. — d/xcuo<Tvvrig, of righteousness) The anti- 
 thetic word is abnttag, of unrighteousness. 
 
 14. Oj xvpievcsi , Shall not have dominion) Sin has neither the 
 right nor the power ; it will not force men to become slaves to 
 it against their wall. — brio vo/xov, under the law) Sin has dominion 
 over him, who is under the law. 
 
 15. * Trio , under) ch. vii. 2, 14. 
 
 16. A obXovg y servants) Servitude is here denoted, from which 
 obedience follows as a consequence. — doSXo/, servants) The state 
 of servitude , which follows as the consequence of obedience , is 
 signified, 2 Pet. ii. 19. — g/g, unto) s/g, unto , occurs twice in this 
 verse, and in both cases it depends on servants. — u-raxo^g, of 
 obedience) Obedience , used absolutely, is taken in a good sense. 
 Righteousness, too, promptly claims as her own, those who act 
 obediently to her. — eig dr/.cuoffbvrjv , unto righteousness) Supply, 
 and of righteousness unto life : as appears from the antithesis 
 [death], with which comp, the similar antithesis, ver. 20 and 22, 
 iii. 20, note. 
 
 17. Xdpig ds rOj 0ew, but God be thanked) This is an idiom 
 peculiar to Paul, who usually expresses categorical propositions, 
 not categorically and nakedly, but, as it were, with some modi- 
 fying qualification, i.e ., wdth an intimation of affection, thanks- 
 giving, prayerful wish for them, etc. — 1 Cor. xiv. 18 ; 2 Tim. 
 ii. 7, note. The enthymeme 1 of this passage stands thus : you 
 were the servants of sin ; but now you have become obedient to 
 righteousness : but there is added the moral mode 2 or moral 
 
 1 The simple enunciation. See Appendix. 
 
 2 See Appendix, under the title, Modalis Sermo. A proposition not 
 
 VOL. III. F 
 
82 
 
 ROMANS VI. 17. 
 
 sentiment, God be thanked , that though ye were the servants of 
 sin , ye have now obeyed righteousness. This mode, however, in 
 this place, implies this also, that this is the blessed state of the 
 Romans, which they ought by all means to maintain. This 
 observation will clearly bring out the meaning of the apostle’s 
 language in many passages, and will show the ardour that was 
 within his breast. — on, that ) so that , with indeed, to be under- 
 stood, John iii. 19. 1 — dovXoi, servants ) especially in heathenism. 
 — ex. xapb/ag, from the heart ) The truth and efficacy of the 
 Christian religion [lies in its having its root in the hearth] 
 Wicked men cannot be altogether wicked with their whole 
 heart, but even unconsciously and continually repent of their 
 past conduct, and of their slavery to sin ; but good men are 
 good from the heart, and without constraint. [It is not any 
 doctrine of men, but the doctrine of God alone, which takes by 
 storm (takes complete possession of) the human heart. — V. g.] — 
 lig ov) This is the explanation vtfrjxovtfare tig rvtfov dida^g Jj or 
 tig ov <7rapebodrire, comp, eig, Gal. i. 6 ; you were obedient to [with 
 respect to, towards] the form of doctrine (comp, eig cobra uc^xoo/, 
 obedient in all things , 2 Cor. ii. 9) unto which you were delivered 
 (which was delivered to you). The case of the relative, expressed 
 in abbreviated form, 2 depends on the word preceding, ch. iv. 17, 
 or following ch. x. 14. — naped 60 '/)re, you were delivered ) Elsewhere 
 the doctrine is said to be delivered. That phrase is here ele- 
 gantly inverted, and is a very graceful expression respecting 
 those who, when freed from sin, devote and yield [present] them- 
 selves, ver. 16, with a great change of masters, to the honourable 
 service of righteousness. — ruco v, form ) a very beautiful term, Ex. 
 xxv. 40. The form meant is the ‘form’ of Christ, Gal. iv. 19. — 
 didu^g, of doctrine ) That rule and standard, to which the 
 servant conforms himself, is merely shown to him by the doc- 
 trine ; he does not need to be urged by constraint. 
 
 stated nakedly, but with intimation of feeling accompanying it. Instead of 
 the naked statement, “ Ye were servants of sin,” Paul says, in the moral 
 mode, “ Thanks be to God, that, though ye were servants of sin, ye have 
 now obeyed,” etc. 
 
 1 Light is ( indeed ) come into the world, and (yet) men loved darkness, 
 etc. So here, = though ye were, — yet now , etc. — E d. 
 
 2 See App., tit. “ Concisa Locutio.” 
 
ROMANS VI. 18. 
 
 83 
 
 18. *E\euQzpuOevres, being made free) It will be of use to have 
 this connected view of the plan of the apostle, up to the point 
 which it has now reached : — 
 
 ^ I. Sin, .... Ch. iii. 9. 
 
 II. The perception [the coming to “the 
 knowledge”]’ of sin from the law ; 
 the sense of wrath ; internal [spiritual] 
 death , .... iii. 20. 
 
 f III. The revelation of the righteousness of 
 God in Christ, by the Gospel, directed 
 against sin, and yet in behalf of the 
 sinner, .... iii. 21. 
 
 IV. The centre of Paul's system, Faith; 
 embracing that revelation without 
 reservation, and striving after, and 
 q ] s succeeding in its effort to reach right- 
 eousness itself, . . . iii. 22. 
 
 V. The remission of sins, and justification, 
 by which God the judge, views sin 
 committed by man, as if it had not 
 been committed, and righteousness 
 lost, as if had been preserved [re- 
 L tained], .... iii. 24. 
 
 VI. The gift of the Holy Spirit ; love 
 Divine shed abroad in the heart ; the 
 L inner new life , . . . v. 5, vi. 4. 
 
 VH. The free service of righteousness in 
 
 good works, . . . vi. 12. 
 
 From this view, it is evident why Paul, in proving justifica- 
 tion by faith alone, against those who are in doubt or error, 
 makes frequent mention of the gift of the Holy Spirit, and of 
 the other things, which follow as the consequences of justifica- 
 tion. As righteousness flows from faith ; adoption [sonship] 
 accompanies righteousness ; the gift of the Holy Spirit, with the 
 cry, A bba , Father , and with newness of life, follows upon adop- 
 tion ; but faith and righteousness are not in themselves clearly 
 perceived by sense ; whereas the gift of the Holy Ghost pro- 
 
84 
 
 ROMANS VI. 19, 20. 
 
 duces very conspicuous and prominent [standing out palpable] 
 effects.; comp. [God] bare them witness [giving them the Holy 
 Ghost] Acts xv. 8. Farther, the surpassing excellence of 
 these fruits, most effectually proves the worthlessness of men’s 
 works. 
 
 19. *A vOptotfmvy after the manner of men) Language after the 
 
 manner of men, is frequent, and in some measure always occur- 
 ring, whereby. Scripture condescends to suit itself to our capacity. 
 Too plain language is not always better [the best] adapted to 
 the subject in hand. The accusative is used for the adverb. 
 [ According to our mode of speaking , it may be translated , Ich 
 muss es euch mir massiv sagen, I must speak to you with great 
 plainness and simplicity. — V. g.] — <3/a, because of) Slowness of 
 understanding arises from weakness of the flesh, i.e ., of a nature 
 merely human, comp. 1 Cor. iii. 3. ' AtOemav, weakness ) Those 
 
 who desire discourse to be continuously in all respects quite 
 plain, should perceive in this a mark of their own weakness, 
 and should not take amiss [take offence at] a more profound 
 expression of the truth, but they should consider it with grati- 
 tude, as an ample benefit, if in one way or the other, they have 
 had the good fortune to understand the subject : at first, the 
 mode of expressing the truth is more sublime, then afterwards 
 it is more plain, as in the case of Nicodemus. — .John iii. 3, 15. 
 That which pleases most [the greatest number] is not always 
 the best.— V. g„ — rr dbo/x/a sis rriv avo/xiav, to iniquity unto ini- 
 quity) A ploce 1 not observed by the Syriac version. The 
 word [to] iniquity [avo^'nf] (before which uncleanness is put, as 
 a part before a whole) is opposed to righteousness; the word 
 [unto] iniquity [avo/x/av] is opposed to holiness [end of verse] 
 Righteousness corresponds to the Divine will, holiness as it were, 
 to the whole of the Divine nature. Those who are the servants 
 of righteousness, make progress [Le. y advance from righteousness 
 to holiness , whereby they partake of the Divine nature] ; avc^oi, 
 workers of iniquity are workers of iniquity, nothing more. 
 
 20. T tjg a/xapr/ac, of sin ) This case contains the emphasis of 
 the sentence ; sin had taken possession of you. — rfj dixcuotvvp, 
 to [towards] righteousness) that is in respect of righteousness. 
 
 1 See App., tit. Ploce. A word twice put, once in the simple sense, and 
 *>nce again to express some attribute of the word. 
 
ROMANS VI. 21, 22; 
 
 85 
 
 21. Ttva ouv xapnov s 7%ere rort, gp oTg vDv WanSyjmcbi) This 
 
 whole period has the force of a negative interrogation. He 
 says, that the righteous have their fruit unto holiness ; but he 
 does not consider those things which are c unfruitful’ [axapcra] 
 worthy of the name of fruit. — Epli. v. 11. He says, therefore, 
 those things which now cause you to feel ashamed, were, indeed, 
 formerly not fruits. Others put the mark of interrogation after 
 roVs, then , so that if olg may be the answer to the interrogation ; 
 but then the apostle should have said iff, sc. nupnCj [Sanctifica- 
 tion is the reverse of this shame , ver. 22, evidently just as in 1 Cor. 
 i. 28, 30, that which is base (“ base things”) and sanctification, 
 are in antithesis ; hut the multitude of Christians are now ashamed 
 of sanctification, which is esteemed as something base. What a 
 fearful death hangs over such persons ! 0 the degeneracy of the 
 
 times and the manners (principles of men)! — Y. g.] — vvv, now ) 
 when you have been brought to repentance. — yap, for) instead 
 of moreover [autem] ; but it has a greater power of separation, 
 comp. ver. 22 at the end, di, and moreover [autem] ; so yap , 
 for, ch. v. 7. — 'ixsfvuv, of those things) He does not say, of these 
 things ; he looks on those things as the remote past. — Oavarog, 
 death) The epithet eternal (a/wi nog) ver. 23, is never added to 
 this noun, not only in relation to those, in the case of whom, 
 death yields to life, but not even in relation to those who shall 
 go away into everlasting fire, torment, and destruction. If any 
 one can think, that it is by mere chance, and not design, that 
 Scripture, when eternal life is expressly mentioned, never names its 
 opposite, eternal death , but everywhere speaks of it in a different 
 manner, and that, too, in so many places, I, for my part, leave 
 to him the equivalence of the phrases, eternal destruction, etc. 1 
 The reason of the difference, however, is this : Scripture often 
 describes death, by personification, as an enemy, and an enemy, 
 too, to be destroyed ; but it does not so describe torment. 
 
 22. N wl ds, hut now) Paul has used vuvi very often, and always 
 with ds, hut . — fibers, you have ; or, have ye, with, which comp, 
 ver. 19. — iig dyiac^hv, unto sanctification \lioliness\, an antithesis 
 to ; if o7g iKunsylmtsbi, of which you are ashamed, ver. 21. Ye 
 are a holy priesthood of God. The reference seems to be to 
 
 1 1 leave him to his own foolish notion, that the phrases eternal destruc- 
 tion , etc., are equivalent to eternal death.— E d. 
 
86 
 
 ROMANS VI. 23— VII. 1. 
 
 Amos ii. 11, lxx, eig ayiatpov ; Engl. Vers, has Naza- 
 
 rites. 
 
 23. T a, rb) The mark of the subject. — d^uv/a — ^ap/o^a, wages 
 — gift) Bad works earn their own proper pay; not so, good 
 works ; for the former obtain wages, the latter a gift : b^&via, 
 wages , in the plural : yapnsiia, a gift , in the singular, with a 
 stronger force. 
 
 CHAPTER Vn. 
 
 1. *h) The disjunctive interrogation. There is a close con- 
 nection here with ch. vi., the words of which, at ver. 6, 14, 21, 
 xarapye/'tiQai, xvpisvsiv, leapfrog, Odvurog x.r.X. again occur prominently 
 in this chapter. The comparison of the Old and New state 
 is continued. — yivuiaxovti, to them that know) the Jews ; although 
 it is the duty of all Christians to know the law. — 6 vojxog, the law) 
 for example, of marriage. The whole law , in consonance with 
 the opening of this portion, is put by synecdoche, 1 for the law 
 of marriage. — rov uvOpdfrou , over a man) i.e., over a woman, ver. 
 2, comp. 1 Pet. iii. 4, where the inner [“the hidden man”] pre- 
 supposes the outer man, and the parallelism consists in this, that 
 man is predicated also separately of the woman , not merely of 
 Adam, the husband [‘ viro,’ the man , in the restricted sense of 
 the term.] Man here is used generically ; but in the second 
 verse, Paul applies it in a special and subordinate sense to the 
 woman, as falling under the generic term. — ef oW, as long as) 
 neither any longer nor any shorter. — £5j, lives) the Law [lives. 
 But Engl. Yers. “ As long as he — the husband — liveth.”] A 
 personification. In the apodosis, life and death are ascribed, not 
 to the law, but to us ; whereas, here we have the protasis, in 
 which, according to the meaning of the apostle, life or death is 
 ascribed to the [marriage] law itself, and to the husband. What 
 
 1 See Appendix. 
 
ROMANS VII. 2-6, 
 
 87 
 
 is here said, depends on the nature of the things related, which 
 are the law and man. When either party dies, the other is 
 considered to be dead. Thus the protasis and apodosis cohere. 
 
 2. "rvavdpog) So the lxx. — dedsrai, is bound ) It may be con- 
 strued with to her husband , and with by [to] the law. — rov vopov 
 rov uvdp'og) It would not be an unsuitable apposition, were we 
 to say, from the law [that is, from ] her husband. 
 
 3. xprifiur'nKi) viz. eaurriV) she will come under the appellation of 
 an adulteress , and that too by the power of the law. She shall 
 bring upon herself the name of an adulteress . — eav yevrirou dvdpi 
 srepoj, LXX. Deut. xxiv. 2. 
 
 4. "XloTf) This word has a stronger meaning than if ovrcag had 
 been used. — idamrujdrirt, ye have become dead) which denotes 
 more than ye are dead. The comparison is thus summed up : 
 the husband or wife, by the death of either, is restored to 
 liberty ; for in the protasis, the party dying is the husband ; in 
 the apodosis, the party dying is that, which corresponds to the 
 wife . — did rov tfw/xaros, by the body) A great mystery. In the 
 expiation [atonement] for sin, why is it that mention generally 
 is made of the body, rather than of the soul of Christ ? Ans. 
 The theatre and workshop of sin is our flesh ; and for this, it is 
 the holy flesh of the Son of God, which is the remedy. — iyepdevn, 
 who is raised) and so is alive [which the law no longer is to the 
 believer]. — zap^ocpop^u^ gi/, we should bring forth fruit) He comes 
 from the second person to the first ; fruit corresponds to off- 
 spring ; for the simile is derived from marriage. 
 
 5. r H/iev sv rf} ffapxt, we were in the flesh) that is [we were] 
 carnal. See the opposite ver. 6, at the end. — did , by) ver. 8. — 
 rp Oavdruj to that death) of which ver. 13, ch. viii. 6, speak. 
 
 6. *A ‘rodavovrsg, being dead) So ver. 4, ye became dead , said, of 
 that party, which corresponds to the wife : comp. Gal. ii. 19. 
 I have shown in der Antwort wegen des N. T. p. 55. A. 1745, 
 that Chrysostom also read amdavovreg, not dtfoQuvovrog. 1 — w) A 
 plain construction in this sense : we have been set free by 
 death from the law, which held us fast. — xarsiyo/ueQa) an expres- 
 
 1 So also A (B?) C, both Syr. Versions, Memph. The first correction of 
 the Amiatine MS. of Vulg. read d^oddvovng. D (A) G fg Vulg. read rov 
 Ouvotrov [The law of death], Rec. Text (and B ?) dTcoduvovrog . — Ed. 
 
88 
 
 ROMANS VII. 7. 
 
 sive term ; comp. avvszXsnjs , ch. xi. 32, etppovpov/A sOa, Gal. iii. 23. — 
 sv Ttcuvorriri mev/uctrog, zai ov •7raXcci6rr i n ypa^arog, in newness of 
 spirit , and not in the oldness of the letter ) We have the same anti- 
 thesis, ch. ii. 29 ; 2 Cor. iii. 6. The letter is not the law con- 
 sidered in itself, inasmuch as, thus considered, it is spiritual and 
 living [instinct with life] ver. 14 ; Acts vii. 38 [the lively oracles], 
 but in respect of the sinner, to whom it cannot give spirit and 
 life, but leaves him to death, nay even it to a more profound 
 extent hands him over to its power : although he may in the 
 mean time aim at the performance of what the letter and its 
 mere sound command to be done ; so that the appearance and 
 the name may still remain, just as a dead hand is still a hand. 
 But the Spirit is given by the Gospel and by faith, and bestows 
 life and newness, 2 Cor. iii. 6 ; comp. J ohn vi. 63. The words 
 oldness and newness are used here by Paul in relation to the two 
 testaments or covenants, although believers have now for a long 
 time enjoyed the first fruits of the New Testament ; and at the 
 present day unbelievers retain the remnants, nay rather the 
 whole substance, of the Old Testament. Observe too, the sv, in, 
 is put once, not twice [The Engl. Vers, wrongly supplies in 
 before the oldness . But Beng. That we should not serve the old- 
 ness, etc.] We have served oldness not God : comp. Gal. iv. 9, 
 oTc, to which [The beggarly elements, whereunto ye desire again 
 to he in bondage ] ; now we serve not newness, but [we serve] God 
 in newness, ch. vi. 22. 
 
 7. ‘o vo(jjog a/tapr/a ; is the law sin ?) He, who has heard the 
 same things predicated of the law and of sin, will perhaps make 
 this objection : is, then, the law sin, or the sinful cause of sin ? 
 comp. ver. 13, note. — rfiv d^apriav, sin) We must again observe 
 the propriety of the terms, and the distinction between them : 
 
 6 vofiog • rb Xsysiv rou vo/mov. 
 
 the law ; the fact of the law saying [Taken out of, 
 u Except the law had said”']. 
 
 i] a/xaprta' ij stfiQv/xta. 
 sin ; lust. 
 
 ovz syvuv, (from yivojffzu') ovz ifhsiv, (from o Ida.) syvuv is the 
 greater, olda the less. Hence the latter, since even the less 
 
ROMANS VII. 8, 9. 
 
 89 
 
 degree is denied, is expressive of increase. 1 A/jjupria, sin , is as 
 it were sinful matter, from which all manner of [The all taken 
 from naffuv exiQvfita, v, ver. 8] disease and paroxysm of concupis- 
 cence [ver. 8] originates. — oux syvuv, I had not known) Paul often 
 sets forth his discourse indefinitely in the first person, not only 
 for the sake of perspicuity, hut from the constant application of 
 what is said to himself ; see 1 Cor. v. 12, vi. 12. And so also 
 in this passage. — rqv re yap emduftfav, for even lust) 'H ufiapria, sin , 
 is more deeply seated [inward] and recondite : r\ lusty 
 
 rather assails [rushes into] the sense, and at the same time 
 betrays [the inwardly seated] sin, as smoke does fire. The 
 particles re yap, for even indicate this diopur/Aog, this contra-dis- 
 tinction ; and sin, that one indwelling evil, works out [pro- 
 duces] a variety of lust [all manner of concupiscence] : see what 
 follows ; and again lust brings forth sin consummated [finished'], 
 James i. 15. [$m lies concealed in man , as heat in drink , which , 
 if we were to judge by mere sensation , may possibly at the time be 
 very cold , Y. g .] — obx fide tv, I had not known) lust to he an evil ; 
 or rather, I had not known [even the existence of] lust itself ; 
 its motion at length [when the law came, then and not till then] 
 met the eye. — eXsysi/, said) Moreover it said so, [first] by itself ; 
 then, [also] in my mind : comp, when the law came , ver. 9. 
 
 8. A id rrig evroArjg , by the commandment) The construction is 
 with the following verb [xareipyutaro, wrought concupiscence by 
 the commandment. Not as Engl. V., Taking occasion by the com- 
 mandment, here and at ver. 11] ; as in ver. 11 twice. — x u P ‘- — 
 vexpd, without — dead) A self-evident principle. — vexpa, dead) viz. 
 was : it did not so much rage through concupiscence : or the 
 word to he supplied may be, is. 
 
 9. J, E I was alive) Zfiv here does not merely signify to pass 
 one's life, but it is put in direct antithesis to death. This is 
 the pharisaic tone, comp, the following verse. [I seemed to 
 myself indeed to be extremely well, Y. g.] — yj*pk vofiov, without 
 the law) the law being taken out of the way, being kept at a 
 distance, as if it did not exist. — eXOoutfrig) The antithesis to 
 yupig. — evroXfjg, the commandment) svroXfi, a commandment is part 
 of the law^, with the addition of a more express idea in it of 
 
 1 The increase in force is this ; I had not full knowledge (syvav) of sin, 
 nay I had not even been at all sensible (fidstv) of lust. — E d. 
 
90 
 
 ROMANS VII. 10-13. 
 
 compulsory power, which restrains, enjoins, urges, prohibits, 
 threatens. — avefyezv, revived) just as [even as] it had been alive, 
 when it had entered into the world by Adam. 
 
 10. An'eQavov, I died ) I lost that life, which I [fancied that I] 
 had. — evpsdt j, was found) So zvfnsxoi, I find , ver. 21 . — zig fyriv, to 
 life) on the ground of the original intention of God, and in 
 another point of view, on the ground of my own opinion, which 
 I held, when I was living without the law . Life pointedly indi- 
 cates both joy and activity ; while death implies the opposite. — 
 avrri, itself) the same [the very same commandment]. It is 
 commonly written avrri, but Baumgarten has avrri, which is cor- 
 rect. 1 Comp. Acts viii. 26, note. 
 
 11. ’Ei'rjtfdrrio’s, deceived) led me into by-paths, as the robbei 
 leads the traveller ; and while I supposed that I was going 
 onward to life, I fell into [upon] death. — amursivev, slew me) 
 This is the termination of the economy of sin, and is on the 
 confines of that of grace. 
 
 12. " Ay iog, holy) supply from, what follows, and just and good; 
 although it was necessary to accumulate these synonymous 
 terms chiefly in defence of the commandment, with its stinging 
 powder [rather than of the law\ : holy, just, good, in relation 
 respectively to its efficient cause, its form, and its end ; (as we 
 find in the MS . notes of JDorscheus) or holy in respect of my 
 duties to God ; just, in respect of my neighbour ; good in respect 
 of my own nature ; 2 with which whatever is commanded is in 
 harmony, for life is promised, ver. 10. The third of these three 
 epithets is taken up with very great propriety in the following 
 verse. 
 
 13. To) therefore what is good. — The power of the article is to 
 be noticed. — Odvarog, death) the greatest evil, and the cause of 
 
 1 Lachmann and Tischendorf, the two ablest exponents of modern textual 
 criticism, prefer uvrn. — Ed. 
 
 2 AIkxio; Th. IUyi, is that which is precisely what it should be, without 
 regard to the question whether good or evil flow from it. just , right. But 
 ayxdog, what is profitable and of benefit to men. The commandment is 
 
 for it teaches nothing but what is just; dyxQy, for it regards the 
 happiness of those, to whom it is given. It is also oiytet, not because it 
 makes holy, but because it is holy in itself, sacred to God, and therefore to 
 be held inviolate. — See Tittmann Syn. Gr. Text. — Ed. 
 
ROMANS VII. 14. 
 
 91 
 
 death, the grestest evil : xurepyafypevri, working [ death in me\. — 
 aXXd ij a/xapr/a, but sin) namely, was made death to me ; for the 
 participle xurepyafy/ievri, working , without the substantive verb, 
 does not constitute the predicate. — ha pavy dfiapria, that it might 
 appear sin) Ploce 1 : sin, [which, as opposed to the law, which is 
 good , is] by no means good. This agrees with what goes before. — 
 did rov ayadov — Quvarov, by that which is good — death) A paradox ; 
 and the adjective good is used with great force for the substantive 
 [of which it is the epithet] the law. — xarepya^uhy], working) A 
 participle, which must be explained thus : sin was made death 
 to me, inasmuch as being that which accomplished my death even 
 by that which is good. It is no tautology ; for that expression, 
 by that which is good , superadds strength to the second part of 
 this sentence. — ha ysvyrai, that it might become) This phrase is 
 dependent on working . So ha, that , repeated twice, forms a 
 gradation. If any one should rather choose to make it an 
 anaphora, 2 the second part of the sentence will thus also explain 
 the first. — xa§ vnspfioXriv a/uapruXog) Castellio translates it, as 
 sinful as possible : because, namely, [sin,] by that which was ps] 
 good , i.e. by the commandment, works in me that which is evil , 
 i.e. death. — did , by) It is construed with might become [that sin 
 might by the commandment become exceeding sinful]. 
 
 14. Uvsv/ianxog fan, is spiritual) it requires, that every feeling 
 of man should correspond to the feeling \i.e. the will] of God ; 
 but God is a Spirit. — aapxixbg, carnal) ver. 18. — £/>/, I am) Paul, 
 after he had compared together the twofold state of believers, 
 the former in the flesh, ver 5, and the present in the Spirit, 
 ver. 6, proceeds in the next place from the description of the 
 first to the description of the second, and does so with a view 
 both to answer two objections, which, in consequence of that 
 comparison might be framed in these words : therefore the law is 
 sin , ver. 7, and, therefore the law is death , ver. 13 ; and to inter- 
 weave in the solution of those objections the whole process of a 
 man, in his transition from his state under the law to his state 
 under grace, thinking, sighing, striving, and struggling forth, 
 
 1 See Appendix. The same term twice used, once expressing the idea 
 of the word itself, and once again expressing an attribute of it. 
 
 2 See Appendix. The frequent repetition of the same word in the be- 
 ginnings of sections or sentences. 
 
92 
 
 ROMANS VII. 14. 
 
 and to show the function of the law in this matter : this, I say, 
 he does, ver. 7-25, until at ch. viii. 1, he proceeds to the topics, 
 which are ulterior to these. Therefore in this 14th verse the 
 particle for does not permit any leap at all, much less does the 
 subject itself allow so great a leap to be made from the one 
 state into the other ; for Paul diametrically opposes to each 
 other the carnal state in this verse, and the spiritual state, 
 ch. viii. 4, as also slavery in this [ u sold under sin”] and the 
 23d [“ bringing me into captivity”~\ verse, and liberty, viii. 2, 
 [“ free from the law]. Moreover he uses, before the 14th verse, 
 verbs in the preterite tense ; then, for the sake of more ready 
 expression [more vivid realization of a thing as present], verbs in 
 the present tense, which are to be resolved into the preterite, just 
 as he is accustomed to exchange cases, moods, etc., for the sake 
 of imparting ease to his language ; and as an example in ch. viii. 
 2, 4, he passes from the singular to the plural number, and in 
 the same chapter ver. 9, from the first to the second person. 
 Also the discourse is the more conveniently turned from the 
 past to the present time, inasmuch as a man can then, and then 
 only, understand really the nature of that [his former] state 
 under the law, as soon as he has come under grace ; and from 
 the present he can form a clearer judgment of the past. 
 Finally, that state and process, though being but one and 
 the same, has yet various degrees, which should be expressed 
 either more or less in the preterite tense, and it is step by step 
 that he sighs, strives eagerly, and struggles forth to liberty : The 
 language of the apostle becomes by degrees more serene, as we 
 shall see. Hence it is less to be wondered at, that interpreters 
 take so widely different views . They seek the chief force [the 
 sinews] of their arguments, some from the former, others from 
 the latter part of this passage, and yet they endeavour to explain 
 the whole section as referring to one simple condition, either 
 that under sin, or that under grace. [We must observe in gene- 
 ral, that Paul, as somewhat often elsewhere, so also in this verse, 
 all along from ver . 7, is not speaking of his own character, but 
 under the figure of a man, who is engaged in this contest . That 
 contest is described here at great length, but the business itself, so 
 far as concerns what may be considered the decisive point, is in 
 many cases quickly accomplished ; although believers must contend 
 
ROMANS VII. 15, 16. 
 
 93 
 
 with the enemy , even till their deliverance is fully accomplished , 
 ver. 24, ch. viii. 23, V. g.] — mvpafiivog, sold) A man, sold to be a 
 slave, is more wretched, than he who was born in that condition, 
 and he is said to be a man sold, because he was not originally a 
 slave. The same word occurs in Judg. iii. 8, 1 Kings xxi. 25. 
 Sold : Captive , ver. 23. 
 
 15. *o yap, for that which ) He describes slavery in such a way 
 as not to excuse himself, but to accuse the tyranny of sin, and to 
 deplore his own misery, ver. 17, 20. Tap, for, tends to strengthen 
 the word sold. The slave serves an unworthy master, first, 
 with joy, then afterwards, with grief, lastly, he shakes off the 
 yoke. — ou yivuxrxu, I do not acknowledge [ allow~\ ) as good ; 
 ([y/i/cuo'X'w] the same as to consent to it, that it is good, ver. 16, 
 which forms the antithesis) ; its opposite is I hate. — I would, 
 \wisKf) he does not say, I love, which would imply more, but I 
 would, intending to oppose this [I would] to, I hate, following 
 immediately after. — npa<Mw — voiZi) There is a distinction between 
 <7pa<Mu and voiu commonly acknowledged among the Greeks ; 1 
 — the former implies something weightier than the latter. The 
 former is put twice in the present tense, first in a negative asser- 
 tion, and then in an affirmative assertion, ov rrpaMu I practise not, 
 the thing is not put in practice ; voim I do, refers to action both 
 internal and external. These words are interchanged, ver. 19, 
 xiii. 3, 4 ; and this interchange is not only not contrary to the 
 nature of the discourse which is gradually rising to a climax, but 
 it even supports and strengthens it ; for at ver. 15, the sense of 
 the evil is not yet so bitter, and therefore he does not so much as 
 name it, but by the time he reaches ver. 19, he is now become 
 very impatient [takes it exceedingly ill] that he should thus im- 
 pose evil on himself. The farther the soul is from evil, the 
 greater is its distress [torture], to touch even the smallest particle 
 of evil with so much as one finger. 
 
 16. I consent) 2uvjjdo^a/, I delight is a stronger ex- 
 pression, ver. 22, note. The assent of a man, given to the law 
 against himself, is an illustrious trait of true religion, a powerful 
 testimony for God. — xaXog, beautiful) The law, even apart from 
 
 1 See my previous note. Upuaaa is ago. Timka, facio. ’E py*£opcotc, 
 operor. — Ed. 
 
94 
 
 ROMANS VII. 17-21. 
 
 its legality, is beautiful : %a\bg, beautiful , suggests holiness, 
 justice, and goodness, ver. 12. 
 
 17. Oux tr/j no longer) These words are repeated, ver. 20. — 
 oixouda, dwelling) ver. 18, 20. This word is afterwards used con- 
 cerning the Spirit, ch. viii. 9. 
 
 18. old a, I know) This very knowledge is a part of this state, 
 which is here described. — roorsonv , that is) It is a limitation of 
 the sense ; in me is more than in my flesh , and yet the flesh 
 is not called sin itself 1 (we must make this observation con- 
 trary to the opinion of Flacius) ; but what Paul says, is : sin 
 dwells in the flesh. And already this state, of which Paul is 
 treating, carries along with it some element of good. — QsXeiv to 
 will) The Accusative, good, is not added after to will; and the 
 delicacy [minute accuracy] of this language expresses the deli- 
 cacy [minute accuracy] in the use of the expression, to will, — 
 rtapaxztrai) ps present] lies in view, without [my being able to 
 gain] the victory. The antithesis, concerning the performance 
 of good works, is the not [I find not] which occurs presently 
 after. My mind, though seeking [that, which is good], does not 
 in reality find it. 
 
 20. Ovk in) no longer , 2 namely, as I formerly used to perpe- 
 trate it [taken from xaripy&Zpfmi], Some degree of serenity and 
 deliverance gradually arises. I is emphatic, in antithesis to sin , 
 He who says with emphasis, it is not I that will it [non volo ego], 
 instead of the former, I would not [ non volo (without ego) I do 
 not will] (ver. 15) is already farther removed from sin. 
 
 21. Ety/Vxw) In this distressing conflict I find the law, [But 
 Engl. Yers. u a law”] without which I formerly lived. This is 
 all [I merely find the law]. That proposition, which occurs at 
 ver. 14, is repeated. — rov vo>gv) the law itself, which is in itself 
 holy . — rOj QeXovn, [for, or to me] willing) The Dative of advan- 
 tage : I find the law, which is not sinful or deadly [for, or] to 
 me [so far as I am concerned ; in my experience]. The first 
 principles of harmony, friendship, and agreement between the 
 law and man, are expressed with admirable nicety of language. 
 The participle is purposely put first, rw 9s\ovn sjuoi, for, or to the 
 
 1 It is only called sinful. — Ed. 
 
 2 Not now, as in former times, when I was wholly dead in sin. — E d. 
 
ROMANS VII. 22-24. 
 
 95 
 
 person willing, viz. me, 1 in antithesis to the second \_with~] me, 
 which presently after occurs absolutely. With the words, for, or 
 to me willing, comp. Phil. ii. 13. — on, because) [But Engl. Vers. 
 I find a law, that, when I would do good, evil is present with me]. 
 — ‘Tapuxzirai, lies near, ps present with me]) Here the balance is 
 changed ; for at ver. 18, the good will lies near ps present ;] the 
 same word, itapdxzTrai] as the lighter part [side of the scale] ; 
 whereas by this time, now the evil, though not the evil will, 
 lies near ps present], as the lighter part [side of the scale]. 
 
 22. ’ZuvTjdopa/, I delight ) This too is already a further step 
 
 in advance than I consent, ver. 1 6. — r'ov z<rco, the inward) 
 
 He already upholds the name and character of the inward, but 
 not yet however of the new man ; so also in ver. 25 he says, 
 u with my mind,” not, with my spirit. 
 
 23. BXscrw) I see, from the higher department of the soul, as 
 from a watch-tower, [the department, or region of the soul] 
 which is called voug, the mind , and is itself the repository of con- 
 science. — zrzpov, another [law] and one alien [to the law of my 
 mind]. — [Tz'kztu, in the members) The soul is, as it were, the 
 king ; the members are as the citizens ; sin is, as an enemy, 
 admitted through the fault of the king, who is doomed to be 
 punished by the oppression of the citizens . — rip vo/aw rou voog /xov) 
 the dictate [law] of my mind, which delights in the Divine law. — 
 atyjj.aXoin^rd [tz, bringing me into captivity) by any actual 
 victoiy which it pleases. 2 The apostle again uses rather a harsh 
 term, arising from holy impatience : 3 the allegory is taken from 
 war, comp, the similar term, warring. 
 
 24. Ta Xairrojpog syu avQpcotfog) [ u 0 wretched man that I am /” 
 Engl. Vers. But Beng.] wretched me, who am [inasmuch as I 
 am] a man ! Man, if he were without sin, is noble as well as 
 blessed ; with sin, he rather wishes not to be a man at all, than 
 to be such a man as man actually is : The man [whom Paul 
 personifies] speaks of the state of man in itself, as it is by 
 nature. This cry for help is the last thing in the struggle, and, 
 
 1 The participle cannot be placed first in English Tr. What he means is ; 
 the law is found by him who wills to do good, which is now the case with 
 me . — Ed. 
 
 2 i.e. leading me at will to do whatever it pleases. — E d 
 
 8 To express his holy impatience to be rid of the tyrant. — E d. 
 
ROMANS VII. 25. 
 
 96 
 
 after that henceforth convinced, that he has no help in him- 
 self, he begins, so to speak, unknowingly to pray, who shall 
 deliver me ? and he seeks deliverance and waits, until God 
 shows Ilimself openly in Christ, in answer to that who. This 
 marks the very moment of mystical death } Believers to a certain 
 extent continue to carry with them something of this feeling 
 even to the day of their death, 2 viii. 23. — pUzrai, shall deliver) 
 Force is necessary. The verb is properly used ; for pvetdai, is, 
 ix 0ANATOT eXxsiv (to drag from death), Ammonius from 
 Aristoxenus. — bt) from . — roD tfw/xarog, from the body of death) 
 the body being dead on account of sin, ch. viii. 10. The death 
 of the body is the full carrying into execution of that death, of 
 which ver. 13 treats, and yet in death there is to be deliverance. 
 — rovrov) ffcofxa Zavarov rovrov is said for ffw/xa Zavarov rovro, the 
 body of this death , for, this body of death. — Comp. Acts v. 20, 
 note. 
 
 25. E u^ap/tfrw, I give thanks) This is unexpectedly, though most 
 pleasantly, mentioned, and is now at length rightly acknowledged, 
 as the one and only refuge. The sentence is categorical : God 
 will deliver me by Christ ; the thing is not in my own power : 
 and that sentence indicates the whole matter : but the moral 
 mode [ modus moralis. See Append.] (of which, see on ch. vi. 
 17),/ give thanks , is added. (As in 1 Cor. xv. 57 : the senti- 
 ment is : God giveth us the victory ; but there is added the 
 riOog, or moral mode, Thanks be to God.) And the phrase, I 
 give thanks , as a joyful hymn, stands in opposition to the miser- 
 able complaint, which is found in the preceding verse, wretched 
 that I am. — ov v, then) He concludes those topics, on which he 
 had entered at ver. 7 . — avrog syw) I myself. — vo/xu 0sou — vo/xu 
 a/xu price g, the law of God — the law of sin) vofxu is the Dative, 
 not the Ablative, ver. 23. Man [the man, whom Paul per- 
 sonifies] is now equally balanced between slavery and liberty, 
 and yet at the same time, panting after liberty, he acknowledges 
 that the law is holy and free from all blame. The balance is 
 rarely even. Plere the inclination to good has by this time at- 
 tained the greater weight of the two. 
 
 1 The becoming figuratively dead in a spiritual sense to the law and to 
 sin, ver. 4 . — Ed. 
 
 3 This longing for deliverance from the body of this death. — E d. 
 
ROMANS VIII. 1. 
 
 97 
 
 CHAPTER VIII. 
 
 1 . Ovbev apcc vvv xaruxpipcu, There is therefore now no condem- 
 nation) The apostle comes now to deliverance and liberty. 
 Moreover he does not employ the adversative be, hut ; he uses 
 the conclusive apcc, therefore , comp, on ch. ii. 1 ; because at the 
 end of ch. vii. he had already reached the confines of this 
 condition. He also now evidently returns from his admirable 
 digression to the path, which is pursued [he had entered on] at 
 ch. vii. 6. And, as a proof of this, the particle now , which 
 denotes present time (like the German wurklicli, actually, truly) 
 was used there, and is resumed here. Condemned [“ God c. 
 sin”] in ver. 3, refers to condemnation here. 
 
 1 , 2 . UepiKocrouffiV 6 yap vopcog, to them that walk: for the law) 
 the aetiology [assigning of the reason, see Append.] by a paren- 
 thesis suspends the train of thought ( for the law of death (ver. 
 2) : in us who ivalk [resuming the same word and train of thought 
 as ver. 1], ver. 4) ; and as this parenthesis is terminated by 
 epanalepsis, 1 the expression hut according to the spirit com- 
 pletes the period, in which the hut is opposed rather to the 
 not in ver. 1, than to the not in ver. 4. The phrase, hut after 
 the spirit (aXXa xara ^mS/xa) is omitted in the first verse on 
 the most respectable testimony. 2 Baumgarten retains it. But 
 Paul immediately treats of that expression %ara aupnu, not 
 according to or after the flesh ; 3 then as he advances, 4 he adds, 
 
 1 See Appendix. When the same word or words are in the beginning of 
 the preceding member and in the end of the following member : as here pc ij 
 Kara. aocpKac mpmocTovaiv, before, and at the close of the parenthesis. 
 
 2 A and the later corrector of D Vulg. Syr. add with Rec. Text, the words 
 pvti koctoc aocpKoc TripinrcLravvi]). But they omit ocKku. koctoc Kvevgcoc. BCD 
 (A) Ggf Memph. and Theb. Versions omit the whole pc jj koctoc — nvivpcoc. 
 Rec. Text has, of ancient authorities, only ff, one or two later uncial MSS. 
 and Theodoret. — Ed. 
 
 3 Which makes it likely, that not koctoc nvevpcoc, but koctoc occpaoc was what 
 went immediately before. — E d. 
 
 4 And not till then. — E d. 
 
 III. 
 
 Gr 
 
98 
 
 ROMANS VIII. 2, 3. 
 
 dXXu zara, but according to or after the spirit , ver. 4, 
 
 note. 
 
 2. N o' ( ao s roD rrvsvfiarog) the law of the spirit , the Gospel in- 
 scribed on the heart ; comp. ch. iii. 27 ; 2 Cor. iii. 8. The spirit 
 makes alive, and this life invigorates [vegetat] the Christian. — 
 YjXivdspuGs /4,s, hath made me free) a mild term, and in the preterite 
 tense ; he had formerly put the weightier verb pUerai in the 
 future. Grace renders that most easy, which seems difficult to 
 man under the law, or rather does it itself. Both are opposed 
 to the phrase, bringing me into captivity , ch. vii. 23. — d/xap- 
 r'tag zai rou Owarov, of sin and death ) He has respect to those 
 things which he said in behalf of the law of God, ch. vii. 7 
 and 13. Observe that and is put here, and is not put at the 
 beginning of the verse in the antithesis, rrviu/xarog rr\r of the 
 spirit of life , where either the conjunctive particle is wanting, 
 of spirit , [and] of life , or it must be explained thus, ro Uveu/xa 
 rr\g %uijg, the Spirit of life. 
 
 3. To) This word has the force of an adjective [or epithet ], to 
 be simply explained thus : God has accomplished the condem- 
 nation of sin, which was beyond the power of the law ; God 
 condemned sin in the flesh (a thing which the law could not 
 do , namely, condemn sin, while the sinner is saved). To adumrov , 
 what was impossible , has an active signification in this passage ; 
 and the paraphrase of Luther is according to the meaning of 
 the apostle. — See Wolfii Cur. on this place . — rou vo/xou) of the 
 law , not only ceremonial, but also moral ; for if the moral law 
 were without this impossible [impossibility of condemning sin, 
 yet saving the sinner], there would have been no need that 
 the Son of God should have been sent. Furthermore, the word 
 impossible , a privation [of something once held], supposes that 
 the thing was previously possessed : formerly the law was able 
 to afford righteousness and life, ch. vii. 10. Hence it is that 
 man so willingly follows the traces of that first path even after 
 the fall. — baurou) 7diovj ver. 32. His own , over whom sin and 
 death had no power. — rre/x-^ccg, sending ) This word denotes a 
 sort of separation, as it were, or estrangement of the Son from 
 the Father, that He might be the Mediator . — sv b/xoido/xan capzog 
 u/xapr/ocg , in the likeness of the flesh of sin [ sinful flesKf) The 
 construction is with zurszpiv g, condemned [not as Engl. Vers. 
 
ROMANS Till. 4. 
 
 99 
 
 His own Son in the likeness of sinful flesh]. We, along with 
 our flesh, utterly tainted as it was with sin, ought to have been 
 consigned to death ; but God , in the likeness of that flesh (for 
 justice required the likeness), that is, in the flesh of His own 
 Son, which was real and at the same time holy, and (that too) 
 for sin , condemned that sin (which was) in (our) flesh, 1 that we 
 might be made free ; sv [before opoiupari] is construed with 
 condemned , compare by, ch. vii. 4 [Dead by (dnx) the body of 
 Christ]. — m pi dfiapriag rh a/Aotpn'av, for sin , sin ) The substan- 
 tive is here repeated, as in Luke xi. 17, note, when the house is 
 divided , the house falls. But the figure ploce 2 is here added, 
 as is indicated by the use of the article only in the latter place 
 [on the second employment of the word d/Aapr/a]. These two 
 terms mutually refer to one another, as do the words the likeness 
 of flesh and flesh , -rs pi, for : wepi a/Aapr/ag is equivalent to a noun, 
 as in Ps. xl. (xxxix.) 6 ; Heb. x. 6, 8. But here, in the epistle 
 to the Romans, I explain it thus : God condemned sin on this 
 account , because it is sin. Sin was condemned as sin . So sin 
 is put twice in the same signification (not in a double significa- 
 tion as happens in an antanaclasis), but the article rq v adds an 
 epitasis. 3 — xarexpiv s, condemned) took away, finished, put an end 
 to, destroyed all its strength, deprived sin of its power (compare 
 the word impossible above [What the law was powerless to do, 
 God had power to do, and deprived the law and sin of their 
 powei *] — sin which was laid on the Son of God. For the exe- 
 cution of the sentence also follows the condemnation of sin. It 
 is the opposite of the expression to justify , ver. 1 ; ch. v. 18, and 
 2 Cor. iii. 9. 
 
 4. To dr/iuiupa, the law’s just commandment \_jus . Engl. Vers. 
 
 1 righteousness’^) an antithesis to condemnation, ver. 1. — rrXrjpudfi, 
 might be fulfilled ) That fulfilment is presently after described, ver. 
 5-11 ; thence it is that we have the for, ver. 5. Works of justice 
 [ righteousness ] follow him that is justified [i.e. follow as the con- 
 
 1 God condemned that sin, which was in our flesh, in the likeness of that 
 sinful flesh, [i.e. in His incarnate Son,] and that too, for sin. 
 
 2 See Appendix. The same word repeated, once expressing the simple 
 idea of the word, next expressing an attribute of it. 
 
 3 See Appendix. Epitasis, when to a word, which has been previously 
 used, there is added, on its being used again, some word augmenting its force. 
 
100 
 
 ROMANS VIII. 5-9. 
 
 sequent fruits of his justification] : sin is condemned, he who had 
 been a sinner, now acts rightly, and the law does not prosecute 
 its claims against him. — ev ijfiTv) in us. — /j,yi Tiara ca pud, not after 
 the flesh ) an antithesis to, in the flesh , ver. 3. Now at length 
 Paul has come to the open distinction between flesh and spirit } 
 The spirit denotes either the Spirit of God, or the spirit of be- 
 lievers, ver. 16. The latter is a new power produced and main- 
 tained in us by Him ; and it is to this that the reference is, 
 wherever flesh stands in opposition. 
 
 5. 0/ yap, for they that) From this passage and onward Paul 
 primarily describes the condition of believers ; and secondarily, 
 for the purpose of illustrating it, what is contrary to that state. 
 — ovrsg , who are) This refers to a state, or condition. — <ppovov<n 
 [mind] have a feelmg for) A feeling w T hich flows from the con- 
 dition. 
 
 6. cppbvrifL a, [minding] feeling for, or of) Fr. sentiment. Corre- 
 sponds to the verb, have a feeling for [mind] (pf6vouo7,ver.5). — ddva- 
 rog — death, — life) in this present life with its continuation in 
 another, comp. ch. vi. 23. — jcai slp?)vr), life and peace) By the 
 addition of the word peace, he prepares the way for himself for 
 the transition to the following verse, where enmity is described. 
 
 7. ovd's — dvvara/, neither can he) Hence the pretext of impossi- 
 bility, under which they are anxious to excuse themselves, who 
 are reproved in this very passage, as carnal. — V. g. 
 
 8. As) is zKirarMbv, [employed to give epitasis (See Appendix) : 
 i.e. where to an enunciation already stated, there is added some 
 word to give increased emphasis, or an explanation]. — upeGai) 
 dpsffxu here, as elsewhere, signifies not only I please, but I am 
 desirous to please, 1 Cor. x. 33 ; Gal. i. 10 ; it is akin to the 
 phrase, to he subject, in the preceding verse. 
 
 9. nveu//,a ©sou, <rvsu/xa Xpnrrov, the Spirit of God , the Spirit of 
 Christ) A remarkable testimony to the doctrine of the Holy 
 Trinity, and its economy in the hearts of believers, comp. ch. v. 
 8, 5, xiv. 17, 18, xv. 16, 30 ; Mark xii. 36 ; John xv. 26 ; Gal. 
 iv. 6 ; Eph. i. 17, ii. 18, 22 ; 1 Pet. i. 2 ; Acts ii. 33 ; Heb. ii. 
 3, 4; 1 Cor. vi. 11, 13, etc. ; 2 Cor. iii. 3, 4. We are to refer 
 ver. 11 [The Spirit of Him that raised Jesus] to “the Spirit 
 
 1 A proof against the words dKkoi kcctcH xvtvftot, ver. 1, which would be too 
 premature a distinguishing of xusvptu and ao — Ed. 
 
ROMANS VIII. 10, 11. 
 
 101 
 
 of God ” in this verse, and Christ in you — [ the Spirit is life ] ver. 
 10, to “the Spirit of Christ” in this verse. For the distinctive 
 marks \_Gnorismata of the Christian] proceed in this order : He 
 who has the Spirit, has Christ ; he who has Christ, has God. — 
 Comp, respecting such an order as this, 1 Cor. xii. 4, etc ; Eph. 
 iv. 4, etc . — sv b/iTv, in you) In, a particle very carefully to be at- 
 tended to in this chapter, ver. 1—4, 8—11, 15, concerning the 
 carnal and spiritual state. We in God, God in us. — olrog) 
 this man in particular does not belong to Christ ; and therefore 
 this whole discourse has no reference to Him. — aurdv, His) 
 Christ’s ; he is a Christian, who belongs to Christ. 
 
 10. E / ds Xpnfrbg, And truly if Christ) Where the Spirit of 
 Christ is, there Christ is, comp, the preceding verse. — au^a) the 
 body, sinful, for here it is opposed to the Spirit, not to the soul. 
 — vexpbv) The concrete [not the abstract death ; as the antithetic 
 
 life in the abstract] : he says dead, instead of, about to die, 
 with great force; [already] adjudged, and delivered over to 
 death. This is the view and feeling of those, who have experi- 
 enced in themselves [in whom there succeeds] the separation of 
 soul and spirit, or of nature and grace. — d't, bu£) Implying, that 
 the opposition is immediate [and direct between the body and the 
 spirit ], which excludes Purgatory, [a notion] suited neither to 
 body nor spirit, and not consonant to the remaining economy of 
 this very full epistle, ver. 30, 34, 38, ch. vi. 22, 23. — £wj), life) 
 The abstract. — <3/a on account of) Righteousness brings forth life, 
 as sin brings forth death ; life does not bring forth righteousness, 
 [justification] contrary to the opinion of the Papists. — hr/.cuo6\)vriv, 
 justice [ righteousness ]) The just — shall live [Rom. i. 17]. 
 
 11. ’iyffouv, Jesus) Afterwards in Apodosis, Christ. The name 
 Jesus has respect to Himself ; the name Christ has reference to 
 us. The former appellation, as a proper name, belongs to the 
 person ; the latter, as an appellative, belongs to the office. — 
 
 shall quicken [make alive]) comp, life, ver. 6. This life 
 knows no condemnation, ver. 1*- — hta. on account of [or by means 
 off) 2 Cor. i. 22. He is one and the same Spirit, who is the 
 Spirit of Christ, and who is in believers ; therefore as Christ lives, 
 so believers shall live : See App. Crit. Ed. ii. on this passage. 1 
 
 1 ABC and acc. to Dial. c. Maced. “ Several old MSS.,” Memph. and 
 
102 
 
 ROMANS VIII. 12-14. 
 
 12. ’Ecyxb) we are , we acknowledge and consider ourselves to 
 be. A kind of teaching, which borders on exhortation ; (so, we 
 are , is also used in Gal. iv. 31) and which presupposes men al- 
 ready of their own accord well inclined. A feeling of delight 
 [see ch. vii. 22] mitigates the sense of debt. [ But what is the 
 condition of carnal men ? These are really debtors, and confess 
 themselves to he debtors , as often as they declare that it is not in 
 their power to live spiritually. — Y. g .]. — ov ry <ra pxl, not to the flesh) 
 add, but to the spirit; but this is elegantly left to be understood. 
 — nark aupxa, after the flesh) which endeavours to recall us to 
 bondage. 
 
 13. 1 Tou cojfiarog) Others read, rijg mpxog. Baumgarten de- 
 fends the former, I leave it undetermined. 2 — ye shall 
 live) He does not say, (isWzn you are about (thereby) to 
 obtain life , but fyaetide, you will remain in life. In the repent- 
 ance of those, over whom the flesh had dominion, and in the 
 temptations of those, over whom the spirit reigns, the flesh and 
 the spirit are, so to speak, evenly balanced ; grace preventing 
 [i.e. in the old English sense of prevent : going before , so as to 
 give a good ivill to ] the former, sin, preventing [going before, so 
 as to get the advantage over] the latter ; to whichsoever side a 
 man turns himself, from it he receives his denomination. Begin- 
 ning with this passage, Paul entirely dismisses the carnal state, 
 and now that he has finished that part, which he had begun at 
 ch. vi. 1, he describes the pure and living state, which is the in- 
 heritance of believers. 
 
 14. V A yovrai) In the middle voice : are led willingly [This is 
 the sum of the antecedents (the preceding statements) ; vioi @eov 
 s/V/i/, the sum of the consequents (the statements that follow) is, 
 u/o/' ©sou £/c7i/. — Y. g .] — 21 ah v'ioi ©sou) Others read v/oi ©sou tiaiv 
 
 later Syr. Versions read 'hioi rov hoixovurog — ‘xvzvixcirog. But D(A)Gf/^ 
 Vulg. Syr. Theb. Versions, Orig. 2, 534 a, and 3, 618c, 8\2d, Iren. 304, Hil. 
 803, read hot to hoixovv — ttj/s vpioo. With the accus. the meaning will he 
 on account of the Spirit, etc. with the genit. by or through. Beng. translates 
 it 4 propter.’ — E d. 
 
 1 for) the flesh repays with the worst retribution [or is a very bad 
 paymaster] : and is there a man, who would wish to owe anything to it ? — 
 V. g. 
 
 2 ABC Orig. 1, 61 6a; 721 b : 732b; 3, 591 b read rov ob[xex,rog. But (A) 
 DG fg Vulg. Orig. 2, 266; 3, 1706 Iren, and Cypr. read rvjg axpxos. — Ed. 
 
ROMANS VIII. 15, 16. 
 
 103 
 
 or viol eiffi Qeov. There are thus three readings, of which Baum- 
 garten defends the first, I the second, which is supported by the 
 third, inasmuch as the word vioi is placed first for the sake of 
 emphasis ; and it was the emphasis that induced me to touch 
 upon this variety in the readings. 1 — viol sons ) The Spirit is given 
 to sons, Gal. iv. 6. At this passage Paul enters upon the dis- 
 cussion of those topics, which he afterwards comprehends under 
 the expression, He glorified , ver. 30, but he does not describe 
 un mixed glory, but only such glory, as that, the taste of which 
 is still diluted with the cross. Therefore the sum of what he 
 says is : through sufferings [we must pass] to glory ; patient 
 endurance [or else, support ] is interwoven with sufferings. 
 Hence the whole connection of the discourse will be obvious. 
 
 15. Tap, for) This word has reference to sons in the preced- 
 ing verse. — vrvsvfia dovXu'ug, the spirit of bondage) The Holy 
 Spirit was not even in the Old Testament a Spirit of bondage ; 
 but He so unfolded His power in the case of those believers, in 
 whom He then dwelt, that there however was lurking, beneath, 
 a feeling and sense, which carried with it something of bondage, 
 inasmuch as being in the case of those who [under the law] 
 were still but children , Gal. iv. 1. — koXiv, again) as formerly 
 [under the law]. The Romans in their state as Gentiles had 
 had groundless [vain] fear ; but not the spirit of fear, as those 
 had had, into whose place the Gentiles had come. The Church 
 of all ages is, as it were, one individual, moral person ; so the 
 word, again , Gal. iv. 9, v. 1 . — ug <po(3ov, to fear) See Heb. ii. 15, 
 note. — viofcriug, of adoption) See Gal. iv. 1 , etc. — xpa^o^sv, we 
 cry) one and all. Cry is a word implying vehemence, accom- 
 panied with desire, confidence, a just claim, perseverance. And 
 the Holy Spirit himself cries : Abba, Father, Gal. iv. 6, note. 
 \_If, while you are alive, you have not attained to this experience , 
 it ought to be the subject of lamentation to you, and you ought 
 eagerly to seek it ; but if you have attained it, see that you joy- 
 fully continue in it. — V. g.] 
 
 16. Tip) Our spirit testifies : the Spirit of God Himself testi- 
 fies along with our spirit. [Our spirit is human , 1 Cor. ii. 11 ; 
 
 1 T lot shiv Seov is read by BGy Vulg. (Amiat. MS.) Orig. 1, 574c Hilary. 
 But (A)DAC Fuld. MS. of Vulg./, Orig. 1, 685c Cypr. have viol Seov shiv. 
 Rec. Text with Iren, has shiv viol Ssov . — Ed. 
 
104 
 
 ROMANS VIII. 17-19. 
 
 and therefore its testimony is in itself not infallible , Mai. ii. 16.— 
 Y. g.] Blessed are they, who distinctly perceive this testimony. — 
 ctvrb rb has reference to ver. 14. 
 
 17. 'Zu'yxXyipovofjjoi) joint-heirs) that we may know, that it is a 
 very great inheritance, which God gives to us : for He has 
 assuredly given a great inheritance to His Son. — g/Vs/?, if indeed ) 
 This short clause is a new proposition, which has respect to those 
 things, which follow. — we suffer with) To this word 
 refer sufferings in the following verse, and in like manner, ice 
 may be glorified together in this verse refers to the glory in the 
 following verse. 
 
 18. Tap , for) The reason assigned, 1 why he just now made 
 mention of suffering, and of glorification. — rov vvv xcupov, of 
 the present time) The cross [laid on the children of God], in the 
 New Testament is greater than it formerly was, but it is of 
 short continuance, xaipog , a short time ; the present and future 
 are opposed to each other. — npog, to be compared with) that is, 
 if they be compared together. — slg iifidg, with respect to [towards] 
 us ; comp. 2 Cor. v. 2. 
 
 18, 19. * A'xox.cc'kvtpQrivui — d<7roxdXu^/v) The glory is revealed^ and 
 then also the sons of God are revealed. 
 
 19. ’ Anoxapudox/a. This term denotes the hope of the coming 
 event, and the effort of the mind, which is eagerly panting for 
 [gaping for] it. The expectation of the creature , that is, the 
 creature waiting, or expecting. Luther on this passage in Post, 
 eccl. calls it, das endliche Harren , final waiting. — rijg zr/osug, of 
 the creature) The creature here does not denote angels, who are 
 free from vanity [weakness] ; nor men of every kind, provided 
 only they are men, although not even the weakest men [those 
 most under bondage to vanity] are excluded, who, although in 
 the bustle of life they consider vanity as if it were liberty, and 
 partly stifle, partly conceal their groaning, yet in times of 
 sobriety, quietness, sleeplessness and calamity, they have many 
 sighs, which are heard by God alone ; nor are the virtuous 
 Gentiles excluded ; but believers are expressly opposed to the 
 creature. As to the rest, all the visible creation [the whole 
 aggregate of creatures : u creaturarum universitatem”] without 
 
 Aetiologia. See Appendix. 
 
ROMANS VIII. 20-21. 
 
 105 
 
 exception is intended (as xr/V/xa in Macarius everywhere denotes 
 the visible creation [creaturam], Homil. vi. § 5, etc.), and every 
 kind of creature according to its condition (captu) [ver. 39, i. 25]. 
 As every creature stands in its relation to the sons of God, so, in 
 this passage, the things predicated of the former stand in rela- 
 tion to the things predicated of the latter. The wicked neither 
 desire, nor will obtain liberty. Disadvantages have redounded 
 to the creature in consequence of [from] sin ; reparation will 
 accrue to the creature in consequence of [from] the glory of the 
 sons of God. — viuv ) r'?7CVC*)V, ver. 21. — a^fx.df^frai) ’Aero in this 
 compound verb signifies the waiting for a thing hoped for in 
 consequence of the promise. The same word is in ver. 23 and 
 in like manner deroxapadox/a above. 
 
 20. Mara/or^r/, to vanity) whence the first of believers, whom 
 the Scriptures commend, w^as called ^nn, Abel [vanity]. Glory is 
 opposed both to vanity and corruption ; and the greatest vanity 
 is idolatry, ch. i. 21, 23. Vanity is abuse and waste; even the 
 malignant spirits themselves have dominion over the creature. 
 — derg ray??, was made subject) In the passive voice, with a middle 
 signification, though it has however in it somewhat of the figure, 
 personification. — ov% hovtu, not willingly) For in the beginning 
 it was otherwise : thence it is that the creature would rather be 
 made subject to Christ [“ Thou hast put all things in subjection 
 under His feet”], Heb. ii. 7, 8. — d/d rov uerordgavra, on account 
 of [propter : owing to] Him who hath subjected ) that is on 
 account of [by reason of] God, Gen. iii. 17, v. 29. Adam 
 rendered the creature obnoxious [liable] to vanity, but he did 
 not subject it. 
 
 21. Eer iXer/d/ [super spe: resting on hope], in hope) It is con- 
 strued with, was made subject , so, in hope [super spe], is put abso- 
 lutely, Acts ii. 26; and comp, by hope [spe], ver. 24. — avry 5 \ zri<ng) 
 itself to wit, the creature. — sXevQepwQiifcrai, shall be delivered [se£ 
 free] ) Deliverance is not accomplished by means of complete 
 destruction ; otherwise quadrupeds, when they are butchered, 
 would fall with pleasure. 1 — aero TY\g douXeiag rr\g (pdopug fig rr\ v 
 sXsuQepiav ryjg do'g? jg, from the bondage of corruption into the glorious 
 
 1 i.e., were death and annihilation a deliverance. Therefore the coming 
 restoration of the creature and its deliverance will not consist in their de- 
 struction and annihilation. — E d. 
 
10G 
 
 ROMANS VIII. 22, 23. 
 
 liberty) ’a rrh, from , and g/’s, are opposed to each other. 
 
 From denotes the point, from which we set out ; into, the point 
 at which we arrive. Bondage and liberty belong to the creature ; 
 corruption and glory to men, even believers [the latter, glory to 
 believers alone : the former, corruption , to men in general]. 
 Vanity , ver. 20, is something more subtle than tpQopa, corruption. 
 Not only deliverance , but also liberty , is that goal, to which the 
 creature in its own way is directing its course . — sig rr\v iXs uOspiuv, 
 into the liberty) In order that they may in freedom be subservient 
 to the glory of the sons [of God]. — Cluverus. 
 
 22. Tap, for) This aetiology 1 [assigning of a reason] supposes, 
 that the groaning of the creature is not in vain, but that it is 
 heard by God. — rra<sa) all [ the whole]. It is considered as one 
 whole, comp. ver. 28, 32, 39. — (Svenvdfyt, groaneth together) with 
 united groanings [sighings]. Dio Cassius, book 39, gives a 
 singular example of this in the wailing of the elephants, which 
 Pompey devoted to the public shows contrary to an express 
 pledge [promise given], as men at the time interpreted it ; 
 and the people themselves were so affected by it, that they 
 imprecated curses on the head of the commander. — uyj>i, unt i 0 
 He insinuates, that there will be an end of pains and groans, the 
 pains and groans of the creature. 
 
 23. Ou fiovov fle, but [and] not only) The conclusion is drawn 
 from the strong groaning [of the creature] to that wdiich is 
 much stronger [that of ourselves]. — abroi — %ai riiLug abroi, our- 
 selves — even we ourselves) The former a broi, ourselves, is to be 
 referred [lias reference] by antithesis to the creature [the whole 
 creation groaneth] ver. 22 : the latter refers to ver. 26, concern- 
 ing the Spirit [maketh intercession for us with groanings] ; and 
 yet one and the same subject is denoted [the two abroi belong 
 to rifJjzTg] ; otherwise, the apostle would have said, abroi oi rqv 
 atfapyfv x.r.X. [the article oi would have followed the first abroi, 
 had it referred to a different subject from the second abroi ]. — 
 r^v d'xupxfv rov rmbfiarog, the first fruits of the Spirit) that is 
 the Spirit, who is the first fruits ; see 2 Cor. i. 22, note. We 
 are a kind of first fruits of God’s creatures , James i. 18 ; and 
 we have the first fruits of the Spirit ; and the same Spirit enters 
 
 1 See Appendix. 
 
ROMANS VIII. 24—26 
 
 107 
 
 into all creatures , Ps. cxxxix. 7, a passage, from which the 
 groaning of the creature is distinctly explained. The sons of 
 God are said to have the first fruits , so long as they are in the 
 way [whilst as yet they have not reached the end, when they 
 shall have full fruition]. They who possess the first fruits , and 
 the good, which attends the first fruits, are the same. — %%ovreg, 
 hax'ing) This word involves the idea of cause ; because we have. 
 — sv eauro/g, in ourselves ) It implies, that the groaning of believers 
 is widely different from the groaning of the creature. — tfrsva^o^ sv) 
 here, and in ver. 22, signifies to desire [yearn after] 
 with groaning ; comp. 2 Cor. v. 4. — rijv) This article shows by 
 the apposition, that this sentiment, if it be resolved [analyzed], 
 is contained in it, the redemption of our body is what constitutes 
 the adoption. — r^v dffoXvrpuGiv [ redemption ] deliverance) This will 
 be at the last day, which already at that time they were setting 
 before themselves as being at hand; iXs v6ep/a, liberty [ver. 21], 
 is a kindred expression to this dvoXurpuGig. — Comp. Luke xx. 36. 
 [ That liberty is not intended here , by which we are delivered from 
 the body , but that , by which the body is delivered from death . — 
 
 v. g.] 
 
 24. ’E Xv/di) the dative, not of the means, but of the manner ; 
 we are so saved , that there may even yet remain something, for 
 which we may hope, — both salvation and glory. He limits the 
 present salvation, but, while he limits, he by that very circum- 
 stance takes it for granted. — ri xul) why yet does he hope for 
 it? Where there is vision, there is no need of hope. The 
 blessed will be sure of the eternity of their blessedness, because 
 they shall have no need of hope ; and therefore they will be 
 established in it. 
 
 25. E / de, but if) The patient waiting of believers is deduced 
 from the nature of hope. 
 
 26. K a/', even) Not only the whole creation (every creature) 
 groans, but the Holy Spirit Himself affords assistance ; comp, 
 ver. 23, note 2. On both sides, believers have such as groan 
 with them, and make common cause with them ; — on the one 
 side, they have the whole creation [creature] ; on the other, what 
 is of still more importance, they have the Spirit. In as far as 
 the Spirit groans, it respects us : in as far as He also affords 
 assistance [‘ helps/] it respects the creature [creation]. — gw 
 
108 
 
 ROMANS VIII. 27. 
 
 Xapi(3dvsrai) <ruv has the same force in this compound as in <sv[i~ 
 fiaprupe?, ver. 16, [i.e., along with us]. — raTg dshvsiatg) infirmities , 
 which exist in our knowledge and in our prayers ; the abstract 
 for the concrete, infirmities , that is our prayers , which are in 
 themselves infirm. — yap, for ) Paul explains what the infirmities 
 are. — ri- — x,a6h, what — as) comp, how or what , Matt. x. 19. — 
 vntspsvrvyydni) wr'ep, abundantly [over and above] as in ver. 37, 
 v'TKpviTiuf/jSv, and v , 7r£p£‘7ripiff<fsvffsv, ch. v. 20. Both vvepsvrvyy^dvsi in 
 this verse, and hrvyyd'ju, ver. 27, are the predicates of the same 
 subject, viz. the Holy Spirit. It is the general practice, first 
 to put the compound verb with its proper emphasis, and then 
 afterwards merely to repeat, in its stead, the simple form. Thus 
 in Rom. xv. 4 we have first or posy p d<p jj, and subsequently in the 
 second place, eypapri follows, which is the genuine reading. — 
 <rrsvay/M?g, with groans) Every groan (the theme or root of the 
 word being arsvog, strait) proceeds from the pressure of great 
 straits : therefore the matter [the component material] of our 
 groaning is from ourselves ; but the Holy Spirit puts upon 
 that matter its form [puts it into shape], whence it is that the 
 groanings of believers, whether they proceed from joy or sorrow, 
 cannot be uttered. 
 
 27. As) [Not and , as Engl. Vers., but] refers to a privative 
 in dXaXyroig [Though they can not be uttered, yet , etc .] — rag 
 xaphiag, the hearts) The Spirit dwells in the hearts [of believers], 
 and makes intercession. Christ is in heaven. He who searches 
 the hearts is the Father, to whom especially that act is attri- 
 buted in Scripture. — rb (ppovqfia rov rnsv/uarog, the mind of the 
 Spirit). — Comp. <pp6vvj[xa, ver. 6, Sensumf the nominative : from 
 the plural sensa , sensorum. — rov 'xvsv^arog, of the Spirit) the 
 Holy Spirit, as in the preceding verse. — Tiara) according to [ad], 
 xard 0g ov, according to God , not Tiara uvdpuKov, according to man 
 (comp. 1 John iii. 20) [after the manner of God, not man], as 
 is worthy of God, and in a manner acceptable and manifest to 
 Him. The Holy Spirit understands the style of the court of 
 heaven, which is acceptable to the Father. Kara is the em- 
 phatic word of the sentence, inasmuch as it is placed at the 
 
 1 Beng. uses sensum here to express (p^ovnpcx, not the accus. of sensus, but 
 an old disused nominative singular, the plural of which is often found sensa 
 sensorum. — Ed. 
 
ROMANS VIII. 28, 29. 
 
 109 
 
 beginning of the clause . — vdep uyiuv, for saints ) The article is 
 not added ; they are saints , who are both near to God , and are 
 deemed worthy of assistance, being those for whom [the Spirit] 
 makes intercession . 
 
 28. O’ibufizv fis, Moreover we know ) An antithesis to, we know 
 not , ver. 26. — roT; dyunuffi, to them, that love) The subject is here 
 described from the fruit of those things, which have been 
 hitherto mentioned, — namely, lave to God ; and this love also 
 makes believers [by a happy art] dexterously to take in good 
 part all things which God sends upon them, and perseveringly 
 to overcome all difficulties and temptations, [James i. 12. Paul 
 is an example , 2 Cor. i. 3— 11.— Y. g.] Presently after, in the 
 case of the called , the reason is given, why a predicate so excel- 
 lent is attributed to this subject [why such blessed things are 
 predicated of them who love God]. — iruvra eovspysf) all things 
 work together , by means of groanings, and in other ways. So 
 1 Macc. xii. 1, 6 noupog aurti Guvzpyz?, time works with (serves) 
 him. — slg ayad'ov , for good) even as far as to [up to] their glori- 
 fication, ver. 30, at the end . — rotg xara <rp66sGiv xhqro/g oixnv, to 
 those who are the called according to His purpose) This is a new 
 proposition in reference to what follows. The apostle designs 
 to give a recapitulation of all the advantages involved in justi- 
 fication and glorification, ver. 30, and accordingly returns now 
 first of all to its deepest [most remote] roots, which only can 
 be known from these their sweetest fruits themselves i 1 he at 
 the same time hereby prepares us for the ninth chapter [which 
 treats chiefly of Gods election and calling]: 'xpohaig is the purpose, 
 which God determined to carry into effect concerning the sal- 
 vation of His own people. xX?jro/c, the called , is a noun, not a 
 participle ; inasmuch as oZgiv is added [which it would not be, 
 if z\r,ro?g were a participial adjective], who are the called : — the 
 purpose is unfolded, ver. 29, the called , ver. 30. 
 
 29. Upo'syvu) He foreknew. Hafenreffer translates it — He 
 formerly acknowledged, npofcdg, the purpose , comprehends Kpoy- 
 vugiv, foreknowledge , and rrpoopiqub v, predestination , for calling is 
 annexed both to the former (prp6fo<ng) and to the two latter 
 
 i.e. the root, Gods calling and everlasting election, is known from the 
 blessed fruits ( all things working for their good) which it bears to the called. 
 —Ed. 
 
110 
 
 ROMANS VIII. 30. 
 
 (npoyvutuc and vpoopnr/nos), ver. 28—30 ; Eph. i. 9, where how- 
 ever O'sXri^a, Ilis willy is in a more extensive sense, than predes- 
 tination , and assuredly predestination accompanies foreknowledge , 
 for foreknowledge takes away rejection or reprobation [ casting 
 away\ : ch. xi. 2. Moreover reprobation [casting away ] and 
 predestination are opposed to each other. — Kpoupur e, ffv^ofxpovg, 
 predestined , (to he) conformed) He declares, who they are, whom 
 He foreknew , namely, those who are conformed . This is the 
 character of those [impress of God’s seal on those : referring to 
 seal , 2 Tim. ii. 19], who were foreknown and are to be glorified, 
 2 Tim. ii. 19 ; Phil. iii. 10, 21. — rr t g t/xovog, to the image) con- 
 strued with (fvfi/xopcpoug , although ffvjx/xoptpov, Phil. iii. 10, governs 
 the dative. Here it has more the power of a substantive with 
 [followed by] the genitive. This likeness [conformity to His 
 Son’s likeness] constitutes the very adoption of sons itself, not 
 the cross or glory ; for this [the glory] follows only after [not 
 till after] justification ; concerning which, see ver. 30 : but they 
 who are the sons of God are the brethren of Christ [at an earlier 
 stage in the successive links, viz. ver. 29]. Conformity to His 
 cross or His glory is the consequence that follows in the train 
 of conformity to the Son of God, Gal. iv. 19. So Eph. i. 5, 
 predestinating us unto the adoption of sons (children). — ug to) 
 The cause, why predestination is conjoined with foreknowledge , 
 namely, Christ ought to have many brethren ; but this multi- 
 tude of brethren would fail, or at least would be diminished, if 
 there were foreknowledge without predestination. Predestination 
 overcomes everything that obstructs the salvation of believers, 
 and changes adversity into prosperity. — slmi) that He might be , 
 md might be seen to be. — ‘rpuroroxov, the first-born ) The glorious 
 resurrection of Christ, and of believers, is itself a kind of gene- 
 ration [ the regeneration ], Matt. xix. 28. 
 
 30. T ovrovg zui edixaiuffev, them He also justified) Paul does not 
 fix the number of those, who are called, justified, glorified, to be 
 absolutely equal ; he does not affirm that the believer may not 
 fail between the special call, and final glory, ch. xi. 22 ; nor does 
 he deny that there are also persons called, who may not be justi- 
 fied ; but he shows, that God, so far as He Himself is concerned, 
 conducts His people from step to step. — ido^atre, He glorified) ver. 
 17-24. He speaks in the preterite, as if he were looking back 
 
ROMANS VIII. 31 . 
 
 Ill 
 
 from the goal to the race of faith, and from eternal glory, as it 
 were, backward to the eternity itself, in which God decreed the 
 glorifying of His people. — \_Comp. Ps. xvi. 3.] 
 
 31. n p'og raura) to [as regards] these things , which have been 
 spoken of in chapters iii. v. viii. : that is to say, we cannot go, 
 -we cannot think, we cannot wish for anything farther. And if 
 any one, by reason of his unbelief, should feel inclined to bring 
 forward anything in opposition to these things (comp. Luke xiv. 
 6, to=in opposition to these things) he cannot do it. [It may he 
 justly said , that the gate of heaven is thrown open in this passage , 
 ver. 31—39. — Y. g.] — si) if. The conditional used instead of the 
 causal, renders the conclusion the stronger. Many are of opinion, 
 that there are three sections [ periochce , complete portions of the 
 discourse] in this passage, every one of which begins by an in- 
 terrogation with tic, who ? with an anaphora, 1 and has its answer 
 immediately following, which is called anthypophora. 2 But the 
 apostle contemplated a different analysis. There are four sec- 
 tions beginning with this verse ; one, a general section ; and three 
 special ones : every one of them has glorying concerning Grace 
 in the first instance ; and then presently after a suitable question, 
 challenging all opposition, to which the expression, I am per- 
 suaded, is an answer. The first, a general section, is this : If 
 God he for us, who can he against us f The first special section 
 is this, which concerns the past : He ivho did not even spare His 
 own Son, hut delivered Him up for us all ; How shall He not 
 also with Him forgive [But Engl. Yers. freely give ] us all things ? 
 Who shall lay anything to the charge of God’s elect ? (Where 
 in the question, the logical consequence is from [is drawn from] 
 glorying concerning the past : for the nature of the subject did 
 not admit of the section being only expressed by preterite tenses. 
 Accordingly there is [besides the Preterites] also a double f uture 
 in, shall He forgive , shall lay to the charge ; but it has a manifest 
 reference to past events. God will forgive all the sins, that have 
 been committed [by believers]. No one can now accuse God’s 
 
 1 The frequent repetition of the same word in the beginnings of sections. 
 — See Appendix. 
 
 2 See Appendix. The answer to a foreseen objection of an adversary, by 
 anticipation, or an answer to an objection actually made, by the statement 
 of an opposite sentiment or fact. 
 
112 
 
 ROMANS VIII. 32. 
 
 elect on account of those sins committed by them. And the how 
 and who are thus combined in one and the same section, but 
 there is also a double relation, 1.) God did not spare His own 
 Son. Therefore, He will also forgive us with Him all things. 2.) 
 He delivered Him up for us all. Therefore, no one shall lay any- 
 thing to the charge of God’s elect.) The second section has re- 
 spect to the present; It is God that justifieth , Who is he that 
 condemneth ; comp, by all means, Isa. 1. 8, 9. The third section 
 is concerning the future ; It is Christ [that died], etc. Who 
 shall separate us ? For it is a future non-separation which is 
 implied in the shall separate , as appears by comparing this with 
 the end of ver. 38. The Past and ’Present are the foundation of 
 the Future, and often the love of Christ is inferred from His 
 death, ch. v. 5, etc. ; Gal. ii. 20 ; Rev. i. 5. An interrogative 
 apodosis such as this is frequent, and is admirably suited to a 
 spirited discourse. — Acts viii. 33 ; Num. xxiv. 9 ; Job ix. 12, 
 xxxiv, 29 ; Ps. xxvii. 1 ; Isa. xiv. 27, xliii. 13 ; Lam. ii. 13, at 
 the end of verse ; Amos iii. 8. 
 
 32. "Ooys, who ) This first special section has four sentences: 
 the third has respect to the first, the fourth to the second. He 
 did not spare His own Son : therefore there is nothing, which 
 He will not forgive. He delivered up His Son for us : therefore 
 no one shall accuse us on account of our sins, ch. iv. 25. He 
 teas delivered [for our offences]. Nor does the clause, who shall 
 lay anything to the charge , so closely cohere with that which fol- 
 lows, as with that which goes before ; for the delivering up of 
 Christ for us forbids all laymg ought to our charge : whereas our 
 justification [ver. 33, it is G od that justifieth ] does not forbid the 
 laying things to our charge , but overcomes it. Ii has a sweetness 
 full of exultation, as the %a/', even — also , ver. 34, repeated: og , who , 
 has its apodosis, he, implied in the following words. — ouz etpsiffaro, 
 did not spare) lxx. cvz eps/ffu rov viov <fov z.r.X,, Gen. xxii. 16, con- 
 cerning Abraham and Isaac, and Paul seems to have had that 
 passage in his mind. God, so to speak, offered violence to His 
 love as a Father. — ij/uuv tfuvruv, us all) In other places it is gene- 
 rally said, all we , of all of us ; but here us is put first with greater 
 force and emphasis. The perception of grace in respect to our- 
 selves is prior to our perception of universal grace [grace in re- 
 spect to the world at large]. Many examples of its application 
 
ROMANS VIII. 33, 34. 
 
 113 
 
 are found without any mention of its universality, for instance, 
 1 Tim. i. 15, 16: whereas its universality is subsequently com- 
 mended for the purpose of stimulating to the farther discharge 
 of duties, ib. ii. 1, etc. — <*a.peduxe) delivered up. So lxx., Isa. 
 liii. 6. — xa / (Sitv a vrtiy with Himself also) xa/ also adds an epitasis 1 
 to the reasoning from the greater to the less. It was more [a 
 greater stretch of love] not to spare His Son ; now, with the Son , 
 that is, when we have the Son already sacrificed, at all costs, to 
 us [by the Father], He will certainly forgive us [give us freely] 
 all things. — rrdvra) all things, that are for our salvation. — x a P‘ ffs ra/ , 
 will freely give [ and forgive] ) The antithesis to He did not spare. 
 The things -which are the consequence of redemption, are them- 
 selves also of grace \Jreely given : yap'nsirui, %ap/c]. 
 
 33. ’ExXs xruv ©soD, of God? s elect) ver. 29. — dixa,/uiv, that justi- 
 fied) To justify and condemn are the words in antithesis to each 
 other, ver. 3, note. In Isa. 1. 8, 9, a passage, which we have 
 previously quoted, there similarly comes first an hypothesis in 
 each of the consecutive sections, and there follows the Answer 
 subjoined by the speaker, in each case respectively, expressed in 
 the form of a question ; for example, 
 
 A. He is near , who justifies me : 2 
 
 B. 1. Who will contend with me? we shall ( let us) stand 
 together. 
 
 2. Who is the lord of my cause ? let him draw near to me. 
 
 C. Behold the Lord God will help me : 
 
 D. Who is he that shall condemn me ? 
 
 Here the apostle seems to have assumed A, and on the con- 
 trary to have omitted B, and likewise to have omitted C, and on 
 the contrary to have quoted D. 
 
 34. * O avodavuiv, fiuXkov ds — og xa/ — og xa,/, that died, yea rather 
 — who even — who also) The order of the enumeration of the 
 
 1 See Appendix. Some word added to give increased emphasis or clear- 
 ness to a previous enunciation. 
 
 2 This expression, that He is wear, seems to be in the meanwhile said 
 in the Old Testament sense, whereas, on the contrary, He is said in the 
 Romans to be the God that justifieth, without any restriction. 
 
 VOL. III. H 
 
114 
 
 ROMANS VIII. 35. 
 
 things contrary, ver. 35, 38, 39, corresponds to these four weighty 
 turning points of his argument. In ver. 35, the former are lighter 
 and less considerable [than in ver. 38], and may be all referred 
 to [reduced to the one head, viz.] death , ver. 38, inasmuch as 
 they are, as it were, previous tendencies towards death. The 
 contraries in the way of the elect, enumerated in ver. 38, 39, are 
 more weighty ones. That topic will be by and by brought out 
 more fully. — /xdXXov, rather ) ch. v. 10. Our faith ought to lean 
 on the death of Christ, but it ought rather also to make such 
 progress, as to lean on His resurrection, kingly dominion, and 
 second coming. — hn v iv rou @sov, is at the right hand of 
 
 God ) He is able to save ; He Himself and the Father. The 
 ascension is not previously mentioned, nor does the mention of 
 His glorious coming follow : for the former is the act of sitting 
 at the right hand of God, the latter entirely takes away all, 
 that threatens separation from the love of God, and brings in 
 the state of glory, of which ver. 30 treats. — bruyydvu, intercedes ) 
 He is willing to save : He Himself and the Father. 
 
 35. Tig yyAug ^wp/tei, who shall separate us) The perpetuity of 
 the union, for the time to come, with the love of Christ and of 
 God, is deduced from the death of Christ, from His resurrection , 
 His sitting at the right hand of God and His intercession , comp, 
 ch. v. 5, 6, 9, 10 ; Heb. vii. 25. But the who is presently after 
 explained by the enumeration [shall tribulation or distress, etc.], 
 without an aetiology following after : from which again it is 
 evident, that the aetiology, [assigning of the reason] must be 
 sought for before the words, who shall separate us, in ver. 34 : 
 and he says who, not what, although he subjoins [shall] affliction , 
 etc., because personal enemies lurk under these adverse things. — 
 rrig ayanrig, from the love) towards us, ver. 37, 39. The founda- 
 tion of the impossibility of being separated from the love of 
 Christ is love ; the foundation of this confidence is love clearly 
 perceived. — rov Xpidrov, of Christ ) The love of God is one with 
 the love of Christ, ver. 39. — yufivorrig) nakedness, the want of 
 clothing, the extreme of poverty, 1 Cor. iv. 11 ; 2 Cor. xi. 27. 
 The enumeration for the most part goes on in pairs, hunger and 
 nakedness, etc. — zhduvog, peril) Hypocrites often sink under mere 
 dangers. — jjf ^dyjyjpa, or sword) an instrument of slaughter. Paul 
 mentions the kind of death, with which he himself had been 
 
ROMANS VIII. 3G-38. 
 
 115 
 
 sometimes threatened, ch. xvi. 4; Phil. ii. 17, note. Many 
 martyrs, who survived other tortures, were despatched with the 
 sword, srsXsiuidrimv [consummati sunt]. 
 
 36. Kadwg, as) He gives the reason, why he enumerates in 
 the preceding verse so many trials. — on — ccpay rig) So the LXX., 
 Ps. xliv. 23. Both the church of the Old Testament, and much 
 more that of the New Testament, might have so spoken ; and 
 the latter may still so speak . — svsxa crov, for thy sake) It is a 
 good thing thus [i.e. for Christ’s sake] to suffer : the sorrows, 
 in which the world abounds, and which are braved for other 
 reasons, are vain. — Oavurov^sda, we are killed) The first class of 
 the blessed [departed saints] is for the most part filled up with 
 those, who met a violent death, Matt, xxiii. 34, 35 ; Heb. xi. 37 ; 
 Rev. vi. 11, xx. 4 . — oXriv rfiv ij/nspav) all the day. So the lxx., in 
 many passages, DVn ^3, a proverbial expression; the whole day , all 
 the day : Matt. xx. 6. Ps. quoted above, ver. 16, 9. — gXoy/V^/xgy, 
 we are accounted) by our enemies, as also by ourselves. 
 
 37. 'rKspvixufjsH, ice are more than conquerors) We have 
 strength not only equal and sufficient, but far more than suffi- 
 cient for overcoming the preceding catalogue of evils : and not 
 even shall the catalogue of evils, which follows, injure us, be- 
 cause Christ, because God is greater than all. In this section 
 there is designated that (as it were) highest mark which the 
 Christian can attain, before his departure to the abodes of the 
 blessed. — did roD dyaKfaawoc) The Aorist : through Him , who hath 
 with His love embraced us in Christ, and for that very reason 
 proves us by trials and adversity. 
 
 38. ngcre/tf/xa/, I am persuaded) all doubt being overcome. — 
 yap) Things of less weight do not hurt us : for even things of 
 greater weight shall not hurt us. — ovrs Qdvarog, jc.r.X., neither death , 
 etc.) This is introduced from ver. 34, in an admirable order : 
 
 Neither death shall hurt us, for Christ hath died : 
 
 nor life : comp. ch. xiv. 9. He rose again : 
 
 nor angels, nor principalities, nor things aWsf {g af tU rigM 
 present , nor things to come : comp. Eph. ] ian d 0 f Q 0 d 
 i. 20, 21. 1 
 
 nor power , nor height , nor depth , nor any He makes inter- 
 
 other creature. 
 
 cession. 
 
116 
 
 ;110MANS VIII. 38. 
 
 Hence we have an illustration of the order of the words. For 
 the enumeration moves in pairs ; neither death nor life ; nor 
 things present , nor things to come. The other two pairs are 
 subjoined by chiasmus nor power [1], nor height [2], nor 
 depth [3], nor any other [4] creature ; [the first referring to the 
 fourth , the second to the thirds] ; in such a way, however, that 
 in some sense, also power and height , depth and any creature may 
 be respectively joined together. A similar chiasmus occurs at 
 Matt. xii. 22, so that the blind and dumb both spake and saw , 
 [ blind referring to saw ; dumb to spakefi But if any one should 
 prefer the more commonly received reading of the order of 
 enumeration, he may read as follows • — 
 
 Neither death , nor life : 
 nor angels , nor principalities , nor powers : 
 nor things present , nor things to come : 
 nor height , nor depth , nor any other creature , 
 
 so that there may he four pairs of species, and the second and 
 fourth pairs may have the genus added in the first or last place. 
 But testimony of higher antiquity maintains the former order of 
 enumeration to be superior. 1 2 See App. Crit. Ed. ii., p. 329, etc. 
 I acknowledge for my own part that the generally received 
 order of the words is more easy, and the reader is free to choose 
 either. At all events the relation of this enumeration to ver. 34, 
 which was demonstrated above, is so evident, and so full of the 
 doctrine of salvation, that it cannot be admitted to be an arbi- 
 trary interpretation. Now, we shall look at the same clauses 
 one by one. — Odvaroc, death) Death is considered as a thing most 
 terrible and here it is put first, with which comp. ver. 34, and 
 the order of its series, and ver. 36. Therefore the death also, 
 which is inflicted by men, is indicated : burning alive, strangu- 
 lation, casting to wild beasts, etc. 3 — life ) and in it OXfy/g, 
 
 1 See Appendix. From the Greek X. When the component parts of 
 two pairs of words or propositions have a mutual relation, inverse or direct. 
 
 2 ABCD,(A)G^. Memph. later Syr. Versions, Orig. Hilary 291, Vulg. 
 put the Ivuu/^s/s before ovre v\pay,oc. Rec. Text has no very ancient autho- 
 rity but Syr. Vers, for putting hvvdptts before ovn et/earurct . — Ed. 
 
 8 The author in his Germ. Vers, expresses the suspicion, that the state of 
 
117 
 
 ROMANS VIII. 39) 
 
 < 
 
 affliction, etc., ver. 35 : likewise length of life, tranquillity, and 
 all living men [as opposed to angels]. None of these things 
 shall be hurtful, comp. 1 Cor. iii. 22 [in ver. 21 men are in- 
 cluded]. — uyyiXoi, angels) The mention of angels is made, after 
 the implied mention of men, in the way of gradation ; 1 Cor. 
 xv. 24, notei In this passage the statement may be understood 
 as referring to good angels (conditionally, as Gal. i. 8)* and of 
 wicked angels (categorically) : (for it will be found that the 
 latter are also called angels absolutely, not merely angels of the 
 devil; Matt. xxv. 41) ; 1 Cor. iv. 9, vi. 3, xi. 10 ; 1 Tim. iii. 16 ; 
 
 1 Pet. iii. 22 ; 2 Pet. in 4 ; Jude, ver. 6 ; Pev. ix. 11, etc. ; 
 Ps. lxxviii. 49. — &px a h principalities) These are also compre- 
 hended under the general name angels, as well as other orders^ 
 Heb. i. 4, 14 ; but those seem to be specially denominated 
 angels , who are more frequently sent than the rest of the 
 heavenly orders. They are thus called principalities , and also 
 thrones , Col. i. 16 ; but not kingdoms , for the kingdom belongs 
 to the Son of God, 1 Cor. xv. 24, 25 . — ours svsffrojra ours fitWovrcc, 
 nor things present nor things to come) Things past are not men- 
 tioned, not even sins ; for they have all passed away. Present 
 things are the events, that happen to us during our earthly 
 pilgrimage, or which befall the whole world, until it come to an 
 end. For the saints are viewed either individually, or as a 
 united body. Things future refer to whatever will occur to us 
 either after our time in the world, or after that of the whole 
 world has terminated, as the last judgment, the conflagration of 
 the world, eternal punishment ; or those things, which, though 
 they now exist, will yet become known to us at length by name 
 in the world to come, and not till then. — ours duvapig, 1 nor power) 
 
 2 Avvotfug often corresponds to the Hebrew word and signifies 
 forces , hosts. 
 
 39. Ours u^u/jba,- ours 8d6og, nor height nor deptli) Things past 
 and future point to differences of times, height and depth to 
 
 the dead is here indicated rather than actual slaughter: from the considera- 
 tion, that already in ver 35, every kind of death may he comprehended under 
 the term sword. — E. B. 
 
 1 fg Vulg. Ambrose and Augustine support the singular 'hvvxy.tg. But 
 all the other authorities quoted in my last note support 1vvccp.ug . — Ed. 
 
 2 D corrected by a l iter hand, d. 
 
118 
 
 ROMANS VIII. 39. 
 
 differences of places. We do not know, the number, magnitude, 
 and variety of things, comprehended in these words, and yet we 
 do not fear them. Height here, in sublime style, is used for 
 heaven ; depth for the abyss ; with which comp. ch. x. 6, 7 ; 
 Eph. iv. 8, 9, 10, that is, neither the arduous and high ascents, 
 nor the precipitous and deep descents, I shall not say, of the 
 feelings, of the affections, of fame, and of pecuniary resources, 
 Phil. iv. 12, nor shall I say [the arduous ascents, etc.], of walls, 
 of mountains, and of waters, but even of heaven and of the 
 abyss itself, of which even a careless consideration has power 
 sufficient to make the human mind beside itself [to fill it with 
 strange awe], produce in us no terror. Furthermore, Paul does 
 not say in Greek, u-^og, (3d6og , as he does elsewhere in another 
 sense ; nor a, fidOuff/ua, (as Plutarch says, rdv 
 
 atfr'spwv, the heights of the stars , and Theophrastus, (3aQva para r > jg 
 the depths of the lake) but fiddog ; using purposely, 
 
 as it were, the derivative and primitive, which strike the ear 
 with variety in sound. "T-nJ/os, the primitive noun, signifies 
 height absolutely ; b^oj/xa^ a sort of verbal noun, is not so much 
 height, as something that has been elevated, or made high ; 
 •j -] jog belongs to God, and the third heaven, from whence we 
 receive nothing hurtful ; has perhaps some likeness in 
 
 sound [resemblance by alliteration] to the word ar&p'eu/xoi, firma- 
 ment , which is frequently used by the lxx. interpreters ; and in 
 this passage certainly points to those regions, to which it is diffi- 
 cult to ascend, and where the powers of darkness range, exalting 
 themselves awfully against us [2 Thess. ii. 4, exalteth himself, 
 Ephes. ii. 2, vi. 12] : (3dQog , how far soever it descends, does no 
 injury to us. — xrlmg, creature) whatever things exist outside of 
 God, and of what kind soever they are. He does not so much 
 as condescend to mention visible enemies. — dvvy]<rerai, shall he 
 able) although they should make many attempts.- — yjxp'nsai^ to 
 separate) neither by violence, ver. 35, nor in the way of law 
 [just right], ver. 33, 34. 
 
ROMANS IX. 1-3. 
 
 119 
 
 CHAPTER IX. 
 
 1. ' A\r)6e/ccv y truth) Concerning the connexion, see on ch. i. 
 16, note. The article is not added here ; comp. 2 Cor. vii. 14, 
 xi. 10, because his reference is not to the whole truth, but to 
 something true in particular [a particular truth], and in this 
 sense also aX^s/a/ in the plural is used in Ps. xii. 2, lxx. ; 
 2 Macc. vii. 6. This asseveration chiefly relates to ver. 3, 
 where for is put as in Matt. i. 18. Therefore in ver. 2 on 
 denotes because [not as Engl. Yers. that], and indicates the 
 cause of the prayer. For verse 2 was likely to obtain belief of 
 itself without so great an asseveration [being needed ; therefore 
 on is not = that in ver. 2.] — Xsyw, I speak ) The apostle speaks 
 deliberately. — iv Xpitra) 3, iv, has sometimes the same force as 
 an oath. — o£> ^s'jdo/xaj, I lie not) This is equivalent to that 
 clause, I speak the truth. Its own confirmation is added to each 
 [both to, I lie not , and to, I speak the truth]. This chapter 
 throughout in its phrases and figures comes near to the Hebrew 
 idiom. — t ruvsidiifcug , conscience) The criterion of truth lies in the 
 conscience and in the heart , which the internal testimony of the 
 Holy Spirit enlightens and confirms. 
 
 2. Avkti, grief \ [ heaviness ]) In spiritual things grief and (see 
 the end of the eighth chapter) joy in the highest degree may 
 exist together. Paul was sensible, from how great benefits, 
 already enumerated, the Jews excluded themselves, and at the 
 same time he declares [makes it evident], that he does not say 
 those things, which he has to say, in an unfriendly spirit 
 towards his persecutors. — / ioi — r?i xuphtci /aov, to me — in my 
 heart) These are equivalent in each half of the verse. 
 
 3. H I could wish) A verb in the imperfect tense, in- 
 volving in it a potential or conditional signification, involving 
 the condition, if Christ would permit. His grief was unceasing 
 [continual], but this prayer does not seem here to be asserted as 
 unceasing, or absolute. Human words are not fully adequate 
 to include in them [to express fully] the emotions of holy souls ; 
 nor are those emotions always the same ; nor is it in the power 
 
120 
 
 ROMANS IX. 3. 
 
 of those souls always to elicit from themselves such a prayer as 
 this. If the soul be not far advanced, it is incapable of [cannot 
 comprehend] this. It is not easy to estimate the measure of 
 love, in a Moses and a Paul. For the narrow boundary of our 
 reasoning powers does not comprehend it ; as the little child is 
 unable to comprehend the courage of warlike heroes. In the 
 case of those two men [duumvirs] themselves, the intervals in 
 their lives, which may be in a good sense called extatic, were 
 something sudden and extraordinary. It was not even in their 
 own power to elicit from themselves such acts as these at any 
 time they chose. Grief [heaviness] and sorrow for the danger 
 and distress of the people ; shame for their fault ; zeal for their 
 salvation, for the safety of so great a multitude, and for still 
 farther promoting the glory of God through the preservation of 
 such a people, so carried them away, as to make them for a 
 time forget themselves, Exod. xxxii. 32. I am inclined to give 
 this paraphrase' of that passage: Pardon them ; if thou dost not 
 pardon them , turn upon me the punishment destined for them, 
 that is, as Moses elsewhere says, kill me , Num. xi. 15. It is 
 therefore the book of temporal life, as distinguished from that 
 of eternal life, according to the point of view, economy, and style 
 of the Old Testament ; comp. Ex. xxxiii. 3, 5. The book of 
 temporal life is intended in Ps. cxxxix. 16. — avr'og eyu, I my- 
 self) construe these words with to he [were]. — avdds/xa s Jvcu, to be 
 accursed) It will be enough to compare this passage with Gal. 
 iii. 13, where Christ is said to have been made a curse for us. 
 The meaning is, I could have wished to bring the misery of the 
 Jews on my own head, and to be in their place. The Jews, 
 rejecting the faith, were accursed from Christ ; comp. Gal. i. 8, 
 9, v. 4. Whether he would have wished only the deprivation 
 of all good, and his own destruction, and annihilation, or 
 the suffering also of every evil, and that too both in body and 
 in soul, and for ever, or whether, in the very excitement 
 [paroxysm] of that prayer, he had the matter fully present 
 before his understanding, who knows whether Paul himself, had 
 he been questioned, would have been able exactly to define ? 
 At least that word [Ego'] I [all thought of self] was entirely 
 suppressed in him ; he was looking only to others, for the sake 
 of the Divine glory; comp. 2 Cor. xii. 15. From the loftiest 
 
ROMANS IX. 4. 
 
 121 
 
 pinnacle of faith (chap, viii.) he now shows the highest degree 
 of love, which was kindled by the Divine love. The thing, 
 which he had wished, could not have been done, but his prayer 
 ■was pious and solid, although under the tacit condition, if it 
 were possible to be done ; comp. Rom. viii. 38, I am persuaded ; 
 Ex. xxxii. 33. — aero toj Xpnrrou , from Christ) So aero from 1 Cor. 
 i. 30 ; or, as Christ, being made a curse , was abandoned by the 
 Father ; so Paul, filled with Christ, wished in place of the Jews 
 to be forsaken by Christ , as if he had been accursed. He is 
 not speaking of excommunication from the everlasting society of 
 the church. There is a difference between these two things, 
 for zurupu rttp, curse , has the greater force of the two, and 
 implies something more absolute : D“in, anathema , something 
 relative, Gal. i. 8, 9, 1 Cor. xvi. 22, the former is rather more 
 severe, the latter milder ; the former expresses the power of 
 reconciliation by the cross of Christ ; the latter is more suitable 
 to [more applicable as regards] Paul ; nor can the one be sub- 
 stituted for the other, either here, or in the passages quoted. — 
 Tfa) The apostle is speaking of the whole multitude, not of indi- 
 viduals. — ahz\<pfa [aov, for my brethren) This expresses the cause 
 of his so great love toward them. — cvyyzvfa pov xara ffdpxa, my 
 kinsmen according to the flesh) This expresses the cause of his 
 prayer, showing why the prayer, other things being supposed to 
 be equal [ cceteris panbus , supposing there were no objection on 
 other grounds], was right ; and by adding kinsmen , he shows 
 that the word brethren is not to be understood, as it usually is, 
 of Christians, but of the Jews. Christ was made a curse for us, 
 because we were his kinsmen . 
 
 4. o/V/vsr, inasmuch as being those who) He now explains the 
 cause of his sorrow and grief : viz. the fact that Israel does not 
 enjoy so great benefits. He uses great c euphemia’ [softening of 
 an unwelcome truth. Append.] in words . — fa q vtoQetrla — znayyz- 
 X/a /, ichose is the adoption of [as] sons — the promises) Six privi- 
 leges are enumerated by three pairs of correlatives ; and in the 
 first pair, regard is had to God the Father ; in the second, to 
 Christ ; in the third, to the Holy Spirit : with which comp. 
 Eph. iii. 6, note. — j? u/oto'a zui r\ doga, tfie adoption of sons and 
 the glory) i.e. that Israel is the first-born son of God, and the 
 God of glory is their God, Deut. iv. 7, 33, 34 ; Ps. cvi. 20, 
 
122 
 
 ROMANS IX. 5. 
 
 (xlvii. 5) ; but by the force of the correlatives, God is at the 
 same time the Father of Israel, and Israel is the people of God. 
 In like manner this relation is expressed in abbreviated form 
 (the two respective correlatives being left to be supplied. See 
 Append, on locutio concisa) in Rev. xxi. 7 ; comp. Rom. viii. 
 18, 19. Some understand bo%av, the glory , of the ark of the 
 covenant ; but Paul is not speaking here of anything corporeal. 
 God Himself is called the Glory of His people Israel, by the 
 same metonymy, as He is called the Fear , instead of the God 
 [the Object of fear], of Isaac, Gen. xxxi. 42, 54. — xai ai b/a- 
 &r\xai, xu i 7] vofioks'/a, and the covenants and the giving of the law) 
 comp. Heb. viii. 6. The reason why the covenants are put before 
 the giving of the law , is evident from Gal. iii. 17. A/a^xa/ is 
 plural, because the testament , or covenant, both was frequently 
 repeated, Lev. xxvi. 42, 45 ; Eph. ii. 12 ; and was given in 
 various modes [yroXvrpfaws], dispositions [one, the law received by 
 the disposition of angels, the other the Gospel covenant under 
 Jesus], Heb. i. 1 ; and because there were two administrations 
 of it, Gal. iv. 24, the one promising, the other promised [the 
 subject of the promise]. — xai Xarpsj a xai a i srruyyeX/ a/, and the 
 service of God and the promises) Acts xxvi. 6, 7 ; Eph. i. 13 ; 
 Heb. viii. 5, 6. Here the giving of the law and the service of 
 God , the covenants and the promises correspond by chiasmus. 1 
 For the promises flow from the covenants; and the service of God 
 was instituted by the giving of the law. [It was the promises 
 that procured (gained) for the service of God its peculiar dignity. 
 Moreover , the Holy Spirit was promised. Gal. iii. 14. — V. g.] 
 
 5. r rLv o/ tfarspsc,, x.r.X.) whose are the' fathers, etc. Baurw- 
 garten has both written a dissertation on this passage, and has 
 added it to his Exposition of this Epistle. All, that is of im- 
 portance to me in it, I have explained im Zeugniss, p. 157, etc. 
 (ed. 1748), [c. 11, 28]. — xai Jg uv, and of whom, i.e. of the 
 Israelites, Acts iii. 22. To the six privileges of the Israelites 
 lately mentioned are added the seventh and eighth, respecting 
 the fathers, and respecting the Messiah Himself. Israel is a 
 noble and a holy people. — 6 wv) i.e. og sen, but the participle has 
 a more narrow meaning. Artemonius with great propriety proves 
 
 1 See Appendix. 
 
ROMANS IX. 5. 
 
 123 
 
 from the grief of Paul, that there is no doxology in this passage : 
 Part I. cap. 42 ; but at the same time he along with his associates 
 contends, that Paul wrote uv 6 hrl Kavruv, Qebg, x.r.X. So that 
 there may be denoted in the passage this privilege of the Israel- 
 ites, that the Lord is their God ; and he interprets the clause, 
 6 ski kuvtuv, thus : that this privilege is the greatest of all the 
 honours conferred upon Israel. But such an interpretation of 
 the 6 ski kuvtu v, with which comp. Eph. iv. 6 (that we may 
 remove this out of our way in the first place), implies a meaning, 
 which owes its birth merely to the support of an hypothesis, and 
 which requires to be expressed rather by a phrase of this sort ; 
 to dfi KavTOJv iLifCpv. The conjecture itself, wv 6, carries with it an 
 open violation of the text. For I. it dissevers to yard <sd%xa from 
 the antithetic member of the sentence, yard k\ isv/jou , 1 which is 
 usually everywhere mentioned [expressed]. II. It at the same 
 time divides the last member of the enumeration [of the cata- 
 logue of privileges], before which xa /, and, is suitably placed, 
 tlcli ig wv, x.r.X. into two members, and in the second of these the 
 conjunction is by it harshly suppressed. 
 
 Artemonius objects : I. Christ is nowhere in the sacred Scrip- 
 tures expressly called God. Ans. Nowhere ? Doubtless because 
 Artemonius endeavours to get rid of all those passages either by 
 proposing a different reading, or by a different mode of interpreta- 
 tion. He himself admits, that too many proofs of one thing ought 
 not to be demanded, page 225. In regard to the rest, see note on 
 John i. 1. He objects, II. If Paul wrote 6 u)v, he omitted the 
 principal privilege of the Israelites, that God, who is the Best 
 and Greatest of all, was their God. Ans. The adoption and the 
 glory had consisted in that very circumstance ; therefore he did 
 not omit it ; nor is that idea, the Lord is the God of Israel , ever 
 expressed in these words, Thine , 0 Israel , is God blessed for ever. 
 He urges further ; Christ is included even in the covenants , and 
 yet Paul presently after makes mention of Christ ; how much 
 more would he be likely to make mention of God the Father 
 Himself? Ans. The reason in the case of Christ for His being 
 mentioned does not equally hold good in the case of God. Paul 
 
 1 i.e., according to His divine nature. The words 6 ski kcovtuv Bsog are 
 equivalent to koctoc kvs v/ax, and form a plain antithesis to to kovtoL ad^x.a. ~ 
 His human nature. — Ed. 
 
124. 
 
 ROMANS IX. 5. 
 
 mentions in the order of time all the privileges of Israel (the 
 fathers being by the way [incidentally] joined with Christ). 
 He therefore mentions Christ, as He was manifested [last in 
 order of time] ; but it was not necessary that that should 
 be in like manner mentioned of God. Moreover, Christ was in 
 singularly near relationship to the Israelites ; but God was also 
 the God of the Gentiles, ch. iii. 29 : and it was not God, but 
 Christ, whom the Jews rejected more openly. What? In 
 the very root of the name Israel , and therefore of the Israelites , 
 to which the apostle refers, ver. 4, 6, the name El , God , 
 is found. He objects, III. The style of the Fathers disagrees 
 with this opinion : nay, the false Ignatius [pseudoignatius] 
 reckons among the ministers of Satan those, who said, that J esus 
 Himself is God over all. Ans. By this phrase, he has some- 
 what incautiously described the Sabellians, and next to them he 
 immediately places the Artemonites in the same class. In other 
 respects the fathers often apply the phraseology of Paul respect- 
 ing Christ to the Father, and by that very circumstance prove 
 the true force of that phraseology [as expressing Divinity] ; and 
 yet the apostle is superior to [should have more weight than] the 
 fathers. Wolfius refutes Artemonius at great length in vol. ii. 
 Curar. ad N. T., p. 802, etc. — ini nuvrwv, over all) The Father is 
 certainly excepted, 1 Cor. xv. 27. Christ is of the fathers , accord- 
 ing to the flesh ; and at the same time was , is , and shall he over all , 
 inasmuch as He is God blessed for ever . Amen ! The same praise 
 is ascribed to the Father and the Son, 2 Cor. xi. 31. Over all, 
 which is antithetic to, of whom , shows both the pre-existence 
 (tfpo-jvapfyv) of Christ before the fathers, in opposition to His des- 
 cent from the fathers according to the flesh, and His infinite 
 majesty and dominion full of grace over Jews and Gentiles ; 
 comp, as to the phrase, Eph. iv. 6 ; as to the fact itself, John 
 viii. 58 ; Matt. xxii. 45. They are quite wrong, who fix the 
 full stop either here [after vavruv], (for the comma may be placed 
 with due respect to religion) ; for in that case the expression 
 should have been, ev?.oyrjrbg 6 Ssog [not 6 — 3gos suXcy^rogJ, if only 
 there had been here any peculiar occasion for such a doxology ; 
 or [who fix a full stop] after <sdpxa ; for in this case rb xara 
 cdpxu would be without its proper antithesis [which is, u who 
 in His divine nature is God over all”]. — 0s os, God) We should 
 
ROMANS IX. <5. 
 
 125 
 
 greatly rejoice, that in this solemn description Christ is so plainly 
 called God. The apostles, who wrote before John, take for 
 granted the deity of Christ, as a thing acknowledged ; whence it 
 is that they do not directly treat of it, but yet when it comes in 
 their way, they mark it in a most glorious manner. Paul, ch. v. 
 15, had called Jesus Christ man ; but he now calls Him God ; 
 so also 1 Tim. ii. 5, iii. 16. The one appellation supports the 
 other. — svXoyrjrbg, blessed ) nnpn. By this epithet we unite in 
 giving all praise to God, 2 Cor. xi. 31. — s/g roug a/u\>ag, for ever) 
 [He] Who is above all — for ever , is the first and the last , liev. 
 i. 17. 
 
 6. Ov% 0 /bv,) This is not of that kind [ not as though ] The 
 Jews were of opinion, that, if all the Jews were not saved, the 
 word of God becomes of none effect. Paul refutes this opinion, 
 and at the same time intimates, that the apostacy of the Jews 
 had been foretold, rather than otherwise, by the word of God. — 
 di) but ; namely, although I profess great sorrow for Israel, who 
 continue without Christ. — hnetfrux sv, hath taken none effect ) A 
 suitable expression, 1 Cor. xiii. 8, note. If all Israel had failed, 
 the word of God would have failed ; but the latter cannot occur, 
 so neither can the former : for even now there are some, [Israel- 
 ites believers], and in future times there will be all. For this 
 sentence comprehends all the statements in Chapters ix. x. xi., 
 and is most aptly expressed. It is closely connected with what 
 goes before in ver. 2, and yet in respect of what follows, where 
 the word \6yog occurs again, there is a studied gentleness of ex- 
 pression and anticipatory caution 1 that whatever is said of a 
 disagreeable description may be softened before it is expressed ; 
 as in 1 Cor. x. 13. — 6 \6yog, the word) of promise, which had 
 been given to Israel. — oh yap vavreg, for not all) yap , for begins 
 the discussion, not ally is mildly said instead of, there are not 
 many. This was what the Jews held : We all and we alone are 
 the people of God. Wherefore the all is refuted here ; and the 
 alone at ver. 24, etc. The Jews were Particularists (‘ Particu- 
 laristse’) ; therefore Paul directly refutes them. His wdiole dis- 
 cussion will not only be considered as tolerable, but will even 
 be much admired by those, and those alone, who have gone 
 
 1 See on ‘Euphemia’ and 'K^h^oL'Kucx, the Appendix. 
 
126 
 
 ROMANS IX. 7, 8. 
 
 through the former chapters in faith and repentance ; for in this 
 the prior regard is had to faith [rather than to repentance]. The 
 sum of this discussion, in the opinion of those who deny universal 
 grace, is as follows. God gives faith to whom He will ; He 
 does not give it , to whom He will not ; according to the mind of 
 Paul, it is this : God gives righteousness to them that believe , 
 He does not give it to them that work ; and that is by no means 
 contrary to His word. Nay, He himself has declared by types and 
 testimonies , that those , the sons of the promise are received ; that 
 these , the children of the flesh are rejected . This decree of God is 
 certain , irrefragable , just ; as any man or people listens to this 
 decree or strives against it , so that man or that people is either ac- 
 cepted in mercy or rejected in wrath. The analysis of Arminius , 
 which has been gleaned from Calovius Theol. Apost. Pom. 
 Oraculo lxviii., and adopted Oraculo lxix., comes back to this 
 [amounts to this at last]. Compare by all means i. 16, note. 
 In the meantime Paul, in regard to those, whom he refutes, does 
 not make any very wide separation between the former chapter 
 [or head] concerning faith and the latter concerning righteous- 
 ness; nor indeed was it necessary. — T Israel , Israel) 
 Ploce. 1 
 
 7. ” Or/) because; this particle makes an epitasis 2 in respect 
 of the preceding sentence. — Afipaufi, of Abraham) That, which 
 happened to the children of the Fathers in the most ancient 
 times, may much more happen to their later descendants. — dXA* 
 sv ’itccaxy x.r.X., but in Isaac , etc.) This clause is put as a 
 “ Suppositio Materialis” [See Append.] ; for we supply, it was 
 written , and it is being fulfilled , lxx., Gen. xxi. 12 : on sv Gveppa. 
 Here we even find a suitableness in the origin of the name 
 Isaac ; for they are the seed, who embrace the covenant of grace 
 with a pure and noble-minded joy , Gen. xvii. 19 [ Isaac Heb. 
 = laughter , joy]. 
 
 8. T ovr'stsnv) The apostle, using boldness in speaking, puts 
 that is for therefore. — raura) DH, that is, are. The substantive 
 pronoun for the substantive verb ; so alroj , these, ver. 6 : and 
 
 1 See Appendix. A word twice put, once in the simple sense, once to ex- 
 press an attribute of it. 
 
 2 Appendix. An addition made to a previous enunciation, to explain, or 
 give emphasis. 
 
ROMANS IX. 9-11. 
 
 127 
 
 frequently olrog this, ver. 9. The mode of expression in this 
 chapter becomingly assumes the Hebrew idiom, so ver. 28, etc. 
 
 9. ’ ErayyzX/ag, of promise) It corresponds to the expression, 
 of the promise , ver. 8. — ovrcg, this) viz., is. — xara rov xaipbv rovrov 
 eXzvffofiai, xa/ ’Ur at rjj 'Sappy viog) A.t this time will I come , and 
 Sarah shall have a son. lxx., Gen. xviii. 10 : ibov havaffrpzpuv 
 ri%u rrpog <sz xara. rov xuipov rovrov ztg wpag, xal z^zi viov 2 dppa i] yvvrj 
 troy; comp. Gen. xvii. 21. 
 
 10. Ov [aovov 5 s , and not only so) That is : it is wonderful, what 
 I have said; what follows is still more wonderful. Ishmael 
 under Abraham, Esau under Isaac, and those, who resembled 
 Ishmael and Esau under Israel, rebelled. — *P zBzxxa, Rebecca) 
 viz., hr iv, is, i.e. occurs in this place. She, the mother, and 
 presently after Isaac the father, are named. — Ig zvog, by one) 
 Isaac was now separated from Ishmael, and yet under Isaac 
 himself, in whom Abraham’s seed is called, Esau also is separated 
 from Jacob. Ishmael and Isaac were born not of the same 
 mother, nor at the same time, — and Ishmael was the son too of a 
 bondmaid, Isaac of a free woman. Jacob and Esau were born 
 both of the same mother, and she a free woman, and at the same 
 time. — xotrr,v) so lxx. for ; it often occurs, e.g. Lev. xviii. 
 20, oy buoztg xo/ryv frrep/uarog, said of the man, which is opposed to 
 the phrase zyziv xoiryv, of the woman in this passage. 
 
 11. Mtjctw yewrjOevrwv, when they were not yet borr) Carnal 
 descent profiteth nothing, John i. 13. — ^bz <rpa%dvruv, and when 
 they had done nothing) This is added, because some one might 
 think as to Ishmael, that he was driven out, not so much be- 
 cause he was the son of a bondmaid, as because he was a mocker ; 
 although this slave-like scurrility afterwards shows itself in [lays 
 hold of] the son of the bondmaid, so that he [pnvft, and xuxoZyhog 
 rov pmr] laughs and mocks at Isaac, whom he envies and insults. 
 — xar hXoyrii) The purpose, which is quite free, has its reason 
 founded on election alone ; comp, nura ch. xvi. 25 ; Tit. i. 9. It 
 might be said, in Latin, propositum Dei electivum, the elective pur- 
 pose of God. — [j/zvri, might stand [remain]) incapable of being set 
 aside. It is presupposed that the ‘rpodzav, the purpose, is prior 
 to the, might stand. — ovx if zpyuv, not of works) not even of works 
 foreseen. Observe, it is not faith, which is opposed to election, 
 but works. — lx roy xaXovvrog, of Him that calleth) even Him, who 
 
128 
 
 ROMANS IX. 12-14. 
 
 called Jacob to be the superior, Esau to be the servant : comp, 
 ver. 25. 
 
 12. Auttj, to her) It was often foretold to mothers before con- 
 ception or birth, what would happen to their sons. — on 6 — sXdo- 
 oovi) Gen. xxv. 23, lxx., aa/ 6 — sXd<r<fovi. — 6 /xs'i^wv) the elder, who, 
 it might be reasonably thought, should command, as the younger 
 should obey. — dovXsvtzi, shall serve) and yet not so for ever, Gen. 
 xxvii. 40. 
 
 13. Ka0wc, as) The word spoken by Malachi, at a period so 
 
 long subsequent, agrees with that spoken in Genesis. — rov 'luxd& 
 riydftritia x.r.X.) Mai. i. 2, LXX., rov ’laxojfi z.r.X. — rjydrrrioa, 
 
 — I have loved — I have hated) The reference is not to the 
 spiritual state of each of the two brothers : but the external con- 
 dition of Jacob and Esau, in like manner as the corporeal birth 
 of Isaac is a type of spiritual things, ver. 9. All Israelites are 
 not saved, and all Edomites are not damned. But Paul inti- 
 mates, that as there was a difference between the sons of Abra- 
 ham and Isaac, so there was a difference among the posterity of 
 Israel. So far has he demonstrated what he purposed ; he in 
 the next place introduces an objection, and refutes it ; f/jideiv 
 properly signifies to hate , nay, to hate greatly. See Mai. i. 4, at 
 the end. 
 
 14. T/ ouv, what then ?) Can we then on this ground be accused 
 of charging God with unrighteousness and iniquity by this as- 
 sertion ? By no means ; for what we assert is the irrefragable 
 assertion of God ; see the following verse. — ykoiro, God for- 
 hid) The Jews thought, that they could by no means be rejected 
 by God ; that the Gentiles could by no means be received. As 
 therefore an honest man acts even with greater severity \_dnoro[i'icf\ 
 towards those who are harshly and spitefully importunate, than 
 he really feels (that he may defend his own rights, and those of 
 his patron, and may not at an unseasonable time betray and cast 
 away his character for liberality) so Paul defends the power and 
 justice of God against the Israelites, who trusted to their mere 
 name and their own merits ; and on this subject, he sometimes 
 uses those appropriate phrases, to which he seems to have been 
 accustomed in former times in the school of the Pharisees. This 
 is his language : No man can prescribe anything to the Lord God , 
 nor demand and somewhat insolently extort anything from Him as 
 
ROMANS IX. 15. 
 
 129 
 
 a debt , nor can he interdict Him in anything [which He pleases 
 to do] or require a reason , why He shows Himself kind also to 
 others [as well as to himself]. Therefore Paul somewhat 
 abruptly checks by a rather severe answer the peevish and spite- 
 ful objectors. Luke xix. 22, 23, is a similar case. For no man 
 is allowed to deal with God as if by virtue of a bond of agree- 
 ment, [as if he were His creditor], but even if there were such 
 a bond, God even deals more strictly with man [ i.e . with a man 
 of such a hireling spirit] ; let the parable, Matt. xx. 13—15, which 
 is quite parallel, be compared : I do thee no wrong , etc. There 
 is therefore one meaning of Paul’s language, by which he gives 
 an answer to those who contend for good works : another, of a 
 milder description, in behalf of believers, lies hid under the veil 
 of the words. In the Sacred Scriptures too, especially when we 
 have come from the thesis [the proposition] to the hypothesis 
 [that on which the proposition rests], the manners , ra ijQri, as well 
 as the reasonings , oi Xoyo/, ought to be considered ; and yet there 
 can be no commentary so plain, which he, who contends for 
 justification by good works, may more easily understand than 
 the text of Paul. 
 
 15. Tw yap MwffJj, for to Moses) Many are of opinion, that the 
 objection extends from this verse to ver. 18 ; in which view the 
 for , is used, as in ch. iii. 7, and thus thou wilt say then , ver. 19, 
 concludes the objection, which was begun at ver. 14. And 
 indeed by this introduction of a person speaking there would be 
 a fitting expression of that avra^oxpnng {rejoinder of the opponent ), 
 which is censured at ver. 20, and is subsequently refuted by 
 taking up the words themselves or their synonyms. In the 
 meantime Paul so expresses himself, as to make 6 avrawoKpivofievos, 
 the objector whilst replying at the same time answer himself ; 
 and therefore the words in this verse may be also taken, without 
 injury to the sense, as spoken in the person of the apostle, as we 
 shall now endeavour to show. Moses, Exod. xxxiii., had prayed 
 for himself and the people by fn, the grace of the Lord, ver. 12, 
 13, 16, 17, and had concluded with, show me thy glory. The 
 Lord answered : I will make all My goodness pass in the presence 
 of thy face , and I will proclaim the name of the Lord before thy 
 face, cm** uy*rnK 'nomi |n« 'rum, And will be gracious , 
 
 to whom I will be gracious , and will show mercy , to whom I will show 
 
 YOL. III. I 
 
130 
 
 ROMANS IX. 15. 
 
 mercy , ver. 19. The Lord did not disclose even to Moses without 
 some time intervening, to whom He would show grace and mercy, 
 although the question was respecting Moses and the people of 
 Israel alone, not respecting the Gentiles. To this Moses, then, 
 not merely to others by Moses (Mw<r5j, says Paul, as presently 
 after, ru> <£a pau) the Lord spoke thus : By My proclamation , and 
 by My most abundant working , subsequently , / will designate 
 [mark out] him , as the object of grace and mercy, whosoever he be , 
 whom 1 make the object of grace and mercy. By these words He 
 intimated, that He would make proclamation [would reveal His 
 own character] as regards grace and mercy ; and He shortly 
 after accordingly made proclamation, Ex. xxxiv. 5, |13ni Dim 
 [OIKTIPMflN xod EAEHMflN x.r.A. z/g %/X/aiSag], merciful and 
 gracious , etc., to thousands ; and added [xa i rov hoygov ov xuQapieT, 
 effdyuv dfiapr'tag rfotrepotv, x.r.A.], and He will not clear the guilty , 
 etc. Therefore according to the subsequent proclamation itself, 
 the following meaning of the previous promise comes clearly out : 
 I will show thee the most abundant grace , even to that degree that 
 thou mayest see concerning Me [see centred in Me] all whatsoever 
 thou dost both desire and canst receive [comprehend] in order that 
 thou mayest furthermore understand , that it is [all of] grace ; and 
 for this reason inasmuch as I have once for all embraced thee m 
 grace , which thou acknowledgest to be grace ; and as to the rest of 
 the people, I will show them the most abundant mercy, in not visit- 
 ing them with immediate destruction for their idolatry, that they 
 may further understand it to be mercy ; and for this reason inas- 
 much as I have once for all embraced them in mercy, which thou 
 in their behalf acknowledgest to be mercy. The LXX. Int. and 
 Paul have expressed the meaning of this sentence by the differ- 
 ence between the present and future tense : ov civ s\eoj, xai 
 
 ojxrstpqffo) ov civ oixretpco, I will have mercy on whom I have mercy, 
 and I will have compassion on whom I have compassion . And 
 there is the figure Ploce [see Appen.], which nearly signifies the 
 same as below, ch. xiii. 7, and here it expresses the liberty of the 
 Agent, of whom the apostle is speaking, as in Ex. xvi. 23. 
 Moreover, each of the two verbs, placed in the two clauses \i.e. 
 repeated twice], contains the emphasis in the former clause ; [ i.e . 
 the emphasis is on the verb in each of the two clauses on its first 
 mention, not on it when repeated ; I will have mercy, on whom I 
 
ROMANS IX. 16, 17. 
 
 131 
 
 have mercy, etc.] : although generally in other passages the 
 emphasis is on the verb in the latter clause [ j.e . on its repetition] 
 Gen. xxvii. 33, xliii. 14 ; 2 Kangs vii. 4. That the acknow- 
 ledgment of grace and mercy, on the part of Moses, and the true 
 Israelites, is entwined together, is evident from this, that Paul, 
 ver. 16, speaks, on the opposite side, of the man that willeth and 
 that runneth , to whom grace is not grace, and mercy is not mercy. 
 
 DK o v av is put twice, and intimates in the former passage 
 that Moses (to whom the word }n, grace , is repeated in reply, 
 taken from his own very prayers from Ex. xxxiii. ver. 13 : where 
 there occurs the same Ploce), and that in the latter passage, the 
 others, were sig ^X/ddag among the thousands [as to whom God 
 said of Himself, keeping mercy for thousands], to whom sinners, 
 their children, grandchildren, etc., are opposed, Ex. xxxiv. 7. 
 And thus, this testimony is extremely well fitted to prove, that 
 there is no unrighteousness with God., This sentiment is mani- 
 fest to believers. But in regard to those, who maintain the effi- 
 cacy of good works, it sounds too abrupt : the reason why God 
 should be merciful, is none other than His own mercy, for no 
 other is mentioned in the writings of Moses, concerning Moses 
 and Israel. I will have mercy , i.e. no one can extort anything hy 
 force ; all things are in My hand , under My authority , and depend- 
 ent on My will , if I act otherwise , no one can charge Me with in- 
 justice. This answer is sufficient to give to the defender of good 
 works and if any farther answer is given to him, it is super- 
 fluous. 
 
 16. ”A pa, ou-v , therefore) so also ver. 18. The inference of Paul 
 here is not drawn from the particle o v av, whomsoever , but from 
 the words sXsu and ohcrdpw, I have mercy , and I have compassion. 
 — oi> rov) not of the man that willeth , nor of him that runneth , 
 supply it is, the business, or, will, course [the race is not of him 
 that runneth, etc.] ; not that it is in vain to will rightly, and, 
 what is of greater importance,, to run, or strive rightly, 1 Cor. 
 ix. 26; Phil. iii. 14: but because to will and to run produce none 
 of the things aimed at by those, who trust to their works. The 
 human will is opposed to divine grace, and the course [the run ] 
 of human conduct to divine operation. — Comp. ver. 30, 31. 
 
 17. Aeyei) saith, i.e. exhibits God speaking in this manner, 
 comp. ch. x. 20, saitli. — yap, for) He proves, that it is of Him 
 
132 
 
 ROMANS IX. 18. 
 
 who shows mercy, even God. — tGj <&apuu, to the Pharaoh ) who 
 lived in the time of Moses. — on slg avro rovro s^ysipd as, oarug 
 evbsiB,ojfjjai sv col rrjv bvvaju/v /j,ov x.r.X.) Even for this same purpose 
 have I raised thee up that I might show my power in thee. The 
 LXX, Ex. ix. 16, xa/' zvsxsv rovrov bisrqpi jlhjg sug rov vvv, ha svdstf'.ufiai 
 sv aoi rfiv )ayyv juov x.r.X. For this cause , thou hast been preserved 
 until now , that I might show my power , etc. — s^ysipd as) TTTiftyn 
 lxx. Int. bisrripriOrig (as Exod. xxi. 21, nroy, bia(3iovv, to pass one's 
 life), but Paul according to his custom says more significantly, 
 e^qysipd as : but it should be carefully observed, that by s^sysipu 
 here the meaning of the word D'pn is not expressed, as it is used 
 in Zech. xi. 16, butT’Dyn, which in all cases presupposes the 
 subject previously produced. See the difference of these two 
 Hebrew verbs in 1 Kings xv.. 4. The meaning then is this : I 
 have raised thee up to be a king very powerful (in whom I might 
 show My power) and illustrious (by means of whom [owing to 
 whom] My name might be proclaimed throughout all the earth). 
 Therefore this s%s yspaig, raising up, includes the bi arr,ps7v, preserv- 
 ing, as the lxx. render it, using the milder term : and also in- 
 cludes the svsyxsTv, which in ver. 22, is introduced from this very 
 passage of Moses. The predecessor [the former Pharaoh] had 
 previously begun rather to oppress Israel ; Exod. ii. 23 : nor vet 
 did the successor repent. The Or do Temporum \, p. 161 [Ed. II. 
 142], determines his reign to have been very short, and therefore 
 his whole administration was an experiencing of the Divine power. 
 It must be added, that this was told to Pharaoh not at first, but 
 after he had been frequently guilty of excessive obstinacy, and 
 it was not even then intended to discourage him from acknow- 
 ledging Jehovah and from letting the people go, but to bring 
 about his reformation. — bbvafuv, power) by which Pharaoh with 
 all his forces was drowned. — biayysX/j, might be declared) This 
 is being done even to the present day. 
 
 18. "Ov QsXsi) whom He will. Moreover, as regards the ques- 
 tion, to whom God wills to show mercy, and whom He wills to 
 harden ; Paul shows that in other passages. — sXssT, has mercy) 
 as for example on Moses. — czXrtpbvsi, hardens) as He did Pharaoh. 
 He uses, hardens, for, has not mercy, by metonymy of [substitut- 
 ing, for the antecedent,] the consequent, although not to have 
 mercy has a somewhat harsher meaning : so, is sanctified, for, 
 
ROMANS IX. 19-21. 
 
 133 
 
 is not unclean , 1 Cor. vii. 14 ; and, you rescued from , [e^u<ra<rde], 
 instead of you did not deliver up. Jos. xxii. 31. 
 
 19. V E r/, <25 yg£) even still. This particle well expresses the 
 peevish outcry. To the objection here put, Paul answers in two 
 ways. I. The power of God over men is greater than the power 
 of the potter over the clay, ver. 20, 21. Then II. He answers 
 more mildly: God has not exercised His power, not even over 
 the vessels of wrath, ver. 22. — a vrov, His) It is put for, of God , 
 and expresses the feeling, by which objectors of this description 
 show their aversion from God. 
 
 20. 1 ’AvQputfs, Oman) weak, ignorant of righteousness [i.e. the 
 true way of justification]. — y ,r\ sps?, x.r.x.) Isa. xxix. 16. Ov% 
 ug cnjXog rou xspu/isco-g Xoy/o'dq (raffle ; (Lr\ spsT rb rrXdsfia tuj rrXourccvn auro, 
 ov <n) (n gVXa<rac. The same prophet, ch. xlv. 9, [ly\ speTb ^Xbg ru> 
 xipd(LU\ ri rrou/'g, on ovx spydZrj, ovd s ?%£/£ yeipag. (ly\ uToxgidqfferai rb 
 rrXuiffLa rrpog rov ‘v’kdaavra, avro ; Shall ye not be reckoned as the potter’s 
 clay ? Shall the thing formed say to Him that formed it , Thou 
 hast not formed me ? Is. xlv. 9, Shall the clay say to the potter , 
 what art thou doing , that thou dost not work, thou hast no hands ? 
 Shall the thing formed answer Him that formed it ? — (Yers. LXX.) 
 
 21. J, H) particle of interrogation [ anT \ . — i^ooff/ocv, power ) con- 
 strued with, over the clay. The potter does not make the 
 clay but digs it out ; God makes man, therefore He has 
 greater power [over man], than the potter [over the clay]. 
 But absolute power and liberty do not imply,, that the will 
 and decree are absolute. If God had left the whole human 
 race under the power of sin and death, He would not have 
 done unjustly, but He did not exercise that right. [Man is 
 struck with the vivid exhibition of Divine power , so that he ever 
 after unlearns all the outrageous (unreasonable) suspicions of his 
 thoughts , against the justice [righteousness~\ of God , Matt. xx. 15.; 
 Ex. xx. 20 ; Job xlii. 2, 6. — Y. g.]. — cpupu/Larog ) lump , which has 
 been prepared from clay and softened by steeping, and has its 
 
 1 M.evovvyi, but truly) This answer savours of a severe and somewhat 
 vehement nature. Men of fierce dispositions must certainly be restrained ; 
 but the sweetest foundation of the whole argument is subsequently disclosed 
 to them that are called, ver. 24. In this discussion, he who merely cuts off 
 a portion of it from the rest, must be perplexed and stick at trifles ; but he 
 proceeds easily, who thoroughly weighs the whole connection of chapters ix.,. 
 x., xi.— Y. g. 
 
134 
 
 ROMANS IX. 22. 
 
 parts now more homogeneous. — tig an^iav, to dishonour) Paul 
 speaks circumspectly, he does not yet say, to wrath : vessel must 
 be construed with these words [To make one, a vessel unto 
 honour, etc.] 
 
 22. E / <$s, but if) This particle has this as its apodosis to be 
 supplied at the end of ver. 23 from ver. 20 : God has much 
 greater cause to complain concerning man, and man has less 
 cause to expostulate with God [than the potter concerning the 
 clay, and the clay with the potter]. Comp, eav , John vi. 62, 
 where also the apodosis is to be supplied. It is a question, but 
 one implied, not expressed, with an ellipsis, What reply hast thou to 
 make [if God willing to show, etc., endured, etc.]. — ds\uv 9 willing) 
 Corresponds to the, His will , ver. 19, and to, He will , ver. 18. 
 Paul speaks xa r avdguKov, [“ after the manner of man or, taking 
 advantage of his opponent's unavoidable admission] in the words of 
 his opponent; and so u signifies whereas, [since, as you must grant]. 
 At the same time, we must observe that what he says of the vessels 
 of wrath is more scanty, and of the vessels of mercy more copious; 
 willing to show , he says, not, [willing, putting forth His will] 
 that he might show , comp, next verse [where in the case of the 
 vessels of mercy , he says, hot yvojy&p, though here ver. 22 in the 
 case of the vessels of wrath, he says, yvupi<rai], and Eph. ii. 7. — 
 hde/^asQai — ro dvvarov a vrov, to show His power) These words are 
 repeated from ver. 17. — rr\v opyriv, wrath) He does not say, the 
 riches of his wrath ; comp. ver. 23. — ro dvvarov ) This signifies, 
 what He can do ( potentiam 6 might’) not what He may do 
 (potestatem c right’ [!gou<r/a]). — tfveyxsv, endured) as He endured 
 Pharaoh. — sv KoXXjj pa xpoQv^ict, with much long-suffering) 
 viz: in order that it might allure the wicked [the repro- 
 bate] from their state of alienation from Him to repentance, 
 ch. ii. 4 ; 2 Pet. iii. 9. God endures many bad men, in the 
 enjoyment of great and long continued good fortune in this 
 life, when He might at the very first have consigned them 
 to death. The gate of mercy and grace is still open to 
 them. This long-suffering, humanly speaking, precedes His 
 66 will to show His wrath,” nor does it merely follow it. 
 His enduring is not wont to be exercised until He is about 
 to show His wrath ] : wherefore ijvsyxtv should be translated, 
 had endured [previous to His will to show His wrath.] By 
 
ItOMANS IX. 23, 24. 
 
 135 
 
 this very circumstance the question, who hath resisted ? ver. 
 19, is most powerfully refuted.— bpyr\g) of wrath , which is not 
 indeed without cause, but presupposes sins ; he does not say, of 
 disgrace , nor unto wrath , but of wrath , [i.e. the fault is in them- 
 selves .] — xurripritfiiva, fitted) It denotes the disposition [fitness] 
 internal and full, but now no longer free [no longer now liable 
 to change], not the destination ; he does not say, which He 
 npoxocr/ipriffe, previously fitted , although he says in the next verse, 
 which he prepared , comp. ver. 19, ch. xi. 22, note ; Matt. xxv. 
 34, with ver. 41, and Acts xiii. 46, with ver. 48. This is dis- 
 tinct from the efficient cause ; what is said merely refers to the 
 state in which God finds the reprobate, when He brings upon 
 them His wrath . — tig dwrwXs/av, to destruction ) The antithesis is, 
 ver. 23, unto glory . 
 
 23. Tva, that) Denotes more distinctly the end and aim, with- 
 out excluding means. — yvupfoj j, might make known) This verb is 
 applied to things not formerly known ; it is therefore put both 
 here and in the preceding verse, but svds/xwc rQai, to show , is oidy 
 used in verse 22 concerning wrath ; of which even the Gentiles 
 have some knowledge. — sen', upon) The sentence is thus quite 
 consistent. But if God that He might make known the riches 
 of His glory , supply, did this , or, in other words, made known 
 the riches [of His glory] on the vessels of mercy ; respecting the 
 apodosis, see the beginning of the note, ver. 22 . — rijg dogrjg) of 
 His glory : of His goodness, grace, mercy, wisdom, omnipotence, 
 Eph. i. 6. — sXsovg) of mercy , ver. 15, 16, 18, 25, which presup- 
 poses the former misery of those, styled vessels. — <xpoYiTo'i[ia6iv, 
 previously prepared) antecedently to works, ver. 11, by the 
 arrangement of all the external and internal circumstances, 
 which he, who is called , finds tending to his salvation, at the first 
 moment of his call. This is implied by the preposition in nporiro/- 
 /ia<szv. So a vessel unto honour , prepared , 2 Tim. ii. 21. 
 
 24. Oug xai, whom also) xa also , in chap. viii. 30, Cluverus : 
 whom (having been previously prepared for glory) He hath also 
 called. — huXsffev, called) in some respects an antithesis to, He 
 endured , ver. 22. Again, I will call , occurs in the next verse. — 
 ii flag, us) This gnome 1 leads Paul to come to the proposition 
 
 1 ‘ Noerna,’ a gnome or religious and moral sentiment appertaining to 
 human life and action. — See Appendix. 
 
13 G 
 
 ROMANS IX. 25-27. 
 
 respecting grace, which is laid open to J ews and Gentiles ; and 
 he proceeds to refute the Jewish Particularism, and to defend 
 the universality of grace. — ov [aovov i J, not only from ) The believ- 
 ing Jew is not called on the very ground that he is a Jew, but 
 he is called from the Jews. This is the root of the word hxXr^/a. 
 [The epistle to the Ephesians most especially corresponds to this 
 whole section , as well as to the exhortation , chapters xiv. xv., 
 deduced from it. — V. g.] — Tovdaiuv, from the Jews ) He treats 
 of this at ver. 27. — Jg from the Gentiles ) He treats of this, 
 
 ver. 25, etc. 
 
 25. A sysiy saith ) God. Paul asserted the prior right of God 
 
 in calling the Gentiles, and their actual calling, and now at last 
 that the event is shown, he brings in one testimony from the 
 Old Testament, and cli. xv. 9, etc., a number more in succession, 
 by a method worthy of notice. The predictions, though nume- 
 rous and quite clear from their fulfilment, yet in the first in- 
 stance do not easily obtain belief. The strength of the following 
 quotation is not in the verb xaXetu I will call [ name ], but in the 
 other part of the expression : ixaXg<rsv, He called, is used as in 
 viii. 30. Nevertheless naming immediately accompanies calling , 
 and in a manner precedes it . — xaXiau rov ov Xaov ju,ov, Xaov /xov. %a) 
 rfy ovx iiya^Yifjjhriv^ I will call them my people , who 
 
 were not my people , and her helovecl who was not beloved , Hos. ii. 
 25. The lxx. have, And I will have mercy on her , on whom 1 
 have not had mercy , and I will say to them who are not my people , 
 thou art my people. — [xa/ sXsyjffoj rijv ovx.TiXsrjfisvTiv. xai spoj rti ov Xa & 
 H>ov, Xuog (Jjov sJ gv.] — fiyam/ifAevriv loved) as one betrothed, as a 
 bride. 
 
 26. xa/' — sm? xXyiQyitfovrcu — irog) Hos. ii. 1, LXX. xa/ — xX?j0?j- 
 ffovroti xa/ a vroi — -Zfjvrog. — Ixs?) there : So it is not necessary for 
 them to change their country and betake themselves to Judaea, 
 comp. Zeph. ii. 11. 
 
 27. Kpafyi) crieth. See Isa. x. 22, where the accents also may 
 be compared. Israel utters an opposing reclamation [ cries against] : 
 Isaiah with a still louder exclamation [cry] declares, a remnant 
 shall be saved. — Imp) for Israel, Fr. en faveur, in behalf of. — 
 Id v h o apidfAog rdv v/ouv ’itfpurjX — xardXsi/x/xa — <7 roirjffsi K vpiog Inti rr\g 
 yr\g) Isa. x. 22, 23, LXX., xa/' edvyevqrat 6 Xaog’l GparfX — xaraXsi^a 
 avruv — Kvpiog <7roi7](Su h ri ) ohcov^e vy oXr r In the last clause Sym- 
 
ROMANS IX. 28-30. 
 
 137 
 
 machus and Theodotion have h (xe<su) rdcvig yr\c. The word 
 a pifabs Paul introduced from Hos. ii. 1 [i. 10]. If Israel shall 
 have been [or have been] as numerous as the sand, a remnant [only] 
 shall be saved, namely, from the misery of the Babylonish cap- 
 tivity and from spiritual misery. That a remnant should re- 
 main in the multitude of the remnant [ i.e . in a case where the 
 body from which the remnant is taken is a multitude] is less 
 wonderful. The Many are hardened; but the seed implies a 
 small number, ver. 29, note. When the rebellion of Israel 
 reaches its height, at that point salvation begins. 
 
 28. Aoyov) a thing heard , and therefore spoken , Isa. xxviii. 
 22 . — ffwrsXuv xa/ ffwrs/Mvuv) supply, as is often necessary in He- 
 brew, the word is, comp. Acts xxiv. 5 ; 2 Pet. i. 17 ; Heb. 
 mnmi and jmn ji^S. The Lord guvrs XiT, will consummate His 
 Xoyov word [decree] concerning Israel, in respect to the appointed 
 [fixed] punishment (so that it becomes n^D, consummated, com- 
 pleted) ; and at the same time awre/x m Xoyov, cuts short His w T ord, 
 in respect to the termination [will make a speedy termination] 
 of the punishment (so that nvin: becomes nto, this decree be- 
 comes consummated). The word Lord is to be supplied from 
 the following clause ; and the word tuvreXuv may be taken either 
 as the subject, or rather, since the article is wanting, as a part of 
 the predicate [the Lord is about to consummate, etc.] — h hixuioavvri, 
 npTf tjtrn Is. X. 22. 
 
 29. Ei /xr\ — u/xoiu)07)/xev) Is. i. 9, LXX., xal u [xr\ u/xoitodrj/xev. — 
 Kpostprixz v, said before) Before the event, or before the prophecy 
 quoted at ver. 28. — sufiauO) In 1 Samuel and in Isaiah, gafiaud 
 is put for the Heb. word DtOY ; in all the other books it is 
 translated rtavroxpdrwp, Ruler over all. From this circumstance 
 there is strong ground for conjecturing, that one or perhaps 
 several persons were employed to translate those two books, and 
 that different persons translated the rest. And in the same first 
 book of Sam. Scripture begins to give this title to God, although 
 others had been formerly used as it were in its place. — Exod. 
 xxxiv. 23. — (fnep/xa, a seed) There is denoted 1) a small number 
 at the present time, 2) the propagation of a multitude after 
 deliverance from captivity . — wg Zodo/x a, as Sodom) where not a 
 single citizen escaped ; no seed was left. 
 
 30. T/, what) He returns from the digression, which he had 
 
138 
 
 ROMANS IX. 31-33. 
 
 commenced at the middle of ver. 24, and takes in summarily 
 the whole subject, ver. 30-32. There is a mitigation of the 
 severity of the discussion continued from ver. 6 to ver. 23 ; but 
 it will only be comprehended by him, who is acquainted with the 
 way of faith. In short, by this tone of feeling the foregoing 
 remarks are judged of. — xareXafie) have attained [Luke xiii. 29, 
 24.] — -r/Vrgwg, by faith), ver. 33, at its close. 
 
 31. No'/xov drxaioffvvrjg sig vofxov dixaioffvvrig, the law of righteousness 
 to the law of righteousness) He did not use the word law , in the 
 preceding verse, concerning the Gentiles ; but now uses it in 
 speaking of the Jews ; and there is a ploce or repetition of the 
 words in a different sense ; concerning legal and also concerning 
 evangelical righteousness. While Israel is following the one 
 law, he does not attain to the other. The apostle appropriately 
 uses the expression, the law of righteousness, for, the righteousness 
 of the law. The Jews rather looked to the law, than to 
 righteousness : vojxog, doctrine, mm. — ovx tpQa&e) did not attain. 
 
 32. 'Or/ because) viz. they sought after it \_followed after it \. — 
 ovx — ug) The Basle Lexicon says: ug in comparing things 
 dissimilar is doubled, and the one ug is elegantly understood in the 
 former member, and ug is only joined to [expressed in] the latter 
 part. Examples are there subjoined from Aristotle ; we may 
 compare John vii. 10 ; 2 Cor. xi. 17 ; likewise Acts xxviii. 19 ; 
 Philem. v. 14 ; Phil. ii. 12. 
 
 33. rify/xi sv 2/wv X/Qov rrpoffxo/x/xarog, xai vrerpav <fxavdaXov m 
 xai nag 6 mcrevuv Icf avrti ov xara/ffx^vdijffsrai) LXX., Is. xxviii. 16, 
 idov s yu s/x(3aXu sig ret 6e/xsXia 2 iuv X/hv rroXvrsX^, kxXsxrhv, axpoyu- 
 viaiov, tvrifxov sig ra 6s[xsXia avruv, xai 6 rtidrsvm snr avrti ov xaraiff- 
 X vv @ji, L. viii. 14. xai ov x &S X/Qov rrpoffxojx/xan <rvvavrr;<feffds, ovds 
 ug rrerpag Krti/xan. Such a one will not be made ashamed, and 
 so will obtain glory ; comp. ch. v. 2, 5. This denotes eternal 
 life, Is. xlv. 17. 
 
ROMANS X. 1-4. 
 
 139 
 
 CHAPTER X. 
 
 1. *Ade \<pol, brethren) Now that he has got over, so to speak, 
 the severity of the preceding discussion, he kindly addresses 
 them as brethren. — /asv, indeed) ds usually follows this particle, 
 but d&, ver. 2, is absorbed in aXXa, but. — sudoxi a, well-wishing , 
 desire) I would most gladly hear of the salvation of Israel. — 
 bsriGis, prayer) Paul would not have prayed, if they had been 
 utterly reprobates [cast away.] 
 
 2. 1 Zrj\ou ©sou, a zeal of God) Acts xxii. 3, note. Zeal of God , 
 if it is not against Christ , is good. — ob xar emyvuffiv, not accord- 
 ing to knowledge) An example of Litotes [expressing in less 
 strong terms a strong truth] i.e. with great blindness ; it agrees 
 with the word, ignorant , in the next verse. Flacius says : The 
 Jews had and now have a zeal without knowledge ; we on the con- 
 trary , alas! to our shame , have knowledge without zeal. Zeal and 
 ignorance are referred to at ver. 19. 
 
 3. Zqrovvrsg, seeking) by all means. — obf vtferdyqtiav, have not 
 been subject ) and have not obeyed ,” ( uKyjxovtuv ) ver. 16. 'T norayri, 
 submits itself to the Divine will, r& 8&\siv, the will of God. 
 
 4. T s?.o$, the end) bestowing righteousness and life, which the 
 law points out, but cannot give. T sXog, the end , and 
 
 the fulfilment, are synonymous ; comp. 1 Tim. i. 5, with Rom. 
 xiii. 10, therefore comp, with this passage Matt. v. 17. The law 
 presses upon a man, till he flies to Christ ; then even the law 
 itself says, thou hast found-a refuge. I cease to persecute thee , 
 thou art wise , thou art safe. — Xpurrog, Christ) the subject is, the 
 end of the law. [Not as Engl. Vers. “ Christ is the end of the 
 law”]. The predicate is, Christ (viz. d)v, who is) in [every one. 
 that believeth; not as Engl. Vers., “the end of the law to every 
 one”] etc. [ver. 6, 7, 9.] — ^ram rti vr/ffnbovri, in every one that 
 believeth) The words, in the believer , are treated at ver. 5, etc. : 
 and the words, every one , at ver. 11, etc. vuvrl, in every one , 
 namely, of the Jews and Gentiles. The ix. chap, must not be 
 
 1 Tap, for.) Therefore even in those, who are notin a state of grace, 
 something at least may be found which may induce those, who rejoice in the 
 Divine favour, to intercede for them. — V. g. 
 
140 
 
 ROMANS X. 5, 6. 
 
 shut within narrower limits than Paul permits in this x. chap., 
 which is more cheerful and more expanded ; and in it the word 
 all occupies a very prominent place, ver, 1 1, etc. 
 
 5. Ypucpzi, writes o/), [thus exhibiting the truth that] u the 
 letter killeth ” It is antithetic to ver. 6, 8 : [the righteousness 
 by faith] speaks , with the living voice [not writes , as Moses]. 
 There is also another similar antithesis : Moses in the concrete ; 
 the righteousness which is of faith in the abstract. — on 6 notijffac, 
 x.r.X.) Lev. xviii. 5, LXX.,‘7ro/^0'grg aura, a, non jffag, x.r.X, 
 
 6. 'H sx n'usrzwg dixaiotSuvri, the righteousness which is of faith) 
 A very sweet Metonymy, i.e. a man seeking righteousness by 
 faith. — Xzyzi, speaks) with himself — w zinrig, say not) for he, 
 who says so, does not find in the law what he seeks ; and he 
 does not seek, what he might find in the Gospel : viz. righteous- 
 ness and salvation, which are in Christ and are ready for 
 believers in the Gospel. And yet, whoever only hears and 
 heeds that from Moses, The man that doetli shall live , considers 
 it necessary, thus to say [who shall ascend into heaven, etc.] — 
 xapd/cp, in the heart) The mouth [ver. 9] is also attributed to 
 faith ; for faith speaks ; but unbelief generally mutters. — rig, 
 x.r.X.) Deut. xxx. 11-14, LXX., on svroXii aur»j, r\v syu zvrsXXofiai 
 (Soi (Sriflipov ouyi unz poyxog sffnv, oudz fiaxpav dno (Sou sffnv. oux sv rip 
 oupavp sffriy Xzyujr rig dva(3i)(Szrai ir\[iZiv s/g rbv oupavov , xai Xq^zrai 
 i \fjj7v aurr\v ; xai dxoutsavrzg auryv noirjGofj, zv. oudz n'spav rv\g QaXd(S<srig 
 siSrij X'eywir rig dianzpaffzrai 7] t a7v zig ro n'spav ryg OaXaffisrig xai Xrj^z rai 
 iruuv aurijv. xai dxoutsavrzg aurijv noii]6o[i zv. syyug (Sou ztsri ro ffi/jja 
 ctpodpa : zv (Sro^ari (Sou xai zv- ry xapdia (Sou , xai sv ra/g ysp(Si (Sou , non tv 
 auro. u For this commandment which I command thee this 
 day is not overwhelmingly great ; nor is it far from thee ; it is 
 not in heaven, that thou shouldst say, who amongst us shall go 
 up to heaven and obtain it for us, that we may hear it and do 
 it ? nor is it across the sea, that thou shouldst say, who shall 
 cross the sea and bring it to us, that we may hear it and 
 do it f The word is very near to thee, in thy mouth and in 
 thy heart and in thy hands to do it.” This paraphrase, so to 
 speak, very sweetly alludes to this passage, without expressly 
 quoting it. Moses speaks of heaven, as well as Paul, but the 
 former afterwards says, across the sea , instead of which Paul 
 most dexterously turns his discourse to the abyss , that he may 
 
ROMANS X. 7. 
 
 141 
 
 on the contrary [in antithesis to their question as to the abyss] 
 make mention of the resurrection of Christ from the dead. The 
 abyss is a huge cavity in the terraqueous globe, at once under 
 the sea and the land. Compare, as to many things connected 
 with this subject, Job xxviii. 14, 22 ; Phil. ii. 10, note. — rig 
 <xvu(3f)terou ; who shall ascend ?) He, who thus speaks, shows his 
 willingness, but declares his inability to ascend and descend, so 
 as to fetch righteousness and salvation from afar. — tout hn, that 
 is) Their perverseness is reproved, who say, Who shall ascend 
 into heaven ? for they speak just as if the word concerning the 
 Lord of heaven were not at hand, whom the mouth of the 
 believer confesses to be Lord, ver. 9, and they who wish to 
 bring salvation down from heaven, wish to bring Christ (as 
 being the One, without whom there is no salvation) down from 
 heaven, whence He has already descended : but as the latter 
 cannot take place, so neither can the former. The words, That 
 is, in the present is thrice used, with great force. 
 
 7. Tour sffTi), that is. That is construed with to my, as sub- 
 stantive and adjective. Moreover, they are again reproved for 
 perverseness, who say, who shall descend into the deep ? for they 
 speak just as if the word concerning the resurrection of Christ 
 from the dead were not nigh at hand, and the heart of the 
 believer acknowledges, that He has risen, in the same ver. 9 : 
 and they who wish to fetch salvation from the depths of the 
 earth, wish to bring Christ (since there is no salvation without 
 Him) from the deep, which He left once for all at His resurrec- 
 tion ; but as the latter cannot happen, so neither can the former. 
 Therefore the believer, so far as this is concerned, regards not 
 either heaven or the deep, since he has the thing which he desires, 
 as near to him, as he is to himself. But unbelief is always 
 fluctuating ; it is always wishing, and knows not what it wishes ; 
 it is always seeking, and finds nothing. Hence it looks down 
 at the deep with giddiness, nor can it look up to the heaven 
 with joy. — Xpiffrbv, Christ) The unbeliever does not fetch Christ 
 in His own name, that is in the name of Christ [in His peculiar 
 attributes as anointed Saviour] either from heaven or from the 
 deep : but the righteousness by faith, speaking here, suggests to 
 the ignorant unbeliever to call upon the name of Christ, as 
 much as to say, that which thou art seeking, O unbeliever [O 
 
142 
 
 ROMANS X. 8-10. 
 
 unbelief], whilst thou art moving heaven and the deep, and art 
 taking refuge in heaven or the deep, (as we find in Virgil, I will 
 move hell 1 [Acheronta movebo], know that it can neither he 
 thought of by me, nor be found by thee, without [outside of] 
 Christ, ver. 4. The expression is hypothetical. That, which 
 cannot be done, — to fetch righteousness from afar [opposed to, 
 is nigh thee] , from heaven or out of the deep ; Paul sets this 
 aside : and so leaves one only refuge, the word of Christ, which 
 is very near. 
 
 8. ' AXkn, hut) The particle here either has an augmentative 
 [sKirurixqv : See Append, on Epitasis] meaning as in Matt. xi. 
 8, 9, or falls upon syyvg, nigh thee. — eyyvg, nigh). We ought not 
 to seek Christ at a distance, but within us. For while faith is 
 beginning to believe, Christ dwells in the heart. This seeking 
 for Christ [at a distance , instead of within one's own heart] is 
 found not only in those who are merely beginning,, but even in 
 those who are making progress in faith, Song of Sol. iii. 1 ; Ps. 
 cv. 3, 4. For he is here speaking, as if the righteousness of 
 faith were itself conversing with itself. — h rti gro^ari gov xai iv 
 rji nupdicf, gov) so it is in the Hebrew, but the lxx. add nut h ra?g 
 X s pri rovr sgr /) The word, that is, the word of faith is nigh 
 thee. 
 
 9. Eav) if only — o/jjoXoyijgrig, thou shalt confess ) Confession 
 in itself does not save ; otherwise infants would not be saved : 
 but only in as far as it includes faith. — K vpiov, the Lord) The 
 summary of faith and salvation is found in this appellation. He 
 who confesses that J esus is Lord, does not now any longer [now 
 for the first time ceases to] endeavour to bring Him down from 
 heaven. — ijyetpev ex vexpuv, hath raised Him from the dead) The 
 special object of faith. He who believes the resurrection of 
 Jesus does not now any longer endeavour to bring Him from 
 the dead, ver. 7. 
 
 10. Kapdla, with the heart) From the mentioning of the ‘ heart’ 
 and ‘mouth’ by Moses [in Deut. xxx. 14, quoted here at ver. 8], 
 the consequence is [here by Paul referred, or] proved in reference 
 to 6 faith,’ and 6 confession ;’ namely, because the ‘ heart’ is the 
 proper subject of 6 faith’ and the ‘ mouth,’ of 6 confession ;’ there- 
 
 1 Aen. vii. 312. 
 
ROMANS X. 11—15. 
 
 143 
 
 fore Paul here in this verse begins his sentences, by saying, with 
 the heart , and with the mouth. 
 
 11. Aeysi, saith) ix. 33, note. 1 
 
 12. Ou yap k<sn diatro'kri, for there is no difference) ch. iii. 22. 
 Here the words first to the Jews , are not added, as at the begin- 
 ning, ch. i. 16. — 6 yap aurog, for the same) ch. iii, 29, 30. — 
 K vpiog, Lord), ver. 9. — nhovruv) rich and liberal, whom no mul- 
 titude of believers, how great soever it may be, can exhaust ; 
 who never finds it necessary to deal more sparingly. 
 
 13. Uag og av, whosoever , Acts ii. 21, note. This mono- 
 syllable, vag (all), more precious than the whole world, set 
 forth [as a theme] ver. 12, is so repeated, ver. 12 and 13, and 
 farther confirmed, ver. 14, 15, as not only to signify that who- 
 soever shall call upon the name of the Lord, shall be saved, 
 but that God wills that He should be called upon by all, for 
 their salvation. 
 
 14. 15. Uug, how) A descending climax; by which Paul 
 argues from each higher to the next lower degree, and infers 
 the necessity of the latter, as also from that necessity [infers] 
 its very existence. He who wills the end, wills also the means. 
 God wills that men should call upon Him for their salvation ; 
 therefore He wills that they should believe ; therefore He wills 
 that they should hear ; therefore He wills that they should 
 have preachers. Wherefore He sent preachers. He has done 
 all that the matter [the object aimed at, viz., man’s salvation] 
 required. His antecedent will is universal and efficacious. 
 
 14. Ou ou/c riKovdav) whom, namely, when speaking in the 
 Gospel, ver. 15, or offering Himself, they have not heard. 
 
 15. Uug ds xqpugoud/v, hut how [how then] shall they preach ) 
 viz., o/ xripvddovrsg, those preaching. This word, as well as those 
 going before, is put in the future tense, in imitation of Joel, in 
 whose writings this expression, shall call, is found, ver. 13, by 
 that [manner, which Paul has at times, of] looking from the 
 Old Testament [standing-point] to the New. — xa&ug, as) i.e. 
 messengers [of the good tidings] were not wanting. Isaiah in 
 spirit saw their eager steps. — ug — s/pqvyiv, rib v iuayyiX/fyusvuv rd 
 dyaQd) Is. Iii. 7. LXX ug — dxoijv e/pijvrjg og evuyye’ki^ofievog uyaQa. 
 
 1 Ou x.oiTix.KrX'V'jO'/ioiTctt, shall not he ashamed) Unrighteousness and de- 
 struction lead to shame : righteousness and salvation to glory. — V. g. 
 
144 
 
 ROMANS X. 16-18. 
 
 — upaToi) it is properly said of what is beautiful and pleasant in 
 nature. — o ) nod eg, the feet) at a distance, how much more their 
 countenances [or else mouths , as preachers] close at hand. — r&b 
 evuyysX ify/x'evuv, of them that bring glad tidings) for while they 
 speak, the Lord Himself speaks, Is. lii. 7, with which comp. ver. 6. 
 
 16. AX?.’, but) Here the fault is at last pointed out. — ov n avreg, 
 not all) An antithesis to every one , whosoever , ver. 11, etc. 
 The fault lies with men, especially with the Jews : not ally i.e. 
 almost nobody, comp, the who f which immediately follows. — 
 ucr^oLftrai/) comp, uto in vnsruyr) <sav, ver. 3. Those, too, should 
 and might have obeyed, who have not become obedient. — Xiy?/) 
 says, presently after the words quoted from him in ver. 15, [by 
 Paul]. See John xii. 38, note. 
 
 17. 1 ” Apa, then) From the complaint of the prophet respecting 
 the unbelief of his hearers, he infers, that the word of God and 
 preaching, the propet source and handle of faith, were not 
 wanting. — axo^gyaxori, hearing, and hence [the thing heard] 
 speech, word, preaching. 
 
 18. obx rixovtiuv, Have they not heard? \jaf\ Interrog. implies 
 a negative answer is expected : so Latin num ; you cannot say 
 they have not heard, can you f] ) You camiot say, can you, that 
 the faculty of hearing was wanting in them, since faith comes 
 only by hearing ? — eig vacav — py/aara ccbru v) So the lxx., Ps. 
 xix. 5. In that Psalm, there is a comparison drawn, and the 
 protasis is accordingly, ver. 2-7, and the apodosis, ver. 8, etc. 
 Hence we clearly perceive the same reason for the Proclamation 
 made by the heavens, and the Gospel, 2 which penetrates into 
 all things [So the proclamation of the heavens, “ There is no 
 speech,” etc., u where their voice is not heard,” etc.] The Com- 
 parison rests mainly on the quotation of the apostle, and offers 
 no violence to the text. — <5 tpQoyycg, the sound, Ps. xix. 5, Ip. 
 Aquila had at a former period translated that word xavuv, rule. 
 — Comp, by all means, 2 Cor. x. 13. Every apostle had his 
 own region and province, as it were, defined, to which his voice 
 was to come, but a rule only refers to single individuals, a sound 
 or word extends to the whole earth. 
 
 1 ’Upcuu, [the report] of us) thy ambassadors, he means. — V. g. 
 
 2 “The heavens declare the glory of God,” etc.: KYipvnouv to preach , is 
 properly to proclaim as a herald . — Ed. 
 
ROMANS X. 19-21. 
 
 145 
 
 19. Mj} ovtc syvco ’i apuv\k ; Did not Israel know ?) The meaning 
 is, that Israel could and should have known the righteousness of 
 God, but did not wish to know it, ver. 3, and that is now shown 
 from Moses and Isaiah. Paul in ch. ix.-xi. frequently calls the 
 people, Israel , not Jews. — ‘xpurog Muvarjg, first Moses ) Moses, 
 under whom Israel took the form of a people or nation, has 
 already at that early time said. — syu — v/uug — v/uag) Deut. xxxii. 
 21. lxx., nqiyu — ubroitg — avrovg — ov% sQvei) This may be ex- 
 pressed in Latin by ne-gente , a not-nation. As the people fol- 
 lowed gods, that were no gods, so God avenges the perfidy of the 
 people, and took up a people that was no people, a people, who 
 had not God as their God, a people quite unlike to Israel. So 
 the term people does not recur ver. 20, [of the Gentiles] but 
 ver. 21 [of Israel]. — atuverv, foolish) Wisdom makes a people, 
 Job xii. 2. Therefore a foolish people is not a nation ; [a not- 
 nation] a people that knows not God is foolish, is a middle 
 term, by which even Israel is denoted \jism ; applicable to the 
 people Israel, and the not-people , the Gentiles]. The epithet 
 denotes other nations. 
 
 20. ’ A'roroX/Acc) What Moses had merely hinted at, Isaiah 
 boldly and openly proclaims. — si jpetiqv, I was found) I was 
 ready at hand for, Isa. lxv. i., lxx., sp<pavrig eysvijQriv ro7g s/us ,ur\ 
 fyrouff/v, supsOrjv ro7g s/us /ur\ eirepuruai v, I teas made manifest to them 
 that sought Me not , I was found by them who asked not after Me. 
 
 21. "OXyjVy whole) Isa. ibid. ver. 2, LXX., s<'S‘7r'sru<fa rug ys7pug 
 [lov oXtjv rrjv ij^spav npog x.r.A., comp, the whole day , [all the day 
 long] ch. viii. 36, see the remarkable dissertation of J. C. 
 Pfajfiusy on the continued grace of God. — s^wrsruffu, I extended) 
 A metonymy [see Appen.] of the antecedent [for the conse- 
 quent]. They permit Me to extend My hands , nor do they come. 
 Even by this one word alone the doctrine of the double will of 
 God, viz., a mere good-will [which is towards all men], and a 
 will of sealing [cer£am:persons as JEIis elect ; beneplaciti et signi ; 
 svdoxla, Luke ii. 14, good will ; but <r<ppayig , sealing as the Loris 
 own , 2 Tim. ii. 19, or else the u voluntas beneplaciti” is God’s 
 effectual good will towards the elect, Eph. i. 5, svdonia rou 6s\ri - 
 fiurog aurov ; the u voluntas signi,” His mere figurative and 
 ostensible good will, whereby it is said in accommodation to 
 human modes of thought u God willeth all men to be saved.” 
 
 VOL. III. Id 
 
 / 
 
1 4G 
 
 ROMANS XI. 1, 2. 
 
 Comp. Calvin Instit. B. iii. c. 20 and c. 24, sect. 17], is shown 
 to be absurd. — dvreiOouvru, not believing ) with the i heart/ — dmXe- 
 701/ra, gainsaying ) with the ‘ mouth comp. ver. 8, etc. 
 
 CHAPTEK XI. 
 
 1. aKuxfaro) hath He cast away entirely? So Gideon, ex- 
 
 postulating in faith, says vvv dcrw<raro ^dc, now He has forsaken 
 us (cast us away , Judg. vi. 13). But ovx aKioGsrai K vpiog r'ov Xabv 
 aurov , but the Lord will not cast away His people , Ps. xciv. (xciii.) 
 14. Has He cast them away, says Paul, so that they are no 
 longer the people of God? In ch. x. after he so impressively 
 exhibited the grace [which God exercised] towards the Gentiles, 
 and the rebellion of the Jews, this objection might be made. 
 He therefore answers, far be it from us to say, that God has re- 
 jected His people, when the very appellation, His people contains 
 a reason for denying it. The negative assertion, far be it , [God 
 forbid], is made distinctly, (1.) concerning the present time of 
 the offending people ; both that there are now some, [believers 
 among them] ; comp. Acts xxi. 20, note ; and that in the suc- 
 cessively increasing admission of Gentiles, there will be very 
 many of Israel, who shall believe. These are called the remnant 
 and the election ver. 5, 7. (2.) As to the future ; that the people 
 
 themselves, will at last be converted ver. 24, note. — syw, / ) Paul 
 would rather draw a favourable conclusion from the individual 
 [believing Israelites, as himself] to the genus, [the whole nation,] 
 than one, on the unfavourable side, from the genus [the un- 
 believing nation] to the species [the individual] ; — I, formerly 
 a persecutor, deserved to be cast away. The genus is the whole 
 Jewish people: the species is believers among the Jews (of 
 whom Paul was one as an individual) or such of that people as 
 should hereafter believe. 
 
 2. UposyvcS) foreknew , as a people peculiar to Himself, ver. 29. 
 — h 'HX/a, in Elias ) in the history of Elias, who was in the 
 greatest straits, and thought himself to be alone ; when Israel 
 had become fewer than at any time before or since, [1 Kings 
 xx. 15]. — svrvyvave/j Hesychius, evrvy^dvsi, ‘ffpoctpyirar, comp. 
 Acts xxv. 24 ; 1 Macc. viii. 32. 
 
ROMANS XI. 3-5. 
 
 147 
 
 3. Kvpie, rods rrpotpijras Gov — rr\ v ^/vyfjv [JjOv) 1 Kings xix. 14, 
 LXX., syTcareXivov rr}V d/aflijzqv Gov oi u/oi Ttfpa^X, ra dvciaGriipia god 
 xoiQziXov, x.ui rods npotpriras aov ansKrsi vav sv po/Mpa/cp, xai vtfoX'sXei/AfAcci 
 ey& f/jovuraros, xa/ fyrovGi rr\ v ^v/fv /aou XafisTv aurqv. The children 
 of Israel have forsaken Thy covenant , thrown down Thine altars , 
 and slain Thy prophets with the sword , and I y even I only , am 
 left , and they seek my life to take it away. The nicety of the 
 apostle’s style is remarkable ; the lxx. in this passage use /xovw- 
 rtxrog, as they often do ; Paul fiovos. 
 
 4. Ka reXiKov, I have left [Engl. Vers, not so well, reserved ]) 
 who were not to be slain by Hazael, Jehu, or Elisha. The lxx., 
 1 Kings xix. 18, have xa/ xarotXs/]/w sv T Gparfk snru ^iXiddac 
 dvbpcdv ‘Travru yovara , a odx, uxXaGav yovv ru> BaaX. A.nd I will have 
 in Israel seven thousand men , all the knees , which have not bowed 
 to Baal. From the verb Xe/Vw. [in xarsXivov, I have left ] we de- 
 rive XsTfifia a remnant [a portion left ] ; see what follows. — s/navrG), 
 to myself) Paul adds this for the sake of emphasis, in antithesis 
 to the complaint of Elias about his being left alone. The Lord 
 know's His own people. — s^raTuG^/Xiovc, seven thousand) among a 
 people, who had become reduced to a wonderfully small number, 
 the number is not small, nay it was itself the whole people, 
 1 Kings xx. 15. From these the whole posterity of the ten 
 tribes at least were descended. Heb. ^3, i.e. purely such as these , 
 without any admixture of the worshippers of Baal. I do not 
 say, that they were the same individuals, who are mentioned in 
 1 Kings xx. 15, and xix. 18 ; but the number is equal, viz., 
 seven thousand, in ck. xx. 15, and about seventy years after- 
 wards, in ch. xix. 18, after the time of Hazael, Jehu and Elisha, 
 comp. 2 Kings xiii. 7, 14. — avbpas^ men) Men were chiefly taken 
 into account in reckoning, and were present at public worship ; 
 therefore their wives and children also are to be added to the 
 seven thousand. — TJj BaaX) In the feminine gender, supplying 
 s/xoi//, the image of Baal, used by way of contempt, and antithetic 
 to men. So the lxx. also Judg. ii. 11, etc. Under the asser- 
 tion of guiltlessness as to the worship of Baal, guiltlessness as to 
 the worship of the golden calves 1 is included. 
 
 5. Olv, then) The conclusion drawn from the Old to the New 
 Testament. 
 
 1 Set up by Jeroboam in Dan and Bethel, 1 Kings xii. 29 . — Ed 
 
148 
 
 ROMANS XI. C— 8. 
 
 6. Xu pm, by grace ) The meaning of the dative is one, and that 
 of the particle ix with the genitive is another [is different]. The 
 former rather indicates the vehicle or instrument, as a canal, in 
 the pure and simple sense ; the latter, more properly the mate- 
 rial cause, the principle [first origin], the source . — obx tn, now 
 no longer [no more] ) This phrase used four times shows the 
 strength of the conclusion. This decree, which God has decreed, 
 is absolute : I will make men righteous only by faith , no man by 
 works. This decree no one shall break through. — y'mrui — sari v, 
 [becomes] is made — is) This is a nice and just distinction between 
 these words [lost sight of in the Engl. Vers.]. Nature asks 
 for works; faith acknowledges supervenient grace, yivoihvr\v [grace 
 coming into exercise]. So, iyivero [came into exercise] John i. 17. 
 <pspo/xsv7)v yupiv, 1 Pet. i. 13. — s i dz i% tpyojv, obx ’in stsri yupig' irrel 
 r'o ipyov obx in sen zpyov. But if it is of works , then is it no more 
 grace , otherwise work is no more work) From this short clause, it 
 is no more of works , this inference is drawn, Israel has not ob- 
 tained : and from that short clause, it is no more grace , the in- 
 ference is, the election has obtained. The first part of this verse 
 excludes works, the second establishes grace ; with this comp, 
 ver. 5. The first part forms the protasis, the last, the apodosis, 
 which is always the more necessary part, and is improperly 
 omitted by some in this passage, comp, by all means ch. iv. 4, 5 ; 
 Eph. ii. 8, 9. Grace and work are opposed to each other, 
 
 Lxx. for the most part interpret it ipyov, work, for example Ps. 
 cix. 20. 
 
 7. 'H ixXoyr\, the election) chiefly of the Israelites, the election, 
 that is, the elected, inasmuch as being elected, obtain. 
 
 8. ’'Ehwxzv al \ro7g 6 Q?og crvsvjuu xuruvb^sojg, 6(p6uXjuobg rod /urj 
 6\s<7rsiv xui ura rod /&ii uxovsiv) Deut. xxix. 4, yet the Lord God 
 hath not given you a heart to perceive, and eyes to see, and ears 
 to hear, unto this day. Is. xxix. 10, LXX., rrzrronx sv v/uoug K vpiog, 
 orvsvfjjan xuruvu^sojg, xui xu/x/uvesi rovg bpdaAf/jOi/g avruv x.r.X. 
 The Lord hath made you drunk with the spirit of slumber, and 
 He will shut their eyes , etc. Add Matt. xiii. [12,] 14, note. 
 "Eduxzv, hath given, by a most righteous judgment, and hath 
 said to them, have? — xuruvv^sug) Kurdvug/g in this passage 
 
 1 According as you have chosen. The have , refers to spiritual goods. 
 14 From him who hath not (his spiritual privileges to any good purpose) 
 
ROMANS XI. 9-11. 
 
 149 
 
 denotes suffering from frequent pricking, which terminates 
 in stupor. It is taken in a good sense, Acts ii. 37, and very 
 often among ascetic writers. The Latins use similarly com - 
 punctio , compunction. — eag, even unto ) A tacit limitation, 2 Cor. 
 iii. 14. 
 
 9. rsvrjOijrw — a uruiv sig Kay/dct xai sig dripccv xai sig ifxdvdccXov xai 
 
 sig dvrutfodo/uu auroTg — avyxa/a^ov) Ps. lxix. 22, 23, LXX., ysvrr 
 Qijru — avruv svdnriov avruv eig mayiba xa / eig dvrarrodotnv xai eig 
 exdvbaXov. Let their — he made before their eyes into a snare , and 
 for a recompence , and for an offence. — ouyxa^ov. — rparrs^a, a 
 table) \rb&, Ps. lxix. 22, where, on comparing with it the pre- 
 ceding verse, there is an allegory, i.e ., while they are carelessly 
 taking their food, let them be taken themselves. — txdvdaXov, 
 stumbling-block) It is taken in the more literal sense in this 
 passage, to correspond with the synonyms, noose and instrument 
 of capture (laqueus and captio ) ; for cxdvbaXov is the moveable 
 stick in a trap. It corresponds to in the above psalm. 
 
 There is a gradation : the noose (laqueus) catches a part, for 
 example, the foot ; the instrument of capture ( captio , trap) 
 
 holds the whole ; the stumbling-block (scandalum) not only 
 catches, but also hurts. — avra-ro^o^a, recompence) Their fault, 
 therefore, not the absolute decree of God, was the mediating 
 cause of their rejection. 
 
 10. IxorusQrirwGav. — avyxa^ov) They, who have their eyes 
 darkened, and their back bent, are sure to stumble , ver. 11 , and 
 rush into a snare. 
 
 11 . "E-rra/tfai') <rra/w is properly used for the stumbling of the 
 feet. — Comp. J ames iii. 2 , note. The physical propriety of the 
 word crra/«, both respecting the foot and the tongue, is con- 
 trasted with its 'moral signification. — iVa nets us i) that they should 
 fall entirely, all of them, and that too without any hope of 
 being lifted up again. A proverbial expression : they have fallen 
 in some measure, ver. 22 , but not utterly .— roTg edvstiv, to the 
 Gentiles) We have here the article itself of the thing performed 
 [j 7 tfwr . — roTg edv. By their fall has come the salvation which the 
 Gentiles now enjoy], Acts xiii. 46, lo ! [and, Behold , ver. 22 ]. 
 
 shall be taken away even that he hath” God gives to men, that which 
 they choose for themselves. You fancy you have , I give you accordingly. 
 
 — Ed. 
 
150 
 
 ROMANS XI. 12-15. 
 
 — e/g rb tfapufyXuaai uvrovg, that they might he provoked to jealousy ) 
 That the Israelites might be provoked to believe, ver. 14. 
 [ Reader , see that you also he provoked , hy every means whatever , 
 to jealousy ; you will thus in no ordinary degree he strong in 
 grace. — V. g.] This word occurs elsewhere, ch. x. 19. 
 
 12. E / be, Now if) This verse has two parts, the first is treated 
 
 of, ver. 13, etc. : the latter, how much more , etc., ver. 23, 24. — 
 xog/mou — eOvuv, of the world — of the Gentiles) The world denotes 
 quality [in reference to the] ^a/?a^rw/xa, the original fall [i.e., 
 the fall of man in Adam] ; the Gentiles , quantity, or, in other 
 words, multitude, to which fewness [ diminishing , Engl. Vers.], 
 ijrr^a, is opposed ; whence rb rr\ripg)iia [ the fulness ] signifies, 
 presently after, the large numbers of Israel abounding in grace. 
 — Yirrripu) the fewness , in opposition to rrX7]pu[ia, fulness [abun- 
 dance]. Is. xxxi. 8, sffovra,/ sh; [His young men shall 
 
 become a mere handful ; lit. a fewness ]. — <roVw juaXXov, how much 
 more) for where there are many seeds, their increase is the 
 greater. — rb <i rXqpu/xu auruv, their fulness , [abundance] ; supply, 
 will he the riches of the Gentiles. Therefore, even if the Jews 
 had believed from the very first, the Gentiles would not have 
 been excluded. The same word occurs in ver. 25. 
 
 13. 'r fibii) to you , not that you may be elated, but that the 
 Jews may be invited. — biaxoviav, ministry) apostleship among 
 the Gentiles. — bo^a^u, magnify) To wit, Paul enhances the grace 
 given to the Gentiles and its fulness, as about to be reciprocated 
 upon [towards] the Israelites themselves [intended to have a 
 reflex influence on Israel] ; and here he gives a reason for his 
 so enhancing that grace. 
 
 14. T?h ffdpxa, the flesh) i.e ., brethren. Is. lviii. 7. 
 
 15. Tap, for) The particle connecting the discussion with the 
 proposition . — arrofioXfy the casting away) an antithesis to receiving , 
 but in this sense, that God is said to receive by grace, men to he 
 cast away [to suffer casting away] by their own fault. Upon 
 the casting away of the Jews, the Gentiles were received , and 
 obtained grace, ver. 30. — rrpo&Xri^:g) avruv, Hesychius : rrpbaXri^ig, 
 yvuffig, comp. cr^oosXa/Ssro, ch. xiv. 3. Tig, concludes from the 
 less to the greater : a<ro/3oX^, casting away, and rrpogX^ig, receiv- 
 ing, are contrary to each other ; therefore, TcaraXXuyyi, recon- 
 ciliation [of the world , in the former clause], precedes rij 
 
ROMANS XI. 16-20. 
 
 151 
 
 U Kxpuv, [of the Israelites , in the latter clause] life from the dead , 
 which implies much more [than xaraAXayj?]. — life ) of the 
 world , ver. 12 . — ht vsxpuv, life from the dead ) a thing much 
 greater, and more desirable. The meaning is : the life of those 
 who had been dead, Ez. xxxvii. 3, etc., so Jx, from , ch. vi. 13 ; 
 2 Cor. iv. 6. He is speaking of bringing the whole to life, 
 that there may be no dead mass remaining. The conversion of 
 the whole human race or the world will accompany the con- 
 version of Israel. 
 
 16. 'H darupyf, the first fruits ) The patriarchs. — ay/a, holy) 
 appropriated and acceptable to God. — Comp. ver. 15, with 
 1 Tim. iv. 4, 5. — <pvpu/xoc, a lump) Num. xv. 20, 21, dnapyfi 
 (pvpdpurog. — i) /?/£a, the root) the patriarchal stock, considered 
 naturally, as also being regarded as in possession of circum- 
 cision and of the promise. In the opinion of Weller , after 
 Origen, Christ is the root, the patriarchs also are the branches , 
 from whom the first fruits were derived. 
 
 17. 2u, Thou) 0 Roman , who art a Gentile. — dypi'sXutog, a 
 wild olive) the graft of the wild olive ; a singularly expressive 
 [dsivij. See Append. dstvorrig'] Synecdoche. [Sad experience even 
 in our age proclaims this fact. A promiscuous multitude , unwill- 
 ing to bear true Christianity , labour under the wildest ignorance ; 
 nor do we even except those , who boast no ordinary attainments in 
 virtue and knowledge. — V. g .] — h avro/g) among them : The word, 
 them , is not to be referred to the word, some , but to the branches 
 generally. — avyxoivuvog) Paul often uses auv concerning the Gen- 
 tiles, Eph. ii. 19, 22, iii. 6 ; comp. [isra, Rom. xv. 10. 
 
 18. Mj} xaraxau^w, Boast not against) Let them, who deny 
 the [possibility of the] conversion of the Jews, take care, that 
 they boast not against them . — ou <rt), it is not thou that) supply 
 know or remember that ; know , or remember that it is not thou 
 that bearest the root , but, etc. 
 
 19. "I^a, in order that) This particle expresses the chief force of 
 the boasting [of the Gentiles] ; but in opposition to this boasting 
 compare the, for your sakes , ver. 28, and rw, ver. 31 [sc. 6/xe ripu 
 iXgg/, they disobeyed to the end that through the mercy showed 
 to you they might obtain mercy.] 
 
 20. Tji avr/Gr/a — rr\ k tarsi, by [because of] unbelief — by faith) 
 Neither of the two events (says Paul) [was ordered] absolutely : 
 
152 
 
 ROMANS XI. 21-23. 
 
 for if it were absolutely, there would be room for boasting, 
 which is here shown to be out of place : faith , the gift of God, 
 making men humble [could not be such as to give room to boast- 
 ing~J. — sffrr, xag) thou hast obtained and still boldest this standing , 
 contrasted with the words, them , who fell , ver. 22 . — ^ u^qXo- 
 (ppove/y dXXd <po(3ou) be not high-minded , but fear ; Prov. iii. 7, 
 firi ttfdt (ppovifiog vapa ffsciurti, <po(3ou S's r'ov §eov, Be not wise in thine 
 own eyes ; but fear God. — po/3oD, fear) Fear is opposed not to 
 confidence, but to superciliousness, and security. 
 
 21. M rincog) Repeat, <po[3ou. — pg/<rg rai) The Indicative, the 
 particle ^vug being here in a manner disregarded, [by the 
 Indie, instead of the subjunctive, the regular mood after /*,?}] 
 has a more categorical [positive, unconditional] force. Baunv- 
 garten would rather read (pu^rai with [Mrp7r<jjg. But Mart Crusius 
 shows, that ha, ug, onug, itr\, are sometimes joined with the future 
 indicative, Gram. Gr. Part II. page 867, and beside other 
 examples, he specifies that passage of Demosthenes, onwg rd 
 rrapovra ztfuvopQuQriGirai. Blackwall has collected other examples 
 in the Sacred Classics, p. 432, ed. Woll., where he praises this 
 very passage of Paul on account of its elegance. Certainly lan- 
 guage, framed, as this is, rather categorically, tends to excite 
 fear [more than conditional or potential language, as pg/o^ra/ 
 would be.] 
 
 22. XpTjffrorTjra xai d^oro^iav, goodness and severity) An * im- 
 portant disjunction. — thou shalt have continued) To con- 
 tinue is in respect to what is good, in this verse ; in respect to 
 what is evil in the next [zKipzhueiv, abide in unbelief]. The one 
 is described on the part of God, the other on the part of man • 
 comp. ver. 28, 30, etc. The Roman [Church] has not remained 
 in goodness, since the righteousness of w T orks has been intro- 
 duced. — J-7rg /, otherwise) Believers may utterly fall away. — hzo- 
 <7r?iff7iy thou shalt be cut off) by the sword ; not merely, shalt be 
 broken off [sxzXa^ij^], as they were, by the hand. TTD, lxx., 
 g xxoVrw, I cut off, Jer. xliv. 8, not however generally in that 
 sense, in which, I utterly destroy , QgoXoQpzvu), is used. 
 
 23. ’Eav jufi, if not) Therefore their conversion will not be 
 [the effect of] irresistible [grace]. — dwarog, [able] powerful) it 
 might be a principal objection : how will the Jews be converted, 
 who for so many ages act so as to withdraw themselves from the 
 
HOMANS XI. 24, 25. 
 
 153 
 
 faith, separate [draw aside] the Old Testament revelations 
 from the true Messiah, and snatch them out of the hands of 
 believers ? Paul answers, God has power : comp, the, powerful 
 [able], ch. xiv. 4 : and He will show the glory of this power, 
 against which no one in the Gentile world can strive. There 
 will then be a great work ! — vruXiv, again) not only in [with] a 
 smaller [comparatively small] number, as now, but in [with] 
 a greater number, as formerly, when they were the people 
 of God. 
 
 24. ' AypnXatou, of the wild olive tree) There is as great a dis- 
 tinction between those, who either have not, or have the 
 revealed word, as there is between the wild and cultivated olive- 
 tree . — rrapa <p{j<nv) quite contrary to nature , for in the art of 
 gardening, the process of engrafting, which unites two trees of 
 a different nature, commits the soft graft, which is followed by 
 the fruit, to the woody stem : but Paul says, that the graft of 
 the wild olive is inserted into the good olive-tree, in order that 
 it may follow [in consequence partake of] the fatness of the good 
 olive. — paXhov, how much more) He gradually comes from 
 that which can be, to that which actually is. The discourse in 
 fact assumes an augmentation of force ; formerly Paul demon- 
 strated from the prophets, that in Israel there were more wicked 
 than good men, he now demonstrates in like manner from the 
 prophets, that there will be hereafter more good than wicked 
 men ; and while he is drawing forth this statement, he calls it a 
 mystery , fitted to check the pride of the Gentiles, lest they 
 should think that the part assigned to the J ews was to be always 
 inferior. 
 
 25. M vffrrjpiov, a mystery) Paul does not always apply the 
 term, mysteries , to those doctrines, which from the very first are 
 necessary to be known by believers, but to the secrets, which 
 were unknown even to many believers, until, as the case 
 required, for the sake of faith or love they were opened up to 
 them from the Scriptures, heretofore in this respect sealed. 
 Comp. 1 Cor. xv. 51, and on a similar occasion Eph. iii. 3. 
 The calling of the Gentiles had been a mystery , ch. xvi. 25. 
 But now the conversion of Israel is likewise a mystery. [ There- 
 fore something different is intimated from such conversions , as were 
 exhibited day by day in the times of Paul. — Y. g.] Each of these 
 
154 
 
 ROMANS XI. 26. 
 
 forms a great part of that mystery , which is confirmed in Rev. 
 x. 7. Furthermore, since it is a mystery, they ought to be 
 treated with patient forbearance who do not recognise it so 
 quickly, and we should hope for the time, when it will be 
 recognised by all. — l <pp6vifioi y wise ) dreaming , that the church at 
 Rome cannot fail. Cluverus. The very term, mystery , checks 
 the reader’s pride. Hence the admonition is repeated at. ch. xii. 
 16, which is already to be found at ver. 20, note. — a*ro p'tpovg, in 
 'part) He speaks in a way softening the unwelcome truth ; for oi 
 rtupwQe vreg, those , who were hardened , were as u the sand of the sea,” 
 ver. 7 ; comp, with ch. ix. 27. Therefore, in the following verse, 
 the conversion, which will not be in part [as their hardening 
 was, which yet comprised as many as the sand], but will include 
 all Israel (see foil, verse), will be by far the most abundant. 
 And in the mean time also, there are always some being con- 
 verted, and for this desirable object it becomes believers to be 
 always on the watch. — nX/ipu/ia, fulness ) a most abundant sup- 
 ply ; the antithesis is in part . No nation shall remain, to which 
 the Gospel shall not have been preached in the whole world ; 
 although a great part of mankind will still continue to be 
 wicked. — shall come in) John x. 9, 16. For many ages, 
 now, many obstacles retard [put a drag on the wheels of] this 
 coming in, obstacles which will be broken through at the prpper 
 time, so that the fulness of the Gentiles, who have been long 
 since called, may entirely come in ; and then the hardening of 
 Israel will terminate, Ps. cxxvi. 2, 3. Paul provokes the Israel- 
 ites to Christian jealousy ; and this presupposes the conversion 
 of the Gentiles before that of Israel, and yet the remaining 
 abundance of the Gentiles may afterwards be gained by the full 
 conversion of Israel, ver. 11, 12, 15, 31 ; Ez. xxxix. 7, 21—27. 
 
 26. ytai ovruy and so) he does not say and then , but with 
 greater force, and so , in which very expression the then is 
 included : to wit, the blindness of Israel will be terminated by 
 the very coming in of the Gentiles. — rrrag ’i cpariX, all Israel) 
 Israel contradistinguished from the Gentiles, of which ver. 25 
 treats. The words, a remnant , and deliverance , are 
 
 1 We should never consider a mystery for the sake of curiosity : we should 
 always seek to be humbled before it. — V. g. 
 
ROMANS XI. 27, 28. 
 
 155 
 
 used in respect of those that perished ; but the Remnant itself, 
 numerous in itself, will be wholly converted, Mic. ii. 12. — 
 <subr\<strai) shall he saved: The Latin Yulgate has expressed this 
 by, salvus jieret ; and not inappropriately. 1 It contains this 
 sentiment, the fulness of the Gentiles shall he brought in and so 
 all Israel shall he made safe ; but uyjtg oZ, until, has changed the 
 former verb z)<sz\z\)Gzrui [Indie.] into ttdskfy [Subj.], the second 
 verb, cwdrjfcrai, remaining [Indicative]. — See similar instances 
 noticed at Mark iii. 27. The Latin Yulg. has expressed the 
 meaning. — vgczi ix 2/wv — hu&r\xx\, oruv u<ps\u/xui rug cc/xupriug uvruv) 
 shall come out of Zion — the covenant , when I shall take away their 
 sins. Is. lix. 20, 21, LXX., xui rfezi svexu 2/wv — diudijxri, sh rs K vpiog, 
 x.r.X., and shall come for the sake of Zion — the covenant , saith the 
 Lord, etc. Is. xxvii. 9, LXX., xai rouro i(fnv j? zvXoy/u uvrov, orav 
 uQzXufjjai rriv a/xupriuv uvrou, x.r.X., and this is His blessing , when 
 I shall take away his sin. Heb. and there shall come to 
 
 Zion (and for its benefit) the Redeemer, and to those turning from 
 transgression in Jacob. Paul, ch. iii., in describing sin had 
 quoted Ps. xiv., and chiefly ch. lix. of Isaiah : now in describing 
 salvation, he joins together the same texts. He says, ix 2 iuv, out 
 of Sion, as the lxx., Ps. xiv. 7. The Deliverer or Redeemer 
 comes (ix) out of Sion and (i?, svexu) for good to Sion. His 
 coming has been already accomplished, and the fruit will arrive 
 at perfection at the proper time. Sion is a whole, in a good 
 sense, Jacob here is a whole, in a less favourable sense ; those 
 returning are a part. 
 
 27. Avrr), this) of which see in the preceding verse . — rtup 
 i[iov, from me) He himself will do it. — biudrixri, testament [cove- 
 nant]) — namely, it shall then he and shall he unfolded. — rug 
 dfjjupriug) sins, and the miseries arising from them. 
 
 28. ’E yQpot) enemies. Therefore the obstinacy of the Jews 
 ought not to be alleged to the prejudice of their conversion. 
 Moreover, they are called enemies, in an active sense ; presently 
 [by and by] they shall be called beloved in a passive sense (both 
 in respect of God, not merely, of Paul) ; the evil is to be 
 imputed to man ; the good proceeds from God. So also mercy 
 
 1 Thus the Vulg. makes audiazrou depend on cL%^ig o5, donee , “ until the 
 fulness of the Gentiles shall come in, and until all Israel shall thus be saved. ,, 
 —Ed. 
 
156 
 
 ROMANS XI. 29-32. 
 
 and unbelief are opposed to each other, ver. 30, etc . — hi Ifia ;, 
 for your sakes , ver. 31, 12, 15. 
 
 29. * AjuerufisXrira,) without repentance ) Truly an apostolic axiom. 
 Something absolute is signified ; for God will not give way to 
 the unbelief of His own people [so as to suffer it to continue] 
 for ever. Repentance is hid from the eyes of the Lord [i.e. 
 change of His purpose, as to raising Israel from its present 
 spiritual ‘ death,’ is impossible with God], Hos. xiii. 14. — 
 
 //.ara, gifts) towards the Jews. — xXtj <nc, calling) towards the 
 Gentiles. 
 
 30. xai) J I formerly admitted this particle marked with an 
 obelus, thus f, and am now glad that Baumgarten agrees with 
 me. — ^-rg/^o'arg, ye have not believed) unbelief falls upon [applies 
 to " 1 even those, who themselves have not heard the word of God, 
 because they had however received it primitively in the persons 
 of the patriarchs Adam and Noah. [The Gentiles are account- 
 able for not having retained the revelation received from Adam, 
 Noah, etc.] 
 
 31. ’H-xg/^ffav, they have disbelieved) They have been left to 
 their unbelief. — rw v/Asrspw, your [of you]) the Genitive of the 
 object, [your mercy, i.e. the mercy, of which you are the objects,'] 
 as 7 a s X'sn Aavtd, the mercies of David , 2 Chron. vi. 42, “py pyi, 
 the favour directed to thy people , Ps. cvi. 4. — sXki, through 
 mercy) construed with eXeyi6w<ri y might obtain mercy ; for ha, 
 that , is often transposed ; and in verse 30, the disbelief of the 
 Jews precedes the mercy of the Gentiles ; wherefore in verse 31 
 the mercy of the Gentiles does not [is not to be supposed to] 
 precede the same disbelief of the Jews [as would be the case, if 
 c Agg /, owing to your partaking of mercy , were taken with r^ufor 
 <rav]. See App. crit. Ed. ii. on this passage. — &Xs yiQZmu, might 
 obtain mercy) that mercy, which gyes before faith, and which is 
 only acknowledged and received through faith, by which ave/Qeiu, 
 disbelief is retracted. 
 
 32. SuvezXe id, hath concluded together ), Jews and Gentiles, 
 comp. Gal. iii. 22, note. The phraseology of the lxx. Int., 
 Ps. lxxviii. 50, is g ig Ouvurov c\)vsxX£i<si, He shut up to death , he 
 
 1 The German version agrees in this. — E. B. 
 
 ABCD (later correction), G fg, omit xa/, before vpii$. But Yulg. and 
 Rec. Text, have it. — E d. 
 
ROMANS XI. 33, 34. 
 
 157 
 
 gave over. — eig amiktav, in [ unto ] disbelief) Eph. ii. 2. Those 
 who have experienced the power of disbelief at length betake 
 themselves with the greater sincerity and simplicity to faith. — 
 'im) that. The thing itself will be accomplished. — rovg rravrag) 
 them all without exception , [less accurately, all, in Engl. Vers.] 
 all together; comp. ver. 30, 31. — might have mercy) His 
 mercy being acknowledged by them, ver. 6, when faith is given 
 to them by Himself. 
 
 33. (3dQog , 0 the depth ) Paul in ch. ix. had been sailing, as 
 it were, on a narrow sea ; he is now embarked on the ocean. 
 The depth of the riches is described in ver. 35, and has respect to 
 ch. ix. 23, x. 12. (wherefore it (of the riches ) ought not to be 
 resolved into a mere epithet) ; the depth of wisdom is described 
 in ver. 34 ; the depth of the knowledge , in ver. 34. Comp, con- 
 cerning riches and wisdom, Eph. iii. 8, note, and Rev. v. 12. 
 The different meanings of biblical terms are worthy of being 
 well noticed and collected. Wisdom directs all things to the 
 best end ; knowledge knows that end and issue. — ug, how) No 
 one examines, no one searches out, but He Himself. Here and 
 in ver. 34, there is a Chiasmus as is seen by comparing the 
 antecedents and consequents together. The depth is described 
 in the second part of ver. 33 [How unsearchable , etc., answering 
 to the deptK\. Knowledge itself, as we have said, is described in 
 ver. 34, for who [hath known , etc.] — wisdom itself is described in 
 the words or who [hath been His counsellor ] : riches themselves, 
 in ver. 35 [who hath first given to Him, etc.] — rd xpfaara, 
 His judgments) respecting unbelievers . — at odoi, His ways) re- 
 specting believers. A gradation. His ways are as it were on 
 the surface, His judgments more profound; we do not even 
 search out His ways [much less His judgments]. 
 
 34. Tig yap — iysvero) Isa. xl. 13, LXX., rig syvu — xai rig avrov 
 <r{j/u,(3ov'kog. Who ? i.e. none : but He Himself. — yap, for. The 
 more express quotation of Scripture follows. In proving 
 doctrines the phrase is used, it is written , in other places, it is 
 often omitted, ch. xii. 20 . — vouv Kvpiov, the mind of the Lord) 
 Isaiah has niPP rrn ns, the Spirit of Jehovah. Paul uses the 
 version of the lxx. Otherwise nn and vovg are not synonymous ; 
 but the conclusion arrived at is very good ; no one apprehends 
 
 1 See Appendix. 
 
158 
 
 ROMANS XI. 35, 38. 
 
 the Spirit, therefore no one apprehends the mind or sense of 
 the Lord. Reference to the Holy Trinity is implied, comp, on 
 the words, eig avrbv, to Him , ver. 36, Isa. xxxiv. 16, at the end 
 of the verse. — av^ovXog Paul says, not only that no one has been 
 cvjufSovXog, but not even now can be so : ffv^(3ov\og is either a 
 partner in counsels , or, one at least privy to them ; for he had said 
 just now, for who hath known the mind of the Lord ? And yet 
 many in their discussions, for example, on the origin of evil, 
 which touch upon the recesses of the Divine economy much 
 more deeply than this, which is from religious reverence broken 
 off by the apostle between ver. 32, 33 (for there is a great differ- 
 ence between the fall of many angels and of the whole human 
 race on the one hand, and, on the other, the fall of the Israelites 
 [the latter is a much less profound mystery than the former]) 
 many such, I say, boast, as if they were not only the Lord’s 
 counsellors, but also His inquisitors, His patrons, or His judges. 
 Scripture everywhere stops short at this point, that the Lord 
 hath willed, and hath said, and hath done it : It does not un- 
 fold the reasons of things universal or particular ; respecting 
 those things that are beyond our present state of infancy, it re- 
 fers believers to eternity, 1 Cor. xiii. 9, etc. The thirst of know- 
 ing will torture and burn others, who unreasonably pry into 
 mysteries, throughout eternity. 
 
 35. "h rig, z.r.x) Some adopt these words in the lxx., Isa. xl. 
 14 : others do not ; but Job xli. 2, Hebr. and Yulg. have it 
 thus : Who hath previously given to Me, that I may render to Him 
 again ? All things which are under heaven are Mine. 
 
 36. El; avrov za / hi 9 avrov zai eig avrov, of Him, and through 
 Him, and to Him) The Origin, Course, and End of [The Source 
 from whom come, the Agent through whom is maintained the 
 continuance of, the End for whom are] all things, is here denoted, 
 comp. 1 Cor. viii. 6. [ Furthermore , ig avrov, refers to riches ; hi 
 avrov, to wisdom ; eig avrov, to knowledge. — Y. g.] — h do'ga, the 
 glory) of the Riches, Wisdom, Knowledge. [ Along with this dooc- 
 ology to Omnipotence, is included the praise of Divine Wisdom 
 and Love, from which the creatures derive their strength, under- 
 standing, and blessedness. — Y. g.] — a^v. The final word, with 
 which the feeling of the apostle, when he has said all, makes a 
 termination. 
 
ROMANS XII. I. 
 
 159 
 
 CHAPTER XII. 
 
 1 . UotpaxaXu, I exhort) Moses commands : the apostle exhorts. 
 Paul commonly gives exhortations consonant to the doctrines, 
 which had been previously discussed, Eph. iv. with which comp, 
 ch. iii. So in this passage the general application drawn from 
 the whole discussion is contained in ver. 1, 2, as the allegations 
 which immediately follow prove. We have shown at i. 16 the 
 special applications from ver. 3 up to the conclusion of the epistle. 
 — diet ruv ohrip/juuv, by the mercies ) The whole sentiment is derived 
 from Chapters i.— v. ; the word has its origin in the antithesis to 
 wrath , ch. i. 18 : for the whole economy of grace or mercy, ex- 
 empting us from wrath, and rousing the Gentiles especially to 
 the discharge of duty, is indicated in this passage, ch. xv. 9. 
 He who is rightly affected by the mercy of God, enters into the 
 whole will of God. [But the soul exposed to wrath scarcely de- 
 rives any benefit from exhortations. You are Ci pouring oil on a 
 stone” — V. g.] — ‘Ta^amjo'a/, that ye present) In so large a list of 
 duties, Paul has none of those things, which in the present day 
 among the followers of the Church of Rome, generally make up 
 both sides of the account. crapagr^goti is repeated from ch. vi. 
 13, 16, 19, to yield , to present. The oblation is presented alive , 
 not sacrificed. — <rw/Aara, bodies) antithetic to the abominable 
 abuse of their bodies among the Gentiles, ch. i. 24. For more 
 antitheses presently follow in respect of this same topic. The 
 body is generally an impediment to the soul : present the body 
 to God, and the soul will not be wanting, ch. vi. 12. See also 
 ch. vii. 4 ; Heb. x. 5. Vice versa , the soul , when subject to the 
 magistrate, will be obedient with the body also, ch. xiii. 1. — 
 (Tw/xara, Xarpelccv, bodies , [worship~\ service) We have here the 
 apposition of these two words by metonymy, 1 indicating body 
 and soul. — 6wri av, sacrifice ) Sin having become dead : comp, on 
 this sacrifice, ch. xv. 16. — £w<ray, living) That life, which is men- 
 
 1 Antecedent for consequent, or vice versa, as "here : service , for, the soul 
 which serves. — Appendix. 
 
160 
 
 ROMANS XII. 2. 
 
 tioned in cli. i. 17, vi. 4, etc. It is an abomination to offer a 
 dead carcase. — ay/ai/, holy) such as the holy law demands, ch. 
 vii. 12. — suupeffrov , acceptable , well-pleasing) ch. viii. especially 
 ver. 8 . — rip 0s <2, to God ) construed with <rapaorS5<ra/, to present . 
 — A oytxriv, reasonable) sincere (1 Pet. ii. 2) in respect of under- 
 standing and will : the verb doxi/Mu^etv, ver. 2, is in consonance 
 with this ; and <ppove? v, x.r. A., ver. 3. The service [worship], 
 A arpha, of the Gentiles is unreasonable , a A oyog, ch. i. 18—25, the 
 confidence of the Jews is unreasonable , aXoyog, ii. 3, but the 
 Christian considers all things rightly, and collects [infers] his 
 duty from the kindness of a merciful God. The epithet A oyixrjv 
 now corresponds to that verb, Aoy/^s^a/, which is often used, ch. 
 iii. 28, vi. 11, viii. 18. A oyixbv ya Aa, 1 Pet. ii. 2, is a periphrasis 
 for the Word itself , — the Milk of the word; but here A oyixr,, 
 reasonable , is an epithet of Aa rphu, service [worship]. Peter uses 
 
 the word, ’'AdoXov. The Wordis sincere, and the Service [ worship] 
 in accordance with [resulting from] the word is sincere. 
 
 2. Mj} — aXXa fAzrafiopipovtiOz) fioppri, form , confor- 
 
 mation , denotes something more inward and thoroughly finished, 
 than ayfiiA a, fashion or external appearance [habitus]. — Comp. 
 Phil. ii. 6, 8, iii. 21. The external appearance of the saints 
 should not be inconsistent with the internal form [conformation]. 
 — aiuvty to the ivorld) which neglects the will of God , and is 
 entirely devoted to selfish pursuits. — doxi/xufyiv, to prove [approve 
 by testing]) This also refers to that new /uoppriv, form . The 
 antithesis is in ch. i. 28. [ While a marts mind continues in its 
 
 original condition (the old man), how sagacious soever he may be , 
 he cannot prove the will of God. He will endeavour to defend at 
 one time this , and at another that (objectionable thing), thinking 
 that God is such a one as himself. — V. g.] — 1 xai r'sXuov, and 
 perfect) He, who presents [his body] an oblation, living , holy , 
 acceptable , knows the will of God as good, requiring what is 
 living and holy, acceptable , and, with the progress of believers 
 [in course of time, as believers make progress] perfect. [ They 
 
 1 To OiMpot’, the will ) For special reasons very many questions occasionally 
 arise, whether it would be right to do this or that, or not. They can easily 
 decide, who make the will of God their great concern and chief delight. 
 But they require experience [to prove and test things] and intelligence. 
 Eph. v. 17. — V. g. 
 
ROMANS XII. 3—6. 
 
 161 
 
 by unworthy means shun this perfect will, who are continually 
 seeking after such things as they are at liberty still to engage in 
 without sin (as they think). The conduct of such men as these 
 resembles that of the traveller , who takes a delight in walking, not 
 in the safe path , but without necessity on the extreme verge of the 
 bank. — V. g.] 
 
 3. Asyw) Flacius explains ; I distinctly declare [edico]. This 
 word adds the meaning of an imperative, to the subsequent 
 affectionate [moratse, i.e., having %6os. See Append.] exhorta- 
 tion. — yap, for) He shows what the will of God intends. — bid 
 rr\g yapirog, through the grace) Paul himself affords an example, 
 <fu(ppoffvv7ig, of the sobriety , which he commends; lest, by this 
 form of expression, Xeyw, I distinctly declare [ ordain 1, which 
 Christ alone could have used absolutely, he should seem rashly 
 to prescribe things so difficult to others, comp. ver. 6. — om) to 
 each one, who is among you, of your rank, a believer. — h v^Tv, 
 among you) there were many reasons, why the Romans might 
 think that they might exalt themselves, and they afterwards 
 did so. — be?) ought, according to truth and duty. — cpponTv) to 
 think , and thence, to act. — e/g) the particle limits. 1 — £xa<rrw, to 
 every man) No man ought to hold himself up as the only rule, 
 according to which he tries others, and he ought not to think that 
 others should be entirely such as he is, and should do the same 
 things and in the same way as he does. — ug) as, and not more, 
 ver. 5 ; but yet not less, ver. 6, 7 ; therefore be, but [and on the 
 other hand: not then, as Engl. Vers.] is used, ver. 6. — fi'erpov, 
 measure) Both faith and the measure [proportion given] of faith 
 is the gift of God. — m c-sag, of faith) from which the rest of the 
 gifts flow (Cluverus) ; and that, too, those gifts that sanctify 
 and do service [even sanctifying and administrative gifts flow 
 from faith]. Faith is the source of them all, and the rule to 
 regulate us in their very use. Of faith , which has been treated 
 of ch. i., and following chap. [Love follows , ver. 9. — Y. g.] 
 
 5. 'O be nafctg) see Mark xiv. 19, note. — /TeXy, members , Eph. 
 iv. 25. 
 
 6. J/ E%ovreg, having) This word also depends on ecy'ev [ver. 5] : 
 
 1 'laQpoveiv, to use moderation ) oaQpoavvv), an excellent virtue among those 
 that are spiritual. — V. g. 
 
 VOL. Ill 
 
 L 
 
162 
 
 KOMANS XII. 6. 
 
 for there is an apodosis at the end of ver. 4 ; but h/uev denotes we 
 are , and at the same time inclines to [borders on] a gentle exhor- 
 tation [ let us be , by implication], as Gal. iv. 28, note. Hence in 
 the several parts of this enumeration, the imperative ought to 
 be understood, comp. ver. 14 ; but it is Paul’s characteristic 
 %0os, not to express the imperative often, after it has been once 
 put at the beginning, as in ver. 3. — ^apit/uara, gifts ) these are 
 of different kinds , grace is one. — vpop ire/av, prophecy) This 
 
 stands first among the gifts. Acts ii. 17, 18, xi. 27, xiii. 1, xv. 
 32, xix. 6, xxi. 9, 10 ; 1 Cor, xi. 4, etc., 12, etc. ; Eph. ii. 20, 
 iii. 5, iv. 11; 1 Thess. v. 20 ; 1 Tim. i. 18, iv. 14; Rev. i. 3, 
 etc. When these passages are compared together, it is evident, 
 that prophecy is the gift, by which the heavenly mysteries, some- 
 times also future events, are brought under the notice of men, 
 especially believers, with an explanation of Scripture prophecies, 
 which could not be elicited by the ordinary rules of interpreta- 
 tion. But the other gifts, which we find in the first epistle to 
 the Corinthians, are not added in this epistle, which is other- 
 wise so copious. See ch. i. 11 ; 1 Cor. ix. 2, notes. — xara, accord- 
 ing to) Repeat, we having , viz., the gift , prophecy , and so in suc- 
 cession. So just before, according to the grace , [as here, u ac- 
 cording to the proportion of faith]. As it is given to a man, so 
 ought a man to be of service to others. — rqv am Xoy/av rqg nisriug, 
 the proportion [analogy of faithf) i.e., as God distributes (to 
 every prophet) the measure of faith , ver. 3 : for there already 
 Paul slightly touched upon this point, and he now returns to it, 
 after some other topics had been introduced in the intervening 
 verses. Prophecy and faith are closely connected, 1 Cor. xii. 9, 
 
 10, xiii. 2. Peter treating of the same subject, first epistle iv. 
 
 11, says, 'ng Xoyia 0gcD, as the oracles of God. It is much the 
 same as if Paul were to say, whether it be prophecy , [let it be 
 restricted within the limits of or] in prophecy ; with which 
 compare what follows : let it not be carried outside of and be- 
 yond the bounds of faith ; nor let any one prophesy from the 
 promptings of his own heart, beyond what he has seen ; and 
 again, on the other hand, let him not conceal or bury the truth ; 
 let him only speak so far as he has seen, and knows, and believes, 1 
 
 1 The construction is, whether it be prophecy , we are [ i.e . we ought to be 
 as Christians] persons who have it according to the proportion of faith. — Ed. 
 
ROMANS XII. 6. 
 
 163 
 
 see Col. ii. 18 ; Rev. i. 2. Paul himself affords an ex- 
 ample of such a proportion [analogy], 1 Cor. vii. 25. Eras- 
 mus says, The phrase , according to the proportion, gives 
 one to understand , that the gifts are the greater [are bestowed in 
 the greater number], in proportion as one's faith shall have [hath] 
 been the more perfect; so also, Com. a Lapide, Piscator, Peter 
 Martyr. Basilius M. on the Holy Spirit, He fills all things with 
 His powerful working , and they , who are worthy , can alone receive 
 Him , nor is He merely received in one , fterpw, measure , but, xard 
 dmXoyiav rijc ^nvrseag, according to the proportion of faith. He dis- 
 tributes his operations , c. 9. Chrysostom : for although it is 
 grace , yet it is not poured out uniformly , but taking the several 
 measures [the various proportions in which it is poured out] from 
 the [several states] of those who receive it, it flows in propor- 
 tionally to what it has found the size of the vessel of faith pre- 
 sented to it, Lichtscheid discusses this point at great length in 
 Tr. Germ, vom ewigen evangelio (of the everlasting Gospel), 
 p. 60, etc. As with Paul here, so with Mark the Hermit, the 
 measure, /Tsrpov, and the proportion, dva’koyta, are one and the same 
 thing : see his book, Kepi ruv oiofievuv epyuv dr/ta/w^va/ (concern- 
 ing those who think that they are justified by works), a little past 
 the middle. The knowledge of a man's affairs (business, conduct) 
 depends on the proportion in which he puts in practice the pre- 
 cepts of the law, but the knowledge of the truth (of the doctrine 
 of salvation) depends on the measure of faith in Christ ; and this 
 same writer often uses the word, dmXoyiuv, in this sense. In 
 the writings of Paul, however, the word /isrpov is used in the 
 sense of limiting, in reference to moderation or the avoiding of 
 excess ; whereas dmXcyiu has a fuller meaning (if we compare 
 it with what follows) in reference to the avoiding of deficiency 
 [the full proportion]. In what theologians call the creed, all 
 the heads agree together in an admirable analogy [completeness 
 of proportion], and each article, respecting which a question 
 occurs, should be decided according to the articles already 
 certainly known, the interpretation of the rest should be ad- 
 justed according to the declaration [the dictum] of Scripture 
 clearly explained ; and this is the analogy of Scripture itself, 
 and of the articles of faith, which form the creed. But every 
 man does not know all things ; and, of what he does know, he 
 
ROMANS XII. 7-9. 
 
 164 
 
 does not know all with equal certainty ; and yet he holds the 
 things, which he certainly knows, by that very faith, by which 
 the creed is formed ; wherefore both he himself, in prophesying, 
 should determine all things according to the analogy of the 
 faith by which he believes, and others, in hearing [also ought 
 to determine all points] according to the analogy of the faith, 
 whereby they believe [and form their creed], 1 Cor. xiv. 29, 
 37 ; Heb. xiii. 8, 9 ; 1 John ii. 20, and the following verses. 
 
 7. Em, or) This word is thrice repeated by the figure Ploce 
 [See Append.] Do , what thou art doing , in earnest, in order 
 that the reality may correspond to [keep] its own name [that 
 what you do, may correspond to what you profess to do], Eccles. 
 ix. 10. The principle of the subsequent sentiments is the 
 same. 1 * 
 
 8. Mzradifioug) dibovai signifies to give; /isradidovai to impart , [to 
 
 give a shared] so that, he who gives, may not strip himself of all, 
 that he has . — sv as God gives, James i. 5, 6 liberally ,’ 
 
 abundantly, 2 Cor. viii. 2, [ neither prevented by the desire of 
 private advantage , nor by anxious deliberation , ivhether or not 
 another may be zoorthy of the favour given , and ivhether proper 
 moderation be observed in giving. — V. g .] — 6 npoierdpivog) one who 
 has the care of [rules, Engl. V.] others, and has them under his 
 patronage . — £v j, with diligence ) The force of this word is 
 
 very extensive ; ver. 11 ; 2 Cor. vii. 11, note. 
 
 9. 'H dyd<:rn, love) He treated of faith from ver. 3 ; he is now 
 to treat of love. Verses 9, 10, 11 have respect to ch. vii.; 
 ver. 12 to ch. viii. ; ver. 13 to ch. ix. and the following 
 chapters, concerning the communion of believers whether 
 Jews or Greeks. The third clause of the sixteenth verse is 
 repeated from ch. xi. 25. — aKoar-jyovv-tg — y.oXXui/xsvoi, abhorring- — 
 cleaving) both in the mind and in the outward manifestation of 
 it, even when at the risk of incurring danger and ill-will. The 
 uvvrroTtpirog, the man without dissimulation, is shown in Prov. viii. 
 7, Let my lip>s hate wickedness ; wickedness is an abomination 
 to my lips. This is rightly connected with love , 1 Cor. xiii. 6 . 
 Very emphatic words. He, who is without hatred of evil, does 
 
 1 ’ Eu TYj hotxo'Ji'cc, on the ministry) Let not the minister assume too much 
 
 to himself and after all not fully discharge his duty. — Y. g. 
 
ROMANS XII. 10-13. 
 
 ] 
 
 not really love good. From this passage, the discourse moves 
 forward in pairs of sentences. [ There are men 1) who patronise 
 evil and assail good : 2) who love good , hut do not abhor evil with 
 that indignation which it deserves : 3) who disdain evil , but 
 cherish good more coldly than is proper : 4) who so abhor evil 
 and cleave to qood , as that in their case no one can be iqnorant 
 
 ofit.-V. g.] 
 
 10. <t>iX6aropy(u, kindly affectioned) <*ropyr\, the spiritual love 
 of brethren. — Kpoyiyov/Aivu, [Engl. V. preferring - ) anticipating , 
 or leading the way in doing honour to one another) if not 
 always in gesture and actions, at least always in the judgment 
 of the mind. That will be so, if we rather consider the good 
 qualities of others and our own faults. These are the social 
 virtues of the saints [homileticse. Or perhaps, u their virtues are 
 a kind of living sermon to the world.”] The Talmudists say : 
 whosoever knows , that his neighbour has been in the habit of 
 saluting him , should anticipate him by saluting him first . 
 
 11. Tfj (Tvoudri — rip rcnxqhan, in diligence [business, Engl. Vers.] — 
 in spirit) The external or active, and the internal or contempla- 
 tive life is thus set in due order. — rip K vp/u dovXsvovrcc , serving the 
 Lord) We ought to serve Christ and God, ver. 1, ch. vii. 6, 
 xiv. 18, xvi. 18; Acts xx. 19; Phil. iii. 3; Ps. ii. 11, where 
 serving and rejoicing are parallel, as in this passage. [See App. 
 Crit. Ed. II. on this passage , which shows that the reading xaiptp 1 is 
 quite unsupported and unworthy of the apostle. Not. crit.] 
 
 12. ’EXtf7<3/, in hope) So far respecting faith and love, now also 
 concerning hope, comp. ch. v. and viii. Then concerning our 
 duties to others, to the saints, ver. 13, to persecutors, ver. 14, to 
 friends, strangers, enemies, ver. 15, etc. — yalpovrsc, rejoicing) 
 True joy is not only an emotion of the mind and a benefit [pri- 
 vilege], but also a Christian duty, ver. 15. It is the highest 
 complaisance in God. He wishes us to rejoice and to spend our 
 spiritual life joyously. 
 
 13. Ta Tg ypeiaig) rip Phil. iv. 14. There was much 
 
 occasion for this especially at Pome. It is particularly remark- 
 able, that Paul, when he is expressly treating of duties arising 
 
 1 AB and prob. all Gr. MSS. of Jerome, Vulg. and most Versions read 
 Kvfia. But D(A) corrected later, and Gfg read ncufip . — Ed. 
 
166 
 
 ROMANS XII. 14-18. 
 
 from the communion of saints, nowhere gives any charge con- 
 cerning the dead. — biunovng, following after ) so that you not 
 only are to receive to your house strangers, but are to seek 
 them out. 
 
 14. Aiuxovrag, persecuting) for the sake of Christ. — xd w 
 7tarupu<ft)e, curse not) not even in thought. 
 
 15. Xuipsiv, rejoice) the infinitive for the imperative, a thing 
 not unfrequent among the Greeks, and here a gentle mode of 
 expression [ moratus , indicative of rjOog, a feeling, viz. here the 
 avoidance of the authoritative Imperative]. I exhort is under- 
 stood, taken from ver. 1. Laughter is properly opposed to 
 weeping, but in this passage as in 1 Cor. vii. 30, joy is used, not 
 laughter , which is less suitable to Christians in the world. 
 
 16. T oTg raKtivoTg, to lowly things [Engl. V. u to men of low 
 estate”]) Neuter, for the phrase high things precedes. — vvwna- 
 yoftivoi, being [suffering yourselves to be] carried along with) the 
 verb has the force of the middle voice, by which voluntary auy- 
 xurafiaff/g, condescension , is denoted. The proud think, that he, 
 who is humble, is led away, but it is a good thing to be led 
 away in this manner ; so it was with David. — y'mck (ppbvipot 
 <7 rap savroTg) Prov. iii. 7, LXX, hfk (ppovipog 'ircipu Gzaurti [comp. 
 Rom. xi. 25.] 
 
 17. Upovoov/xsvoi xaXa evumov wuvruv avdpui^ojv) Providing things 
 honest in the sight of all men. Prov. iii. 4, LXX., npovoov xaXa 
 svuitfiov Kupiov 7cai avOp&Kwv . — xa Xa, becoming) A precious stone 
 should not merely be a precious stone, but it should also be 
 properly set in a ring, so that its splendour may meet [attract] 
 the eye. — <robrwv, of all) For many are suspicious and unjust. 
 See the following verse. 
 
 18. ’E/, if) if possible. He makes it conditional, and this 
 
 clause may be construed with the 17th verse, inasmuch as good 
 actions, especially if circumspection be wanting, may often 
 appear to some not so good as they really are . — ro e% vpuv, so far 
 as it lieth in you) This is a limitation, for it is not always pos- 
 sible owing to others. — / mtu Kavruv av&pu i^rwv, with all men) of 
 whom there was a very great conflux at Rome. No man is so 
 savage, as not to have the feelings of humanity towards some 
 individuals, but we ought to be peaceful, gentle, meek towards 
 all, Phil. iv. 5 ; 2 Tim. ii. 24 ; Tit. iii. 2. [ Once and again at 
 
ROMANS XII. 19, 20. 
 
 167 
 
 some time or other in the whole course of our life , we have to 
 transact business with some individual , and according as we behave 
 to him , so he ever after forms his estimate of our character and 
 general conduct . — V. g.] — s/privivovreg, being at peace) xiv. 17, 19. 
 
 19. ’Aya^ro/, beloved) By this appellation he soothes those 
 who might feel angry ; and he often uses it in the exhortations, 
 that flow from a sense of the Divine grace which had been 
 exercised towards the exhorter and those to be exhorted : comp, 
 ver. 1 . — dors rorrovy give place) He who avenges himself, flies upon 
 [seizes unwarrantably] all that appertains to the wrath of God. — 
 rfi opyji) that wrath, of which so many things are said in Scrip- 
 toe ; that is : the wrath of God, which alone is just and alone 
 deserves to be called wrath [Not as Engl. Y. seems to imply, 
 Yield to the wrath of your enemy]. This is an ellipsis, due to a 
 feeling of religious reverence, 2 Chron. xxiv. 18. — sjuo/, to me) 
 supply, let it be [left to Me, as My Divine prerogative], Deut. 
 xxxii. 35, ii/xspop S7thrx.r]<i eug avruKoduxtUy I will repay in the day of 
 vengeance. — IxdizYiffig, vengeance) Hence Paul inferred — not aveng- 
 ing yourselvesy enbuisTvy to exact by law, to prosecute a law-suit to 
 the utmost. — syu avravoduxTu, I will repay) i.e. leave this to me. 
 [ This consideration easily suppresses all desire of vengeance. 
 Suppose y that your adversary is not better, and that you are not 
 worse than you think of yourself and him : he will either obtain 
 at length the Divine grace , or he will not. If he shall obtain it , 
 he will also acknowledge no doubt the injury , which he did to you , 
 even though you should not be alive ; and in this case you will not 
 desire , I hope , in consequence of any grudge of yours , to debar 
 him from access to God, but rather would feel delight in as - 
 sistmg him in every way with your prayers. If he shall not 
 obtain it , God at least in His own behoof as supreme Judge , will 
 by no means fail to punish him severely for the fault , for which 
 you have granted him pardon. — Y. g.] — X'syei K vpiog, saith the 
 Lord) A form of expression used by the prophets, which the 
 apostles did not use, but when they quoted the prophets ; be- 
 cause, the prophets had one mode [ratio] of inspiration and the 
 apostles another. 
 
 20. Eai/ oh mwa — — auroD) LXX. Prov. XXV. 21, 22, euv 
 nuvci, — rp'scps [^w (uZz in lxx . ed. by Holmes and Bos] avrov, 6 de 
 K vpiog ANTAnOAfi2El 6oi aya&d. If he hunger , feed him \liis 
 
168 
 
 ROMANS XII. 21. XIII. 1. 
 
 head], and the Lord will repay thy good deeds. The apostles applied 
 the phrase, it is ivritten more to doctrines, than to morals. — 
 an enemy) This especially holds good of a bitter and violent enemy. 
 — \J,w/.a/£e, feed) with thy hand. So lxx., 2 Sam. xiii. 5. Thus 
 will even thy iron-hearted enemy be softened. — a vfyuzag vvpbg, 
 coals of fire) The end of all vengeance is that an enemy may be 
 brought to repent, and that an enemy may deliver himself into the 
 hands of the avenger. A man will very easily attain both objects, 
 if he treat his enemy with kindness. Both are described in this 
 remarkable phrase ; for it is such a repentance as that, which in 
 the greatest degree burns ; 4 Esd. xvi. 53, and an enemy be- 
 comes willingly the property of his avenger ; you will then have 
 him entirely in your power [ready at your nod to obey ]. — Wi rijv 
 zepaXriv u-jtov, upon his head) i.e. upon himself, upon him wholly, 
 in that part too where he will feel it most. 
 
 21. M'/} vizoj, be not overcome) vizu in the middle voice. They, 
 whom the world consider to be conquerors, are in reality con- 
 quered. — zazov) by the evil , of your enemy, and of your own 
 nature. — viza, overcome ) He is a brave man, who can endure. — 
 sv ru) uyaOti ro zuzov , evil ivith good) So also ch. xiii. 3, 4, with 
 which there is a charming connection. 
 
 O 
 
 CHAPTER XIII. 
 
 1. TLaffu, every) The apostle writes at very great length to the 
 Romans, whose city was the seat of empire, on the subject of 
 the magistracy, and this circumstance has all the force of a public 
 apology for the Christian religion. This, too, may have been 
 the reason why Paul, in this long epistle, used only once, and 
 that too not until after this apology, the phrase, the kingdom of 
 God, on other occasions so customary with him ; xiv. 1 7, for, 
 instead of the kingdom , he calls it the glory; comp., however, 
 Acts xxviii. 31, note. Every individual should be under the 
 authority of the magistrate, and be liable to suffer punishment, 
 if he has done evil, ver. 4. — soul) He had said that their 
 bodies ought to be presented to God, ch. xii. 1, presupposing 
 
ROMANS XIII. 2, 3. 
 
 169 
 
 that the souls would be ; now he wishes souls to be subject to 
 the magistrate. It is the soul, which does either good or evil, 
 ch. ii. 9, and those in authority are a terror to the evil work, i.e. 
 to the evil doer. — A man’s high rank does not exempt him from 
 obedience. — s^outfcug bnspsyjibtscug) s^ovffja, from ei/xl, i )^spsyja from 
 s being is before having : virspsyoveaig contains the aetiology [See 
 Append. Be subject to the powers because they are vKspsyovffou : 
 the cause or reason], 1 Pet. ii. 13, Fr. Souverain, Sovereign. — 
 vnorufftsadui) The antithesis to this is avnraoffo^og, ver. 2. The 
 Conjugates are re rayjtisvoi, 3iarayr,. Let him be subject, an ad- 
 monition especially necessary to the Jews. — s^ovria, power) sgovtrfa, 
 denotes the office of the magistrate in the abstract ; a/ 3s sgouff/'a/, 
 ver. 2, those in authority in the concrete, therefore 3s is interposed, 
 sKirarntov [forming an Epitasis, i.e. an emphatic addition to ex- 
 plain or augment the force of the previous enunciation. — Appen.]. 
 The former is more readily acknowledged to be from God than 
 the latter. The apostle makes an affirmation respecting both. 
 All are from God, who has instituted all powers in general, and 
 has constituted each in particular, by His providence, — e/ unb) 
 
 See App. crit. Ed. ii. ad h. v. 1 
 
 2. A/arayJj, the ordinance) the abstract, in which the concrete 
 is implied. So 1 Pet. ii. 13, xr'nsig, creature , in the abstract [but 
 Engl. Yers. the ordinance ] ; it at the same time includes, for 
 example, the king, in the concrete. — uvdsarrixiv) The Preterite, i.e. 
 by that very act resists. — xpi/j.a) Divine judgment, through the 
 magistrate. — X^ovrai, they shall bring on themselves) While they 
 take to themselves another’s power, they shall by their own spon- 
 taneous act take [bring] on themselves, receive judgment. We 
 have here the figure 2 Mimesis [an allusion to the words of 
 another with a view to refute him]. 
 
 3. 3 ”O jx — ayaQuv) not — of good works. This is immediately 
 
 1 G Orig. D corrected later, read « to. But AB read vn 6. Vul g.fg and 
 Iren, have the transl. Lat. a. — Ed. 
 
 Jerome omits from oti 3s to siaiv. But ABD(A)G Vulg. Memph. fg 
 Versions, Iren. 280, 321, retain the clause, omitting, however, s^ovaicti : 
 which word is retained by Orig. and both the Syr. Versions and Bee 
 Text. — Ed. 
 
 2 See Appendix. 
 
 3 The margin of the 2d Ed. prefers the reading, rd dyotdep tpya > , dXhd rep 
 
170 
 
 ROMANS XIII. 4, 5. 
 
 discussed, Wilt thou — as to good . — xaxwi/, of evil) This is treated 
 of at ver. 4, if [thou do that which is evil] — upon him that doeth 
 [evil]. They especially do evil who are also rebellious. For 
 at the beginning of the verse thus retains its own proper force. 
 — 6'sXetg, wilt thou ) All in some degree will , but they do not in 
 an equal degree so act. — w <po(3e?<rQai, not he afraid) One kind of 
 fear precedes bad actions, and deters men from committing them ; 
 this fear continues, ver. 7 : another kind follows bad actions, and 
 from this fear, they are free, who do well. — ’ivamv, praise) 1 Pet. 
 ii. 14, along with a reward ; comp. 1 Cor. iv. 5. 
 
 4. ©sou yap, for of God) There is here an Anaphora or re- 
 petition of the same word at the beginning of different clauses. 
 There is a trace of Divine providence in this, that even wicked 
 men, appointed to the magistracy, give their support to what is 
 good, and visit evil with punishment. 1 — <sot, to thee) This to thee 
 is used with great elegance respecting him, that doeth well, but 
 rSj is used indefinitely respecting the evil-doer. — s is) so far as 
 concerns what is good, what is for your advantage. — rb xaxbv, 
 evil). Good is marked as in direct antithesis to this evil in 
 ver. 3, not in ver. 4. — pope?, wieldeth [ hearetli ]), not merely pspsi, 
 carries : \_gestat , not gerit ; wields ] according to Divine appoint- 
 ment. 
 
 5. ’ Avdyxn) Baumgarten remarks that this word is wanting in 
 some MSS. It is only wanting in the Graeco-Latin, which are 
 unworthy of the name of MSS. where they have no Greek 
 copies agreeing with them (as also happens, ch. i. 19). I do 
 not mention this for the sake of contention, but because I am 
 well assured of the advantage conferred on the Greek New 
 Testament by him, who lessens the authority of the bilingual 
 copies in any passage. — d/a rfo bpyr\v, for [on account of, through 
 fear of] wrath) which hangs over the evil-doer, ver. 4. Hence 
 we have another manifest connection of this with the preceding 
 chapter, in which see ver. 19, [give place] unto wrath. — did rr t v 
 
 xctxcp. So also the German version. — E. B. So the oldest authorities 
 ABD corr. later, G, Vulg. fg Iren. Memph. But both Syr. Versions have 
 tuv dyoidav ’ipyau — xaxuiv. — Ed. 
 
 1 A tdxovog eariu, He is the minister) Paul uses the same words concern- 
 ing the magistracy, as he uses to express on other occasions the ministry of 
 the Gospel. So also ver. 6. — V. g. 
 
ROMANS XIII. 6-9. 
 
 171 
 
 < ruve/8ri<fiv , for conscience ’ sad#) which expects the praise of a good 
 action from the minister of God, ver. 3. 
 
 6. Asirovpyoi, ministers) The ministry and the magistracy are 
 adorned with the same titles. So ver. 4, diaxovo-g, comp. Is. 
 xliv. 28 ; Jer. xxv. 9. — "xpocxaprspouvn c, [attending continually] 
 persevering) O that all men would do so rightly. 
 
 7. ’OptiXag), debts. — rip, an abbreviated mode of expression, 1 
 as in 2 Cor. viii. 15, note. — popov, rsXog) with respect to the 
 thing itself ; pop.og is the genus, r'eXog the species. — po(3ov , rifiriv, 
 fear, honour) with the mind, and words and gestures, pofiog, 
 respect, a higher degree of honour . 
 
 8. Mribbvi, to no man) From our duties to magistrates, he pro- 
 ceeds to general duties, such as we owe to one another . — bpelXers, 
 owe) a new part of the exhortation begins here. — uyarrav, to love) 
 a never-ending debt. Song of Sol. viii. 7, at end of ver. If 
 you will continue to love, you will owe nothing, for love is the 
 fulfilling of the law. To love is liberty. 
 
 9. Ov [Aoiytvaug, thou shalt not commit adultery) Paul goes 
 over the commandments without binding himself down to their 
 order. — ov ^sudo/xaprupriCsig, thou shalt not bear false witness) 
 I did not think that this came from Paul’s pen, but Baumgarten 
 thinks so, as he writes, that Whitby should be consulted. See 
 App. crit. Ed. ii. on this passage. 2 — s7 rig Ir'spa, if there be any 
 other) for example, honour thy father. — svroXri) ivroXri, a command- 
 ment, a part ; vo/xog, the law, the whole. — Xoyu, in the saying) a 
 short, easy one. — avaxspuXaiovrai) it is briefly comprehended, so 
 that although particular precepts may not be thought of, yet no 
 offence can be committed against any one of them by the man, 
 who is endued with love ; comp, is fulfilled [in one word] Gal. 
 v. 14, likewise, hang [all the law and the prophets] Matt. xxii. 
 40. — ug Gzaurov) So Seidelianus along with some ; others read ug 
 saurbv, which Baumgarten approves. I was of opinion that one 
 sigma had been written instead of two, and those, who are 
 
 1 See Appendix. Concisa Locutio. 
 
 2 The German Version has the clause, rather, I should think, from a slip 
 of memory, than from change of opinion. — E. B. 
 
 ABD(A)G/<7 Origen, the best MSS. of Vulg. omit ov \pivlopcoi^rv^aeig. Rec. 
 Text keep the words, with which a few MSS. of the Memph. Vers, agree. 
 —Ed. 
 
172 
 
 ROMANS XIII. 10, 11. 
 
 acquainted with the habits of the transcribers, will readily agree 
 with me. Examples will be found in App. crit., p. 383. 1 
 
 10. K axbv oux, no evil ) Moreover, most duties are of a negative 
 character; or at least, where there is no one injured, positive 
 duties are pleasantly and spontaneously performed. Where there 
 is true love, there a man is not guilty of adultery, theft, lying, 
 covetousness, ver. 9. 2 
 
 11 . K ai rovro , and this) supply do, those things, which are 
 laid down from ch. xii. 1, 2, and especially from xiii. 8. — xaipbv) 
 the time [opportunity, season] abounding in grace, ch. v. 6., iii. 
 26 ; 2 Cor. vi. 2. — upa, the hour) viz. it is. This word marks 
 a short period of time. TV e take account of the hour for [with 
 a view to] rising. — jjdt j, already) without delay ; presently after 
 there occurs m, at the present time [now]. — tg l mv, out of sleep) 
 The morning dawns, when man receives faith, and then sleep is 
 shaken oif. He must therefore rise, walk and do his work, lest 
 sleep should again steal over him. The exhortations of the 
 Gospel always aim at higher and higher degrees of perfec- 
 tion, [something farther beyond], and presuppose the oldness of 
 the condition in which we now are, compared with those newer 
 things, which ought to follow, and which correspond to the 
 nearness of salvation. — i]fiuv) construed with syyi/g, which is in- 
 cluded in iy'yvrspov, rather than with aurnp/u ; for in other pas- 
 sages it is always called either the salvation of God , or salvation 
 absolutely, not our salvation , [which Engl. Vers, wrongly gives] ; 
 comp, on this nearness of salvation , Gal. iii. 3, v. 7. In both 
 places the apostle supposes, that the course of the Christian, 
 once begun, thereupon proceeds onward continually, and comes 
 nearer and nearer to the goal. Paul had long ago written both 
 his epistles to the Thessalonians ; therefore when he wrote of 
 the nearness of salvation, he wrote considerately [for he here, 
 after having had such a time meanwhile to consider, repeats his 
 statement], comp. 1 Thess. iv. 15, note. Observe also : he says 
 elsewhere, that we are near to salvation, Heb. vi. 9 : but here, 
 
 1 ABD(A) Vulg. Orig. have atciinov. But Gand Rec. Text kavrov. — Ed. 
 
 2 Ovv, then ) Love is not extinguished of itself ; for well-doing, unless it 
 meets with some obstruction from some evil, goes on without interruption : 
 hence it is that from the avoiding of evil the fulfilment of the law, which also 
 includes good, is derived [is made to flow]. — Y. g. 
 
ROMANS XIII. 12, 13. 
 
 173 
 
 that salvation, as if it were a day, is near to us. He who has 
 begun well ought not to flag, when he is near the goal, hut to 
 make progress [deficere, proficere : not to recede , but proceed ]. 
 — ?! GuTrip'iu) Salvation to be consummated at the coming of 
 Christ, which is the goal of hope, ch. viii. 24, and the end of 
 faith, i. Pet. i, 9. The making mention of salvation is repeated 
 from ch. v. and viii. [Moreover from that whole discussion , this 
 exhortation is deduced , which is the shorter , in proportion as that 
 was the longer. — Y. g .] — n on iOT<rrso<ra,u,gi/) than at the time, when 
 we began to believe at the first, and entered upon the path 
 described, ch. i. — iv. ; so, mffr'svsiv, to take up faith , [to accept it, 
 to become believers] Acts iv. 4, 32, and in many other places. 
 [He, who has once begun well, from time to time approaches either 
 nearer to salvation , or salvation , as it is said here , comes nearer 
 to him. He has no need to feel great anxiety , excepting the 
 eagerness of expectation. — Y. g.] 
 
 12. 'H the night of this dark life, irpoMo^zv, has come to its 
 height ; the day of complete salvation has drawn nigh, — the day 
 of Christ, the last day, Heb. x. 25, the dawn of which is this 
 whole time, which intervenes between the first and second coming 
 of our Lord. Paul speaks as if to persons awaking out of 
 sleep, who do not immediately comprehend that it is bordering 
 between night and day. He who has been long awake, knows 
 the hour ; but he to whom it needs now at last to be said, it is 
 no longer night, the day has drawn near, is understood to be 
 regarded as one, who is now, and not till now, fully awake. — 
 zpyu, the works ) which they, whilst even still lying [and not yet 
 awake] perform : comp. Gal. v. 1 9, note ; works, which are 
 unworthy of the name of arms. Farther, works come from 
 internal feelings : arms are supplied from a different quarter ; 
 during the night men are without even their clothes ; during 
 the day, they have also arms. — orrXa, arms ) this word is repeated 
 from ch. vi. [13, Neither yield your members as instruments of 
 unrighteousness] : such arms as became those, who are light- 
 armed [ready for action], as the breastplate and the helmet, 
 1 Thess. v. 8. 
 
 13. 1 Eu<r%Yifiovug) with good clothing (Jionestly, Engl. Yers., in 
 
 1 ’ fig e v *ipie(>K, as in the day ) See that you bear yourself so now, as you 
 would desire to be seen to be at the last day. — V. g. 
 
174 
 
 HOMANS XIII. 14. XIV. 1. 
 
 the archaic sense, = becomingly ; in becoming attire). — xw/xo/s 
 xa/ ffeOcug, not in riotings and drunkenness) as to ourselves, xoj/xog, 
 feasting , a lascivious banquet, with dancing and various dis- 
 orderly acts.^-Wisd. xiv. 23 ; 2 Macc. vi. 4. — xolrcug %-ai a<re\- 
 ysloug, in chamberings and wantonness) accompanied with others. 
 — zpihi xa/ in strife and envying) directed against others. 
 In ver. 13, 14, there is a chiasmus i 1 a. not in rioting — |S. not in 
 strife and envying : y. but put on , in love [opposed to strife, and 
 inseparable from Christ], tlte Lord Jesus Christ — d. and — not — 
 for the lusts. (3 and y correspond, a and d. 
 
 1 4. Tov) Here is summarily contained all the light and power 
 of the New Testament, as it is the whole of salvation [ everything 
 that is wrong being excluded. — Y. g.] 1 Cor. vi. 11. — ’irjtouv 
 Xputrbv , Jesus Christ) ch. vi. 3, 4 . — tapxbg, of the flesh) This has 
 respect to ch. vii. and viii. — -v povoiav , care) The care of the flesh 
 is neither forbidden in this passage as bad, nor praised as good, 
 but it is reduced to order and fortified against the dangers to 
 which it is liable, as something of a middle character [between 
 bad and good], and yet in some respects the object of suspicion. 
 Tlpovoiay previous [anticipatory] care of the flesh is opposed to 
 holy hope. — ski tag, lusts ) of pleasure and passion : with this 
 comp. ver. 13 [and ch. vi. 7.] 
 
 CHAPTER XIY. 
 
 1. ’A<r0evovvra) The participle is milder than the adjective 
 adkvrij weak. — vitrei, in faith) Even still the apostle refers all 
 things to faith. — vpo<j\afi(Sdvetk, receive ye) We have the same 
 word, ver. 3, ch. xi. 15, xv. 7 ; Philem. ver. 3 7. [a Salvation has 
 come to both Jews and Gentiles by faith ; therefore neither party 
 should impede the other , but both should afford mutual assistance. 
 — Y. g.] — ,un ei g, not into) He who urges another to do, what 
 he himself is doing, appears to receive him, but then he receives 
 him so, that his thoughts , diaXoyitfioi, are driven into [to enter- 
 
 1 See Appendix. 
 
ROMANS XIY. 2-6. 
 
 175 
 
 tain] doubts, biaxp/rtig, so that he cannot in his own feeling on 
 the particular point, be borne along with full satisfaction, nKripo- 
 (popeTffdai [be fully persuaded, ver. 5], the word doiatpopsTv is the 
 antithesis to the word biaxpivuv. He calls them doubts in the 
 thoughts , for those in doubt think more than they speak. 
 
 2. UiffreUij believes) This word has a more direct sense in the 
 predicate ; the participle aakmv conceals, as it were, the weak- 
 ness of him who eats herbs. — Xd^ava, herbs ) vegetable food (in 
 preference to meats, ver. 21), which we have the most undoubted 
 liberty to eat, Gen. ix. 3. 
 
 3. avr'ov, him) who eats in faith. — rrpo<fs\dl3sro, hath received) 
 [taken to Himself] for example, from among the Gentiles. 
 
 4. 2 -j) thou , O weak man . — rig si) who art thou , who takest 
 so much upon thyself. — aWorp/ov oix'en jv, another marts servant) 
 He calls him in another respect thy brother , as it suits his 
 purpose, ver. 10. — K vpru, [Master] Lord) Christ, ver. 6, 7, 9, 
 10, 14, 15, 18. — ffrijTui, he stands) ’although thou, O weak man, 
 dost not think so. — cradfosrat bs, yea , and he shall be holden up) 
 if he shall fall ; he will be upheld by sure knowledge . — bwarog 
 yap, for He is able) In the works of Divine grace, the conclusion 
 is often valid, when drawn from what is possible (posse) to 
 what actually is (esse) : against those especially, who judge other- 
 wise ; and in behalf of those who are weak. 
 
 5. Uagav yi/jj'spav) rraffav Tjftepav xpivu yj/Mspav, another judges every 
 day a day. He judges that he should equally do good at all 
 times. — ihiu) voi, in his own mind) his own , not another’s, vovg 
 does not signify the opinion of the mind, but the mind itself. — 
 <7r\ripo<poptt<iQai, to be borne along with full satisfaction [lit. coursef) 
 i.e., let each one act , and let another permit him to act (this is the 
 force of the Imperative, as at ver. 1 6) according to his own judg- 
 ment, without anxious disputation, and with cheerful obedience, 
 comp. v. 6. He is not speaking positively [precisely] of the 
 understanding ; for these two things are contradictory : you 
 may eat, you may not eat, and therefore cannot at the same time 
 be true ; and yet a man, who has determined either on the one 
 or the other, may be fully persuaded (lit. be carried , full course) 
 in his own mind, as a boat may hold on its course uninjured 
 either in a narrow canal or in a spacious lake. 
 
 6. Eu^/a piffreT yap — xal sbyapasrit, for he gives thanks — and 
 
176 
 
 ROMANS XIV. 7-9. 
 
 gives thanlcs) Thanksgiving sanctifies all actions, however out- 
 wardly different, which do not weaken it, 1 Cor. x. 30 ; Col. 
 ii. 7, iii. 17 ; 1 Tim. iv. 4. The, For , however, has greater 
 force than and , as thanksgiving is more connected with eating, 
 than with abstinence from eating ; and in him, who eats , there 
 are both the fruits and the criterion, and in some respects the 
 ground of faith, even of that faith, of which we have an account 
 at ver. 22, and of an assured conscience ; with respect to him 
 w r ho does not eat , that faith, of which we read at ver. 22, is no 
 doubt defective as to its fruits, criterion, and the ground on 
 wdiich it rests, but yet the man retains all the three as regards 
 a conscience void of offence [not violated]. — xai ivyapurru, and 
 gives thanks ) for herbs, ver. 2. 
 
 7. 'Hy uwv, of us) believers ; for all others live and die to them- 
 selves. — saurfi, to himself) Wellerus says: No man ought to 
 live to himself, neither formally [formaliter], so that, as one at his 
 own disposal, he should regulate his life according to his own 
 desires ; nor materially [materialifer], because, satisfied with him- 
 self, he may wish to give way to self-indulgence ; nor [finaliter] 
 with this end in view, that he may make the scope of his life the 
 enjoyment of pleasures . — , aKoOvfaxsi, lives, dies) the art of dying 
 is the same as that of living. 
 
 8. Tti Kvfiw, to the Lord) implying the Divine majesty and 
 power of Christ. — sg/azv) we are, not merely we begin to be. 
 
 9. Ka/ atr'sQave xai sfyffsv, both died and revived) This agrees 
 with what goes before and with what follows. Baumgarten 
 reads %at a vs&rvj, and alleges the probability of omission on the 
 part of the transcribers, but gives no reason for this probability. 
 I think the addition probably is due to this, that the transcribers 
 very easily laid hold of a very well-known expression concerning 
 Christ, dFsdavs xai avs<rn j, 1 Thess. iv. 14 ; and when this was 
 done, some omitted xai Zfyffev, others, however, also retained it, 
 and moreover placed it either first, as in Iren. 1. iii. c. 20 ; or in 
 the middle, as in the Syriac version ; or third in order, as in 
 Chrysostom, who, however, in his exposition, passes over the 
 xa / av'tGrr,. Whitby, who, according to Baumgarten, ought to be 
 consulted, refutes himself ; for he says, that aned avsv and vexguy, 
 efym and £ uivruv correspond to each other (as also Origen observes, 
 c. Cels., p. 103, ed. Hoesch.) avknj finds nothing to which it 
 
ROMANS XIV. 9. 
 
 177 
 
 corresponds. I have cleared away the objection from the testi- 
 monies of the fathers, adduced by him, in the Apparatus. The 
 reading % Zp <?ev is well supported; avefytrev rests on much weaker 
 authority. 1 — vsxguv, of the dead ) The dying and the dead rejoice 
 in the Lord Jesus, who has died and abolished death and van- 
 quished the devil, Heb. ii. 14. — ^uvruv, of the living) The 
 living and those, who are made alive again, triumph with their 
 living Redeemer, their Kinsman (Heb. Goel.) The living God 
 is the God of the living, Matt. xxii. 32. Christ, who lives 
 again, is Lord of those who are brought to life again. Paul 
 places here, ver. 7, 8 , this life before death , and, in ver. 9, by 
 gradation, after death , that life , as ch. viii. 38, with which comp, 
 ver. 34. Christ , says he, died , that he might have dominion over 
 the dying , Christ revived , that He might have dominion over the 
 living. Christ has died , therefore death (the act or rather the passive 
 suffering of dying and the state of death) will not separate us 
 from Him. Christ has risen again , therefore the life (of the world to 
 come) will not separate us from Him; hence the notion of 2 the 
 insensibility of the soul during the whole night , whilst the body is 
 in the grave, is set aside by the dominion of Christ over the dead ; 
 and against this doctrine solid arguments are derived from the 
 appearance of Moses and Elias, Matt. xvii. 3, as also from the 
 resurrection of the saints, Matt, xxvii. 52, 53 ; and from the hope 
 of Paul, etc., Phil. i. 23 ; 2 Cor. v. 8 ; Heb. xii. 23. To these 
 we may add 66 the fifth seal,” Rev. vi. 9, note, and the o^koi, 
 multitudes of the blessed, Rev. vii. and xiv., etc. The apostles 
 themselves declined, 1 Cor. v. 12, to judge 66 those that are with- 
 out.” The state of deserving [the state in which men are capable 
 of deserts] (taking the word in a large sense on both sides [in a 
 good and a bad sense]) is doubtless not extended beyond this 
 present life. The condition of man for all eternity depends on 
 [his state at] the moment of death, although without man’s 
 co-operation, different degrees may exist. Comp. Luke xvi. 9, 
 22, 25; John ix. 4 (comp. Ecc. ix. 10) ; Gal. vi. 10 ; 2 Tim. 
 
 1 ABC Memph. Syr. later, read dir eOoirer xccl e^yaer. But G g, Vulg. and 
 Origen, dared u.rer kou dreary ; for which last Fulgentius and the Fuld. MS. 
 of Vulg. corrected by Victor, have dre^yaer. D(A)/ Iren, have e^yaer Kctl 
 daredctrer jcetl dreary. Rec. Text, dor ed. k. dreary , k. dre^yaer. — Ed. 
 
 2 'pvxoKctrrvxi'oir. 
 
 VOL. III. 
 
 M 
 
178 
 
 ROMANS XIV. 10-15. 
 
 iv. 6, 8; Tit. ii. 12 ; Heb. iii. 13, vi. 11, ix. 27 ; Rev. ii. 10; 
 Rom. viii. 23, etc. 
 
 10. 2i) de , But thou) thou, who art the weaker ; it was with 
 him the apostle has hitherto been dealing : he now addresses the 
 stronger, or [dost] thou also. — xfm/g y judgest) He, who judges, 
 demands, that the knees should be in fact bent to Him. 1 — 
 e%ovdevetg y dost thou set at nought ?) in thy mind and by thy conduct. 
 
 11. Tsy panrai, it is written ) Christ is God; for He is called 
 Lord and God : It is He Himself to whom we live and die. He 
 swears by Himself. — syu y Xsys/ K up/og' on — xa) rraca yXutfffa 
 e^ogoXoyrj tizra/ rti ©gw) Is. xlv. 22, 23, LXX., zyu ug,/ 6 0g og xal 
 ovx zdnv aXXog — on — xal og,z7rai naffa yXudtia to v ©gov. 2 I am, 
 God and there is none else , and every tongue shall swear by God. 
 
 12. 3 Aw<rg/, shall give) A gentle exhortation : let no man fly 
 upon [seize] the office of a judge. 
 
 13. Kpivccrsj judge ye) A beautiful Mimesis 4 in relation to that 
 which precedes, [If we are to judge , be this our judgment ] let us 
 no longer judge. [This matter requires diligent attention. — V. g.] 
 — <7rpo6xoMA a, a stumbling-block) if a brother be compelled by one 
 to do the same thing [as one’s self], ver. 20. — axdvdaXov, an 
 offence) if he, the same, abhors you, for what you have done. 
 
 14. ’Ev k vpiGi iTjtfou, in the Lord Jesus) All cases are best and 
 most certainly resolved in the face of Christ ; I know and am per- 
 suaded , a rare conjunction of words, but adapted to this place 
 for confirmation against ignorance and doubt. 
 
 15. Ag, but) An antithesis. Not only faith, ver. 14, but also 
 love ought to be present. — d/a (3pug,a) ps/wt/g, [less is said than 
 is intended] : comp. Heb. ix. 10 : xii. 16 : xiii. 9. — Aim ?ru/ y is 
 grieved) The antithesis to this is the joy in ver. 17. — ovx gV/, now 
 no longer) He places before his mind some one who stands sted- 
 fast in love, and intimates that he ought never lose sight of love. 
 Love and joy, not love and grief, are connected together. — xara 
 ay am jv, according to love , charitably) Hence the connection of 
 
 1 Tot/ X^/oroy, of Christ) God will judge by Christ, ch. ii. 16. — V. g. 
 
 2 ’Eio^oXoyjjffgra/, shall confess) seriously. The oath of believers cor^ 
 responds to the oath of God, Is. xlv. 23. — V. g. 
 
 3 Ilg^i sctvTov, concerning himself) not any other. — V. g. 
 
 4 See Appendix. An allusion to some word or thing previous which had 
 been the subject of refutation ; as here, judging. 
 
ROMANS XI Y. 16-18. 
 
 179 
 
 the first verse with the preceding chapter, ver. 8, is manifest. — 
 ru) (3f>u>/j,ar/ toil, with thy food \meatf) Do not value thy food more 
 than Christ valued His life. — fxrj anoWvs, do not destroy) 1 Cor. 
 viii. 11. Even the true brother may perish, for whom Christ 
 most lovingly died. 
 
 16. Mj$, not) Liberty is the good of [peculiar to] believers, 1 
 Cor. x. 29, 30, flowing from the privileges of the kingdom of 
 God. Generous service in ver. 18, is opposed [antithetic] to the 
 abuse of this liberty. In the writings of the fathers the Lord’s 
 Supper also is usually denominated r'o ouyadov, the good , as Suicer 
 shows, Observ. Sacr., p. 85, which is indeed not inconsistent 
 with this very passage of Paul, who, writing on the same sub- 
 ject, 1 Cor. x. 16, takes his argument from the Lord’s Supper. 
 It is comprehended under the good of believers. But he speaks 
 of ro aya&bv, the good , to show the unworthiness of evil-speaking , 
 of which either the weak, who consider the liberty of the stronger, 
 licentiousness, or even others might be guilty. 
 
 17. 'H (SaffiXtla rou &eov, the kingdom of God) The kingdom of 
 God is, when a man is under the power [influence] of God, so 
 1 Cor. iv. 20. — (3punng xai <xo<r/g, eating and drinking [not meat 
 and drink , which would be fipuy, a, etc.]) It does not consist in 
 the bold and careless use of liberty, for example in relation to 
 meat and drink. — dixanxsvvr), righteousness) in respect of God. 
 The three points of this definition relate to the sum of the whole 
 epistle in their order. The one peculiar characteristic of faith 
 and life [in the Christian], independently of the article of the 
 sinner’s justification [through faith] is righteousness. — tiprivri, 
 peace) in respect of our neighbour; comp. ch. xv. 13. — xup&, 
 joy) in respect of ourselves : comp. ch. xv. 13. 
 
 18. *Ev rouroig , in these things) whether he eats or not the 
 Alex, and others, Lot. [Y ulg.] have h rovru : rovru in the sin- 
 gular has no antecedent, to w r hich it can be made to refer. It 
 may have arisen from its alliteration with rp, which follows. 1 — 
 tvdpeffrog — doxipog, acceptable — approved) He does that, by which 
 he pleases God and approves himself to, and ought to be ap- 
 
 1 ABCD corrected later, Gfy Memph. Theb. Versions, Origen, have iv 
 rovra. Rec. Text is supported by the two Syr. Versions alone of ancient 
 authorities in reading iv tqvtoi — Ed. 
 
180 
 
 ROMANS XIV. 19-22. 
 
 proved by, men : he is even approved by those, whom he has no 
 desire to please. 
 
 19. 'Eiprivng, oixodo/xrig, of peace, of edification) These two things 
 are very closely connected. Theology is in itself a peace-maker 
 and is designed for edification. Controversy is not so directly 
 useful for edification , although it should sometimes be added. — 
 Comp. Nehem. iv. 17. 
 
 20. xaraXus, do not destroy) The effects of even one sin 
 may be distressing and important moreover, ver. 15. — sVexe v 
 (3pu/£uros, on account of meat) a very small matter. — ro zpyov rov 
 ©sou, the work of God) a very great matter : the work , which 
 God accomplishes within in the soul, by edification , and in the 
 church by harmony \_Faith is principally intended , John vi. 29. — 
 v. g.] — xaxov, evil) the word to eat [is evil], is to be supplied 
 from what follows : He does not say xaxa, evils. — did rrpoexbfjj- 
 purog, with offence) so that another may be offended by his 
 eating. 
 
 21. iv u>) neither , viz. to eat, drink, do anything, in 
 which , etc. — ^otfxoVrs/) stumbleth , and is wounded, induced 
 rashly to imitate thee, with the loss of righteousness. As there 
 is a difference between righteousness and joy , so there is a differ- 
 ence between the loss of each. — exavdaXl^zrai, is offended) is en- 
 snared and impeded, feeling a repugnance to thy action ‘[in 
 eating, and yet doing it in imitation of thee], accompanied with 
 the loss of peace. — utdsvef) is made weak , or at least remains 
 so, 1 Cor. viii. 9, 10 ; defective in mental strength, and hesitat- 
 ing between imitation and horror, with the loss of joy : comp, 
 ver. 17. bn LXX., dskveTv. 
 
 22. n! (S t iv, faith) concerning the cleanness of meat [all meats 
 alike]. — esaurbv, — ©sou, thyself — of God) a double antithesis, in 
 relation to our neighbour; as in ch. xv. 3. — 4%s, have) The 
 foundation of real prudence and judicious concealment [of our 
 views on non-essentials, for the sake of our neighbour]. — paxdpiog, 
 happy) These words down to the end of the chapter, contain 
 the antithesis to ch. xv. 1, hut. — xpivojv, judging [ condemning ) 
 \Condemning\ judging and approving are the words in anti- 
 thesis : by combining the two, the doubting conscience is ex- 
 quisitely described, when a man approves a thing, and yet 
 [condemns] judges his own action. 
 
ROMANS XIV. 23. XV. 1-3. 
 
 181 
 
 23. 'O Ss) The reason, why the stronger ought not to induce 
 the weak to eat .— lav <p.ayy, if he eat ) This must be understood 
 both of a single act and much more of frequent eating. — xa ra- 
 xexp/rai, is condemned) Comp. Gal. ii. 11, note.. — lx viffrtug, of 
 faith ) of which ver. 2, 5 at the end, 14 at the beginning, 22. 
 Therefore it is faith itself that is indicated, by which men are 
 reckoned to be believers, informing and confirming, as it does, 
 the conscience, and constituting partly the foundation and 
 partly the standard of upright conduct. — d[ia pria, sin) and there- 
 fore obnoxious to condemnation.. 
 
 CHAPTER XV. 
 
 1. 1 Af, [on the other hand~\ hut) [This is in antithesis to 
 Happy — Sin , last ch. ver. 22, 23]. There is great danger, and 
 we are only kept guarded by the power of God ; but we ought 
 [owe that debt to others] to watch over [pay attention to] one 
 another. — jj^s/s) we. He counts himself also in common with 
 others a debtor, as an apostle, and as an apostle of the Gentiles. 
 — oi duvaroi , the strong) comp. Gal. vi. 1 , note. — fiatrafyiv, to 
 hear) It is indeed a burden. — apeaxeiv) ’A petfxu, I am anxious to 
 please. He who is anxious to please himself, is indifferent about 
 pleasing another, and pays little respect to his conscience. This 
 is a Metonymy of the antecedent for the consequent [See 
 Append.] 
 
 2. E/g to ayaQbv, rrpbg o/xodo/uriv, for good , to edification) eig, unto , 
 denotes the internal end, in respect of God ; wpog, to , the exter- 
 nal end, in respect of our neighbour. * Good , the genus ; edifica- 
 tion ., the species. 
 
 3. * O Xp/ffrbc , Christ) who alone was truly dwarbg, strong , comp, 
 ver. 1 with ch. v. and vi.: duvaroi strong , u<tfa vug weak. — ou% &auru f 
 not Himself) Admirable auyy.arafiu<ng, condescension ! Not Him- 
 self but us, ver. 7, 8 ; Ps. lxix. 32 : Christ procured aptcxuav, 
 what is well-pleasing to God for those, who see and are glad 
 
 1 ’O Qei’Kopev, we ought) for Christ’s sake, ver. 3. — V. g. 
 
182 
 
 ROMANS XV. 4. 
 
 [Referring to Ps. lxix. 32, which see]. — aXX d) but , viz., He took 
 that upon Himself, which is written. — yeypa^rai, it is written) 
 Ps. lxix. 10, with which comp. ver. 11, 12, in the latter hemi- 
 stich of either, it matters not which. — oi — z/az) So the lxx. — Wz- 
 *zm, fell on) By right Christ might have borne Himself as God, 
 and have enjoyed Divine honours, but He did not use His right, 
 for our sakes,Phil. ii. 6. He indeed thoroughly felt the reproaches, 
 which wicked men cast upon God, with that sorrow, which they 
 ought to have felt, who gave utterance to them ; and He Him- 
 self bore and expiated those reproaches as patiently, as if He 
 Himself had been the guilty person. His whole sufferings are 
 here intended ; He at that time performed the office of a minister 
 [a servant], Matt. xx. 28. [At that time , He did not please Him- 
 self but He interposed Himself in order that in respect to [in the 
 case of] all who had dishonoured God, God might receive what 
 was well-pleasing [“ caperet beneplacitum.” Or rather, that God 
 might by the atonement, be enabled to exercise good-will consist- 
 ently with justice]. It behoved Him to endure many things with 
 patience , ver. 1, 4. — Y. g.] 
 
 4. Tap , for) This assigns the reason for the quotation just 
 made. — ‘7rpozypd<pn) were written before the time of the New Tes- 
 tament ; as was that, which is quoted, ver. 3, as having b.een 
 written concerning Christ.- — ii^srspav) our , or of us believers in 
 the New Testament, ch. iv. 24; 1 Cor. x. 11. — b^o^ovriiy patience) 
 of which Christ afforded an example, not pleasing Himself. — xa/j 
 a hendiadys [See Append.], the comfort [paraclesis] of the Scrip- 
 tures leads us to patience. A summary of the ends [the main 
 aim] of sacred Scripture. — ‘7rapcr/.\ri<rzoj$, comfort) which holds the 
 middle place between patience and hope ; ch. v. 4. There is 
 comfort [ paraclesis , consolation], when the soul re-echoes the 
 sentiment, thou art doTu/xog [Comp, the Gr. James i. 3, 12] ap- 
 proved. 2 Cor. i. 6 . — ’Tuv ypapuv, of the Scriptures) It is in the 
 plural, and corresponds with whatsoever. [The Scriptures testify 
 of Christ , and teach us by His example , what we should do or 
 what we shoidd leave undone i — Y. g.] — ty)v sX-r/oa, the hope) The 
 article must not be overlooked, comp, on patience and hope , 
 ch. v. 4, on hope , ver. 12, 13. For from this mention oi patience 
 and comfort the fifth verse Is deduced, and from the mentioning 
 of hope the thirteenth verse. — may have) The former part 
 
ROMANS XV. 5-8. 
 
 183 
 
 of this verse treats of the use of the whole Scripture, the latter 
 principally of the use of the Saying quoted at ver. 3. Hence 
 comes the twofold prayer, ver. 5, 13, suitable to the approaching 
 conclusion. 
 
 5. 0sbg rr\g uvofiovi )g xai vapax'hi)ffsw$y The God of patience and 
 consolation) So, the God of hope , ver. 13, the God of peace , ver. 
 33. Titles from the thing, which is treated of. Elsewhere, the 
 God of glory , the God of order , the God of the living , the God of 
 heaven. — rr\g vapax?.ij ffSM S — ro avr'o <ppovsTv — xaru) So plainly, Phil. 
 
 ii. 1, 2. 
 
 6. 1 2 * OfijoQv/jjabbV) with one mind ) with one believing mind. — 
 (Trocar/, with the mouth) confessing. — do%dfyrs, ye may glorify) 
 Ye Jews and Gentiles, ver. 7, 9. — r'ov Qs'ov xai veer's pa rou Kvp/ov 
 iijuuv ’iqffou Xp/orou , the God and Father of our Lord Jesus Christ) 
 a frequent appellation, 2 Cor. i. 3, xi. 31 ; Eph. i. 3 ; Col. i. 3 ; 
 1 Pet. i. 3. It is to be resolved in this manner : The God of 
 our Lord, etc., Eph. i. 17, and the Father of our Lord , etc., in- 
 stead of what men of old said, God the Creator and the Lord of 
 heaven and earth, Ps. exxiv. 8, and the God of Ahraliam and 
 Isaac and Jacob , thereby subscribing [signifying their assent] to 
 the faith of these believers. So elsewhere God and our Father , 
 Gal. i.4. Christ has a double relationship to God and the Father, 
 as compared with us ; we also have a double relationship, through 
 Christ, John xx. 17. 
 
 7. v/jj ag, you 2 ) who were formerly weak, Jews and Greeks 
 without distinction. — s-Jg do%av 0soD, to the glory of God,) It is con- 
 strued with received , comp. ver. 6, 8, 9. 
 
 8. A syu ds 9 Now I say) By this verse the preceding clause 
 concerning Christ is explained . — Xpnsrbv I ^ouk) Others say, 
 I qffouv Xp/ffrov. 3 Those, who have omitted the name Jesus in this 
 passage, seem to have had respect to ver. 3 and 7. The nomen- 
 
 1 To avro Q^ovsiv, to think alike) Patience and comfort promote harmony. 
 He who disagrees with himself shows himself very morose to others. Har- 
 mony is founded in Christ Jesus, as full hope is subsequently founded in the 
 Holy Spirit, ver. 13. — V. g. 
 
 2 ACD corrected later, G g Vulg. read vpAs. Rec. Text reads »j pecig with 
 BD early corrected,/. — E d. 
 
 3 ABC read X^o-toi/ only. But D(A )Gfg and both Syr. Versions and 
 Rec. Text '\naovv X^iarov. — Ed. 
 
184 
 
 ROMANS XV. 9. 
 
 d at ure, Jesus Christ , and Christ Jesus , ought not to be con- 
 sidered as promiscuously used. Jesus is the name, Christ the 
 surname. The former was first made known to the Jews, the 
 latter to the Gentiles. Therefore he is called Jesus Christ ac- 
 cording to the natural and common order of the words ; but 
 when He is called Christ Jesus , by inverting the order of the 
 words, peculiar reference is made to the office of Christ, with 
 somewhat of a more solemn design. And this is especially suit- 
 able to the present passage. Sometimes in one place, both 
 arrangements of the words prevail, ver. 5, 6 ; Gal. ii. 16, note; 
 1 Tim. i. 15, 16, vi. 13, 14 ; 2 Tim. i. 9, 10. See also 1 Cor. 
 iii. U; with which comp. 1 Tim. ii. 5. — didxovov , a minister) a 
 suitable appellation ; comp. ver. 3 ; Matt. xx. 28. [ Remarkable 
 
 humiliation ! Here indeed there was need of patience, ver. 4, 5. — 
 V. g.] — Moreover, Jesus Christ became the minister of the 
 Father for the salvation of the circumcision. Christ was sub- 
 servient to the will of the Father : the Father devoted Him 
 for the salvation of many, whence the Genitive, of circumcision , 
 has the same meaning as in Gal. ii. 7, 8. Presently after, reign- 
 ing is ascribed to this minister, ver. 12. But this appellation 
 ( minister ) is not repeated in the next verse, for the calling of the 
 Gentiles coheres with His state of exaltation ; — it is accordingly 
 said there, that they might glorify , for greater thanksgiving is 
 rendered by the Gentiles, 1 than by the circumcision. — <Fep/ro/u.r}c y 
 of the circumcision) that is, of Israel. — crurepuv, of the fathers) 
 The Genitive here contains the emphasis of the sentence, Matt, 
 xv. 26. 
 
 9. Aid — — '\}/a?iw) Ps. xviil. 50, LXX., hid — £0i/g<J7, K vpis — 
 •vj/aXw. — s£ > ofAo\G'yrj(fo/Aai) I will confess) Paul says that the Gentiles 
 do that, which Christ declares in the Psalm, that He will do ; in 
 fact, Christ is doing this among [or rather, in the person of] the 
 Gentiles, Heb. ii. 12, where Paul quotes Ps. xxii., as here Ps. 
 xviii. is quoted. In Ps. xxii. Christ announces the name of the 
 Lord to His brethren ; in Ps. xviii. He confesses to the Lord 
 among [or in the person of] the Gentiles, and the Gentiles con- 
 fess to Him in [the person of] Christ. Afterwards in Ps. cxvii. 
 
 1 Naturally so : Because they have received grace extraordinarily, they 
 being but as the wild olive graffed in on the elect stock, Israel. — Ed. 
 
ROMANS XV. 10-12. 
 
 185 
 
 the Jews invite all tribes and all nations ; D&6 signifies a multi- 
 tude, and DV a political community. — -vJ/aXw, I will sing) The 
 Gentiles sing and praise, because they have obtained mercy, 
 Heb. mow, using the organ. 
 
 10. Asyei) viz., 6 Xsyuv. — zixppavOrirt eQvrj (Lira roD Xao£» auroO) So 
 the lxx., Deut. xxxii. 43. Comp. Ps. lxvii. 5, the nations in the 
 earth . The Imperative, put by apostrophe, 1 is equivalent to a 
 categorical indicative, for the promise was not made to the 
 Gentiles. — ^sra, with) The Gentiles were not His people ; — this 
 is mercy [ver. 9], because they are admitted notwithstanding. 
 
 11. Am/rs — xal ertcuveffoirf) Ps. cxvii. 1, LXX., u/vsTts — skuiv- 
 s<rars. 
 
 12. 1 * 'H data g, Isaiah) Three sayings had been quoted without the 
 name of Moses and David ; he now mentions the name of Isaiah, 
 of whose book the Haphtara (The portion publicly read in the 
 synagogue) with this Saying, is read on the eighth day of the 
 Passover, at that time of the year, at which this epistle seems to 
 have been written. — g <rrai i] — xa/ 6 — «r aurw — ) Is. xi. 10, lxx. 
 xa/ serai sv rij yj/^epcc sxsmj jj — 6 — s<ir avrbv . — i] p/£a, the root ) Christ 
 is elsewhere called the root of David , Rev. xxii. 16; but, if we 
 compare this passage taken from the passage in Isaiah quoted 
 above with ver. 1, He is called the root of Jesse. The descent 
 of kings and of the Messiah from His house was divinely ap- 
 pointed to Jesse in His own name, before it was so in the name 
 of David, and that descent might have been expected even from 
 another son of Jesse, 1 Sam. xvi. 7. But David was king, not 
 Jesse ; and the kingdom of Christ was in some measure heredi- 
 tary from David, Luke i. 32, in respect of the Jews, but not in 
 respect of the Gentiles. He is therefore called here, not the 
 root of David , but, that which was next to it, the root of Jesse . 
 The Messiah, who was to descend from Jesse, had been promised 
 neither entirely to him, nor to the Gentiles : and yet He was 
 bestowed on both. Those things, however, which immediately 
 precede, where He is called the root of Jesse , and the passage, 
 1 Sam. xvi. 7, where it is said of the first-born son of Jesse, I 
 
 1 See Appendix. When the discourse is suddenly turned from what it 
 began with and directed to some other person, present or absent. 
 
 2 A 5 unne, praise ye) on account of grace and truth. For these things 
 
 follow in the Psalm, where Israel cries aloud to the Gentiles. — V. g. 
 
186 
 
 ROMANS XV. 13-15. 
 
 have refused him , testify that the Messiah was divinely appointed 
 to Jesse. — 6 dv/<rrajusvog) So the lxx. interpreted the word of 
 Isaiah, DJ> a banner : There is a pleasant antithesis : the root is in 
 the lowest place ; the banner rises on high [to the greatest 
 height], so as to be seen even by the remotest nations. — eXmovav, 
 shall hope , [trustf) Divine worship is implied here as due to 
 Christ even in His human nature. The Gentiles formerly had 
 no ‘hope,’ Eph. ii. 12. 
 
 13. ’E Xn/dog, of hope] Comp, they shall hope , in the preceding 
 verse and immediately after, in hope. The God of hope, a name 
 glorious to God ; a name heretofore unknown to the Gentiles. 
 For Hope had been one of their false divinities, whose temple, 
 Livy mentions in the 21st book of his history, was struck with 
 lightning, and, again in the 24th book, was burnt with fire. — 
 Xypdc kuI slpqvris, with joy and peace ) We may look back to 
 ch. xiv. 17. Concerning joy comp. ver. 10, Rejoice ye; con- 
 cerning peace , ibid, with [His people]. — sv dvvd/isi) construed 
 with ‘xspuuieveiv. 
 
 14. ’ AdsXtpoI /&ov, my brethren) As one street often conducts 
 men going out of a large city through several gates, so the con- 
 clusion of this epistle is manifold. The first begins with this 
 verse ; the second with ch. xvi. 1 ; the third with xvi. 17 ; the 
 fourth with xvi. 21 ; and the fifth with xvi. 25. — xai avrog 
 
 I myself also ) not merely others, hold this opinion of you, 
 ch. i. 8. — xa / auroi , you yourselves also) even without any admo- 
 nition of mine. — dwd/uzvoiy who are able) By this very declaration 
 he exhorts them to exercise that ability. — xai dWyXovg, also one 
 another) not merely that every one should be his own monitor ; 
 comp. 2 Tim. ii. 2. — vouhnTv, to admonish) He points to this 
 ability, [viz. such as consists in this] that a man may be fi zffr'og y 
 full of goodness , full from the new creation itself ; filled (yrsvXyi- 
 pupzvog) with all knowledge , filled , viz. by daily exercise ; in the 
 understanding and the will. So, goodness and knowledge are 
 joined, 1 Pet. iii. 6, 7, and the former is especially recom- 
 mended to women, the latter to men. Xmmg y is properly know- 
 ledge ; and such knowledge , as shows respect to the weaker 
 vessel, obtains the name of moderation , yet it is in reality know- 
 ledge. 
 
 15. ToX/xriporspov, more boldly) That is, I have acted somewhat 
 
ROMANS XV. 16-19. 
 
 187 
 
 boldly in writing to you, who are unknown to me, when I should 
 rather have gone to you in person. He says, that the degree of 
 boldness on his part consisted in the very fact of writing at all, 
 not in the manner of writing. A/a, because of \ depends on, I 
 have written. — d^o fiipoug, in part ) [m some sort , Engl. V.] He 
 uses this phrase from modesty, and does not assume to himself 
 the whole office of teaching, but only one part of it, that of 
 admonition , and that not entirely ; for he subjoins k^ava[xi[xvriGxm 
 with as , before it ; he does not say simply, dva fxifxviiGxuv, 
 
 putting you in mind , but s^rav. 
 
 16. Asirovpyovy hpoupyovvra, Kpoffpopa) This is allegorical. Jesus 
 is the priest ; Paul the servant of the priest ; the Gentiles them- 
 selves are the oblation ? ch. xii. 1 ; Is. lx. 7, lxvi. 20 : and that 
 oblation is very acceptable , because it is sanctified (John xvii. 19), 
 along with [as well as] its gifts [i.e. their contribution to the 
 saints at Jerusalem is also acceptable , ver. 26], ver. 31. — £v meu- 
 fjjun ayiu, in the Holy Spirit) whom the Gentiles receive by the 
 Gospel of God. 
 
 17. Kab^civ, glorying) Paul had a large heart ; so he says at 
 ver. 15, more boldly , and ver. 20, u I have strived ambitiously ,” 
 (ptAon/xovfMvov. — sv Xpnfrti ’ItjcoD, in Christ Jesus) This is explained 
 in the following verse. My glorying with respect to those 
 things, which pertain to God, has been made to rest [rests] 
 in Christ Jesus. — rd npbg ®£ov, in those things , which pertain to 
 God ) Paul makes this limitation ; otherwise he was poor and 
 an outcast in the world, 1 Cor. iv. 9, etc. 
 
 18. Ob yap for I will not dare) That is, my mind 
 
 shrinks [from speaking of the things wrought by me] when 
 unaccompanied with [except when accompanied with] Divine 
 influence. — XaXsTv r/, to speak anything) to mention anythingj 
 that I have accomplished, or rather, to preach the doctrine of 
 the Gospel, for the expression is abbreviated, in this manner ; I 
 will not dare to speak any (or do any) of those things which 
 Christ (would not speak, or) do by me ; for, by word and deed , 
 follows. The Inspiration [Theopneustia] of Paul is here 
 marked : 2 Cor. xiii. 3. 
 
 19. ’Ey dvvu/xsi (T/ifieiuv xat rspdruv, [Engl. V. through mighty ] 
 in the power of signs and wonders) This expression should be 
 referred to, by deed. — h duvdfAsi wb/xarog ®soD, \by~\ in the power 
 
188 
 
 ROMANS XV. 20-24. 
 
 of the Spirit of God) This should be referred to, hy word. We 
 have here a gradation, [ascending climax] : for he attributes 
 more to the Spirit of God, than to the signs. — ano — frs%pi, from — 
 unto) A large tract of country. — -IXXvptxovj Illyricum) of which 
 Dalmatia is a part ; 2 Tim. iv. 10. — rb sva yysXiov, the Gospel) the 
 office of preaching the Gospel. 
 
 20. As, moreover \_yea , Engl. V.]) He gives the reason for 
 taking those regions under his own care. — <pi’koriy,ovy,svov) The 
 Accusative absolute, in the neuter gender, 1 the same as ap% a- 
 /xsvov, Luke xxiv. 47. 2 3 — ou % 6Vou, not where) This is more em- 
 phatic, than if he had said, where not ; for he intimates, that he 
 had as it were avoided those places, where Christ had been 
 already known. So Col. ii. 1 ; Gal. i. 22. Paul is said to have 
 been * unknown’ to those, who had previously received the 
 faith. — dXXorpiov, another marls) Paul here does not term Christ 
 Himself the foundation, but the work of others in preaching the 
 Gospel of Christ. 
 
 21. O 7g — ffvvjj tovti) Is. lii. 15. So plainly the lxx. 
 
 22. n pbg v/jjms, to you) as persons, to whom the name of 
 Christ was now no longer unknown. 
 
 23. K >./>a<r/, regions) This term is applied in contradistinction 
 to the political divisions of the world ; for the Gospel does not 
 usually follow such divisions ; even the fruit of the Reformation 
 at a very early period had an existence beyond Germany. — 
 totrnMa v g^wv) This signifies something more than i lirnroOuv* 
 
 24. 'fig sav) 'ng is the principal particle ; sc tv, soever , 4 cr upsXxsi , 
 is redundant, in whatsoever manner , at whatsoever time , and hy 
 whatsoever route. — s)g rr\v 2 era wav, into Spain) where the Gospel 
 was not yet preached. — bia^opsuofiivog, passing through on my 
 journey) because the foundation of the faith was already laid at 
 Rome. — <7rponif/,(pQriva,i, to be brought on my way) The passive 
 voice with a reciprocal signification, that is, to leave or commit 
 himself to their care to be escorted by them on his journey ; he 
 
 1 It being the object of my ambition. But Engl. V. takes it raascul., I have 
 strived. — Ed. 
 
 2 But the oldest authorities read — Ed. 
 
 3 The former implies a lasting state of mind : the latter, a feeling for the 
 time being. — Ed. 
 
 4 But the oldest MSS. have div, viz. ABCD(A)G. — Ed. 
 
ROMANS XV. 25-28. 
 
 189 
 
 writes familiarly to the brethren whom he had not yet seen, as 
 though by virtue of right [as if his claim on them were matter 
 of right]. — vpuv, you) He speaks modestly. The Romans were 
 rather likely to have reason to be filled (to be fully grati- 
 fied) with Paul’s company. — a<ro p'epovg, in some measure) He 
 intimates to them, that he would not however be so long at 
 Rome, as he wished ; or else, that it is Christ, and not 
 believers, with whom believers should be perfectly filled. 
 
 25. Aiuxovuv, ministering) after the example of Christ, ver. 8. — 
 roTg dyiotg, to the saints) See note at Acts xx. 32. 
 
 26. Maxsdovta xa/ ' Kyjzta, Macedonia and Achaia) From this 
 expression the time, at which the epistle was written, may be 
 gathered, Acts xix. 21. — Koivuviav, an act of communion , or com- 
 munication [a contribution ]) A term of description [applied to 
 their gift of brotherly love] honourable and exceedingly just. — 
 ruv dytw, of the saints) He does not say, poor saints (Gr. the 
 poor among the saints). Therefore not all the saints were poor. 
 Therefore the community of goods had now ceased at Jerusalem, 
 after the death of Ananias and Sapphira, and after the persecu- 
 tion, Acts viii. 1. 
 
 27. Evdoxrjfiuv yap, for they have been pleased) supply, I say , 
 comp, the beginning of the preceding verse. Pleased , and debt, 
 are twice mentioned. — xa/', and) Liberty and necessity in good 
 works are one and the same [found together]. — .*/ yap, for if) 
 This mode of reasoning applies also to the Romans ; he there- 
 fore mildly invites and admonishes them, in this epilogue of the 
 epistle, to contribute : comp. ch. xii. 13. — bpeiXouti, they owe it) 
 by virtue of the debt of brotherly kindness, 2 Cor. ix. 7. — 
 
 irov py %<; ai, to minister) The inferior ministers to the superior. 
 
 28. ’Efl7rsA£<ras xa t vppayiffd^svoi) Words nearly related to 
 each other, 2 Kings xxii. 4, SjDarrnK DFM, lxx., xai atppdyiffov rb 
 dpyvpiov, and seal the silver. Paul finished this first ; nothing 
 interrupted him, how eager soever he might be as to other 
 objects, Acts xix. 21. appayicafisvog, as soon as I shall have 
 sealed, not only that they might perceive the good faith of him, 
 who delivered it, but that they might also be confirmed in 
 spiritual communion. a-TrgXgutfo/xa/, I will go away) even though 
 I may never be about to return from Spain. This is the force 
 of the compound verb. — Zvav/av, Spain) Paul does not seem to 
 
190 
 
 ROMANS XY. 29, 30. 
 
 have reached Spain. A holy purpose often exists in the minds 
 of godly men, which, although it is not fulfilled, is nevertheless 
 precious [in God’s eyes], 2 Sain. vii. 2, 4. 
 
 29. n Xripufijuri) in the fulness ) comp. ver. 19. There is a 
 real parallelism in the fulness of the Gospel, both intensive and 
 extensive. 1 2 — evX oy/ag, of the blessing) which is conspicuous [such 
 fulness of blessing as it is conspicuously seen to possess] both at 
 Jerusalem and Rome . — rov ivayyiXiov) Some have omitted this 
 w r ord : The cause of the omission is easy to be perceived, viz. 
 from the recurrence of rov? 
 
 30. K vpiouj Lord) He exhorts them by the name of the Lord ; 
 comp, by [for ] the love , immediately after. — uydrrri^ love) The 
 love of the Spirit is most widely extended ; it brings home [it 
 makes a matter of interest] to thee, even what might seem to 
 belong to another. — avmycdvi^ ee3a/ got, to strive with me) He him- 
 self must pray, who wishes others to pray with him, Acts viii. 
 24, 22. Prayer is a striving , or contest , especially when men 
 resist. Paul is the only one of the apostles, who asks for him- 
 self the prayers of believers. He does this moreover generally 
 at the conclusion of his epistles, but not indiscriminately so in 
 all. For he does not so write to those, whom he treats as sons, 
 with the dignity of a father, or even with severity, for example, 
 Timothy, Titus, the Corinthians, the Galatians, as he d’oes to 
 those, whom he treats as his equals with the deferential regard 
 of a brother, for example, the Thessalonians, Ephesians, Colos- 
 sians (with whom he had not been), and therefore so also the 
 Romans and likewise the Hebrews. It [the request for their 
 
 1 That is, the internal fulness, and the expansive capabilities of the Gospel 
 externally, have a real correspondence. — Ed. 
 
 2 Either S. R. D. Foertschius in Progr. to this passage, or S. R. D. 
 Ernesti in his review of the Program, affirms, that Bengel was satisfied with 
 the omission of this word, see Bibl. th. T. Y. p. 474, but this is a mistake. 
 The margin of both editions (where the sign d had marked an omission 
 instead of a reading less certain) may be compared, s. pi., also the German 
 Version which expresses the words des Evangelii without a parenthesis. — 
 (E. B.) 
 
 The rov alluded to by Beng. as recurring refers to Rec. Text rov evxyye- 
 'klov rov, which reading is supported by both Syr. Versions and Vulg. (later 
 MSS.) But ABCD(A)G Cod. Amiat. (the oldest MS.) of Vulg. Memph./^r 
 Versions omit the three words. — Ed. 
 
ROMANS XV. 31-33. XVI. 1, 2. 
 
 191 
 
 prayers] is introduced with great elegance at 2 Cor. i. 11 ; Phil, 
 i. 19 ; Philem. ver. 22. 
 
 31. K ai ha, and that) This is also an important matter. — 
 g uffpoffdzxros, accepted) that the Jews and Gentiles may be united 
 in the closest bonds of love. The liberality of the Gentiles, 
 which was shown for the sake of the name of Jesus, afforded 
 to the Jews an argument for the truth and efficacy of the 
 Christian faith, and for lawful communion with the Gentiles, 
 2 Cor. ix. 13. 
 
 32. ’Ey yjapa tXdw, that I may come to you with joy) I may 
 come , has respect to the former part of ver. 31, and, with joy , to 
 the latter. 
 
 33. 'O ©eog rrig s/prjvrig, the God of peace) A gradation in 
 reference to ver. 5, 13 : The God of patience, hope; so, the God 
 of love and peace, 2 Cor. xiii. 11, The God of peace, ch. xvi. 20 ; 
 1 Cor. xiv. 33 ; Phil. iv. 9 ; 1 Thess. v. 23 ; Heb. xiii. 20. 1 * * * * 
 
 CHAPTEK XVI. 
 
 1. $>oi(3riv, Phoebe) The Christians retained the names bor- 
 rowed from the heathen gods, as a memorial of the heathenism, 
 which they had abandoned. — olauv 8/azom, who is a [ servant ] 
 minister) without the office of teaching. She might have been 
 considered as a minister in respect of this very errand, on which 
 she was sent. — KsyypiaTg, at Cenchrea) near Corinth. 
 
 2. ’Ey Kvpiu, in the Lord) There is ver} 7 frequent mention of 
 the Lord, Christ, in this chapter : In the Lord : at the present 
 day we say, in a Christian manner [as Christians ]. The phrase 
 is peculiar to Paul, but often used. — zai yap, for even) a strong 
 argument, 1 Cor. xvi. 15, 16 ; Phil. ii. 29. There is an 
 all-embracing [comprehensive] relationship among believers : 
 
 1 ’ Apcviv, the Greek transcribers loved to add the final Amen from its very 
 
 frequent use, not to say, in doxologies only, which have Amen in Ps. xli. 14, 
 
 lxxii. 19, etc., but in prayers and at the conclusions of books. — Not. crit. 
 
 AG^r omit dpviv. B (judging from its silence), CD(A)/Vulg. have it. 
 
 Tischend. therefore supports it. Lachm. brackets it. — Ed. 
 
192 
 
 ROMANS XVI. 3, 4. 
 
 Phoebe is recommended to the Romans for acts of kindness, 
 which she had done far from Rome. — Kpoardng, a succour er) 
 We may believe, that Phoebe was wealthy, but she did not 
 shrink by subterfuges from the duty of ministering , in the case 
 of strangers, the needy, etc. ; nor did she regard in the case of [on 
 the part of] her fellow-citizens, who were wholly intent on self- 
 interest, the opinion entertained of her bad economy. — ttoXXwv, 
 of many) Believers ought to return a favour not only to him, 
 who has been of service to themselves, but also to him, who has 
 been of service to others. 
 
 3. salute) We should observe the politeness of the 
 apostle in writing the salutations ; the friendly feeling of be- 
 lievers in joining theirs with his, ver. 21, 22 ; again, the humi- 
 lity of the former in attending to them, and the love of the 
 latter in the frequent use of them. — rip/Vxav, Prisca) strong 
 testimony sufficiently confirms this reading ; Baumgarten prefers 
 np/tTuWuvj Priscilla } A holy woman in Italy seems to have 
 borne the Latin name Priscilla, which is a diminutive, Acts 
 xviii. 2, but in the Church the name, Prisca , is more dignified. 
 The name of the wife is put here before that of the husband, 
 because she was the more distinguished of the two in the 
 Church; Acts xviii. 18 : or even because in this passage there had 
 gone before the mention of a woman, Phoebe. — ’AjcvXuv, Aquila) 
 The proper names of believers, Roman, Hebrew and Greek, 
 set down promiscuously, show the riches of Grace in the New 
 Testament exceeding all expectation [Eph. iii. 20]. — <rwepyoug, 
 fellow-workers) in teaching, or else, protecting : See the follow- 
 ing verse. 
 
 4. 07r/ i/s£, who) They are individually distinguished by their 
 own respective graces, or duties ; but Scripture never praises 
 any one so as to give him any ground for extolling himself, but 
 for praising God and rejoicing in Him. — ketfjjxa v) The force of 
 the verb is not unsuitably explained by the noun viroQi jx»j, a stake 
 laid down. — a/ sxxXTj/r/a/, the churches) even the Church at Rome, 
 for the preservation of Paul, and we still are bound in some 
 measure to give thanks to Aquila and Priscilla, or we shall do 
 so hereafter. 
 
 1 ABCD(A)G Vulg. fg support Hqiokuu against Ugi'axth'hciv, of the Rec. 
 Text. — E d. 
 
ROMANS XVI. 5-7. 
 
 193 
 
 5. Kar’ ohov, in the house ) When any Christian was the pos- 
 sessor of a spacious mansion, he gave it as a place for meeting 
 together. Hitherto the believers at Rome had neither bishops 
 nor ministers. Therefore they had nothing at that time re- 
 sembling the papacy. It does not appear that there were 
 more of these house-churches then at Rome ; otherwise Paul 
 would have mentioned them also [as he does those in this ch.] 
 Aquila therefore was at Rome, what Gaius was at Corinth, 
 ch. xvi. 23 ; although the persecution had particularly pressed 
 upon him, Acts xviii. 2. — ’E-ra/Wov, Epaenetus ) Paul had not 
 hitherto been at Rome, and yet he had many intimate acquaint- 
 ances there from Asia, or even from Greece, Palestine, Cilicia, 
 Syria. There is no mention here of Linus or Clement, whence 
 we may conclude, that they came to Rome afterwards. — ana pyy, 
 first fruits) This is evidently a title of approbation, 1 Cor. xvi. 
 15 . — ' Ayjziug) others have ’Acvag, 1 and Grotius, along with the 
 British writers quoted by Wolfius approves of it, with whom 
 he says, how far he is correct I know not, that Whitby 
 agrees. D. Hauberus in particular supports ' Ayatag, and some- 
 what too liberally ascribes to the transcribers the same skill 
 in reasoning, for which he himself is remarkable. Bibl. 
 Betracht ., Part 3, page 93. See App. crit. Ed. ii., on this 
 passage. 
 
 7. 'ZvyyevsTg, kinsmen) So ver. 11, 21. They were Jews, 
 ch. ix. 3. — uKouroXoig, among the apostles ) They had seen the 
 Lord, 1 Cor. xv. 6 ; hence they are called apostles , using the 
 word in a wider meaning, although some of them perhaps after 
 the ascension of the Lord turned to the faith by means of the 
 first sermons of Peter. Others might be veterans, and I acknow- 
 ledge as such the brethren, who numbered more than five hun- 
 dred. The passage quoted from 1 Cor. implies, that there was 
 a multitude of those, wdio had seen Christ and were from that 
 fact capable of giving the apostolic testimony. — rrpb sfiov, before 
 me) Age makes men venerable, especially in Christ. Among 
 the men of old, it was a mark of veneration to have the prece- 
 
 1 ’A alecs is the reading of ABCD (corrected later) G Vulg. Memph. fg . 
 Versions. Ax,»totg is only supported by the two Syr. Versions, of very 
 ancient authorities. — E d. 
 
 N 
 
 VOL. III. 
 
194 
 
 ROMANS XYT. 8-16. 
 
 dence by four years } — yeyov a<nv ev X?/<rr,w,) they began to be in 
 Christ. 
 
 8. *Ev Kvploj, in the Lord ) Construed with beloved; for greet or 
 salute at ver. 6 and throughout the chapter is employed abso- 
 lutely [and it is not therefore to he connected with h K up/ui], 
 
 9. of us. Comp. ver. 21. 1 2 * 
 
 10. Tiv donifiov, approved ) an incomparable epithet [ This man 
 was of tried excellence. — V. g.] — roug ex ruv) Perhaps Aristobulus 
 was dead, and Narcissus too, ver. 11, and all in their respective 
 families had not been converted. Some of them seem not to 
 have been known by face to Paul, but by the report of their 
 piety. Faith does not make men peevish, but affable. Not 
 even the dignity of the apostolic office was any hindrance to 
 Paul. 
 
 11. ovrag, who are ) Therefore a part of that family were 
 heathens. 
 
 12. Tag xoTriutug, who laboured ) although they have their 
 name [t pvpuiva, TpvtpZxf a] from rpv<pfj y a luxurious life ; as Naomi 
 ( agreeable ). It is probable that these two were sisters according 
 to the flesh. 
 
 13. ’E xXexrov, chosen ) a remarkable title, 2 John, ver. 1, 13 ; 
 1 Tim. v. 21. 
 
 14. ’A ffvyxpirov, x.r.X., Asyncritus , etc.) Paul joins those to- 
 gether, among whom there was a peculiar tie of relationship, 
 neighbourhood, etc. The salutation offered by name to the 
 more humble, who were perhaps not aware that they were so 
 imich as known to the apostle, could not but greatly cheer their 
 hearts. 
 
 16. 9 AfftfatatiQe aWijXovg, salute ye one another ) supply: in my 
 name. — ev (pi\v)fian ay/w, with a holy kiss ) This was the flower of 
 faith and love. The kiss of love , 1 Pet. v. 14. This was the 
 practice after prayers. Paul mentions the holy kiss at the con- 
 clusion of the first epistle to the Thessalonians, of both his 
 epistles to the Corinthians, and of this to the Romans. Paul 
 wrote these epistles at the earliest period. Afterwards purity of 
 
 1 A quotation from Juvenal Sat. xiii. 58 — 
 
 “Tam venerabile erat prsecedere quatuor annis.” — Ed. 
 
 2 Where we find “my work-fellow:” but here “ our helper,” or work- 
 
 fellow. — Ed. 
 
ROMANS XVI. 17, 18. 
 
 195 
 
 love was in some cases extinct or abuses arose, for in writing to 
 the Ephesians, Philippians and Colossians, when he was in 
 prison, he gave no charge concerning this kiss. The difference 
 has regard to the time, not to the place, for the Philippians 
 were in Macedonia, as well as the Thessalonians. I do not say 
 however that the difference of time was altogether the only 
 reason, why the holy kiss was commanded or not commanded. 
 In the second Epistle to the Thessalonians there was no need to 
 give directions about it so soon after the first had been received. 
 The condition of the Galatians at that time rendered such 
 directions unsuitable . — ai sxxXriGjai 1 ) the churches) with whom I 
 have been, ch. xv. 26. He had made known to them, that he 
 w T as writing to Pome. 
 
 17. ’A d&Xtpotj brethren) While he is embracing in his mind, in 
 ver. 16, the churches of Christ, exhortation suggests itself inci- 
 dentally ; for when it is concluded in the form of a parenthesis, 
 they, who send salutations , are added to those, who receive them : 
 ver. 21. — rovg rac) There were therefore such men at Rome. 
 The second epistle to the Thessalonians, which was written 
 before this to the Romans, may be compared, ch. ii. — rag d/^oGra- 
 c/ag, divisions) by which [what is even] good is not well de- 
 fended. — ra GxdvdaXa, offences) by which [what is positively] evil 
 gains admittance. — sfidkre, ye have learned) To have once for 
 all learned constitutes an obligation, 1 Cor. xv. 1 ; 2 Cor. xi. 4 ; 
 Gal. i. 9 ; Phil. iv. 9 ; 2 Tim. iii. 14. — exxXivars) comp. Gr'sX- 
 X e-Gdai, 2 Thess. iii. 6 ; vapairau, Tit. iii 10 ; comp. 1 Cor. v. 11 ; 
 2 John ver. 10. There was not yet the form of a church at 
 Rome. The admonition therefore is rather framed so as to 
 apply to individuals , than to the whole body of believers. There 
 is however a testimony regarding the future in this epistle to the 
 Romans, as the Song of Moses was a rule to be followed by 
 Israel. 
 
 18. o/ roiouroi) such as these. The substance with its quality 
 is denoted. — xoiXicp, the belly) Phil. iii. 19. — wriGroXoyiag) as 
 
 1 The Germ. Yer. has restored the reading of xaxi, although it was de- 
 clared on the margin of both Ed. as not quite so certain. — E. B. 
 
 T)Gfg omit xarrx^. vp. xi exx'X. Tlxcrxi r. "XpiGTOv, but add these words at 
 the end of ver. 21. ABC Vulg. have all the words, including rxaai, 
 which Rec. Text omits without any good authority. — Ed. 
 
196 
 
 ROMANS XVI. 19, 20. 
 
 concerns themselves by promising. — e uXoy/ag) as concerns you, 
 by praising and flattering . — ruv dzdxuv) TID, a word of a middle 
 signification, pern, for the sake of euphemy (See Append.) ; 
 which the lxx. translate dxaxog, and which occurs more than once 
 in Proverbs. They are called axaxot, who are merely free from 
 badness, whereas they should also be strong in prudence, and 
 be on their guard against the xaxiav, the badness of others. 
 
 19 'Ttfaxori, obedience ) which belongs to oi uxdxoi, the simple . 
 Their obedience itself, not merely its report, reached all, since 
 by frequent intercourse believers from among the Romans came 
 also to other places, and their obedience itself was observed 
 face to face. It thus happens, that, as contagion is bad in the 
 case of bad men, so it is good among the good, in a good sense. — 
 ndvrag, all ) you, or others also. — d<p/xsro) Hesychius explains 
 dfixzro by irapiyiviro. — to if v/u v, as far as you are concerned?) in 
 opposition to those turbulent persons, who occasion him anxiety, 
 not joy. — QsXoj de, but I wish ) an antithesis : you are evidently 
 not wanting in obedience and dxuxia, simplicity ; but you 
 should add to them discretion. — txxpoug, wise ) contrary to those, 
 of whom Jeremiah speaks, iv. 22, vopol s )<u rov xaxo^oi7]gat^ rb ds 
 xukojg tfoiriaai ovx scrsyvwtfav, they are wise to do evil , but to do good 
 they have no knowledge . — dxzpaioug) say, if any evil presents 
 itself : I consider this a thing, which is alien to me ; dxspa/og is 
 taken here in a passive sense. 1 
 
 20. As, but) [not and , as Engl. Yer. has it)] The power of 
 God, not your prudence, will bring it to pass. — rrjg sipvivrig, of 
 peace) an antithesis to seditious , ver. 17, see 1 Cor. xiv. 33. — 
 euvTp'r^pzt) the future, shall bruise Satan, when he shall bruise His 
 apostles [viz. those breeders of divisions , ver. 17, 18.] — rbv 
 2ar«vav, Satan) the sower of strifes. Once in the course of this 
 whole epistle he names the enemy, and nine times altogether in 
 all his epistles, he calls him Satan ; six times, the devil. Scrip- 
 ture indeed treats of God and Christ directly ; of Satan and 
 Antichrist indirectly. — u^o rovg nodag, under your feet) Eph. vi. 
 15. Every victory achieved by faith is the cause of new grief 
 to Satan . — iv rd^si) speedily , which refers to the beginnings of 
 bruising [Satan, viz.] in the case of sudden danger [a sudden 
 
 1 Unaffected by evil. — E d. 
 
ROMANS XYI. 21-25. 
 
 197 
 
 assault by him.] — d/Ajjv) The transcribers very often added this 
 word to prayers, although here almost all the copies are without 
 it. Baumgarten however defends it. 1 
 
 21. 2 vvepybc,, fellow-labourer ) He is placed here before the 
 kinsmen. His name however is not found in ch. i. 1, because 
 he had not been at Rome. 
 
 22. ’Afford fyfxou, I salute) Tertius either by the advice or good- 
 natured permission of Paul put in this salutation. Paul dic- 
 tated, from which it is evident, how ready the apostles were in 
 producing their books, without the trouble of premeditation. — 
 T epnog, Tertius) a Roman name. An amanuensis no doubt well 
 known to the Romans. — sv, in) construed with I who wrote ; an 
 implied confession of faith. 
 
 23. Tu/og , Gaius) a Corinthian, 1 Cor. i. 14. — oXqg, of the 
 whole) For very many used to resort to Paul. 2 — o/xoi/o/aos, the 
 chamberlain) The faith of a man so very high in station could not 
 but be a matter of joy to the Romans. — rr\g ^oXscag, of the city). 
 doubtless of Corinth. 
 
 24. H yd pig — j 'wuv) The Alexandrians were without this 
 reading. 3 * * — d/A?ji/, we have lately spoken of this particle.. 
 
 25. Tw $s, now to Him) As a doxology concludes the disquisi- 
 tion, ch. xi. 36, so it now concludes the whole epistle. So 
 2 Pet. iii. 18; Jude, ver. 25. The last words of this epistle 
 plainly correspond to the first, ch. i. 1-5 ; especially in regard 
 to “ the Power of God,” the 6 Gospel/ ‘ Jesus Christ,’ the 
 ‘ Scriptures, the u obedience of faith,” u all nations.” — duva/x evw, 
 that is of power — xard to zbayyt Xiov / aou , according to my Gospel) 
 The power of God is certain, i. 16 ; Acts xx. 32, note. — vfxdg, 
 you) Jews and Gentiles. — crrip^cci) we have the same word, 
 i. 11. — avondXv^iv) This same word is found at i. 17. — xard 
 uffoxuXu-^iv must be construed with svayyzXiov / aou . — /Au<mj/>/ou, of 
 the mystery) concerning the Gentiles being made of the same 
 body , Eph. iii. 3, 6. — ypomg d/wwo/g, since the world began) 
 
 1 Rec. Text has it in opposition to ABCD(A)G Vulg. and almost all ver- 
 sions. — Ed. 
 
 2 Whom, as well as Paul, Gaius entertained. — Ed. 
 
 3 ABC Vulg. (Amiat. MS.) Memph. Versions omit it, whom Laclim. fol- 
 
 lows. But D(A)G fg have the words (except that G^ omit T yigov Xpiorov) 
 
 and Tischend. accordingly reads them ; as also the dpiyjv. — Ed. 
 
198 
 
 ROMANS XVI. 2G, 27. 
 
 [during the eternal ages], from the time, when not only men, 
 but even angels, were created, to both of whom the mystery 
 had been at first unknown, Eph. iii. 9, 10. The times are de- 
 noted, which with their first commencement as it were touch 
 upon the previous eternity, and are, so to speak, mixed with it ; 
 not eternity itself, of which times are only the streams ; for the 
 phrase, Before eternal ages (Engl. Yer. before the world began ) 
 is used at 2 Tim. i. 9 ; Ps. lxxvii. (lxxvi.) 6, rgMoac, dpyal as na,} 
 try uiuvia. — (fecriyyif/jevou, kept secret) The Old Testament is like a 
 clock in its silent course : the New Testament like the sound of 
 brass, that is struck [viz. brazen cymbals, or drums]. In the 
 Scriptures of the prophets, the calling of the Gentiles had been 
 foretold ; but the Jews did not understand it. 
 
 26. <x>« vspwOevrog, made manifest) Col. i. 26 ; 2 Tim. i. 10 ; 
 Tit. i. 3. — sftirayrtVj commandment) The foundation of his apostle- 
 ship, 1 Tim. i. 1 ; Tit. i. 3. — rou aimko ©sou, of the eternal God) 
 a very proper epithet, comp, the preceding verse, during the 
 eternal ages, so Tit. i. 2. The silence on the part of God pre- 
 supposes eternal knowledge, Acts xv. 18. The new Economy 
 implies no change in God Himself; His own work is well 
 known to Him from eternity. Comp, presently after, to Him 
 who is the only wise . — *0n j, nations) not merely that they may 
 know, but also that they may enjoy [the blessing so known]. 
 
 27. 2 op&) to the wise) The wisdom of God is glorified by 
 means of the Gospel in the Church, Eph. iii. 10 ; who is of 
 power [able] ver. 25, and to the wise [both predicated of God], 
 are joined together in this passage, as 1 Cor. i. 24, where Christ 
 is said to be the power of God and the wisdom of God. — w, to 
 whom) is put for avrti, to Him. So wv, ch. iii. 14 ; comp. 2 Tim. 
 iii. 11 ; Acts xxvi. 7 ; 2 Cor. iv. 6, note, lxx., Is. v. 28. There 
 would be a hiatus in the sentence without a pronoun. 1 — ' A/4 y i/, 
 amen) and let every believing reader say, Amen. 
 
 1 ACD(A) Hilary and Vulg. read 5. B the oldest MS. omits it. Lachm. 
 suggests we should adopt this omission and read with the Vulg. no n be- 
 tween hoc and ypocQcov and yuuptarOtvTi, ‘ cognito,’ for yvaoiadivrog. “ To the 
 only-wise God who is wade known through Jesus Christ ” Else he conjectures 
 that if we retain re, 5, and ywpict)euTog, we must read xocptg after Qea, “ To 
 the only-wise God be thanks through Jesus Christ, to whom be glory,” etc. 
 —Ed. 
 
ANNOTATIONS 
 
 ON 
 
 PAUL’S FIRST EPISTLE TO THE CORINTHIANS. 
 
 CHAPTER I. 
 
 1. UauXog, Paul. The epistle consists — 
 
 I. Of the Insckiption, ch. i. 1 -3. 
 
 II. Of the Discussion ; in which we have — 
 
 I. An exhortation to concord, depressing the elated judg- 
 ments of the flesh, ver. 4, iv. 21. 
 ii. A reproof, — 
 
 1) For not putting away the wicked person, v. 1-13. 
 
 2) For perverse lawsuits, vi. 1-11. 
 
 Hi. An exhortation to avoid fornication, vi. 12—20. 
 
 IV. His answer to them in regard to marriage, vii. 1, 10, 
 25, 36, 39. 
 
 V. On things offered to idols, viii. 1, 2, 13 — ix. 27 — x. 1, 
 — xi. 1. 
 
 vi. On a woman being veiled, xi. 2. 
 
 vii. On the Lord’s Supper, xi. 17. 
 
 viii. On spiritual gifts, xii. xiii. xiv. 
 
 ix. On the resurrection of the dead, xv. 1, 12, 29, 35. 
 
 X. On the collection : on his own coming, and that of 
 Timothy and Apollos ; on the sum and substance 
 of the whole subject, xvi. 1, 5, 10, 12, 13, 14. 
 
200 
 
 1 CORINTHIANS I. 2. 
 
 III. Of the Conclusion, xvi. 15, 17, 19, 20. 
 
 — uKoaroXog ’iqtfou Xpusrov, an apostle of Jesus Christ) ver. 17. — 
 biu hxij^arog ©sou, by the will of God) so 2 Cor. i. 1 ; Eph. i. 1 ; 
 Col. i. 1 ; 2 Tim. i. 1. His apostleship is said to be u by the 
 commandment of God,” in 1 Tim. i. 1. This was the principle 
 on which rested the apostolic authority in regard to the 
 churches : and the principle of the zealous and humble mind 
 which characterized Paul himself; comp. Rom. i. 1, note. For 
 by the mention of God, human claim to wages (auctoramentum) 
 is excluded, Gal. i. 1 ; by the mention of the will of God, merit 
 on the part of Paul is excluded, ch. xv. 8, etc. : whence this 
 apostle is in proportion the more grateful and zealous, 2 Cor. 
 viii. 5, at the end of the verse. Had Paul been left to his own 
 will, he would n^ver have become an apostle. 1 — 'ZusdUrig, Sos - 
 thenes) a companion of Paul, a Corinthian. Apollos is not 
 mentioned here, nor Aquila ; for they do not appear to have 
 been at that time with Paul, although they were in the same 
 city, ch. xvi. 12, 19. In the second epistle, he joins Timothy to 
 himself. 
 
 2. Tjj rov ©sou, To the Church of God) Paul, writing 
 
 somewhat familiarly to the Thessalonians, Corinthians, and 
 Galatians, uses the term, Church ; to the others he employs a 
 more solemn periphrasis. The Church of God in Corinth: a 
 great and joyful paradox. 2 — ry outsri, which is), [at Corinth and 
 moreover] flourishing [there], ver. 5, 6. So, [the Church] which 
 was [at Antioch], Acts xiii. 1. — Yiyiaa/Jevoig, to them that are 
 sanctified) them, who have been claimed for God [by being set 
 apart as holy to Him]. Making a preludeAalready to the dis- 
 cussion, he reminds the Corinthians of theMown dignity, lest 
 they should suffer themselves to be enslaved®' - men. [ Then in 
 the Introduction also, ver. 4—9, he highly pT^mes the same per- 
 sons, how near soever they may have come to undue elation of 
 mind. The praise which is derived from Divine grace rather 
 
 1 It is of the greatest advantage to have the will of God for our guide. 
 To attempt anything under the guidance of a man’s own will is an under- 
 taking full of hazard, under however specious a name it may be capable of 
 being commended. In the world it readily produces embarrassments, 
 troublesome and very difficult to be got rid of. — V. g. 
 
 2 Religion and Corinth, a city notorious for debauchery, might have 
 seemed terms utterly incapable of combination. — E d. 
 
1 CORINTHIANS I. 5-7. 
 
 201 
 
 cherishes humility , besides being subservient to awakening . — 
 V. g.] The force of the participle is immediately explained, 
 called to be saints , [said of the Gentiles , who are saints by 
 calling , whilst the Israelites are so by descent] ; comp. Rom. i. 7, 
 note. — <fuv <xa<n, with all) To be connected with, sanctified , and, 
 saints , not with, to the Church ; compare ours, at the end of the 
 verse. Consequently the epistle refers also to the other be- 
 lievers in Achaia, 2 Cor. i. 1. The universal Church however 
 is not shut up within the neighbourhood of Corinth. As Paul 
 was thinking of the localities of the Corinthians and Ephesians, 
 the whole Church came into his mind. The consideration of 
 the Church universal sets the mind free from party bias, and 
 turns it to obedience. It is therefore set forthwith before the 
 Corinthians; comp. ch. iv. 17,. vii. 17, xi. 16, xiv. 33, 36. — 
 roTg eKnca.'kovfjjtvotg) that call upon , so that they turn their eyes to 
 Him in worship, and call themselves by His name ; comp. ver. 
 10, on the authority of the name of Christ. [This passage 
 certainly prepares the way for that exhortation , which follows the 
 verse now quoted (ver. 10). — V. g .] — avrciv [theirs], of them) near 
 Corinth. — jJ/awv [ours], of us) where Paul and Sosthenes were 
 then staying. 
 
 5. Aoyuj — yvuxsu, in word { utterance ) — in knowledge) The word 
 (utterance) follows knowledge, in point of fact : and it is by the 
 former that the latter is made known. He shows, that the 
 Corinthians ought to be such in attainments, that it should be 
 unnecessary to write to them. Moreover they were admirers 
 of spiritual gifts ; therefore by mentioning their gifts, he gains 
 over to himself their affections, and makes a way for reproof. 
 
 6. K aQhg, even as) That the Corinthians wanted nothing, he 
 declares from this, that the testimony of Christ was confirmed in 
 them. The particle is here demonstrative . — rov Xpiarov, of Christ) 
 Christ is not only the object, but the author of this testimony, 
 Acts xviii. 8, note. — g/3s/3a/w^, was confirmed) by Himself, and 
 by the gifts and miracles, which accompanied it, xii. 3 ; 2 Cor. 
 i. 21, 22 ; Gal. iii. 2, 5 ; Eph. iv. 7, 8 ; Heb. ii. 4. 
 
 7. "nm u/xag [jji\ \)<snpt7<sQcu, So that ye are not behind) This 
 clause depends on ye are enriched by antithesis. — d-rs xds^o/^svovg, 
 expecting, [waiting for]) The character of the true or false Chris- 
 tian is either to expect or dread the revelation of Christ. [Leaving 
 
202 
 
 1 CORINTHIANS I. 8-11. 
 
 to others their Memento Mori, do thou urge this joyful expecta- 
 tion. — V, g.]. 
 
 8 . " 05 , who) God, ve r. 4 [not Jesus Christ , ver. 7] : comp. ver. 
 9. — g rsXovg , even to the end) an antithesis to the beginning im- 
 plied in the phrase, which was given , ver. 4. This end is imme- 
 diately described in this verse, comp. ch. xv. 24 . — h rr\ fi/ispy, in 
 the day) construed with unblamed tylameless^, 1 Thess. v. 23. 
 After that day, there is no danger, Eph. iv. 30 ; Phil. i. 6. Now, 
 there are our own days, in which we work, as also the days of 
 our enemies, by whom we are tried ; then there will be the day 
 of Christ and of His glory in the saints. 
 
 9. Iherbg, faithful) God is said to be faithful , because He per- 
 forms, what He has promised, and what believers promise to 
 themselves from His goodness. — hXijQrire, ye were called) Calling 
 is a pledge of other benefits, \to which the end , ver. 8, will corres- 
 pond. — V. g.] — Rom. viii. 30 ; [1 Thess. v. 24] ; 1 Pet. v. 10. 
 
 10. 1 As, Now) The connection of the introduction and discus- 
 sion : You have [already sure] the end and your hope, maintain 
 also love. Brethren, is a title or address suitable to the discus- 
 sion, on which he is now entering. — S/a,) by. This is equivalent 
 to an adjuration. — rov Kvp/ou, of the Lord) Paul wishes that Christ 
 alone should be all things to the Corinthians ; and it is on this 
 account, that he so often names Him in this chapter. — r'o a vr» 
 Xsyrjrs, ye may speak the same thing) In speaking they differed 
 from one another; ver. 12. — /syjtfiara, divisions) antithetic to 
 zarr,pri<t{ism, joined together : comp. Matt. iv. 21. Schism , a 
 ‘division’ of minds [sentiments]: John vii. 43, ix. 16. — m, in 
 the mind) within, as to things to be believed. — yvw/x^, judgment) 
 displayed, in things to be done. This corresponds to the words 
 above, that ye [all] speak [the same thing]. 
 
 11. ? E SyiXuQyi, it hath been declared) an example of justifiable 
 giving of information against others, — such information as ought 
 not to be concealed without a reason, ch. xi. 18. — ucr b ruv XXoqg, 
 by those, who are of the house of Chloe) These men seem to have 
 obtained the special approbation both of Paul and of the 
 Corinthians ; as also the matron Chloe [sc. seems to have had 
 
 1 I exhort ) Though they required reproof, he employs a 
 
 word, that takes the form of exhortation. — Y. g. 
 
1 CORINTHIANS I. 12-14. 
 
 203 
 
 their approbation], whose sons the Corinthians sent with letters 
 to Paul, ch. vii. 1. They had sent Stephanas, Fortunatus and 
 Achaicus, ch. xvi. 17, of whom the one or the other might even 
 be a son of Chloe’s, by Stephanas as the father, ver. 16, xvi. 15. 
 — "pi deg, contentions ) He calls the thing by its own [right] name. 
 
 12. A eyei, says) in a boasting manner ; ver. 31, ch. iii. 21, 22. — 
 UauXov, of Paul) a gradation [ascending climax], in which Paul 
 puts himself in the lowest place. Kephas, Paul and Apollos 
 were genuine ministers and teachers of the truth, to boast of one 
 of whom above the rest was in a greater degree unlawful, than 
 if a believer of Corinth had said that he was a Christian belong- 
 ing to Paul, with a view to distinguish himself from the followers 
 of the false apostles. — K?jpa, of Kephas) Peter does not seem to 
 have been at Corinth, ch. iv. 6, and yet he was held there in 
 high esteem, and that too justly ; but some, however, abused it 
 [this esteem for Peter into a party cry], and the apostle Paul 
 detests this Petrism, which afterwards sprang up so much more 
 rankly at Pome, just as much as he did Paulism. How much 
 less should a man say, or boast, I am of the Pope. — eyu — xputrov, 
 I — of Christ) These spoke more correctly than the others, ver. 2, 
 iii. 23, unless they despised their ministers , under this pretext, 
 ch. iv. 8. 
 
 13. M epiepitrai, has [Christ] been divided ?) Are then all the 
 members not now any longer under one Head % And yet, since 
 He alone was crucified for you, is it not in the name of Him alone 
 that ye have been baptized ? The glory of Christ is not to be 
 divided with His servants ; nor is the unity of His body to be 
 cut into pieces, as if Christ were to cease to be one. — yr\) Lat. 
 num : 1 it is often put in the second clause of an interrogation ; 
 ch. x. 22 ; 2 Cor. iii. 1. — hravpdjQri — i fianr'isdriri, was crucified — 
 ye were baptized) The cross and baptism claim us for Christ. 
 The correlatives are, redemption, and self-dedication. 
 
 14. Eu^a pnsru, I give thanks) The Providence of God reigns 
 often in events, of which the reason is afterwards discovered. 
 This is the language of a godly man, indicating the importance 
 
 1 It expects a negative answer. “Was it Paul {surely you will not say 
 so) that was crucified for you.” This illustrates the subjective force of ptvi 
 {i.e. referring to something in the mind of the subject ) ; whilst cvk is objec- 
 tive. — Ed. 
 
204 
 
 1 CORINTHIANS I. 15-17. 
 
 of the subject, instead of the common phrase, I rejoice . — K pkon 
 xa / Taiov, Crispus and Gaius) He brings forward his witnesses. 
 Paul baptized with his own hand, the most respectable persons, 
 not many others ; and not from ambition, but because they were 
 among the first, who believed. The just estimation of his office 
 is not pride, ch. xvi. 4. The administration of baptism was not 
 so much the duty of the apostles, as of the deacons, Acts x. 48 ; 
 nor did that circumstance diminish the dignity of this ordinance. 
 
 15. "im //LTjy lest) Paul obviates [guards beforehand against] the 
 calumnies, which might otherwise have arisen, however unjust ; 
 and takes them out of the way ; 2 Cor. viii. 20. — spiv, my own) 
 as if I were collecting a company [of followers] for myself. 
 
 16. 1 Aoiwov, for the rest [as to what remains]) He is very 
 anxious to be accurate in recording the facts as they occurred. — 
 ovx olda ;, I do not know) It does not occur to my memory without 
 an effort'. — s7 r/va, if any) i.e.l have baptized no one else, or scarce 
 any other ; comp, the following verse. He left it to the memory 
 of the individuals [themselves to say], by whom they were bap- 
 tized. 
 
 17. ’ Av'stirsiXe, sent) A man should attend wholly to that, for 
 which he is sent. — /3a vr/fyiv, to baptize) [even] in His own name, 
 much less in mine. The labour of baptism, frequently under- 
 taken, would have been a hinderance to the preaching of the 
 Gospel ; on other occasions [where not a hinderance to preach- 
 ing] the apostles baptized; Matt, xxviii. 19; especially [they 
 administered that sacrament to] the first disciples. — euayygA/£ £<r0a/, 
 to preach the Gospel) This word, in respect of what goes before, 
 is an accessory statement : 2 in respect of what follows, a Propo- 
 sition. Paul uses this very [word as a] mode of transition, which 
 is such that I know not, whether the rules of Corinthian elo- 
 quence would be in accordance with it. [ Therefore the Apostle 
 
 1 K od tou IrsCpecvA oIkovj the house of Stephanas also) viz. the first fruits of 
 Achaia, xvi. 15. The rest of the believers at Corinth may have been bap- 
 tized by Silvanus, Timotheus, Crispus, Gaius, or at least by the members of 
 the family of Stephanas. — V. g. 
 
 2 The Latin, or rather the Greek word, is syncategorema. In logic cate- 
 gorematic words are those capable of being employed by themselves as the 
 terms of a proposition. Syncategorematic words are merely accessory to the 
 terms, such as adverbs, prepositions, nouns not in the nominative case, etc. 
 — See Whateley’s Logic, B. II., Ch. i. § 3. — T. 
 
1 CORINTHIANS I. 18-20. 
 
 205 
 
 in this very passage furnishes a specimen , so to speak , of apostolic 
 folly ; and yet there has been no want of the greatest wisdom 
 throughout his whole arrangement. — Y. g.]> — tfotpla Aoyou, wisdom 
 of words) \_On account of which some individuals of you make me 
 of greater or less importance than they do the rest. — Y. g.] — The 
 nouns ivisdom and power are frequently used here. In the opinion 
 of the world, a discourse is considered wise , which treats of every 
 topic rather than the cross ; whereas a discourse on the cross 
 admits of nothing heterogeneous being mixed up with it. — 6 trravghg 
 rod Xpufrod) the cross of Christ) ver. 24. Ignorance of the mystery 
 of the cross is the foundation, for example, of the whole Koran. 
 \The sum and substance of the Gospel , as to its commencements , 
 is implied , ver. 18, 23, ii. 2. He, who rejects the cross, con- 
 tinues in ignorance also of the rest of revealed truth; he , who re- 
 ceives it , becomes afterwards acquainted with its power (or, virtue , 
 2 Pet. i. 5) and glory. — Y. g.] 
 
 18. Mwf/a, folly) and offence. See, immediately after, its an- 
 tithesis, power. There are two steps in salvation, Wisdom and 
 Power. In the case of them that perish, when the first step is 
 taken away, the second [also] is taken away ; in the case of the 
 blessed, the second presupposes the first. — c^offivoig, to them , that 
 are being saved) The Present tense is used, as in the phrase, to 
 them that perish. He, who has begun to hear the Gospel is con- 
 sidered neither as lost, nor as saved, but is at the point, where 
 the two roads meet, and now he either is perishing, or is being 
 saved. — d- jw/uig, the power) and wisdom , so also, ch. ii. 5. 
 
 19. ’A roXu — ddsrijdu) Isa. xxix. 14, LXX. xai aroXoj — xpv^w ; 
 the intermediate words of them (lxx.) and of Paul are the same. 
 — aroXu, I will destroy) hence to bring to nought , ver. 28, ch. 
 ii. 6. 
 
 20. IloiJ 6o(pog^ rod ypu/xfiarsug ; rod &ufyrijrrjg rod a/uvog rovrov) 
 
 Isa. xxxiii. 18, LXX., ‘Tod sitfi ypaj^fiarixoi ; ‘rod siffiv oi ffvj^[3ovXs{j- 
 ovreg ; rod sffnv 6 upid/auv rodg Gutfrpspofjo'evovg. Hebr. ITK "1DD ITK 
 D'inJDirnK *iejd The first half of the verse proposes two 
 
 questions, of which the former is cleared up in the second half, 
 and the latter in the verse following (YVe have also a similar 
 figure in Isa. xxv. 6) : Where is the scribe f where is the weigher 
 (or, receiver) ? where is the scribe with the towers ? where is the 
 weigher (or, receiver) with a strong people , on whom thou canst not 
 
206 
 
 1 CORINTHIANS I. 21. 
 
 bear to look ? For the expression appears to be proverbial, which 
 the particle ilK, with, usually accompanies, and in this mode of 
 speaking denotes universality, Deut. xxix. 18. That some charge 
 of the towers was in the hands of the scribes, may be gathered 
 from Ps. xlviii. 12, 13. The term, weighers (or receivers') is 
 readily applicable to commanders of forces. Comp. Ileinr. 
 Scharbau Parerg. Phil. Theol. P. iv. p. 109, who has collected 
 many facts with great erudition, and has furnished us with the 
 handle for [the suggestion which originated] these reflections of 
 ours. Paul brings forward both the passages in Isaiah against 
 the Jews ; but the second has the words so changed, as to apply 
 more to recent times, and at the same time to the Gentiles, ver. 
 22. Some think that the three classes of learned men among 
 the Jews, D^SD Q^EDn, are intended. We certainly find the 
 first and second in Matt, xxiii. 34. There is moreover a three- 
 fold antithesis, and that too a very remarkable one, in Isa. xxxiii. 
 22, where the glorying of the saints in the Lord is represented. 
 But this is what the apostle means to say : The wise men of the 
 world not only do not approve and promote the Gospel, but they 
 oppose it, and that too in vain. — rov aloivog rovrov) of this world , 
 which is quite beyond the sphere of the u preaching of the cross” 
 [6 Xoyog 6 rov crav^ov, ver. 18]. — s/uodjpav sv, made foolish) SO that 
 the world cannot understand the ground of the Divine counsel 
 and good pleasure [sudoxjjtfgv], ver. 21. — rqv <rop/av, the wisdom) 
 The wisdom of this world [ver. 20], and in the wisdom of God 
 [ver. 21], are antithetic. — xotgov 1 ) of the world , in which are the 
 Jews and the Greeks. 
 
 21. ’Ey rfi <rop/a, in the wisdom) since [‘ because’] the wisdom 
 of God is so great, ver. 25 . — ovx syvu, knew not) Before the 
 preaching of the cross, although the creature proclaimed the 
 Creator, although the most eloquent prophets had come, still 
 the world knew not God. Those, who heard the prophets, 
 despised them ; those, who did not hear them, were of such a 
 spirit, that they would have despised them . — dia ryg <ro<pfag, by 
 
 1 The margin of both editions defends the pronoun rovrov as the reading 
 in this verse, although it is. omitted in the Germ. Ver. — E. B. 
 
 ABC corrected later, and D corr. later, Orig. 3, 175<?, omit rovrov. But 
 Ggf Vulg. Orig. 3, 318<? ; Cypr. 324: Hilary 811, 822, have rovrov. 
 —Ed. 
 
1 CORINTHIANS I. 22-24. 
 
 207 
 
 wisdom) viz., by the wisdom of preaching , l as is evident, from 
 the antithesis, by the foolishness of preaxhing. — sudoxqtev 0sog) it 
 pleased God , in mercy and grace to us. Paul seems evidently 
 to have imitated the words of the Lord, Luke x. 21 . — did rrig 
 juwptug, by the foolishness ) God deals with perverse man by con- 
 traries, so that man may deny himself, and render glory to 
 God, through belief in the cross. — xripvy/Marog, of preaching) inas- 
 much as it is concerning the cross. 
 
 22. 2 Airova , require) from the apostles, as formerly from 
 Christ. — <rop/a v 9 wisdom) [The Greeks require in] Christ the 
 sublime philosopher, proceeding by demonstrative proofs. 3 
 
 23. ‘H^g 7g, we) Paul, Apollos. — TcripUtfo/isv, we preach) rather 
 historically, than philosophically. — Xpnfrbv htsruvpwgtvov, Christ 
 crucified) without the article. The cross is not mentioned in 
 the following verse. The discourse begins with the cross of 
 Christ, ii. 2 ; those who thus receive it are made acquainted 
 with all connected with Christ and His glory, those who do 
 not receive it, fall short of the whole, Act xxv. 19, xvii. 32. — 
 (fxdvdaXov, a stumbling-block) As folly and wisdom , so a stumbling- 
 block and a sign are opposed to each other, for a sign is an at- 
 tractive work of Omnipotence, as a sign and power are often 
 synonymous, but a stumbling-block , properly applied to a snare 
 or trap, is a very weak thing. \_So things extremely worthless in 
 the present day come under the name of trifles. Germ. Schwach- 
 herten. — V. g.] To such a degree do the Jews and Greeks 4 
 dread the cross of Christ, that along with it they reject even 
 a sign and wisdom. 
 
 24. A vroTg) to them , construe with, Jews , and Greeks. — xXqro/'g, 
 
 1 Not, “the world by its wisdom:” but, notwithstanding the preaching 
 of trite wisdom by creation and by prophets of God , the world knew not 
 
 God. — Ed. 
 
 2 ^Yipceix, signs) powerful acts. We do not find any sign given by Paul 
 at Corinth, Acts xviii. — V. g. 
 
 3 They are not satisfied because Christ, instead of giving philosophic and 
 demonstrative proofs, demands man’s belief, on the ground of His word, and 
 a reasonable amount of evidence. — Ed. 
 
 4 The Germ. Yer. prefers the reading of Hveai, equal, according to the 
 margin of both editions, to "EXAjjff/, which is doubtless more passable with 
 German readers. — E. B. 
 
 ABC corrected later, D corr. 1. Gfg Vulg. Orig. Cypr. Hilary have 
 "6vi<nv. Bee. Text, with Orig. 1, 3Ble, reads "EATm?/. — E d* 
 
208 
 
 1 CORINTHIANS I. 25-27. 
 
 who are called ) Refer the calling, ver. 26, to this word. — Xpufrbv, 
 Christ) with His cross, death, life, and kingdom. [ The sur- 
 name Crucified is not added in this passage. When the offence of 
 the cross is overcome , the whole mystery of Christ is laid open . — 
 Y. g.] — dvva/jbtv — (Hxptuvj power — wisdom ) Power is first expe- 
 rienced, then wisdom. 
 
 25. Tod 0soD, of God) in Christ. — copdorepov — /ff^vponpovj wiser 
 — stronger) ver. 30 . — ruv dv&puvuv, than men) The phraseology 
 is abbreviated ; 1 it means, wiser than the wisdom of men, 
 stronger than the strength of men, although they may appear 
 to themselves both wise and powerful, and may wish to define 
 what it is to be wise and powerful. 
 
 26. BXs-rerg) ye see. For shows it to be the indicative mood. 
 — rriv %kri<siv b/uuv, your calling) the state, in which the heavenly 
 calling proves an offence to you ; so, calling , vii. 20. — ov croXXo/, 
 not many) Therefore, however, some supply, have been called. 
 As a comparison has been made with the preachers, so also with 
 the hearers of the Gospel. The ellipse contains a euphemism 
 [see Append . 2 ] — xara ffdpxu, according to the flesh) a phrase 
 nearly related to the expression, of the world , which presently 
 after occurs in ver. 27. The world judges according to the 
 flesh. — giiygvg ?g 9 noble) who are generally also wise and powerful. 
 \_Can it be believed , that this is the distinctive characteristic of the 
 society of those , who , in our vernacular tongue (German) are styled 
 Freymaurer, Freemasons. — Y. g.] 
 
 27. Ta) The article has this force : those things in particular 
 and especially, which are foolish , etc. — JggXggaro, hath chosen 
 [viz., in great numbers ]) Acts xviii. 10 — Y. g.] ( a I have much 
 people in this city,” i.e ., Corinth). This word is put thrice ; 
 election \choosing~\ and calling, ver. 26, are joined in one ; Ez. xx. 
 5. The latter is a proof of the former. Election is the judgment of 
 Divine grace exempting in Christ from the common destruction 
 of men, those who accept their calling by faith. Every one who 
 is called , is elected from the first moment of his faith ; and so 
 long as he continues in his calling and faith, he continues to be 
 elected; if at any time he loses calling and faith, he ceases to be 
 
 1 See App., under the title, Concisa Locutio. 
 
 2 2 oQoi, wise ) Hence such a small number of men were gained at Athens, 
 which was the seat of Grecian wisdom. — Y. g. 
 
1 CORINTHIANS I. 28-30. 
 
 209 
 
 elected ; when he brings forth fruit in faith, he confirms that 
 calling and election in his own case : if he returns to faith, and 
 believing falls asleep, he returns to his state of election, and as 
 one elected falls asleep. And these xar pre-eminently, 
 
 are the men who are elected and foreknown. Election relates 
 either to peoples or individuals. The question here and in 
 Ez. xx. 5 : also Acts xviii. 10 ; 1 Thess. i. 4 : is concerning the 
 election of a people ; and this species of election in a greater de- 
 gree falls under the distinct perceptions of men that are believers, 
 than the election of individuals ; for some individuals of the people 
 may fall away, and yet the breadth of calling and election [i.e. the 
 calling viewed in its comprehension of the whole people as such] 
 may be equally preserved. The election of some outside of the 
 church is a Thing Reserved for God Himself, and must not be 
 tried by the rule of the preaching of the Gospel. 1 — roiig aopoig, 
 the wise) In the masculine to express a very beautiful idea ; 2 the 
 rest are neuter, as all standing in opposition to roiig aopoug, yea 
 even foolish things. — xaraiayjjv^ might put to shame [confound]) 
 This word is twice repeated ; we have afterwards, might bring to 
 nought [ver. 28]. By both of these words glorying [ver. 29, 31] 
 is taken away, whether the subject of boasting be more or less 
 voluntary. 
 
 28. T a ovra , the things that are not) A genus, under which 
 
 are included things base and despised , as also things foolish and 
 weak. There is therefore an apposition, to the whole of which 
 is opposed this one phrase, which are. — ra ovra) which are some- 
 thing. 
 
 29. "Orwg /A?}, that not) The antithesis to, that , ver. 31. — naaa 
 trapg, all flesh) a suitable appellation ; flesh is beautiful and yet 
 frail, Is. xl. 6. — Ivukiovj before) We may not glory before Him, 
 but in Him. 
 
 30. ’Eg a vrov f of Him) Ye are of God , not now any longer of 
 the world , Rom. xi. 36 ; Eph. ii. 8. — v/jjsTg y ye) An antithesis to 
 many , ver. 26. Those persons themselves, whom the apostle 
 addresses, ye y were not the many wise men according to the flesh , 
 etc . — lari lv Xpiarfi Ttj<toD, ye are in Christ Jesus) ye are Chris- 
 
 1 Which restricts salvation to them that believe. — Ed. 
 
 2 Viz., That even things (and, those too, foolish things) are chosen by 
 God to confound persons (and, those too, persons who are wise). — Ed. 
 
 YOL. III. O 
 
210 
 
 1 CORINTHIANS I. 31. II. 1, 2. 
 
 tians, etc. The antithesis is between, things which are not 
 [ver. 28], and, ye are [ver. 30] ; likewise flesh [ver. 26, 29], and 
 Christ [ver. 30]. — eysvydri w/v, is made to us) More is implied in 
 these words, than if he had said ; we have become wise , etc., He 
 is made to us wisdom, etc., in respect of our knowledge, and, 
 before that was attained, by Himself in His cross, death, resur- 
 rection. To us the dative of advantage. — <ro£>/a, wisdom) whereas 
 we were formerly fools. The variety of the Divine goodness 
 in Christ presupposes that our misery is from ourselves. — 
 dixouoffvvriy righteousness) Whereas we were formerly weak (with- 
 out strength) [Rom. v. 6], comp. Is. xlv. 24. Jehovah , our righte- 
 ousness , Jer. xxiii. 6, where (comp. ver. 5) he is speaking of the 
 Son : for the Father is not called our righteousness. — dyiag[Mbg, 
 sanctification) whereas we were formerly base. — uKoXurputfig) re- 
 demption, even to the utmost ; whereas we were formerly des- 
 pised, s<'ovdsvri/jjsvoi [ver. 28]. 
 
 31. " Iva , that) viz. it may be. — 6 xa v^ui/xsvog, he who glories) It 
 is not the privilege of all to glory. — h Kvp/w, in the Lord) not in 
 himself, not in the flesh, not in the world. 
 
 CHAPTER II. 
 
 1. Kayw, and I) The apostle shows, that he was a suitable 
 instrument in carrying out the counsel and election of God . — 
 ou) This word is not construed with hxOov, but with the words 
 that follow. — Xoyov r\ cropiag, of speech or of wisdom) Speech fol- 
 lows wisdom, a sublime discourse [follows] a sublime subject. — 
 xarayysXkm vfih ro /uaprvpiov, declaring [announcing] unto you 
 the testimony) Holy men do not so much testify, as declare the 
 testimony, which God gives. — ro paprvpiov rov 0soD, the testimony 
 of God) in itself most wise and powerful. The correlative is, 
 faith, ver. 5. 
 
 2. Ou yap sxpiva, for I determined not) Although I knew many 
 other things, yet I so acted, as if I did not know them. If a 
 minister of the Gospel however abstains from the things, in 
 which he excels, in order that he may simply preach Christ, he 
 
1 CORINTHIANS II. 3, 4. 
 
 211 
 
 derives the highest benefit from them. The Christian doctrine 
 ought not, for the sake of scoffers and sceptics, and those who 
 admire them, to be sprinkled and seasoned with philosophical 
 investigations, as if in sooth it were possible to convince them 
 more easily by means of natural theology. They, w r ho obsti- 
 nately reject revelation, w T ill not be gained by any reasonings 
 from the light of nature, which only serves the purpose of in- 
 structing in the first rudiments of (theological) education. — 
 ezpivu) This word with its compounds is often used by Paul in 
 this epistle to the Corinthians, ver. 13, etc., iv. 3, etc., xi. 29, 31, 
 32, 34. — -Irjffovv Xpifrov, Jesus Christ) Paul well knew, how little 
 the world esteemed this name. 1 
 
 3. Kcc/' lyw, and 1) The antithesis is, my speech , ver. 4 ; and, 
 to know , ver. 2. For he describes the subject [ver. 2, to know 
 Christ crucified ], the preacher [ver. 3, and /], the mode of speak- 
 ing [ver. 4, my speech — not with enticing words]. — atrfavsiq, in 
 weakness) It is opposed to, power [ver. 4]. We must not sup- 
 pose that the apostle’s state of mind was always pleasant and 
 quite free from all perturbations, 2 Cor. vii. 5, xi. 30 ; Gal. iv. 
 13. — xul iv <po(3.w xcci iv rpopu <roXkS), and in fear and in much 
 trembling) This is a proverbial saying, and denotes the fear, 
 which abounds to such a degree as even to fall upon the body 
 and its gestures and movements, Mark v. 33 ; Eph. vi. 5 ; Phil, 
 ii. 12 ; lxx., Deut. xi. 25. So Is. xix. 16, LXX., itovrou iv <p6(3ip 
 xai iv rpofiW) u They shall be in fear and trembling .” 2 The world 
 admires any thing but this [the very contrary to all this]. — 
 iytvlpriV)) I began to be , with you, towards you. 
 
 4. Aoyos, speech) in private. — x^uy/xa, preaching) in public. — 
 rretOoTg) enticing , a very appropriate term, to which the antithesis 
 is in demonstration. Didymus quotes this passage, Lib. 2 de 
 Spir. S. Jerome translates crs/do/g \6yoig, with persuasions , 3 so 
 that there should be an apposition, vsiOoTg \6yoig [neiOofg being 
 regarded as a noun]. It comes in this view from ere id u, to which 
 nsiQii is a kindred form. Hesychius has crs i8tj, m/ff^ovii, *Ki<sng. — 
 ffoplag, of wisdom) He explains in the following verses, what the 
 
 1 E« rTa,vpapc£i/ov, crucified) An antithesis to “sublime wisdom,” ver. 1. — V. g. 
 
 2 An antithesis to u excellency of speech,” ver. 1. — V. g. 
 
 3 Cod. Amiat. of Vulg. reads u persuasione verbi.” Other old MSS. 
 “ persuasibilibus verbis.” — E d. 
 
212 
 
 1 CORINTHIANS II. 5-7. 
 
 wisdom is, of which the speeches and arguments are to be set 
 aside. 
 
 5. 2op/a, in the wisdom ) and power. — hwa/xn, in the power ) 
 and wisdom. 
 
 6. 2 o<piav he XaXov/xev, hut we speak wisdom) He returns, as it 
 were after a parenthesis, to what he had slightly mentioned at 
 i. 23—25 : we speak , contains by implication an epanalepsis 1 of 
 the words, we preach [ch. i. 23] ; but we speak refers to some- 
 thing secret, as appears from comparing ver. 7, 13 ; we preach , 
 to something public ; for wisdom here denotes not the whole of 
 the Christian doctrine, but its sublime and secret leading prin- 
 ciples. There is also an antithesis of the past tense, ver. 1, etc. 
 [ came — determined , etc.], and of the present in this passage [we 
 speak~\. — sv role, rsXe/o/g) in the case of \_ u penes perfectos as far 
 as concerns] them that are perfect , at Corinth or elsewhere. 
 Construe with, we speak . The knowledge of God and Christ is 
 the highest knowledge. Comp. Iv, xiv. 11 [o XuXuv h i/xo/' (3ap- 
 (3otpog , — a barbarian, unto me] Phil. i. 30. 2 Not only worldly and 
 natural men are opposed to the perfect , even to the end of the 
 chapter, but also carnal men and babes, ch. iii. at the beginning ; 
 Heb. v. 14, 13. — ov — oud'z , not — nor) God is opposed to the 
 world , ver. 7 ; the apostles , to the princes of the world , ver. 8, 
 etc. — apyfvroiv, of the princes) i. 20. Paul uses a w T ord of wide 
 signification, in which he comprehends men of rank both among 
 the Jews and Greeks . — ruv xarapyov/uevuv, who come to nought) 
 i. 19, 28. This epithet applies to the princes of the world, and 
 to the world itself ; whence it is evident, that the wisdom of the 
 world is not true, because it does not lead men to immortality. 
 
 7. ’Ey {//Vffryjptu), ty\v d^oxs^pv/x/Msvrjv, in a mystery , [even] the 
 hidden [wisdom]) It is concealed before it is brought forward, 
 and when it is brought forward, it still remains hidden to many, 
 namely to those that are imperfect. — ^pouipim, ordained before) 
 The allusion is to hath prepared , ver. 9. — Kph, before ) therefore it 
 does not come to nought , ver. 6. This wisdom very far surpasses 
 
 1 See App. Where the same word or words are in the beginning of a 
 preceding member, and in the end of a following member ; thus marking a 
 parenthesis ; as here, from c. i. 23-25, to c. ii. 6. 
 
 2 “ The same conflict which ye saw in me, and now hear to be in me,” 
 sv ipcoi. So here, “ we speak in the case o/the perfect.” — E d. 
 
1 CORINTHIANS II. 8—11. 
 
 213 
 
 worldly wisdom in antiquity. — a idmv, the ages [of the world]) 
 in the plural. The antithesis to it is, of this world , ver. 6. — e ig, 
 unto) that it may be our glory ; comp, the following verse, and 
 glorying , i. 31. — do%av) glory , from the Lord of glory; ver. 8, 
 afterwards to be revealed, at the time when the princes of the 
 world shall come to nought . It is an antithesis to, mystery. 
 
 8. *'Hv, which) a reference to wisdom. — ovdsig ruv dpyfvrm — 
 syvwxev, none of the princes — knew) none , almost none, nay, none 
 at all, as [qua] a prince. The antithesis to this predicate is in 
 the hut ver. 9 ; to the subject, in the hut ver. 10. — r'ov Kvpiov , 
 the Lord) who surpasses all princes. — sffruvpuffav) The cross , the 
 punishment of slaves. It was with this the Lord of glory was 
 slain. 
 
 9. ’AXXd, hut) viz. it has happened , comp. Rom. xv. 3, 21, and 
 1 Cor. i. 31. — xaQdg, as) He shows that the princes of the world 
 knew not wisdom. — a 6<pQuXfibg) Isa. lxiv. 4, in the Lxx., drro rov 
 uiuvog ovx rjxovtia/xiv, ovds oi opda^ol Tifiuv sidov &s'ov rrXij v tf ov, xai rd 
 spya <rou, a KoiTjtfcig roTg vko/Jjzvovoiv sXsog. (£ Since the beginning we 
 have not heard, nor have our eyes seen any god besides Thee 
 and Thy works, which Thou wilt do to them that wait for 
 mercy.” — «, which) what eye hath not seen are those things, which 
 God hath prepared. — o<pdaX[jjbg, olg, the eye, the ear) of man. — ovx 
 uvsfir)) neither have ascended [ entered Q, that is, have not come into 
 the mind. — ^ro/^ao-sv, prepared ) Hebr. n^jr, he will do ; what was 
 future in the time of Isaiah, had been actually accomplished in 
 the time of Paul. Hence the one was speaking to them that 
 were waiting for Him [Isa. lxiv. 4], the other to men that love 
 [Him, who has appeared, 1 John iv. 19] : comp, things that are 
 freely given , ver. 12, by the grace of the New Testament, the 
 fruits of which are perfected in eternity. — [Rom. viii. 28 ; James 
 ii. 5.] 
 
 10. * H/x?v) to us, apostles. — dvrszuXuyjs s, hath revealed) an an- 
 tithesis to, hidden [ wisdom , ver. 7]. Comp. Isa. xlv. 19, 15 ; 
 Ps. li. 8, and again Luke x. 21. — <rdvru, all things) ver. 9 . — rd 
 (3ddyj, the deep things) very much hidden, Ps. xcii. 6 ; not merely 
 those things, which believers search out, ver. 9 [10] and 12, in 
 both at the end. The deep things of God, even of His divine 
 nature, as well as of His kingdom. 
 
 11. Tig ydp oid ev dv6pd-ruv rd rov dvQpdvov ; For who among men 
 
214 
 
 1 CORINTHIANS II. 12, 13. 
 
 knoweth the things of a man ?) The Alexandrian MS. and it alone 
 omits ’Avfy&irw, and yet Artem. Part I. cap. 47 desires it to be 
 marked with a stroke as spurious. 1 But this variety of cases, 
 viz. among , or of men, of man, of a man, is extremely appropriate 
 to the purpose of the apostle here ; for he notices the similarity 
 of nature, which appears to give men the mutual knowledge of 
 each other’s feelings as men, and yet does not give it ; how much 
 less will any one know God without the Spirit of God ? — rd rob 
 uiOpunov, the things of a man), the things that are within him. — 
 r'o cmD/xa rob avOpunov, the spirit of that man). The Article r'o 
 evidently denotes the spirit peculiar to man, not that entering 
 into him from any other quarter. — r'o h abrGi, which is in him) 
 The criterion of truth, the conscious nature in man (conscience). 
 — obbiig) not one, of all outside of [excepting] God. Not even 
 his fellow-man knows a man ; God is One alone, [having no 
 fellow] and known to Himself alone. — r'o <mD/xa, the Spirit) The 
 Godhead cannot be separated from the Spirit of God, as man- 
 hood cannot be separated from the spirit of man. 
 
 12. To ‘Trviv/jLa rob x6<r/j,ou, the spirit of the world) Eph. ii. 2. — 
 IXafiogev) The spirit of the world is not received; but they are 
 always under its influence, who are of the w r orld. We have re- 
 ceived the Spirit of God. — lx, from [God]) an antithesis to in 
 \_him, man], ver. 11. 
 
 13. Ka/', also) Thus the phrases, we might know and we speak 
 are joined. — bibuxroXg, taught) consisting of doctrine and instruc- 
 tion. The word cop lag with Xoyotg is not to be resolved into an 
 epithet ; wisdom is the gushing fountain of words. — dXX’ ev, hut 
 in) an immediate antithesis ; nor can it be said, that the apostles 
 compared merely the natural power of speech, as distinguished 
 on the one hand from art, and on the other, from the Spirit. — 
 btbaxro7g) bibayf 2 by the teaching, which the Holy Spirit 3 fur- 
 
 1 BCD (A) Gfg Vulg. Orig. 1, 197 a \ 524 a ; 3, 5715; Hilary, read d»6pa- 
 nm. A and Orig. 2, 644c, omit it. — E d. 
 
 2 The Germ. Ver. agrees to this reading, although the Greek editions 
 have left the matter undecided. — E. B. 
 
 3 The Germ. Vers., with the margin of Ed. 2, approves of the omission of 
 the adjective, ay/ov, more distinctly than the margin of the older edition. 
 — E. B. 
 
 A iboixrolg is the reading of ABCD(A)G Orig. (B, according to Bartolocci, 
 
1 CORINTHIANS II. 14, 15. 
 
 215 
 
 nishes through us seems to be a better reading. That doctrine 
 comprehends both wisdom and words. — ^nvgccnxoTg wsv/jjarixdy 
 spiritual things to [with; Engl. Yers. and Vulg.] spiritual) We 
 interpret [But Engl. Yers. and Yulg. comparing) spiritual things 
 and spiritual words in a manner suitable to spiritual men, ver. 6, 
 15, so that they may be willing and able to receive them; 
 ffvyxpi vu, ffvyxpipu, ffuyxp/ffic, are frequently used by the lxx. for 
 example, in respect to the interpretation of dreams, Gen xl. and 
 xli. ; Dan. ii. iv. v. vii. 
 
 14. Yuyizbg, the natural [animal] man) whatsoever and how 
 great soever he may be, who is without the Spirit of God. 
 Ephraim Syrus well remarks : u The apostle called men, who 
 lived according to nature, natural , -^vyixovg ; those who lived 
 contrary to nature, carnal , ffapxixcvg ; but those are spiritual , 
 msu/uumcoi, who even change their nature into the spirit, i.e. con- 
 form their natural disposition to what is spiritual,” [/^ap/xo^asiw 
 rr\v cpvaiv tig ro -TraD^a], f. 92. So flesh and blood , Matt. xvi. 17, note. 
 — ou d'eyera /, does not receive) although they be offered, yet he 
 does not wish to avail himself of the offer ; comp. d'e%aff6 g, receive . 
 Here presently after there follows the corresponding phrase, 
 he cannot . Comp. Rom. viii. 7. The reason is added to each 
 [aetiology, see Appen.], by the words, for , and because. [Each 
 forms an antithesis to the mind of Paul expressed at 1 Tim. i. 15, 
 faithful and worthy of all ACCEPTATION, 'xnsrhg xal rta<sr\g anohoyjg 
 ac'iog . — Y. g.] — ra rov msuftarog, 1 the things of the Spirit) In 
 like manner, the things of God , ver. 11.— pup/u, folly) Whereas 
 he seeks wdsdom, i. 22. — ov dvvarai , he cannot) he has not the 
 spirit and the power. — yvuvui, to know) the things of the Spirit of 
 God. — mtufLurixtog) only spiritually. 
 
 15. 'o) There is great beauty here in the addition of the 
 article [the spiritual man] ; ^vyjxbg [a natural man] is without 
 
 reads bt'bocKTa). But fg y Vulg. Syr. read hbotxy- * Ay/ov is placed before or 
 after mevpcxTog in the later Syr. and Bee. Text. But A BCD corrected 
 later, G, Origen 1, 1976, Vulg. omit uylov (Vulg. corrected by Victor has 
 Sancti). — Ed. 
 
 1 The Germ. Vers, does not conceal that rov Qeov is added, although the 
 omission on the margin of both editions is considered to be better established. 
 — E. B. 
 
 ABCD(A)G$ Vulg. Orig. Hilary 64, read rov Stov. But Syr. Version, 
 Iren, and Hilary, 344, omit the words. — E d. 
 
216 
 
 1 CORINTHIANS II. 16. III. 1-3. 
 
 the article. — rrdvra, all things) The neuter plural, as ver. 9-14, 
 all things of all men, and therefore also [he judges] all men. 
 The Masc. is comprehended in the Neut. as Matt. xi. 27. — avrhg) 
 he himself. — W ovdsvbg, by no) natural man. 
 
 16. Tig, who) no one who is a mere man; comp. Jer. xxiii. 
 1 8 ; Isa. xl. 1 3 ; the lxx., rig syvoj vovv K vpiov — og <fvfi(3/(3dffii avrov. 
 — og, who) This is not the interrogative, but the relative, by 
 which the force of the question, which is in the rig, is extended 
 [continued to the latter clause, og av/j,f3i(3. avrov], it means, and 
 therefore. — vovv Xputrov, the mind of Christ) The Spirit of the 
 Father and of the Son is the same. — £% o/asi/, we have) That is 
 both more and less than to know : he who has the mind of Christ, 
 judges [judicially decides upon] all things, and is judged by no 
 man. 
 
 CHAPTER III. 
 
 1 . K at syu, and 1) He spoke, ii. 1 , of his first i coming’ among 
 them : he now speaks of his progress . — ug <sap%ino7g, as to carnal f) 
 This is a more gentle expression, than natural, especially with 
 the additional mitigation, as babes in Christ, in regard to the 
 degree of attainment, which immediately followed. 
 
 2. TdX a, milK) He speaks in this way to bring the Corinthians 
 to humility. — ov, not) supply, I have fed, or any other word, akin 
 to, I have given you drink. An instructor does not necessarily 
 teach what he himself knows, but what is suitable to his hearers. 
 Scripture is perfect ; for, as an example, to the Corinthians milk 
 is supplied ; to the Hebrews, solid food. 
 
 3. "Okov) where. — 'CfXog, envying) This refers to the state of 
 feeling. — pig, strife ) to the words. — hyo<sra<siai, divisions) to the 
 actions. The style of writing increases in strength ; he had used 
 the word contentions, i. 11 ; he now multiplies the words; in 
 like manner he uses the word glorying, iii. 21 ; afterwards, a 
 severer expression, to be puffed up, iv. 6. — xard avQpwrrov, accord- 
 ing to the ways of men) not according to the ways of God; after 
 the manner of men. 
 
1 CORINTHIANS III. 4-9. 
 
 217 
 
 4. o vy), 1 are ye not) For the Spirit does not endure party- 
 spirit among men. 
 
 5. T/c ; who ?) He returns to what he began with. — bidxovoi, 
 ministers) a lowly expression and on that account appropriate 
 here. — hi uv, by whom), not in wdiom. Pelagius correctly ob- 
 serves on this passage, If we, whom He himself has constituted 
 ministers, are nothing, how much more those, who glory in carnal 
 things ? — zxdarui, to every man) i.e. every man as well as they . — 
 6 Kupiog, the Lord) The correlative is, hidzovot, ministers. — shuxsv, 
 has given) in various ways and degrees ; see the following verse. 
 
 6. ’ 'Etpvrsvffa, — eworusw, I planted — he watered) Acts xviii. 1, 
 xix. 1. Afterwards with the same view, he speaks of the founda- 
 tion and what is reared upon it ; of a father, and instructors [ch. 
 iv. 15]. — r}v%avev, gave the increase) ver. 10, at the beginning; Acts 
 xviii. 27, at the end. 
 
 7. 'O (pvrzvuv, 6 nor/^wv) lie that planteth, he that wateretli, as 
 such ; or the very act of planting and watering . — 6 uv^dvwv, [God] 
 who gives the increase) viz. : seriv is ri, something ; and therefore, 
 because He alone is some thing,. He is all things [all in all]. 
 Without this increase, the grain from the first moment of sowing 
 would be like a pebble ; from the increase, when given, belief 
 instantly springs up, ver. 5. 
 
 8. ''Ey) one ; neither of them is so much as anything. As one 
 star in the heavens shines high above another ; but the un- 
 scientific man does not perceive the difference in the height ; 
 so the Apostle Paul shone far above Apollos ; but the Corin- 
 thians did not understand this, and Paul in this passage does 
 not instruct them much on that point ; he merely asserts the 
 eminent superiority of Christ. — 7 hiov — 7 hiov, his oivn — his own) 
 an appropriate repetition, and an antithesis to one. — pmdh, re- 
 ward) something beyond salvation, ver. 14, 15. The faithful 
 steward will receive praise, the diligent workman a reward. — 
 xoVov, labour) not merely according to the work [done, but accord- 
 ing to each man’s labour]. 
 
 9. ©sou, of God) This w r ord is solemnly repeated immediately 
 after, 2 and is emphatically put at the beginning thrice ; as in 
 
 1 'Orotv yotp, for when ) See how important a matter may be, which 
 seems to he of no consequence. — V. g. 
 
 2 By the figure anaphora, i.e., the frequent repetition of words in the 
 
218 
 
 1 CORINTHIANS 1H. 10-12. 
 
 ver. 10, grace; and in ver. 11, foundation. — owe pyo l, labourers to- 
 gether with) We are God’s labourers, and in turn labourers to- 
 gether with Him. — yeupyiov, husbandry) This constitutes the sum 
 of what goes before ; yeupyiov, a word of wide and comprehensive 
 meaning, comprising the field, the garden, and the vineyard. — 
 oixodopri, building) This constitutes the sum of what follows. 
 
 10. xdpiv, grace) By this word he takes anticipatory precau- 
 tion [prpokpuoreiuv], not to appear arrogantly to pronounce him- 
 self wise . — doQefoav, given) it was therefore a something habitual 
 in Paul. 1 — ootpbg) [wise] skilful. The knowledge of Jesus Christ 
 makes men so. — kfieXtov, foundation) The foundation is the first 
 beginning. — aXXog) another, whoever he is. He elegantly avoids 
 mentioning the proper name. The predecessor does not see his 
 successor, and Paul has regard to the dignity of Apollos ; so 
 immediately after, every man; for there were also others, iv. 15. 
 — -fiXsweru, let him see [take heed]) I, says Paul, have done my 
 part ; let them see to theirs, who follow me in this work. — orc»g) 
 how, how far wisely, how far in builder-like style. 
 
 11. Tap, for) The reason, why he says so deliberately, builds 
 thereon. — ovdeig, no man ) not even Apollos. — 6e?vai, lay) at 
 Corinth, and wherever Christ was made known . — ’iyoovg Xpiorbg, 
 Jesus Christ) each name here is properly placed. 
 
 12. E/) whether [But Engl. Yer. if]. Comp, of what sort, ver. 
 
 13. There is an indirect question, which does not require 
 the mark of interrogation. In ver. 13, there is the apodosis, 
 whether el be taken as an interrogative, or means if. — xpvtw, 
 gold) He enumerates three kinds of things, which bear fire ; as 
 many, which are consumed by it ; the former denote men that 
 are true believers ; the latter, hypocrites : Moreover, the abstract 
 is included in the concrete, so that on the one hand true and 
 solid doctrines, or, on the other hand, false and worthless doc- 
 trines are denoted together ; in both cases, doctrines either of 
 greater or less importance. Even a grain of gold is gold : even 
 the lightest straw feeds the fire . — XiQovg nftfovg, precious stones) 
 This does not apply to small gems, but to noble stones, as marble, 
 etc. — %vXu, wood) In the world, many buildings are fitly con- 
 
 beginnings of Sections, or in adorning and amplifying weighty arguments. 
 — Append. — T. 
 
 1 Which is the force of the article, riiv rqv lodeloxv. — Ed. 
 
1 CORINTHIANS III. 13-15. 
 
 219 
 
 structed of wood ; but not so in the building of God, comp. 
 Rev. xxi. 18, 19. — TtaXa^v) stubble . 
 
 13. ”e pyov) the work , which any one has erected. — ^ ijffspu, 
 the day) of the Lord. So Heb. x. 25, comp, presently ch. iv. 
 3, 5, where, after an interval, as usual, he speaks more clearly. 
 Previous days, which vividly realize to us the fire, for instance, 
 in adversity and at death, are not altogether excluded. — 
 
 shall declare) to all. — [Many things are also revealed sooner , at 
 least to some , but Paul lays dozen the last and most certain day of 
 fiery trial, — V. g.] — h wpi diroHuXvrtrtrat) is revealed in fire, 
 viz., the Lord, whose day that is ; or, the work [so Engl. Vers.] ; 
 2 Thess. i. 7, 8, is revealed r , as present, because it is certain 
 and near, Rev. xxii. 20. — ro <rvp, the fire) a metaphor, as through- 
 out this whole discourse. The fire of the last day and of the 
 Divine judgment is intended, as is evident from the subsequent 
 language, which peculiarly applies to the last judgment, iv. 5 ; 
 2 Cor. v. 10 [2 Thess. i. 8] ; to which the visible fire on that 
 day will correspond. — boxip dcu) shall try , not shall purge. This 
 passage not only does not support [add fuel to] the fire of pur- 
 gatory , but entirely extinguishes it ; for it is at the last day, and 
 not till then, that the fire shall finally try every man’s work ; 
 therefore the fire of purgatory does not precede it. Nor on 
 that very day, shall the work be purged ; but it shall be tried, 
 of what sort it previously was on either side [good or bad], when 
 it shall either remain or be burnt up. 
 
 14. E / nvog, if any marts) Hence Paul is accustomed to 
 promise glory to himself from the constancy of his brethren 
 [ hence also to derive exhortations^ 2 Cor. i. 14; Phil. ii. 16; 
 1 Thess. ii. 19. 
 
 15. Z?j/x/w0jj<rsra/, he shall suffer loss) He shall fail in obtaining 
 the reward, not in obtaining salvation. — avrbg) he himself . — 
 <rw0jj<rsra/, shall be saved) because he does not forsake this founda- 
 tion, ver. 12. — ug, as) a particle of explanation and limitation ; 
 as one who should be obliged to go through fire. — bid, through) 
 So bid , through \j=zwitK\ y Rom. ii. 27 : not without fire , comp, 
 ver. 13. As the shipwrecked merchant, though he has lost his 
 merchandise and his gain, is saved through the waves. 1 
 
 1 Is saved, though having to pass through the waves. — E d. 
 
220 
 
 1 CORINTHIANS III. 16-19. 
 
 16. Na bg, the temple ) The most noble kind of building. — hrs, 
 
 ye are) the whole of you together. — rb the Spirit) The 
 
 indwelling of the Holy Spirit, and that of God, are held in the 
 same estimation [are equivalent] : therefore the high honour 
 due to the Holy Spirit is the same as that due to God, vi. 19. 
 
 17. <J>0g/fg/, destroys ] by schisms according to the wisdom of 
 the world. — cpkpsT, shall destroy ) by a most righteous retaliation 
 in kind [(pOsps? answering to (pOtipsi]. There are many punish- 
 ments, which do not flow from sin by physical connection. — 
 dyiog, holy) divine, inviolable. 
 
 18. Aoxsf) This word is frequently used, as well as Xoy/^a/, 
 in the epistles to the Corinthians ; but doxu more in the first ; 
 the other, with a milder signification in the second. The mean- 
 ing here is, if any man be wise, and think that he is so. For 
 often, in this epistle especially, doxu has such a force as that the 
 fact of the thing itself is not denied, but there is denoted along 
 with the fact, the estimation, which the man, who has that thing 
 [that subject of his self-esteem], entertains concerning himself, 
 whether [that estimation] be just or inflated [exaggerated] vii. 
 40, viii. 2, x. 12, xi. 16, xiv. 37. — <so<pbg , wise) Hereby he entirely 
 cuts off all wisdom, whether of this world or divine. [It is 
 indeed wretched wisdom to deceive one’s own self. — V. g.] For 
 in whatever species of wisdom every man wishes to be distin- 
 guished, in the same kind of wisdom he ought first of all to deem 
 himself a fool, that he may become wise. 
 
 19. ' O dpaffffo/usvog rovg tfopovg sv rfj <rai iovpyia avrwv) Eliphaz in 
 Job V. 13, in the LXX., says, 6 xccra'kGCfifidvwv tocpovg sv rfj (ppovijorsi. 
 The apostles seem to have kept very much by the words of the 
 lxx. Interpreters in passages very well known to the Hellenists 
 [the Greek-speaking Jews], for example in the Parschijoth 1 and 
 Haphtaroth, and likewise in the Psalms ; but they have re- 
 course to the Hebrew, in passages less generally used, such as 
 this passage of J ob. Paul has also in another place referred to 
 Job. See Phil. i. 19, note. — sv , in) not only whilst they think 
 that they are acting wisely, but in such a way, that their very 
 wisdom is a snare to them. 
 
 1 Parschijoth, sections of the Pentateuch ; Haphtaroth, sections of the 
 Prophets, read publicly. — T. 
 
1 CORINTHIANS III. 20 -23. 
 
 221 
 
 20. '2o<puv, of the wise) LXX. have a vdpwruv, of men. The 
 word, thoughts , not in itself, but with this addition, of the wise , 
 corresponds to the Hebrew word JTQ^ntD, Ps. xciv. 11, lxx. — 
 s/ 07 , are) men , namely with their thoughts ; see Ps. now quoted 
 in the Hebrew. 
 
 21. ’Ei/ avdpuiKo/g, in men) This appertains to [has the effect of] 
 extenuation. 1 — <rai ira, all things) not only all men. — vy>uv, yours) 
 Those things are yours ; not you theirs, i. 12 ; 2 Cor. iv. 5. 
 
 22. naDXog, Paul) Paul, as if a stranger to himself, comes 
 forward in the third person and shows how it was the duty of 
 the Corinthians to speak of him, and he places himself, as if he 
 were lowest in rank, 2 first in the enumeration. — K Jjpag, Cephas) 
 They were wont to glory also in Peter, which also was wrong. 
 See note on i. 12. — xoV/aos, the world) He by a sudden bound 
 extends his remarks from Peter to the whole world, as if he 
 were in some degree impatient of enumerating all the other 
 things. Peter and every one else in the whole world, how dis- 
 tinguished soever he may be by his talents, gifts, or office 
 whether ecclesiastical or political, all are yours ; they are instru- 
 mental in promoting your interests, even though unwittingly : 
 comp, respecting, the world , ver. 19, iv. 9, vi. 2, vii. 31 ; Rom. 
 iv. 13 ; Gal. iv. 3. — g/Vg g/Vg Oavarog, whether life or death) 
 and so therefore the living and the dead. Comp. Rom. xiv. 8 ; 
 Phil. i. 21. — evstfruru, things present) on the earth. — //iXXovra, 
 things to come) in heaven. 
 
 23. 'T>g% hs XpKfrou, and ye are Christ's) Immediately; not 
 by the intervention of Peter. — Xpntrov — ©g o£J, of Christ — of God) 
 To this iv. 1 has respect. — Xpiarhg 3s, ©goo, and Christ is God's) 
 xv. 28 ; Luke ix. 20. 
 
 1 See App., under the tit. Litotes. Using a weaker expression, when a 
 strong one is meant. — T. 
 
 2 In Greek and Latin, a person speaking of himself along with another, 
 puts himself first, in modern languages last. Christ says, more than once, 
 I and the Father : so here, Paul is first as being of least importance. — T. 
 
222 
 
 1 CORINTHIANS IV. 1~3. 
 
 CHAPTER IV. 
 
 1. o uru$ 9 so ) is determinative, and resumes the subject from 
 what precedes. — effQu, account) without glorying, iii. 21. — 
 avOpuKog, a man) any man , one like ourselves, iii. 21. — 
 virriperag, ministers) Luke i. 2. — Xputrov , of Christ) in His office 
 [as the only Great Mediator] ; not [ministers] of men. — oixovojuovg 
 /jjvffrriptwv ©sou, stewards of the mysteries of God) Paul, where 
 he describes the ministers of the Gospel in the humblest 
 language, still acknowledges them to he stewards : see Tit. i. 7, 
 note ; comp, of Christ , and, of God , with iii. 23. [Mysteries are 
 heavenly doctrines , of which men are ignorant without the revela- 
 tion of God. — Y. g.] 
 
 2. "o hi) Furthermore what God requires , and men too, in 
 their stewards , is, that a man he found faithful. Yer. 3 corre- 
 sponds to this paraphrase. — X^rurcu, is inquired after ps re- 
 quiredf) by investigation, wnen the time comes. The correlative 
 is, may he found. — nnsrog, faithful) The Corinthians were not 
 content with that. — wpedy, may he found) Every man in the 
 mean time wishes to be thought faithful. 
 
 3. ’E,ao/) to me , for my part. — h'i) hut , although I be capable 
 of being found faithful. — s/g, unto) a particle of mitigation. I 
 do not despise your judgment in itself ; but when I think of 
 the judgment of God, then yours comes almost to nothing. — 
 sXd^nsrov, a very little thing) The judgment of God alone should 
 be held of great account. — b<p vfxuv, hy you) privately. An 
 antithesis to hy human or man’s day of judgment, publicly. [He 
 limits what had been said at iii. 21, u All things are yours.” — 
 Y. g.] — dm xpidu, I should he judged) whether I am faithful, or 
 not. The Corinthians certainly appeared not to be contented 
 with faithfulness alone, but the apostle cuts the matter short 
 [agit dtforoficog’]. — dvdpuv/vrjg, human) This word has the effect of 
 diminishing. [All days previous to the day of the Lord are 
 man’s days. — Y. g.]. — rj/uepag, day) So he calls it as an anti- 
 thesis to the day of the Lord : ijfxepcx,, the day appointed for the 
 trial. It is here the abstract for the concrete ; compare, hy you : 
 
1 CORINTHIANS IV. 4, 5. 
 
 223 
 
 it is likewise a hypothetical phrase ; for none of the believers 
 was likely to appoint a day for the trial of the apostle. — a vaxpivu, 
 
 1 decide in judgment on) for we ought not to decide in our own 
 case, but to form a judgment of it. avuxp'ustg, is the decision in 
 judgment [dijudicatio] upon [of] one, in respect of others ; — 
 xp'nsig, simple judgment . Here we have set forth the happy for- 
 getfulness of all that is good in one’s self. So the decision in 
 judgment of the Corinthians respecting Paul is forcibly refuted. 
 
 4. Ovdev) nothing , unfaithful : comp, faithful , ver. 2. So the 
 LXX. ob ya.% dvvoida epavrOj arotfa tfpa^ag, Job xxvii. 6. He, whom 
 conscience accuses, is held as deciding in judgment on himself. — 
 obx sv rovrw dsdixa/M/xai) I am not justified in this , if I decide in 
 my own case. For the judgment remains. It is the Lord who 
 will pronounce me justified, ver. 5. Paul may be regarded 
 either as a judge, or a witness, in his own case. As a witness, 
 he knows, that he is unconscious of any crime. As a judge, he 
 dares not on that account decide in his own case, or pronounce 
 himself to be justified . — dmxfivm /as) He who decides in my case , 
 whose decision I do not decline, at His coming, ver. 5, and who 
 declares me justified. 1 
 
 5. Kplvan, judge) He does not say uvaxpivars, decide; he more 
 closely alludes to the judgment, which the Lord will give. — 
 6 K vpiog, the Lord) Jesus whom we serve, ver. 1. — xai) also : 
 He will not only judge, but will bring forth to light His judg- 
 ment. — (pwrifci) pwrifyiv is to throw light upon any object , for 
 example, wrtfyiv rijv vvxra, to throw light upon the night , Ex. xiv. 
 20, on the margin of the ed. Wech. : or to bring a thing to light , 
 
 2 Tim. i. 10. Both of these will be done at that time. — rd 
 xpvrra, the hidden things) The heart of man is truly a hidden 
 cavern [crypt]. — rob ffxoroug, of the darkness) into which no 
 human eye penetrates. — ^ pavspuxfu , will make manifest) so that 
 you will then at length clearly know us. — rag (3ov\ag , the 
 counsels) showing, who hath been faithful or not. — ruv xapd/uv, 
 of the hearts) according to the state of the heart , so the conduct 
 is just [ justified , ver. 4] and praiseworthy or the reverse. — roVs, 
 then) Therefore wait. — gVa/vog, praise) The world praises its 
 
 1 K vyog horiv, is the Lord) Jesus Christ, v. 5. He is mentioned along 
 with God, as in ver. 1. — Y. g. 
 
224 
 
 1 CORINTHIANS IV. 6. 
 
 princes, warlike leaders, ambassadors, wise men, artists : God 
 will hereafter praise His ministers. - hairrw) to every one , who 
 is a praiseworthy , faithful steward ; you only praise one, for 
 example, Paul. So every one , iii. 8. Concerning praise from 
 God, see Matt. xxv. 21. Those too, who are not faithful, ex- 
 pect praise, but their praise will be reproach. Therefore the 
 contrary is also included by implication in the word praise , 
 which is a euphemism [the opposite of praise being not ex- 
 pressed, though implied] ; so the euphemism in, shall try or 
 prove , etc., c. iii. 13, viii. 8, 10, notes. So blessing also com- 
 prehends cursinq , Gen. xlix. 28, 7. There is a similar passage, 
 1 Sam. xxvi. 23 (24). 
 
 6. T cljto) these things , which are found from c. i. 10 and 
 onward. — ^srsc^^ar/tra, I have transferred ) Comp. 2 Sam. xiv. 
 20. The figure [Schema] consists in this, that Paul wrote 
 those things with a view to admonish the Corinthians, not only 
 in the second, but chiefly in the first person, ver. 3, 4 : so that 
 the reasons for moderate sentiments [cppovs ? &], by which Paul and 
 Apollos were actuated, might also actuate the Corinthians, 
 ver. 16,, and the Corinthians might think of Paul, as Paul 
 thought of himself. — padyire, ye might learn) By this word Paul 
 calms the puffed-up Corinthians. — yeypa^rrai) is written ) Comp, 
 airos, 2 Chron. xxx. 5. Written , i.e. in the whole of Scripture, 
 from which some quotations, iii. 19, 20, have just been made : 
 for we ought not to entertain any sentiment (cppove/v) beside [i.e. in 
 disagreement with] it, and beyond it, Pom. xii. 3, xv. 4. This is 
 our rule in respect to all spiritual sentiments, and we are not 
 allowed to depart from this rule, 2 Cor. x. 13. In Scripture, 
 the archetype of which is in heaven, the general principle in 
 relation to all believers is described, by which the Lord will 
 judge each man, and by which every man ought to look up to 
 Christ alone, and by which each ought to estimate himself, 
 rather than by those gifts, wherein he excels, or thinks he 
 
 1 The author has omitted in the Germ. Vers, the verb <; Pgovetv after 
 ykyq > a,'XTa'i i everywhere met with, but left as it were undecided by the 
 margin of both editions. — E. B. 
 
 ABD corrected later, G fg Vulg. omit (p^ovelu . Rec. Text reads it, in 
 which it has the support only of C (as is probable, though not certain) of 
 ancient authorities. — E d. 
 
1 CORINTHIANS IY. 7. 
 
 225 
 
 excels, others (Luke x. 20.) [Add, that Scripture ascribes 
 glory to God alone ; to man no glory whatever, i. 31 : and there- 
 fore human glorying is contrary to Scripture and its universal 
 feeling (sentiments), Luke xvi. 15—18, 29 ; Is. lxvi. 2. — V. g.] 
 In accordance with this is the expression presently after, one 
 [puffed up] for one. In this manner all good and bad men 
 (Jude, ver. 4) have long ago been respectively distinguished in 
 Scripture. — sis v*'sp rov Was, one for the one) The definition of a 
 sect, where individuals admire and follow individuals. The 
 article rou adds emphasis. A single minister is not the only 
 one. — (pvaiouck ) The subjunctive, for (pvdiuak, as fyXovrs for 
 fyXure, Gal. iv. 17. But that is an irregular form of the sub- 
 junctive, which some call the indicative. The mode of contraction 
 is singular. For it is not credible, that, in these verbs only, the 
 indicative is put for the subjunctive. — eregov, another) for 
 example against Apollos. 
 
 7. T is) who ? not thou, not another man ; but even suppos- 
 ing thou hast some excellent gift, it is God alone [who maketh 
 thee to differ]. — cz, thee) This word may be referred both to some 
 one at Corinth and, by changing the figure of speech [cyfi^a 
 referring to [AtTSd%ri[tariticc\, to Paul : as, thee, thyself, how great 
 soever thou art : in antithesis to the gifts, which thou mayest or 
 mayest not have received. — hiaxphu, makes to differ) or, pecu- 
 liarly distinguishes by some difference . — ri d's sjsis, o oux zXafizg, 
 but what hast thou, which thou hast not received ?) The meaning 
 is : whatever thou hast, thou hast received it, not from thyself, but 
 from God : or, there are many things, which thou hast not received, 
 and therefore thou hast them not and canst not boast of them : either 
 thou hast, or hast not received; if thou hast not received, thou 
 hast them not : if thou hast received, thou hast nothing but what 
 has been received, without any cause for glorying. He, whom Paul 
 here addresses, is a man ; for example, Paul, whose way of 
 thinking the Corinthians ought to take as a pattern. The latter 
 sense renders the meaning of the xal, even, which immediately 
 follows, more express, and shows the antanaclasis 1 in thou hast 
 not received : [as if] not receiving. — &s M Xoc,(3uv, as if thou hadst 
 not received it) as if thou hast it from thyself. 
 
 1 See App. The same word in the same context twice, but in a different 
 sense. 
 
 YOL. III. 
 
 P 
 
22(5 
 
 1 CORINTHIANS IV. 8, 9. 
 
 8. "H drj, now), in comparison with us. The w T ords without us, 
 which immediately after occur, agree with this. — x&xopsff/xsvoi, 
 full) A gradation [ascending climax] : full, rich, kings. Its 
 opposite is, ice hunger, etc., ver. 11, 12. As the two epistles to 
 the Corinthians exhibit great variety in mental feeling \fkg, 
 Append.], incomparable urbanity [asteismus, Append,], and 
 abundant and playful acuteness, so the passage before us is to 
 such a degree remarkable for these qualities, that it should be 
 understood, in respect either of the Corinthians or of the 
 apostles, concerning their internal or external condition, con- 
 cerning the facts themselves or concerning the puffed-up opinion 
 of the Corinthians. The spiritual condition of the Corinthians 
 w’as truly flourishing — flourishing also was that of the apostles. 
 This was right : but troubles [the cross] from without galled 
 the apostles and prevented them from pleasing themselves on 
 that account : the Corinthians, inasmuch as being in a flourish- 
 ing state even in things external, were pleased with and were 
 applauding themselves, wdiich was wrong. Therefore, the Co- 
 rinthians were imitating the conduct of sons, who, after they 
 have become illustrious, care little for their humble parents : in 
 consequence of fulness, they were fastidious ; of opulence, they 
 w T ere insolent ; of kingly power, they were proud . — yupig rifiuv, 
 icithout us) A new and apt ambiguity ; you have not us as your 
 partners ; consequently you have not had us as your assistants ; 
 you have forgotten us, as the saying expresses it, u many pupils 
 become superior to their teachers,” ^roXXoi /j.a dr\ra} xpsirroveg 
 didacxdXuv. — ifiaciXivtiare, ye have reigned) ye have come to your 
 kingdom. In this is implied the majesty of Christians . — xai 
 o(psXov ys, and I wish) i.e. I do not envy you, my only desire is, 
 that it may really promote your best interests, 2 Cor. xii. 14, 
 15. — ha xai rifisTg, that we also) When you shall be perfected, 
 the apostles will enjoy ease, and reach the end of all their 
 troubles. — ffv/nf3agiXsvcu/xsv, we might reign together) This is 
 modestly said : with you ; comp. ix. 23, iii. 22. 
 
 9. A oxu, I think) A feeling of humility ; a gentle mimesis. 1 
 The Corinthians thought [or, seemed to themselves, dons?, c. iii. 
 
 1 See Appendix. A delicate allusion to the words of another whom we 
 wish to set right : as the apostle’s Iona here refers to the Corinthians’ 
 chap. iii. 18. — Ed. 
 
1 CORINTHIANS IV. 10-12. 
 
 227 
 
 18] that they excelled. — rods d-roffroXoug, ec%drovc 1 the apostles, 
 last) J<j%aros, the most worthless, ver. 10, 11. The antithetical 
 words are put down in one and the same passage. The 
 prophets also were afflicted, but the apostles much more ; and 
 the prophets were able to destroy their enemies, for example 
 Elias [ and so greatly were they esteemed among men , that even 
 the Nobles considered themselves bound to reverence them, and to 
 follow or send for them with every mark of honour, 2 Kings i. 
 10, v. 9, viii. 9, 12. — V. g.], but it was the lot of the apostles to 
 suffer and endure to the end. — uvsdei^sv) In Latin, munus osten- 
 dere , munus declarare , are the idiomatic expressions applied to the 
 public shows among the Romans. — etfiQavariouc) tfpoffdoxuiuevoug 
 avodavsTv, expecting to be put to death. See Hesychius. — tSj 
 xotpw, to the world ) which is immediately after divided into 
 angels and men, without the repetition of the article. — xat 
 ayy'sXoig xa; aufyutfoic, to angels and men) i.e. those that are good ; 
 but rather, those that are bad. 
 
 10. M upoi, fools) i. 21. — did Xpufrbv — h Xpurru), for Christs 
 sake — in Christ ) These words must be repeated in the two fol- 
 lowing clauses. Without any violation of the truth, different 
 things maybe predicated of one subject; or of different sub- 
 jects, who are regarded as standing on the same footing ; for 
 example, of Paul and the Corinthians ; according to the different 
 point of view in which they are regarded, and which the words, 
 for the sake of , and, in, here express ; for the sake of is applied 
 to slaves ; in, to partners. — svdo^oi) men in the highest estima- 
 tion ; but dn/jjot, applies to persons, who are deprived of even 
 ordinary esteem. — dk, but we) Here the first person takes 
 the second place, and so it goes on in the following verse. 
 
 11. Tvfivqrevo/jjzv, we are naked) The highest degree of poverty, 
 2 Cor. xi. 27. [/So far were the heralds of the kingdom of 
 Christ from being adorned with any splendour. We imagine 
 ourselves to be quite the reverse of all this. — V. g.] — xoXap/^o/^a, 
 we are buffeted) as slaves, therefore we are not kings. 
 
 12. Kbrtiu/jsiv, . we labour) as if compelled by necessity. Few 
 of the Corinthians did so. — e vXoyovfizv — dnyf/Aida, — ^apaxaXot^gv, 
 we bless — we endure — we entreat) i.e. we do not return re- 
 proaches, persecution, evil speaking, but we only bless ; nothing 
 else is lawful ; the world thinks that despicable. 
 
228 
 
 1 CORINTHIANS IV. 13-15. 
 
 13. Uspncaddpfjjctra, wepl^rifAu) both words are used for filth , by 
 
 which not only men utterly outcast, but those devoted as an ex- 
 piation for others, are denoted. TB3, vepixdOappa dixaiov, dvo^og, 
 the wicked shall he a ransom for the upright , Prov. xxi. -18. rb 
 apyvpiov tfep/^rjfAcc rov nraihtox) ij/xuv ysvo/ro , let money he as refuse in 
 respect of our child , Tob. v. (18) 26 : add Jer. xxii. 28, where 
 HD3 has been translated by some <puu\ov, vile off- 
 
 scouring s, Hesychius : ^rspi^rjfia, mpizard/jjay/xa, dvr/Xvrpa, dvri- 
 ^ir^a, % ucrb-rd 7 %vt] crdvruv. rr&p/^TjjUoe, in Eustathius is, <$‘Kbyyi<S{Ld 
 Tt, something wiped away with a sponge, and therefore more 
 subtle [smaller and less perceptible] than Xvfia ; the latter word, 
 Xvfia, is a less forcible term than zdGapfia, the meaning of which 
 the mp} strengthens. Wherefore Paul calls himself and the 
 apostles Kzpr/iaddptJjara rov zo^aov—Trsp/^rj^a, the oftscouring not 
 only of a persecuting world , but of all men [Engl. Yers. “ of all 
 things”^, although they do not persecute us ; the world hates us ; 
 all men despise us. — tug dpri , until now) an epanalepsis [a repe- 
 tition of the same words in the beginning of a preceding member 
 and in the end of the following member of a sentence. See 
 Append.], comp. ver. 11, at the beginning. 
 
 14. Ovz evrpetfuv, not making ashamed) An exquisite epithe- 
 rapeia. 1 * * The dissimilarity between themselves and Paul, be- 
 tween the sons and the father, might have made the Corinthians 
 ashamed. This ’E vrgonri, putting them to shame , in the mind of 
 the apostle, was not an end, but a means, as he says also on 
 another occasion, that he was unwilling to make them sad, 
 though he had actually done so. The apostle often introduces 
 a certain degree of refined pleasantry, without forgetting the 
 apostolic gravity, for example, 2 Cor. xii. 13, note. — vovdsru, I 
 warn) you as a father, Eph. vi. 4. 
 
 15. n oudayuyoug, instructors) however evangelical they are, 
 being in Christ , not legal instructors. The antithetical terms 
 respectively are, 6 planting,’ and ‘watering ;’ “laying the founda- 
 tion,” and “ building upon it ‘ begetting’ and c instructing.’ — 
 ov voXXoug, not many) In like manner every regenerate man has 
 not many fathers. Paul does not say, one Father ; for that ap- 
 
 1 See App. An after addition to words, which might give offence, and a 
 
 kind of softening of what went before by a declaration of friendly feeling 
 
 towards the persons addressed. 
 
1 CORINTHIANS IV. 16-18. 
 
 229 
 
 plies to God alone ; not many , is however sufficiently explained 
 by the following word, I. Not only Apollos, his successor, is ex- 
 cluded, but also his companions Silas and Timotheus, Acts xviii. 
 5. Spiritual fatherhood has in it a peculiar tie of relationship 
 and affection connected with it, above every other kind of pro- 
 pinquity. — sv yap Xpnsrti * Ir\<sov y for in Christ Jesus) This is more 
 express than the phrase above, in Christ , where he is speaking of 
 other instructors. 
 
 16. TlapanaXu, I exhort) A short exhortation after a long and 
 true account of his own example is valuable. — lu^rai /uou, 
 imitators of me) as sons. Having laid aside pride, cultivate that 
 feeling even without the cross, which is fostered in us by means 
 of the cross. He proposes the imitation of himself to those, with 
 whom he had been, Gal. iv. 12 ; Phil. iii. 17. 
 
 17. Tiftofoov, Timotheus) xvi. 10. — rsxm my son) and 
 
 therefore imitator. Paul calls Timothy his brother ; see 2 
 Cor. i. 1, note ; but in this passage the affection of the father 
 is uppermost in his thought. — dyartrjrbv, beloved) to whom 
 I have willingly committed the business. — ntusrhy faithful) to 
 whom I could safely commit the business. — dm/^vhcfi, will re- 
 mind you) He does not say will teach. The Corinthians had 
 knowledge; they had need of admonition. — rag odoug fiovy my 
 ways) in which I walked whilst with you. — xaO&g, even as) as 
 hiaxovog, a minister. — hxXriGicf, in the church) emphatically in the 
 singular number. 
 
 18. 'fig, as though) Because I send Timothy, they think, that 
 I will not come. This is the meaning of the particle ds, but . — 
 tyv<ri66ti<r&v nvsg, some were 'puffed up) Paul wrote this under 
 Divine illumination, laying bare and clearly showing their 
 thoughts, which would rise in their minds at the very time, when 
 they were reading these words. They were puffed up about 
 various things ; see next verse, and ch. v. 2. He says, I will 
 restrain such persons, when I come. Perhaps also the apostle 
 might have learned about this puffed up spirit of the Corinthians 
 from the members of the house of Chloe (i. 11). But the 
 Corinthians seem to have been puffed up about the delay of the 
 coming of Paul, not until after he had sent 'fimothy, his second 
 self, with this very epistle. Then indeed these puffed up 
 thoughts suddenly arose in their minds ; Paul himself, then, 
 
230 
 
 1 CORINTHIANS IV. 19-21. V. 1. 
 
 will not come. A puffed up spirit was the frequent fault pre- 
 valent among the Corinthians. 
 
 19. ’EXstitro^a/, I will come) Paul writes to the churches every- 
 where about his coming to them, and thus keeps them in the 
 discharge of their duty. — iuv 6 K vpiog 0gXjj<oj, if the Lord will ) He 
 wisely adds this condition. Afterwards some things occurred to 
 prevent his immediately going to them. — yv&6o[Aa,t, will take cog- 
 nizance) A word used in courts of law. Here, and at ver. 21, 
 the man, who was such an outcast abroad in the world, shows 
 his paternal authority, see ver. 9, 10. — ou rov Xoyov, not the speech) 
 big, but empty. 
 
 20. Ou yap, for not ) An axiom. — I v dvvdfia, in power) The 
 absence of the article gives force to the meaning, as in Eph. iv. 
 
 21. [ Weigh thoroughly that in which the power of thy Christianity 
 consists. — V.g.] 
 
 21. T / d'sXers, what will ye f) Choose. [Comp. .2 Cor. xiii. 3. 
 So this phrase, what wilt thou ? is still of importance both as to 
 the principal point, and as to its various accessory cases ; see that 
 you make room (that you choose rather to leave scope) for Love. 
 -v.g.] — sv pd(3du, with a rod) wielded by a father’s hand. Comp. 
 Isa. xi. 4. — ?i, or) Paul would prefer the latter. 
 
 CHAPTEE V. 
 
 1. n O\ug, absolutely [Engl. Vers., commonly ]) Paul has no- 
 where else used this particle, but it is found thrice in this epistle 
 (here, and in vi. 7, and xv. 29), as well fitted to express his 
 thoughts, and in these and in all other places, the particle, oXug, 
 omnino, is either put in a negative sentence, or it by implication 
 contradicts a negative sentence : So Chrys. Homil. 5, c. Anom., 
 Nevertheless, although man differs little from an angel, l-jrg/^' OAns 
 sari n ,uz<sov, since nevertheless there is some difference between them, 
 we do not accurately know, what angels are : so in this passage, no 
 fornication, oXug, at all should be reported among you ; never- 
 theless it is, oXug, absolutely reported. The same principle applies 
 to the particle, rqv dpyfv, absolutely. — sv v^Tv, concerning you [Engl. 
 
1 CORINTHIANS V. 2, 3. 
 
 231 
 
 Vers, among] ) in your name [case]. — vopvela, xai roiavrrj vopnia, 
 fornication and such fornication) An important repetition ; by 
 which the Corinthians might be more affected. — oud's, not even) 
 It was a crime not named even among the Gentiles, with the 
 exception of a few monsters ; u<sn is the Protherapeia 1 of the fol- 
 lowing clause. The apostle shows, that such infamous conduct 
 was held in abhorrence even by the Gentiles. — ywaTzu, wife) She 
 was no doubt a heathen ; therefore he does not direct his rebuke 
 against her, ver. 12, 13. The father, we may suppose, was dead. 
 — s%g/v, should have ) by a single act, or by habitual intercourse, 
 ver. 2, 3. 
 
 2. Ka i vfjusTg, and ye) He presses their sin home to them. — 
 ‘7re(pvffiu{Aevoi, puffed up) [as if you were free from blame in the 
 matter . — V.g.] — The force of the word is evident from its anti- 
 thesis, to mourn . — ears, ye are) hitherto. — krsvGvjgart, you have 
 mourned) Paul himself wrote these words mourning, nay weep- 
 ing ; 2 Cor. ii. 4 ; we should mourn over the transgressions of 
 others; 2 Cor. xii. 21, and repent of our own ; and we should do 
 both as regards the first and original sin. — ha, that) you have 
 felt no grief, which might stir you up, that , etc. — -apQ 5j, he might 
 be taken away) Paul has already in his mind what he is about to 
 write at ver. 13. — a/psiv is a milder w r ord here, than s^aipsiv after- 
 wards. 2 
 
 3. ’E yw pi v yap , I indeed for my part) An antithesis between 
 the lighter punishment, which would have been inflicted by the 
 Corinthians, and the severer one, which is threatened by Paul : 
 thence also we have in ver. 2, cro/jj(ra$, he that hath done , a gentler 
 expression ; but in ver. 3 xanpyuGagsivov, he that hath perpetrated, 
 a much more severe expression. Afterwards the Corinthians 
 did what they ought, 2 Cor. ii. 6. Therefore the severer punish- 
 ment pronounced on the sinner (here in ver. 5) admitted of 
 being superseded. Thence arose the joy of Paul, 2 Cor. i. 24, 
 ii. 1, etc . — rut meufiari, in spirit) Col. ii. 5, 2 Kings v. 26. — 
 ijSrj zsTcpixu, I have already judged) A weighty effect is produced 
 by the sense of the sentence continuing to be gravely suspended 
 and poised [as it were a lance], till we come to ver. 5, where 
 
 1 See App. Anticipatory mitigation of what follows. 
 
 2 To g gyov, the daring deed ) It was a wicked action, without marriage. 
 
 -V. g. 
 
232 
 
 1 CORINTHIANS Y. 4-7. 
 
 the expression, he who hath perpetrated [gtanpyadaiMivov] is again 
 taken up in the expression, such a one [ rov ro/ourov ]. — ug wapuv, 
 as though I were present) It is construed with, to deliver , ver. 5. — 
 rbv ovru rcuro) A triple demonstrative. — ouru, so) very shamefully, 
 so, while he was called a brother. 
 
 4. ’ Ev tQj ovofian, in the name) It is construed with, to deliver. — 
 rou s/xov mev/uurog, and my spirit) ver. 3 . — dvv ry dvvu/xsi, with the 
 power) The spirit and power are almost synonymous. Paul, 
 speaking of himself, uses the word, spirit; of Christ, power, 
 2 Cor. xiii. 3 ; Matt, xxviii. 20, xviii. 20. A Hypotyposis, 1 
 i.e. so that the power of the Lord may immediately exert itself. 
 
 5. TLapccdovvai, to deliver) This was the prerogative of the 
 apostle, not of the Corinthians ; comp. 2 Cor. xiii. 10, note, 
 and 1 Tim. i. 20, note. This is a specimen of the highest 
 degree of punishment in the Christian republic, adapted to those 
 early times. — oXsQpov, destruction) death although not sudden. 
 The Hebrew word ri“D corresponds to it : comp. ch. xi, 30. — 
 rr\g ffapxbg, of the flesh) with which he had sinned. [1 Pet. iv. 6 ; 
 comp, as to the Spirit, Rom. viii. 10. — Y. g.] 
 
 6. Ou xaXbv, not good) The not, is directed against the careless 
 indifference of the Corinthians. — rb xuv^ti/au, glorying) This 
 in itself is something good and becoming, xv. 31 ; but wherever 
 it is not anxiously watched, it is at fault, and comes very near 
 to a puffing up of the spirit, ver. 2. — prApa — fy/u o?) an Iambic 
 verse of six feet [Senarius], Gal. v. 9. — Xfim, leaven) even one 
 sin and one sinner. — (pvpa/xa, lump) the assembly of Christians. — 
 ZyphoT, leavens) with guilt and its example creeping on to a very 
 wide extent. \_A las ! for how long a period of time, and in how 
 great a degree, must the Christian world, if we except those por- 
 tions of it which are renewed, he a lump, or collection of filth most 
 thoroughly leavened! — Y. g.] 
 
 7. Triv KuXaiciv, the old) leaven of heathenism and natural 
 corruption. — ha rjr s vsov (pvpapa, that you may he a new lump) 
 the whole of you, evil being taken away. — naQug, even as) 
 The third clause of this verse depends rather on the first, 
 than on the second. — a^v/toi, unleavened) individuals among 
 
 1 A vivid presenting of a thing in words, as if before one’s very eyes. See 
 Append. 
 
1 CORINTHIANS Y. 8-10. 
 
 233 
 
 you, in consequence of conversion, vi. 11. — rb -rac^a, the pass- 
 over) The epistle was written about the time of the passover, 
 xvi. 8. — ijfiuvf [ our or] of us) Christians. The Jewish passover 
 was a type of the Christian and new passover. — srvhi) was sacri- 
 ficed. Paul speaks in the past time ; he was much more likely 
 to speak in the present, as his scope so required, if he had 
 acknowledged the sacrifice of the Mass. Hesychius : 
 stftpdyv). 
 
 8. 'e let us keep the feast) The Vulgate has epulemur, 
 “ let us feast an apposite expression. — craXa/a, with the old) 
 of Judaism and heathenism. These constitute the genus. — 
 xax/ag xal Kovriplag) These constitute the species : xax/a is vice, 
 the reverse of virtue, and that too, virtue unmixed, or in sin- 
 cerity , rr\ iiXntpm'nx,. wovripta, is in those, who strenuously retain 
 and defend tluxiocv, and is opposed, ry aXyOzia, to the truth. 
 Ammonius writes thus : Kovripbg, 6 dpagnzbg xoixou, he who is dis- 
 posed to do evil; 1 comp. ver. 13. Sincerity takes care not to 
 allow evil to be mixed up with good ; truth , not to allow evil 
 to be mistaken for good. 
 
 9. “Eypa^a, I wrote) A new part of the epistle, corresponding 
 to the former part ; comp. ver. 1 . — h rr\ imtroXjj, in the epistle) 
 written before this one. The Corinthians had not sufficiently 
 understood it ; he now therefore explains it. There is no doubt, 
 that Paul and Peter and the rest of the apostles wrote many 
 things, which are not now extant ; comp. xvi. 3 ; 2 Cor. x. 10. — 
 pri <swava[jj'iyv\)(sdcu , not to he mixed together) in the way of associa- 
 tion ; ver. 11 at the end. — vropvoig, with fornicators) vopvog , on 
 other occasions signifies a male prostitute, but here it applies to 
 every one, who commits fornication. Supply here also from ver. 11, 
 or covetous , etc. 
 
 10. Ka /) and that. — ov <rdvrwg, not altogether) What is here said 
 is not a universal, but a particular negative, Rom. iii. 9, note. — 
 rov xoa/xou rovrov , of this world) [ there is no place wherein you 
 may not fall in with the covetous and extortioners , etc. — V. g.] 
 In antithesis to a brother , ver. 11. 2 — upnafyv, extortioners) He 
 
 1 K coda, is the evil habit of the mind : TrovYiplu , the outcoming of the 
 same. Calvin defines kockioc, “animi pravitas,” on Eph. iv. 32. novYipo; is 
 « '7roipt%av ivbvovg. See Trench, Syr. Gr. Text. — Ed. 
 
 2 wteoviKTcug, covetous) Those greedy of gain for themselves. — V. g. 
 
234 
 
 1 CORINTHIANS V. 11. 
 
 gives them this name rather than that of thieves ; because their 
 theft is not apparent. [ They are included hy implication , who try 
 to get the property of others , either by violence or injustice . — 
 V. g.] — He mentions three kinds of flagitious crimes, which are 
 committed against the man himselfj against his neighbour, and 
 against God. — ini o<p.£/\srs y for then must ye needs) Others have 
 written dxpsiX sre 1 [Ye ought to have gone out, etc.], for l 'xps'iXsn , 
 but the present is also used, vii. 14, ini apa rd rizva v^uv dxa- 
 tiuprd iari. What is writien without express limitation, should 
 not be always taken absolutely, if there should follow from it 
 any unsuitable consequence. In the present day there is room 
 for this paraphrase ; “ otherwise you must needs go out of a land 
 inhabited by Christians.” They are therefore especially to be 
 avoided, who among Christians wish to be considered virtuous 
 above others, and yet are fornicators , etc. — opg/Xerg) you must 
 needs. For thus all intercourse as citizens would be done away 
 with : That, which is evangelical perfection to monks, is absurd 
 ( dronv , out of place) and unsuitable in the eyes of Paul. — 
 X0O/40U, of the world) which abounds in profligate men. 
 
 11. ’ Ad&Xpbs, a brother) an ordinary appellation. — ovofiu^mg, 
 who is called) A word in the middle voice [or rather, used in a 
 middle sense , neither a favourable nor unfavourable sense]. — 
 npvog, a fornicator) the crimes are here enumerated, on account 
 of which others are to be avoided ; then in vi. 9, 10, more are 
 added, on account of which every man should fear for himself. 2 — 
 /xTjds cvvstiOisiv, not so much as to eat) not only not with such a man 
 as a host, but not even with him at the house of a third per- 
 son. The lowest degree of intercourse, which men have, ivhen 
 mixed up in company with one another , is to eat together. Even 
 among tlie Jews, Din, excommunication took away all inter- 
 course in regard to eating together. We must not eat with the 
 man, who shall be unfit to eat along with the saints in the king- 
 dom of God, vi. 10. Let the Church of the present day take 
 heed, in which the guests at the Lord’s table are not like chil- 
 
 1 So ACD(A)G Vulg. both Syr. and Memph. Versions. But B (judging 
 from silence) favours Rec. Text’s reading, dip tiKsxe . — Ed. 
 
 2 M e$vaog, a drunkard) It indicates the man who drinks large quantities 
 of wine, although he does not break out into unbridled revellings. — V. g. 
 
1 CORINTHIANS V. 12, 13. 
 
 235 
 
 dren in one family, but like a number of strangers of various 
 kinds in a large inn. 
 
 12. T / yap [iot xat rovg e£co xpivstv ; ovy) rovg v/isTg xphtrt ;) 
 Artemonius, p. 212, refers to the conjecture of Le Clerc, and 
 after changing a few words presents it in this form : ri ydg fiot 
 xat roTg g£« ; xat vvv ovv rovg scu v/ietg xpt'vsrs. There are here 
 various changes of letters, by which the word xpmtv, the most 
 necessaiy of them all, is cancelled. If the meaning of Paul 
 had been, what have I to do with those that are without ? the 
 Greek idiom would have required s/iot, not [iot . T/ yap fiot xat 
 rovg s xphsiv, viz. scri ; for what have I to do to judge those thdt 
 are without ? (Verbals [such as Bengel’s u externos judicatio”~\ 
 govern the case of the verb, ex. gr . : Curatio hanc rem , tak- 
 ing charge of this matter.) Expressions very similar occur, 
 hart [iot Zf v, Gen. xxvii. 46 : ov cot, O^/os, dv/iiacai, 2 Chron. 
 xxvi. 18 : ovx sen yap yaipztv, hiyet K vpto.g, ro7g affe(3e<ftv y Is. xlviii. 
 22 : oftoog [ii[ yhrirat avrui xpovorptfiriffai, Acts xx. 16 : rrodsv cot 
 ravra std'ivat, Uippolytus de antichristo, chap. 32. These remarks 
 apply to the whole sentence ; we shall now consider the words 
 one by one. — xa /') also, which intimates, that those, who are 
 within , give me enough to do. 1 — xphetv, to judge) He judges, 
 who is not mixed up with them, does not keep company with them . — 
 ovyj, do not ye ?) From what is wont to occur in the Church, 
 you ought to have interpreted my admonition, alluded to in 
 ver. 9, You judge your fellow-citizens, not strangers ; how 
 much more should I % You judge , will thus signify righteous 
 judgment. But this may also be a previous [anticipatory], and, 
 that too, a seasonable sting to the Corinthians, who were judging 
 [bringing before heathen courts of justice] them that were within , 
 while [though] they considered the saints removed [exempt] 
 from judgments concerning things pertaining to this life , vi. 
 1, 2, 3. 
 
 13. Tovg ds them that are without) The knowledge con- 
 cerning the destruction or salvation of the Gentiles is a matter 
 reserved for God alone. — xptvz?, shall judge) Bom. ii. 16. Supply, 
 
 1 This very particle xocl,also, however, is considered of less importance in the 
 2d, than in the 1st Ed., and it is entirely omitted in the Germ. Vers. — E. B. 
 
 ABCG Vulg. Memph. fg (ante-Hieron. Lat.) Versions omit koc.1. D and 
 later Syr. retain kuL — Ed. 
 
236 
 
 1 CORINTHIANS V. 13.-VI. 1, 2. 
 
 and this judgment we in all humility leave to God. Thus the 
 and , that follows, more closely coheres with this clause. — xa /, 
 and) an Epiphonema 1 suited to both parts of this chapter. The 
 particle xai with the whole sentence is quoted here, from the 
 lxx., Deut. xvii. 7, xix. 19, xxiv. 7, xai, and so. But the 
 phrase, as it is written , is not prefixed here, and this is the case 
 either for the sake of severity [c. iv. 21], or because l^apsTre, 
 Heb. mjni, is used by Moses for taking away a wicked man 
 from among the people by capital punishment, by the apostle 
 for taking away a wicked man from the Church by excommuni- 
 cation. — rbv tfovyipov, the wicked person ) ver. 2, 9. — viiuv ubruv, 
 from among yourselves) So it is found in the LXX. often. The 
 antithesis in this passage is, those that are without. 
 
 CHAPTER VI. 
 
 1. ToXfia, dare) Treason against Christians is denoted, by this 
 high-sounding word. — rig, any one) even one single person. — 
 xp'ivsdQai) in the middle voice, that is xpipa £%8/v, obtain a judg- 
 ment , go to law , v. 7. — ahixcuv, before the unjust) Every unbeliever 
 is unjust ; generally so, even as a citizen. — Wi ruv uy/uv, before 
 the saints) Christians. The great privilege of believers was to 
 settle even civil matters among themselves, and the magistrate 
 ought not to interfere at all with private affairs, unless in the 
 case of those who especially apply to him. The heathen magis- 
 trates were very indulgent to the J ews ; and in this department 
 no difference was hitherto made between the Jews and the 
 Christians. 
 
 2. Ovx o’/dars, do you not know ?) This phrase is used with 
 great force six times in this single chapter. The Corinthians 
 knew, and rejoiced that they knew ; but they were acting con- 
 trary to their knowledge . — oi dyioi , the saints) being themselves 
 first judged. — rbv xocfiov, the world) all those who are not saints. 
 The antithesis is to, the smallest matters ; comp. iii. 22. — xpmvci, 
 
 1 An exclamation after a weighty demonstration or narration. Append. 
 
1 CORINTHIANS VI. 3-5. 
 
 237 
 
 they shall judge) The future, comp. ver. 3; Rev. xx. 4. The 
 present, is judged , is interposed ; comp. John xv. 8. The saints 
 took possession of the civil authority also under Constantine the 
 Great, which is the prelude of things to come. [Scripture from 
 time to time casts a ray of light on the most important affairs , as 
 it were in passing. The proud despise such things; hut the humble 
 keep them laid up in their heart , with a truly sober mind. The 
 majesty of the saints is hidden , but it will be revealed at its proper 
 time. — Y. g.] — iv, in 1 ) Comp. Acts xvii. 31. — dvd^di im, are ye 
 unworthy) The figure Communicatio. 2 
 
 3. ’AyysXoug, angels) Those who are not holy [referring to 
 saints], and so also wicked men. The article is not added ; a 
 gradation in respect of the world [ j.e . an ascending climax, 
 arguing a fortiori; if angels , much more the world]. — (3iunxd, 
 things belonging to life) worthless if they be compared with 
 angels. 
 
 4. Tovg l^ovdsvrifisvovs sv ty\ IxxX/jff/cc) those who are even least 
 esteemed in the church , any persons whatever rather than the 
 heathen. Every one, even the least, is capable of taking on 
 him the decision of even the greatest interests in external affairs 
 [and therefore is able to come to a decision , not indeed according 
 to the ancient laws of the heathens, but on the true principles of 
 equity. — Y. g.] — Comp. i. 28, xi. 22, and therefore xu Q/fyre, set 
 ye , is the imperative. [It tbas not , however , to be thought of to give 
 way at all in that matter to the jurisdiction of heathen judges . — 
 
 v. g-] 
 
 5. Upbg svrpoKriV) to your shame) The puffed up spirit [ch. v. 2] 
 of the Corinthians is hereby checked : Comp. xv. 34. — <rot>bg, a 
 wise man) They admired wisdom on other occasions, and wisdom 
 produces the ability for judging between brethren in deciding 
 causes . — oude sTg, not even one) Even the least among believers is 
 a wiser and more desirable judge than an ungodly man. — 8uvij- 
 ffsra/) the future; shall be able if he be applied to. — diaxpTvai) to de- 
 termine between parties. It differs from xpTwi, to judge. — a 8e\<pov, 
 a brother) The singular for the plural, to denote how easy a 
 matter it is ; he wishes that the plaintiff and the defendant 
 
 1 In the person of; by. — Ed. 
 
 2 See Append. An appeal to the reader’s own candour to decide. 
 
238 
 
 1 CORINTHIANS VI. 6-9. 
 
 should settle the dispute between themselves, without any inter- 
 ference on the part of the judge. 
 
 6. K a) rovra, and that) So also x at mvrccy v. 8; Heb. xi. 12. 
 
 7. " OXwg) A particle implying a feeling; comp. ch. v. 1 
 [note]: it is opposed by implication to ftajM'k u$. You ought to 
 have no cases oXug, at all , against one another, but you have 
 oXug, after all, notwithstanding.- — Tjrr^a, [a fault] defect ) even on 
 the part of him, who has the iuster cause, and thinks he has the 
 superior cause [Matth. v. 39.] He does not say, sin , yet this 
 readily is added in such cases, v. 8; defect \_fault] and praise 
 are in opposition ; comp. xi. 17, note. Praise is not indeed 
 expressly found in this passage. Some such antithetic word, 
 however, is intended, because he does not expressly use the 
 term, sin, either. The thing which is praised , is something as it 
 were more blooming and uncommon than the mere action 
 agreeable to the law. So in its opposite. — vjuo, to you) There 
 is a similar dative in xv. 32. 1 — /a&XXov, rather ) all men do not 
 understand this word rather. Many desire neither to injure 
 nor to be injured. They do not attempt to inflict an injur) 7 -, 
 which is a mere pretence to moderation in regard to justice. — 
 ddixsfgfa) suffer wrong, in the Middle voice; as dvogn petek. 
 
 8. ye) Emphatic. The Antithesis is to those,, from 
 whom they ought rather to suffer injury. — dhxzXrz, ye do injury) 
 by taking away. — dtfogrzp&Trz, ye defraud) by refusing [to give 
 back a trust] and retaining. — dbzX<poug, brethren) This increases 
 the fault. 
 
 9. *H) Latin an \or ; the second part of a disjunctive interro- 
 gation]. — dbixoi , unrighteous) Comp. v. 8. — fiagiXerav 0eoD, the 
 kingdom of God) In this kingdom righteousness flourishes.: — 
 oil xXyjpovo/jtjijgovgi, they shall not inherit) because they are not the 
 sons of God.-: — w ‘xXavagfo, be not deceived) by yourselves and 
 others. — Kopvoi — r Ip-rraysg, fornicators — extortioners) Scandalous 
 crimes common at Corinth, 2 Cor. xii. 20, 21 ; at Rome, Rom. 
 xiii. 13 ; in Galatia* Gal. v. 19, 20 : at Ephesus, 1 Tim. 
 i. 9, 10 : and in Crete, Tit. i. 12. This remark applies to the 
 act of fornication, etc., and much more to the habit. — eiduXoXa- 
 rpui, idolaters) Idolatry is placed between fornication and 
 
 1 K pifAetr«, trials) Although concerning, a, cause not unjust. — V . g. 
 
1 CORINTHIANS VI. 11, 12. 
 
 239 
 
 adultery, for, it usually had these crimes joined to it. — /AaXaxo/, 
 effeminate) Even the hand in the deepest solitude ought to be 
 chaste, a necessary warning to youth. 
 
 11. TaDra, such) The Nominative neuter for the masculine ; 
 or the accusative with xara understood, as l<sa, Phil. ii. 6 : Even 
 the accusative as an adverb may be construed with the substan- 
 tive verb to he. — oAAcfc utfeXovifaffOs, aAAa YiyiaaOrire, aAA’ g&xa/w- 
 0?jrs, but ye have been washed , but ye have been sanctified , but ye 
 have been justified) you have been set entirely free from fornica- 
 tion and sins of impurity, in regard to yourselves ; from idolatry 
 and impiety against God; from unrighteousness against your 
 neighbour, and that too, in relation both to the guilt and do- 
 minion of sin : chap. v. 7, 10. — iiyiaaOrire, you have been sanctified) 
 a man is called holy in respect to God. — g&xa/w0?jrg, ye have 
 been justified) corresponds to, the unrighteous ,. ver. 9. I was 
 formerly unwilling to commit to paper, what emphasis the apos- 
 trophe in aAX ? adds to this verb more than to the two preceding 
 (comp. 2 Cor. vii. 11), lest some one should hiss me. Consider 
 however the antithesis, the unrighteous. Without an apostrophe, 
 aXAa is emphatic, but when aAA’ has the apostrophe, the accent 
 and emphasis fall upon the verb, (which stands in opposition to that 
 fault, which is reproved at ver. 7, etc.,) namely, on the word 
 ye are justified, because the discourse here is directed 
 against [injustice] unrighteousness ; and so in 2 Cor. vii. 11. 
 [aAA’ is apostrophised before] ixd/xqftv, revenge , for this is a prin- 
 cipal part of the zeal , previously spoken of, arising from holy 
 sorrow ; add Mark ii. 1 7.. — h r& ovofiun, in the name) From this 
 name we have the forgiveness of sins. — h r& Uv?v^an, by the 
 Spirit) From this Spirit, the new life. — fipwv, of our) For these 
 reasons, he shows them, that there is now no longer any hinder- 
 ance to their becoming heirs of the kingdom of GocL 
 
 12.. nccvra, all things) The apostle takes care that no one 
 should abuse those remarks of his, which he was soon about to 
 make concerning meats and the belly ; comp. x. 23. The ex- 
 pression, all things , is to be referred to what, follows ; not to for- 
 nication, although this is the principal subject of his argument ; 
 but to a subject accessory and incidental, in regard to the eating 
 of meats, on which he treats also below, x. 29. On that same 
 point it is repeated, that all things are lawful to me, which can 
 
240 
 
 1 CORINTHIANS VI. 13. 
 
 be lawful at all. — / ao/, to me) Paul often speaks in the first per- 
 son singular, which has the force of a gnome [or moral maxim ], 
 especially in this epistle, ver. 15, vii. 7, viii. 13, x. 23, 29, 30, 
 xiv. 11. To me , i.e., the Corinthians ought to think as I do . — 
 <ru(i<p6pei, are expedient) We must above all consider, what may 
 be expedient. — s^senv — i^ouo'/a(T^o'o ( aa/) Conjugate words. He, 
 who does not freely use his legitimate power and liberty, steps 
 aside from his own power, and passes into the power of another, 
 for example, into that of a harlot , ver. 15 ; comp. vii. 4. He 
 would be a stupid traveller, who, though his road lay in the 
 middle of the plain, would always walk on the bank of the river 
 and at the very edge of the stream. And yet many so live, who 
 pass even for godly men. The Power ought to be in the hands 
 of the believer, not in the things, which he uses. [ Liberty 
 good in itself is destroyed by its abuse , Gal. v. 13; 1 Pet. ii. 
 16. — V. g.] The very expression I will not [ovx gyw, not i] 
 has power , with application to the individual himself. Not I! 
 another may venture it, so far as I am concerned. The believer 
 establishes this principle in respect of himself : he says in respect 
 of his neighbour, all things do not edify , x. 23. — nvoc) any thing 
 Neuter, the same as cravra. 
 
 13. Ta fipufjyuru, meats) viz. JcW. The conclusion drawn from 
 the lawfulness of meats to that of lust has no weight. — xai raurqv 
 xai ravra, both it and them) Demonstrative, twice used concern- 
 ing the present time ; the it precedes, inasmuch as food is for 
 [on account of] the belly. — xarapyi\<su) shall destroy ; and that 
 too, not merely in the same way as the body is destroyed at death ; 1 
 from the antithesis of the belly and the body, it may be inferred, 
 that there will be a difference of sexes even in the state similar 
 to that of the angels. 2 Those things which shall be destroyed, 
 considered in themselves, have their use unrestricted [free], Col. 
 ii. 20, etc., Mark vii. 18, [whatsoever thing from without en- 
 tereth a man] cannot [defile him]. Now [&, whereas\ is here and 
 in the following verse elegantly put instead of for ; for a severer 
 denunciation [“God shall destroy both it,” etc.] is subjoined to the 
 concession [“meats for the belly,” etc.]; a joyful declaration [God 
 
 1 The destruction of meats and the belly will be a permanent destruction. 
 — Ed. 
 
 2 For though the belly is to be for ever destroyed, not so the body. — Ed. 
 
1 CORINTHIANS VI. 14, 15. 
 
 241 
 
 will raise up us also, etc.], to the prohibition [the body is not for 
 fornication]. He will raise up , directly corresponds from the 
 antithetic side to, He will destroy. — r'o ds <j%Aa, now [but] the 
 body) The body here is not opposed to the belly [alvo], but to 
 meats. 1 — rropvsict, for fornication) an abstract noun. — rep Kup/w, 
 for the Lord ) Christ. The body is His due, for He Himself 
 assumed the body, and hath thereby sanctified us ; and we are 
 joined to Him by the resurrection of the body — rw <rw/Aar/, for 
 the body) How great honour ! 
 
 14. ’'Hyeipe — sgsys ps?, hath raised — and will raise) [Paul intro- 
 duces here in the way of prelude those topics, which he was to 
 discuss more fully and distinctly in ch. xv. — V. g.] The simple 
 verb is appropriately applied to [Christ] the first fruits, the com- 
 pound, of rare occurrence, to the general mass of them that sleep. 
 Eg in composition often signifies consummation. The practical 
 application from the resurrection of our flesh is, sin once com- 
 mitted in the flesh will never be undone. — di a, by) Paul would 
 rather connect this with the mentioning of the resurrection, than 
 with that of destruction. — dwapeug, power) who then can doubt ? 
 God is omnipotent. 
 
 15. SoG^ara, bodies) whether regard is had to the whole or the 
 parts . — apag ovv ra fisXt j rov Xp/ffrov '7toiYi6ca ff6pn\g fjj'iXri;) Some 
 copies have apa for apag; 2 Paul often says apa ovv , but in such 
 places where the conclusion is subjoined, after a somewhat long 
 discourse, apag is more suitable to this place, and they have it, 
 whose testimony is of highest value, among whom is Irenseus : 
 and there is the utmost hvapyua , graphic power , in this participle, 
 depicting as it were the baseness of the thing : taking away , 
 spontaneously alienating the members of Christ, shall I make 
 them the members of a harlot ? So the participle <p'epuv is often 
 redundant, of which I have spoken, on Chrysost. de Sacerdot. 
 p. 394, at the passage, (p'spuv savrov Karinprujjvifc, he took and threw 
 himself down. — wo/jjtfw, shall I make f) For they cannot be at the 
 same time the members of a harlot and of Christ. 
 
 1 The Germ. Vers., however, thinks that the body is opposed to the belly 
 [ventri], and it has on the margin these words : The body is much more 
 noble than the belly. — E. B. 
 
 2 So ABCD (A), Orig. 1, 520c: * tollens’ in/. Vulg. Iren. Lucif. : ‘ aufe- 
 rens’ in Cypr. : “ an tollens” in g. ”H oioot is read by G. — Ed. 
 
 VOL III. Q 
 
242 
 
 1 CORINTHIANS VI. 16-18. 
 
 1G. 'O xoXXw/xsvog rr\ rropvriy he who is joined to a harlot') A 
 syllepsis, 1 i.e. [by this figure, there being mentally understood] 
 the harlot and he who is joined to her ; for so the predicate, is one 
 body , appropriately is in accordance [with such a double subject] ; 
 and the expression, these two [o/ Sua], agrees with this view. — 
 sgovrou, they shall be) This is said in the first instance of husbands 
 and wives ; and, by parity of reasoning, is applied to those, who 
 become one flesh without a conjugal covenant. By covenant 
 the woman becomes the wife of the husband before the husband is 
 joined (carnally) to her ; and the reason, why their union is in- 
 dissoluble, chiefly rests on this circumstance ; otherwise even the 
 union of men with harlots would also be indissoluble. 
 
 17. Tw K upiuy to the Lord) Christ. It is the same syllepsis 
 [the Lord and he who is joined to Him are, etc .] — h 
 
 one spirit) so closely, as husband and wife are one body. Make 
 this your experience. 
 
 18. tesuyere ryv Kopvstav, flee fornication) Severity with disgust; 
 flee , for danger is near. — nav afidpryjfiay every sin) even gluttony 
 and drunkenness ; comp. v. 1 3 ; even self-murder [ even idolatry, 
 however much more grievous the sin may otherwise be. — Y. g.] It 
 is a more serious matter to abuse the members of Christ, than 
 food or wine, and the belly : and the body of a fornicator is 
 more debased by the agency of a flagitious deed, than the car- 
 case even of the man who has perished by his own hand. The 
 .comparison at Prov. vi. 30, etc., is not unlike this. — Ixrog, 
 without) a man indeed sins with the body and by the body, but 
 not ilg against the body ; the sin is not terminated in his body ; 
 and he certainly injures, but does not alienate the body, he 
 rather sins against the xoiXiav, belly , than against the body , as 
 the apostle makes the distinction. Such moral sentiments are 
 not to be harshly pushed to extremes, nor in their utmost uxpi- 
 / , strictness. The viscera, which stand in a peculiar relation 
 to the animal economy, seem likely to be destroyed permanently, 
 and not to be restored at the resurrection. The Scripture refers 
 much to the bones, as to the solid parts, in respect of good and 
 evil, of punishment and reward ; whence it is no vain conjecture, 
 that the most intense pain, and so also the most intense degree 
 of joy and pleasure, will be in the bones. 
 
 1 See Appendix. 
 
1 CORINTHIANS VI. 19, 20.-VII. 1. 
 
 243 
 
 19. ‘'h) a particle denoting the second part of a disjunctive 
 interrogation. The expression, his own , ver. 18, is in this ver. 
 sweetly limited. Our body is so constituted, as that it may be 
 the temple of God, i.e. His peculiar and perpetual habitation. — 
 rov ev ifi/v, which is in you) This expression assigns the reason 
 [aetiology. — See Append.]. The Holy Spirit is in you ; there- 
 fore you are His temple. — c|y) whom , the Spirit. — %a i ovk ear's 
 euuruv, and ye are not your own ) This appropriately follows, but 
 yet it is connected more closely with, ye are bought , and in its 
 construction, it also depends on or/, because. 
 
 20 . ’h yopuafyre, ye are bought) You are entirely in the power 
 of another. To sell is used for to alienate ; to buy for to claim 
 for one's self and here too with propriety ; for the mention of a 
 price is added. — r///^g, with a price) This word has thus much 
 greater force, than if an epithet were added. So also vii. 
 23 . — dogdaare, glorify) An Epiphonema [an exclamation sub- 
 joined to a weighty argument. — Appen.] They are in error, who 
 think that God should be only internally, or only externally 
 worshipped. — h rip au/uun vpuvy 1 in your body) Rom. xii. i. ; Phil, 
 i. 20. 
 
 CHAPTER VII. 
 
 1 . He pi de m 'ey pu^ccre. Now concerning the things whereof ye wrote) 
 He sets before us his subject at the first with elegance, rather 
 generally than particularly. The apostles in their epistles often 
 treat of marriage ; the apostle Paul alone, once and not of his 
 own accord, but when he was asked, advises celibacy, and that 
 
 1 The words which follow to the end of this clause, are declared by the 
 margin of both Ed. as a reading not genuine ; wherefore, also, in the German 
 Vers., they are only within a parenthesis. Not. Crit. on this passage agrees 
 to it : vpt,Z)v, rrepi) a sure reading ; the question here is about the use and 
 abuse of the body. — E. B. 
 
 Rec. Text adds x.ctl ev rw rrvevpcotn vpZv cLrtvoc. soriv rov Qeov. Both Syr. 
 Vers, alone of the oldest authorities support this reading. But ABC cor- 
 rected later, D corr. lat., G Vulg./^rTren. Cypr. Lucif. Memph. omit the 
 words. — E d. 
 
244 
 
 1 CORINTHIANS VII. 2-4. 
 
 too very gently. [$o far is this from being a subject , which ought 
 to be obtruded upon mankind by human precepts. — V.g.] — xctXov, 
 good ) This agrees with the feeling, which pervades the preceding 
 chapter. Comp, below ver. 7, 8, 26, 34, in the middle of the 
 verse, 35 at the end, 40. It is good , i.e. becoming, suitable, for 
 the sake of liberty and exemption from what is due [by a husband 
 to his wife], ver. 3, and for the sake of keeping one’s ‘ power,’ 
 which he has over himself undiminished, ver. 4 ; though on the 
 other hand touching , ver. 1 , has always modesty as its accompani- 
 ment among them that are chaste. — for a man ) in 
 general, although he be not a Christian, ver. 7, 26. — ywaizoc, a 
 woman) and in like manner for the woman not to be touched. 
 In what follows, the one relation involves the other. 
 
 2. A/a, on account of) comp, the for, ver. 5 . — rag rropveiag, for- 
 nications) constantly practised at Corinth [ and not even considered 
 to be sins by the heathens , and especially by the Greeks. — V.g.], to 
 which unmarried persons might be easily allured. The plural 
 denotes irregular lusts, and is on that account more opposed to 
 the unity of the marriage relation [wherein there is but one con- 
 sort ]. — rijv saurou, his own) the same as 7 d/ov, her own, [which im- 
 mediately after occurs. The same variation occurs in Eph. v. 
 22, 23. lavrov , his own , indicates the rights of the husband. 
 Both words exclude all community, in which polygamy consists, 
 comp. ver. 4. Now the reason, why a man should have a wife, 
 is the same as that, for which he should retain her, namely, to 
 avoid fornication. Hence also concubinage is refuted, for a con- 
 cubine is either a wife or she is not ; if she is not, there is sin, if 
 she is, then she ought to continue, ver. 10, 11. 
 
 3. ’o psi'kriv, what is due [ due benevolence , Engl. Vers.]) This is 
 explained in the next verse. Gataker shows, that the same duty 
 was called by the Greeks %ap/v, by the poets p/Xonjra . The read- 
 ing of this passage, due benevolence , ops/Xo^st^v evvotuv, is a spurious 
 paraphrase. 1 [bpuXriv is the native (genuine) and simple reading . 
 — Not. crit.] 
 
 4. ’i dlov, of her owti) This word with the phrase, she has not 
 power , makes an elegant paradox. The rights of both are equal. 
 
 1 ’0<pg/Xik is the reading of ABCDG Vulg. fg Memph. Orig. Cypr. 
 ’O (pit’hopdvYiv ivvoiocv of Rec. Text is the reading of both the Syriac Versions, 
 but of none other of the oldest authorities. — Ed. 
 
1 CORINTHIANS VII. 5-8. 
 
 245 
 
 5. Mil d rroGrepsTre, defraud not ) So the LXX., Exod. xxi. 10, he 
 shall not defraud her of her duty of marriage , rrjv bfiiXtav avryjg 
 (nroy) o-jx dnoGTipr}Gu. This word agrees with the word due, ver. 
 3. — s/ [iji] n dv, except it he ) It is very much limited. When these 
 conditions occur, it is not privation, but abstinence. — ha. Gy^oXd- 
 fyrs, that you may he at leisure ) The apostle speaks here of great 
 leisure, GyoXr\v, and ease. Previous abstinence is subservient to 
 prayer. [ Those who fasted among the Greeks added here fasting. — 
 Not. crit. 1 ]. Abstinence may also have other motives originating 
 it [besides the object of prayer], and those of a bad kind. — xai 
 ndXiv, and again ) Concerning such intervals, and their measure, 
 see Selden on the Hebrew wife. — Ivl ro a vrb, together ) This does 
 not mean the very act of connubial intercourse, but is opposed 
 to the previous separation. — w/pafy, should tempt ) to fornication, 
 etc., ver. 2. — 6 laravdg, Satan ) who amid the exercises of the sub- 
 limer virtues seeks an opportunity of doing the greatest injury. 
 Temptation cannot be easily presupposed without Satan. — 
 dxpaGlav, incontinency) ver. 9. 
 
 6. Tovro, this ) what has been mentioned all along from ver. 
 2. — xurd Gvyyvdfj^vjv ou xar effirayriv) See ver. 25, note. 
 
 7. 0sXu) I would for my part, ver. 32. Paul had tasted the 
 sweetness of celibacy, and was desirous that others should have 
 the same pleasure in it. The expression, I would, may be also 
 taken absolutely for it is to he wished, comp. vi. 12, note : as he 
 says on other occasions, obx r\v QeXrjfia, there was no wish . — ydp) 
 for, used in its strict sense. The reference is to ver. 6 . — ug xai 
 epaurov, as even myself ) unmarried. The Corinthians seem to 
 have looked to the example of Paul, ver. 8. — yupiG^u, gift ) That, 
 which in the natural man is a natural habit, becomes in the 
 saints a gift. The gift here is the entire habit [habitual bear- 
 ing] of the mind and body in the Christian, in so far, for ex- 
 ample, as marriage or celibacy is more suitable to him, along 
 with the actions consonant to each state, being in accordance 
 with the commandments of God. But in the case of godly men 
 in an involuntary condition, the assistance of grace is more sure. 
 
 8. As yu Be, hut I say) Comp. ver. 12, where the statement is 
 
 1 Rec. Text inserts before tjj irpotnvxfi the words r> j vnaruct xocl with both 
 Syr. Versions. But ABCD(A)G fg Vulg. Orig. Cypr. omit the words. 
 — Ed. 
 
246 
 
 1 CORINTHIANS VII. 9-16. 
 
 more express. — roTg aya^oig, to the unmarried ) of both sexes, 
 comp. ver. 10, 11. — %w<xis, to widows) including widowers. — 
 /£?/;wc7v, let them remain) at liberty. — ojg xayu, even as I) Paul 
 was evidently without a wife at that time, comp. ix. 5 ; and 
 although he speaks here also of widowers, yet he seems rather 
 to have been a bachelor, than a widower ; comp. Acts vii. 58, 
 and what follows after 
 
 9. KpsTaaov, better) This comparative does not nullify the posi- 
 tive in ver. 38. — % KupoueQou, than to be inflamed) A very strong 
 word. A man, who maintains continence, may have that, with 
 which he has to struggle, although he may not be inflamed. 
 Thomas Aquinas on this passage says, to be inflamed [to burn], 
 that is to be overcome by concupiscence ; for concupiscence is a 
 certain noxious heat. He , then , who is assailed by it , becomes 
 warm indeed , but he does not burn , unless , overcome by concupis- 
 cence , he loses the dew of GocC s grace. This burning thrusts men 
 at last into hell-fire. 
 
 10. 1 UapuyysWw, ovx syu, I command , yet not I) a similar 
 zeugma to, I live , yet not 7, Gal. ii. 20. The force of the word, 
 I command , is affirmatively connected with the Lord. — 6 Kvpiog, 
 the Lord) Christ, who had given instructions on this subject, 
 Matt. v. 32, xix. 4, 5 1 ; or even spoke to Paul respecting this 
 matter ; comp. ver. 12. — fir\ ^upi^vai, not to be separated) The 
 less noble party, the wife is separated ; the more noble, the hus- 
 band, puts away ; then in a converse point of view the believing 
 wife also is said to put away , and the unbelieving husband to be 
 separated , ver. 13, 15. 
 
 11. ’e dv, if) This word also at the end of this verse is to be 
 understood of the husband. — xai y^ojpw^, she even be separated 
 [be put away : not ‘ depart ,’ as if of herself, Engl. Vers.]) con- 
 trary to the commandment. 
 
 12. To?g de Xoi^roTg) but to the rest , who are living in marriage. 
 — I) see ver. 25, note. — Xsy w , % sa V ) ^ ie d° es n0 * use 
 expression, I command , as in ver. 10. I say, viz. this, which is 
 spoken of, ver. 12, 13, 15, 16, and mostly indeed at ver. 15, 
 16 ; for if ver. 12-14, be considered separately, they flow from 
 
 1 To?? — yiya,pc.r\K6(u, to the married) when both husband and wife are 
 among the number of believers. The antithesis is roig Ao/^ro??, ver. 12 ; when 
 one or other of the parties is an unbeliever. — V.g. 
 
1 CORINTHIANS VII. 13-15. 
 
 247 
 
 ver. 10. — (fwsvdoKt?, she be pleased) There might be many, who 
 either doubted or were not averse from the faith. — M?} ap/sr«, 
 let him not put away) This rule was stricter in the Old Testa- 
 ment. That the difference between the Old and New Testa- 
 ment is here regarded, we gather from ver. 18, 15, note. 
 
 13. Tvvri, the woman) a sister . 
 
 14. 'Hyiaffrou) has been sanctified , so that the believing party 
 may hold intercourse with the other in the exercise of holiness, 
 and ought not to put him or her away : comp. 1 Tim. iv. 5. 
 A very significant word is here used, because Scripture wishes 
 to guarantee to us conscience being left everywhere unen- 
 cumbered. — -iv rjj yvvouxt) [by the wife ] in respect to the wife , with 
 whom he willingly remains ; so iv, xiv. 11. — nufrn, the believing , 
 is not added to yvvaixi, in accommodation to human modes of 
 thought [xar avdpwtfov] : for an unbelieving husband does not 
 know what faith is . — Wzi a pa, otherwise) For [otherwise] the 
 children would follow the condition of the unbelieving parent. 
 The marriage is Christian, and so also are the offspring. — rexva. 
 children) who are born of a believing and an unbelieving parent. 
 — dxdda pray unclean ) as those who are born of parents, who are 
 both unbelievers, although they be not bastards. — ay/a etnv, 
 they are holy) jjy/aora/ differs from this expression as, to become 
 holy , from to be holy ; but the holiness itself of the children and 
 of the unbelieving parent is the same. He is speaking of a purity, 
 which not only makes the children legitimate, not bastards, 
 such as those also have, who are born from the marriage of two 
 unbelievers ; but which also imports a degree of nearer relation- 
 ship with the Church, and a more open door to faith itself, just 
 as if both parents were Christians. Comp. Rom. xi. 16. Timothy 
 is an example, Acts xvi. 1, who was the bearer of this epistle, 
 and there might have been many such among the children at 
 Corinth. [A husband is in other respects preferred ; but the faith 
 of the wife has more influence than the unbelief of the husband . — 
 
 v.g.y 
 
 15. *0) ri i] annsrog. — %Mp/% s<r0w, let — be separated) Let him be 
 divorced. A brother or a sister should be patient, and not 
 think that that ought to be changed, which he or she cannot 
 change. [The believing party is not bound to renounce the faith 
 for the sake of the unbelieving party. — V. g .] — ou SsSovXcor a/, is 
 
248 
 
 1 CORINTHIANS VII. 16-19. 
 
 not under bondage ) There was more decided liberty in the latter 
 case on this account, that the believing party was not likely to 
 obtain much assistance from the unbelieving magistrate; although, 
 even in the present day, the same principle holds good for 
 liberty and peace; but with that exception [proviso], let her 
 remain unmarried , ver. 11 . — lv e/pqvri, but in peace ) An axio- 
 
 matic truth ; one that proceeds from things internal to things 
 external. There had been formerly enmity , Eph. ii. 15. 
 
 16. T / yap, for what) Therefore thou oughtest not to distress 
 thyself too anxiously ; but to preserve the tranquillity of thy 
 mind, exertions must be made according to the measure of 
 hope. — avdpa — yvvaota, husband , wife) averse from thee, and 
 therefore from the faith. — awasig, thou shalt save) The one con- 
 sort ought to lead, as far as possible, the other consort to sal- 
 vation. 
 
 17. E I fjjYi, if not) that is, if this be not so, or, otherwise \but\. 
 There is a digression from husbands and yjives , ver. 10, to any 
 external condition of life. — Ixaaru, to each) It may be thus re- 
 solved, let every man walk, as God hath distributed to him . — 
 sfjj'spnfev, hath distributed) ver. 7. — dig xsxhtjxev, as He hath called) 
 The state in which the heavenly calling has found every one. — 
 6 K vpiog, the Lord) Christ. — nepiKurs/ru, let him walk) This con- 
 clusion in which permission and command are blended together, 
 is repeated and explained at ver. 20 and 24. Calling from 
 above does not destroy our external conditions. Paul shows 
 that what any one has done or would have done without it, is 
 lawful to be done in it. — %ai ovrug, and thus) a universal doctrine, 
 in which the Corinthians also may acquiesce. 
 
 18. Mj} sKifftfacdu, let him not draw) [become uncircumcised]. 
 Many, who had apostatized from the Jews to the Gentiles, 
 recovered their un circumcision to some extent by surgical skill, 
 1 Macc. i. 15. See Reineccius on this passage. It may be 
 gathered from the admonition of Paul, that they were imitated 
 by some, who from J ews had become Christians. 
 
 19. Ovdev lari, is nothing) Comp. viii. 8. So also by parity 
 of reasoning, slavery and liberty; marriage and celibacy, are 
 nothing. — rnp^atg, keeping) An axiom worthy of particular notice. 
 — IvroXuv, of the commandments) Circumcision had been also 
 commanded ; but not for ever, as was the case with love. 
 
1 CORINTHIANS VII. 20-25. 
 
 240 
 
 20. ’Ev rfi xXijgsi, in the calling) The state in which the 
 [heavenly] calling stumbles upon [finds] any one, is equivalent 
 to a calling. 
 
 21. Mij 6oi care not for it) Do not anxiously seek to 
 
 he set free ; so, do not seek [a wife], ver. 27. — / luXXov %pr]6ai, use 
 it rather) use the power of obtaining liberty , or rather use [con- 
 tinue in] slavery ; for he, who might become free, has a kind 
 master, whom it is better to serve, than to follow any other course 
 of life, 1 Tim. vi. 2 ; comp, the beginning of the next verse : 
 therefore in ver. 23, he does not say, be not , but do not become 
 the servants of men. 
 
 22. ’ AveXebOepog, freedman) *E XevQspog, one free , and who also 
 was never a slave ; aneXe vQspog, a freedman , who had been a 
 slave. — Kvpiov, of the Lord) Christ , which presently after oc- 
 curs. — 6 sXsukpog xXriklg, he that being free is called) At the 
 beginning of the verse the word called is put before a servant ; 
 here free is placed before the word called , for the sake of em- 
 phasis, that he may be also included, who, in consequence of 
 his calling, obtains the power of acquiring freedom. Comp, on 
 the arrangement of the words, Gal. iv. 25, note. 
 
 23. ’ HyopucQrire, you have been bought) by God [as the servants 
 of Christ. — Y. g.] — fjji] yivsffhy [not as Engl. Yers. u be not ye”] 
 do not become) The internal and external state should, so far as 
 it is attainable, agree together, and the latter should be sub- 
 servient to the former. To become here, is properly applied to 
 those, who are not slaves. [ Let not him who is free , cast away 
 his liberty. Not. crit.] 
 
 24. Tiapa ©s&, with God) An antithesis to men, Rom. xiv. 
 22. Those who are always looking to God maintain a holy 
 indifference about external things. By this principle [viz., re- 
 gard to God], however, the rule laid down at ver. 20, is limited. 
 For example, a man, from being a slave, may become free [and 
 thus not abide in the same calling ] without any change of his 
 condition before God. 
 
 25. napOsvcov, virgins) of both sexes : See the following verses. 
 
 So the word, virgin , Rev. xiv. 4. — oux I have not) He does 
 
 not say, we have not. The Corinthians expected a special com- 
 mandment by revelation, which Paul was to receiver — yi/w/x^v dz) 
 A word used with deliberate choice here and at ver. 40, as pre- 
 
250 
 
 1 CORINTHIANS VII. 25. 
 
 sently vo/it^u. Aristotle , carefully pointing out the propriety of 
 Greek words, especially in his Ethics, makes the following ob- 
 servations : i] %aXov/Jj?V7i yvu>fi7] 57 rou etfiemoug e<rr} xp'uSig bpdvj, u that 
 which is termed ym^i 3, opinion , is the right judgment of the 
 equitable man and again, j 7 ds evyyvdjfiyi, yvdj/uri earl npirm ) rou 
 smeixoug bpdr\. opOri 5s rou aXyi&oug, u and indulgence [concession] 
 is the upright judicious opinion of what is equitable ; and the in- 
 dulgence of the truthful man is right,” Lib. 6, Eth. Nic. c. II. 1 
 There the discussion is more extended, and when we read it all, 
 we shall more clearly understand, what yvw/Ajj and (SvyyvwiiYi are. 
 ’E-r/rayfj implies command : yvupiri relates to opinion, and has 
 GvyyvufjjYi [a common sentiment , fellow-feeling , and so indulgence ] 
 closely connected with it, which is a yv upy, accommodated to 
 the state or mind of another, as in regard to a thing done, so 
 also in case of a thing to be done. See ver. 6, and 2 Cor. viii. 10, 
 8, where both of these words, are opposed to ry\ sK/rayy. Each 
 has regard to rb <rv/u<p&fov, the profit of him, whose advantage is 
 consulted ; in the same verse 10, and here 1 Cor. vii. 35. Such 
 is the nature of those things which are treated of in this chapter, 
 that they partly fall under svirayfiv, and partly under yvofiyv and 
 ffuyyvufATjv. But it was becoming, that emrayy} should be through- 
 out written in the name of the Lord, yvu^ and (tuyyvwfiriy in the 
 name of the apostle. Therefore on that point, which falls 
 under kvray^v, the Lord had expressly suggested to the apostle 
 what he should write, but on this point, which falls under yi/w/x?jv, 
 it was not necessary to make any suggestion ; for, the apostles 
 wrote nothing, which was not inspired, Sfoswumv ; but they 
 sometimes had a special revelation and command, xiv. 37 ; 
 1 Thess. iv. 15 : they derived the rest from the habitual faith, 
 which had taken its rise within them from their experience of 
 the Lord’s mercy ; as in this verse ; and also from the treasury 
 of the Spirit of God [which they possessed], ver. 40 : and con- 
 sequently in cases like this, they might very freely apply 
 various methods according to the variety of circumstances and 
 persons, as their holy feelings [affections of mind] allowed, 
 
 1 Taylor’s translation of this passage is as follows : “ What is called upright 
 decision is the right judgment of the equitable man ; but pardon is an upright 
 judiciary decision of the equitable man, and the decision is right which is 
 made by a man observant of truth.” 
 
1 CORINTHIANS VII, 26-28. 
 
 251 
 
 and they might give up their own right, humble or reprove 
 themselves, prefer others to themselves, beg, entreat, exhort 
 (2 Cor. vi. 1, vii. 8, xi. 17, note), at one time treat with greater 
 severity, at another with greater mildness ; and hence Paul, for 
 example, uses the softer word vofit^w, and not Xsyw, ver. 26, 12. 
 lie therefore here also, though without Icnra^v, wrote those 
 things, which nevertheless exactly agreed with the mind of the 
 Lord, who willed it, that this yvw/47 7, opinion , alone should be 
 given. But at the same time, the apostle faithfully informs us, 
 according to what principle every thing was written (a modesty 
 from which how far I would ask, has the style of the Pope 
 departed ?) and furnishes a proof, that those, who have already 
 sufficient assistance [safeguard] from the word and Spirit of 
 God, should not demand anything extraordinary . — kg r)Xsy){iing, 
 as hawing obtained mercy) The mercy of the Lord makes men 
 faithful ; faith makes a man a true casuist. — -weh Kup/ou, from the 
 Lord?) Christ. — cr/crroc, faithful) having faith in the Lord ; evinc- 
 ing that faith both to Him and to men. 
 
 26. Aid ry\v Iviffruifuv avdyxriv, for the present distress) The 
 famine in the time of Claudius, Acts xi. 28. It was very long 
 and severe, especially in Greece. Therefore this counsel of 
 Paul was, partly at least, suited to the time. — a^pw-rw, for 
 a man) This term is intended to apply to both sexes. — 
 ourag, so) as he is [in the same state in which he is] : comp, 
 ver. 27. 
 
 27. A shim/ — XsXumi, thou art bound — thou art loosed) There 
 is an argument in the very words. When bound to a wife , a 
 man is often prevented, with or without any blame to him, from 
 being able so munificently to practise liberality and the other 
 virtues, as he might wish. In the verb ?J Xvcut, thou art loosed , 
 the participle is latently contained [thou art one untied\ and it 
 has the force of a noun, so that loosed denotes not only him, 
 who is no longer bound to a wife, but also him, who never was 
 so bound. We find a similar phrase in Job xxxix. 5. — //-?}, not) 
 twice, i.e. thou art not forced to seek. 
 
 28. Tj] cfapxiy in the flesh) Not in the spirit , to which the 
 trouble is sin — hut in this present case here there is no sin. — 
 iyw hi, but I) He writes to them with the affection of a father, 
 ver. 32. — < psihouai , I spare) It is more difficult and requires 
 
252 
 
 1 CORINTHIANS VII. 29, 30. 
 
 greater firmness to regulate well the state of marriage, than of 
 celibacy. 
 
 29. Tovro ds yri/ju, but this I say ) The same form of expression 
 occurs xv. 50, for the purpose of explanation, in summing up 
 the whole. — a d&Xpot, brethren) Paul is wont, especially when 
 writing about external circumstances, to introduce the most 
 noble digressions, as the Holy Spirit is always calling him to the 
 things that are most excellent. — 6 xaipog) the present time , either 
 of the world ver. 31, ch. x. 11, or of individuals, the time of weep- 
 ing, rejoicing, etc. — awsgraXpevog) narrow , short , the contrary of 
 unencumbered liberty, ver. 26. — r'o Xojk'ov, [but] as to what 
 remains) The particle here is very suitable. [He hints , that the 
 consummation of the world is not far off.—Y. g.] — 7va, that) 
 Time in short, is of such a nature, that they ought, etc. [Some 
 spend much of their time in seeking the superfluous conveniences 
 of life , in wandering thoughts, in a too pertinacious pursuit of 
 literature, in the length and frequency of their feasts and amuse- 
 ments : and it is a virtue in the opinion of worldly men , when any 
 one knows how to spend with his boon companions in a manner not 
 without its charm , half or even whole days and nights in empty 
 conversation and pursuits. But if it should become necessary either 
 to engage in prayer , or to watch over the education of his children , 
 or to exemplify the duty of love to his neighbour , then truly the 
 want of time is made an obstacle ; nay , he has not even leisure to 
 consider , how much guilt is contracted by such conduct. — V. g.] — 
 yvmfaag, wives) and so, children , friends , patrons. We ought to 
 consider nothing our own. — not) Thus Christian self-denial 
 is appropriately expressed. They, who have [earthly goods], as 
 persons who have and are likely long to have, are void of Chris- 
 tian self-denial.] — ugj, may be) This word is supplied also in the 
 following verses. 
 
 30. O/' ^a/povrsg, they who rejoice) he does not say, they who 
 laugh. [Rom. xii. 15. The train of thought is here (in the 
 words, u they that rejoice”) of nuptial feasts ; as in the pre- 
 ceding words (they that weep) of the death of a wife, etc. — V . g.] 
 He speaks soberly as is suitable in the vale of tears . — ug 
 xarsy^ovrsg, as though they possessed not) To possess , after, to buy, 
 makes an epitasis [an emphatic addition to the previous words. 
 Append.] : as after use,, abuse comes, in the next verse, from 
 
1 CORINTHIANS VII. 31-34. 
 
 253 
 
 which it is evident, that the figure Ploce [the same word twice, 
 once simply, next expressing an attribute. Append.] occurs in 
 the three preceding clauses ; for as the Apostle Paul exhorts 
 the teacher to teach , and every one employed in doing good to 
 be active in doing it, Pom. xii. 7 ; so they , that rejoice , rejoice in 
 the world , which same is the very thing that he forbids. 
 
 31. 0/ they that use ) Paul seems to have used this 
 
 expression for, and they that sell , because according to the gene- 
 ral practice of the world, selling in itself is most suitable to 
 travellers. We must use, not enjoy. — ug /urj xara-fcpupwoi) as 
 notabusing. The compound verb both in Greek and Latin 
 denotes not only the perversion of the use, but also [‘ abundan- 
 tiam,’ the abundant use ] an over-much using. — wapayti, passeth 
 away , every moment, not merely shall pass away. — ro tyrgiu roD 
 xoV/aou rovrov, the fashion of this world) the world itself and the 
 fashion of it, which is to marry, to weep, to rejoice, to buy, etc., 
 Heb. ub'H, Ps. xxxix. 7, lxxiii. 20. While a man, for example, 
 is advancing from the twentieth to the fortieth year of his age, 
 he has almost lost all his former relations and acquires new con- 
 nexions. 
 
 32. *A/xs pipvovg, without carefulness) not only without affliction, 
 ver. 28, but also without any care distracting the mind. — 
 o aya/xoc, lie that is unmarried) namely if he wishes to use wisely 
 the condition in which he is placed. — rov nvpiou, of the Lord) 
 Christ. a-pzGzij may please) by holiness of body and spirit. 
 
 33. Uug apian) how he may please. The word please is repeated 
 from the preceding verse} and comprehends here all the duties 
 of a husband, which the wife may demand in everthing relating 
 to the married state. 
 
 34. Mtfjjfpusrcu xai i] yvvYi zal i] ^rap6evog ) That is, there is a differ- 
 ence also between a wife and a virgin. Not only the unmarried 
 and the married man have duties differing from each other ; but 
 also the duties of the wife, and virgin (of the female sex) differ 
 as far as possible from each other. Some connect the word 
 / Lzpepnsrou, having the particle xa/ also before it, 1 by a different 
 pointing, with the foregoing words, but Paul refers it to those 
 
 1 Laclim. reads kocI ^i^ipiarou koci with AB Vulg., and punctuates thus, 
 yweiiKi, Kocl pet pd pun at. koci v} yvvvi , etc., G fg read (ttpitpiaToci koc,i. 
 Tischend. reads as Lachm., but puts the full stop at yvvoiixt . — Ed. 
 
254 
 
 1 CORINTHIANS VII. 35-37. 
 
 which follow. The difference , namely between marriage and 
 celibacy, each of which claims for itself a different class of 
 duties, rather refers to women than to men ; for the woman is 
 the helper of the man ; — the woman undergoes a greater change 
 of her condition, than the man, in contracting marriage ; comp, 
 ver. 39, 40. Further, he is speaking here chiefly of virgins, ver. 
 25 : therefore the word /j,e/u,epiffrui is particularly well adapted 
 to this place ; and the singular number does not prevent it from 
 being construed with wife and virgin. So 2 Kings x. 5, in the 
 Hebrew, He that was over the house , and he that was over the 
 city , the elders also and the bring ers up of the children sent” 
 [singular verb] (Heb. rfc v ), so below, ix. 6, v MON02 syu xai 
 Bupvd(3ag, x.r.X., 66 or I only [instead of ^oi/o/] and Barnabas.” — 
 ha ay/a, that she may be holy) She thus pleases the Lord, if 
 she be holy, being wholly devoted to him. Holiness here im- 
 plies something more than at ver. 14. 
 
 35. Abruv, your own. — Bpoyov, a snare ) A snare , the fear of 
 committing sin, where there is no sin, or even forced service. 
 Men are unwillingly drawn into a snare, Prov. vii. 21, lxx. 
 That is readily considered as a snare, which is most conducive 
 to profit \_<sviJb<pzpov\. — rocyjiiaov) an antithesis to dayyifioveTv, in the 
 following verse. — eb^dpzdpov) akin to this is the verb < Trpoasdpsvziv , 
 in ix. 13. An example is found in Luke x. 39. — rti Kopiy, to 
 the Lord) sbtfdpbdpov, as well as ^rapsdpebca, governs the dative. — 
 uKspiffKucrMc) This explains the word sbvdpedpov, for assiduous 
 attendance upon the Lord, and distraction , are the reverse of 
 each other. Sitting [involved in the ebwapzdpov] assists the devout 
 mind. Comp. Luke x. 39, 40. Paul says something similar of 
 the widow, 1 Tim. v. 5. 
 
 36. Tig, any man) a parent. — acyri/aoveh) viz. eaurbv. — rijv 
 craptievov abrou) a virgin , his daughter. — vofiifyr, thinks) Antithesis 
 to, I think (suppose), ver. 26. — suv jj vnepux/jbog) if she pass, dx^v, 
 the flower, of her age without marriage, as it were despised by 
 suitors. — h(pu\u, it so ought to be [need so require, Engl. V.] 
 [because he cannot see how better to consult the advantage of his 
 daughter. — V. g.], having no necessity, in the following verse is 
 the antithesis. — oby u^aprum, he sinneth not) The matter is 
 sweetly expressed by short clauses. 
 
 37. "Earnxzv, he who standeth stedfast) There is in this passage 
 
1 CORINTHIANS VII. 38-40. 
 
 255 
 
 an admirable synonymy [accumulation of synonymous clauses] 
 and description of liberty. — t’fcuv avnyxYiv, having no necessity ) 
 on account of which he should prefer celibacy to marriage, 
 ver. 26, or marriage to celibacy. — sgouav' av) control [ power ], 
 without any interference. — &%s/, has) for having : for not and but 
 are in mutual relation to each other. There is the same enal- 
 lage in Col. i. 6, note. — vrspi, over) For often the will is one 
 thing, and the power an altogether different thing. — idiov, his 
 own) Liberty is elegantly denoted. [ Those who have now a 
 regard to the Divine will , are often led to think , that they have 
 been appointed to obtain only by one way , the things which cor- 
 respond to the Divine will . Nevertheless , God grants to man full 
 liberty regarding what is agreeable to His law , Deut. xxxvi. 6. 1 — 
 V. g.] — xsxpr/. tv) has so judged [ decreed , has come to this as his 
 decided opinion]. — nonT, doeth well) he not only does not 
 sin ; he acts very well (xaXwg). 
 
 38. “n ffrsy therefore) We must observe, with how great 
 earnestness, fidelity, and fulness, Paul dwells on this passage. — 
 TLGtl) also. 
 
 39. ’Ei/ Kvp/u, in the Lord) So that Christ is here also all 
 things. Christians and unbelievers mixed in society and dwelt 
 together. He therefore commands Christian men to marry 
 Christian women. 
 
 40. MaxapiwrspcC) happier) ver. 1, 28, 34, 35 ; Luke xxiii. 29. — 
 doxu, 1 think) The Corinthians thought more of themselves than 
 was right, and less of Paul. Paul with delicate pleasantry, 
 am/wc, gives them back their own expression. — xayw) I also , no 
 less certainly, than any of you [who may think he has the 
 Spirit]. — Hviv/jjcc ©sou, the Spirit of God) whose counsels are 
 spiritual, divine. 
 
 1 Rather Numb, xxxvi. 6. Let them marry to whom they think best . — Ed. 
 
256 
 
 1 CORINTHIANS VIII. 1-3. 
 
 CHAPTER VIII. 
 
 1. n epi — oibafiiv, as touching — we know ) This topic is taken 
 up again at ver. 4, when the parenthesis, which follows, has 
 been concluded. — or/) that. This explains the u we know” — 
 yvutiv, knowledge) The article is not added, 1 ) that he may not 
 concede too much. — s%o/xsi/, we have) He speaks in the first 
 person of himself and others, more established in the faith ; 
 when speaking more generally, he uses the third, ver. 7. Thus 
 we easily reconcile the all [ver. 1] and not in all [ver. 7]. — 
 i yvutf/Cj knowledge) without love. [ Although the fundamental 
 doctrines and those most necessary and difficult are spoken of. 
 V. g.] — cpixnoT, puffeth up) when a man pleases himself ; comp. 
 thinks , ver. 2. — i) ds aya^, hut love) the right use of knowledge , 
 love, towards God, ver. 3, and towards our neighbour. — oixodogsT, 
 edifetli) when a man pleases his neighbour. Knowledge only 
 says, all things are lawful for me ; love adds, hut all things do 
 not edify . 
 
 2. ’Eidevui, that he knows) This has respect to the u we know ,” 
 ver. 1; it differs from to he acquainted with. 2 — r/, anything. 
 Paul makes some small concession here ; comp, the following 
 clause. — oCtw, not yet) like a novice. — xaduc, as [in the way 
 that]) namely in the way of love, [taught] by God. 
 
 3. Toy 0goy, God) The love of our neighbour follows the love 
 of God. — ouros, this same) who loves. — syvwtrra/) is known. Active 
 follows passive knowledge, xiii. 12. In this expression we have 
 an admirable metalepsis 3 — he was known, and therefore he hath 
 
 1 Therefore, also, in the Germ. Vers., the article ought to be wanting in 
 this passage. — E. B. 
 
 2 The Latin synonyms are scire and cognoscere. Scire , to know, to be 
 skilful in, chiefly applied to things; cognoscere, to know, to become acquainted 
 with persons or things formerly unknown ; however, eyvuKtvon is the reading 
 of ABD (A) 6 / (cognovisse). ElUuui of Rec. Text is supported by Vulg. 
 (scire) Cypr. Hil. — E d. 
 
 3 See Append. A twofold trope, or figurative use of the same word or 
 phrase. 
 
1 CORINTHIANS VIII. 4-7. 
 
 257 
 
 known, Gal. iv. 9, note. The knowledge is mutual. — wr u vrov) 
 by Him. 
 
 4. B puaevg) He more closely limits the subject proposed at 
 ver. 1 : as concerning , therefore , the eating , etc. — ovhev) nothing , is 
 the predicate ; nothing , the force of which is augmented by the 
 antithetic words, in the world , inn, 1 Sam. xii. 21, lxx., oudei/; 
 comp. ch. x. 19, note. [ A piece of wood or stone and nothing 
 besides. — V. g.] 
 
 5. As/o/as voi, that are called) God is said to be the supremely 
 powerful One. Hence by homonymy [things or persons distinct 
 in nature receiving by analogy the same name], angels who are 
 powerful on account of their spiritual nature, and men who are 
 powerful from being placed in authority, are called gods . — 
 sv ovpuvti, in heaven) — ird ySj?, on earth) The provinces of the 
 gods among the Gentiles were divided into heaven, and earth, 
 along with the sea; but each of these belongs to God. — 6soi croXXo/ 
 xu i xvpioi rcoWoi, gods many and lords many) Ps. cxxxvi. 2, 3. 
 
 6. ' H;a7v) to us, believers. — gg ol ru rruvru, of whom are all 
 things) Therefore, we have one God. — ru truvru, all things) by 
 creation. — ^g 7g, we) believers. — slg uvrbv, unto Him) He is the 
 end for whom believers live. — xui sTg, and one) Christ, the object 
 of divine and religious worship. The apostles also, for the 
 purpose of avoiding the appearance of polytheism, more fre- 
 quently called Christ Lord, than God, when they wrote to the 
 Gentile churches. — K vpiog, Lord) This appellation comprehends 
 in itself the notion of the Son of God, and therefore also of 
 God, along with the idea of Redeemer. — hi ol, by whom) The 
 dominion of Christ is hereby proved ; by Him all things are of 
 God. — hi uvrov , by Him) We come by Him, eig, to the Father. 
 The plan of this sentence is as follows : — 
 
 Of whom are all things 
 by whom are all things 
 
 } 
 
 by creation ; 
 and we 
 
 to Him, 
 
 by restitution. 
 
 by Him, 
 
 7. AXX’) We have yvutiv, knowledge; but others have it not in 
 the same degree. — rmg, some) an antithesis to all, ver. 1. Some, 
 viz. the J ews, holding the idol in abomination ; the Greeks 
 regarding it with reverence, x. 32. — roD sihuXov, of the idol) 
 
 VOL. III. R 
 
258 
 
 1 CORINTHIANS VIII. 9, 10. 
 
 They had this feeling, 1 as if the idol were something ; or at 
 least as if the thing offered to the idol were polluted thereby. — 
 eug a pn, until this hour ) when by this time they should have 
 knowledge. — ug) as: on this depends the distinction. — poXvvsroii, 
 is defiled) a suitable expression, by a metaphor derived from 
 flesh. — fipufia, food) used indefinitely, ver. 13. — s foas, us) hav- 
 ing or not having knowledge . — ou Kaplcr^t) neither as regards 
 pleasing Him in the judgment, nor as regards displeasing Him, 
 rrphg ro v<rreps7<rQai [so as to be accounted the worse for it] ; <rumr- 
 I commend ; but the word nap'usTr^i occupies a middle place 
 between a good and a bad sense, as is evident from the Ep. of 
 Athanasius, Tpog ’a/aouv, where he makes this periphrasis, puatxij 
 rig txxpnug Yig,ag ou km pa, ary; 66/ npog rijnup/av. 2 So ver. 10, oixobopq- 
 dfaerai is used as a word in a middle sense. This is the founda- 
 tion of lawful power [ liberty , ver. 9], s^oue/ag ; comp, ds in the 
 next verse. — ours — <7rspi66suogj6v ours — u6rspovgs6a,, neither are we the 
 better : nor — are we the worse) because in both cases thanksgiv- 
 ing is retained, Rom. xiv. 6. 
 
 9. 'H igoutf/a, lawful power [liberty]) a word frequently 
 used for power and liberty in this discussion, ix. 1, 4, etc. : 
 comp. vi. 12. — u/mu v, of yours) which you so eagerly uphold, 
 ver. 11. 
 
 10. E/<5wXs ioj) A word fitted to deter. It is found in 1 Macc. 
 i. (47), 50, x. 83 ; 3 Esdr. ii. 10. — o)xdhoiLr\br\6srcu, shall be built 
 up in [ emboldened to]) An antiphrasis. 3 You ought to have built 
 up your brother in doing good ; but you by your example impel 
 him to do evil. [The force of example is great. — V. g.] — ru 
 sidojXoQvra, s6di6tv , to eat things offered to idols) By these very words 
 
 1 Ernesti says, Bibl. tli. noviss. T. i., p. 511, that Bengel, along with 
 Heumann, prefers the reading ovvn&sioc, in this verse to the common reading 
 cvvsihvioit, and approves of it, but without foundation. Certainly Bengel’s 
 older margin has marked cmy/Osioc. with y, the later with b ; and the Germ. 
 Vers, has expressly printed owsiiviosi. — E. B. 
 
 Tisch. prefers aws/b^asi with D (A) G Vulg. both Syr. Versions, and fg. 
 Lachm. reads ovvnOsici with AB Memph. — Ed. 
 
 2 Any natural ejection in the animal functions will not bring us to punish- 
 ment. 
 
 3 See Appendix : When words are used to signify the contrary of what is ex- 
 pressed, as here, shall be built up (usually applied to what is good), meaning, 
 shall be impelled to what is bad. — Ed. 
 
1 CORINTHIANS VIII. 11, 13.-1X. 1. 
 
 250 
 
 the horror of the weak man is expressed, who eats notwith- 
 standing. 
 
 11. ’a ‘xoXs/raij shall perish) He will lose his faith, and, if he 
 do not recover it, his salvation, Rom. xiv. 23. \_See, what im- 
 portant results a single action may produce , although externally 
 considered it seemed to he of little consequence, — V. g.] — hi 6V, 
 for [on account of] whom) For rather than instead of suits the 
 passage before us ; that we may be taught, what we ought to do 
 for the sake of our brethren. — aFsOanv, died) prompted by the 
 love, which thou so very little imitatest. 
 
 12. Tuflr rovreg, striking) [Engl. V. not so well, wounding ], as 
 the weary cattle are urged on by the lash. Striking is elegantly 
 used, not wounding , for a wound is seen, a stroke is not so dis- 
 cernible. You strike brethren, or make them strike them- 
 selves. — s/c Xpiffrov, against Christ) to whom the brethren are 
 united. The expression, against Christ , in the latter clause 
 bears the chief emphasis ; when ye sin , in the former. 
 
 13. Kpsa, flesh) In order to avoid with the greater certainty 
 flesh sacrificed to an idol, I would abstain from all kinds of 
 flesh. — ffxavhci'kiGUj I should make to offend) The person is 
 changed : he just now said, if meat offend. 
 
 CHAPTER IX. 
 
 1. Ovx, sifjji sXshhpog ; oux sipt d'Troaro’kog ;) am I not free f am 
 I not an apostle f) There is a transposition of these two clauses 
 in the present received reading i 1 but Paul first lays down the 
 proposition, I am free ; then, the reason of it [by aetiology. 
 Append.], I am an apostle ; and there is a hendiadys in this 
 sense, I am entitled not only to Christian , hut also to apostolic 
 liberty. We have a chiasmus 2 in the discussion of the subject : 
 for in it he first claims for himself the apostleship , ver. 1-3, then 
 he asserts his liberty , and that too as an apostle, ver. 4, 5, 19, 
 
 1 AB Vulg. Memph. Syr. Orig. 4,266 b , support the order as in Bengel 
 D G fg later Syr. put «7roVroXoj before etevfepos, as in Rec. Reading. — E d. 
 
 2 See Appendix. 
 
2fl0 
 
 1 CORINTHIANS IX. 2-5. 
 
 [whereas in the statement of subject, ver. 1, 1 2 free* comes first, 
 6 apostle 9 next]. That, which free is in the adjective, ver. 1, 
 igoutf/a, power , is in the substantive, ver. 4 ; comp. viii. 9. — 
 °v X i — sijpaxa, have I — not seen ?) Observe the firmness of the 
 apostle . — rb epyov /xov, my work) A testimony derived from actual 
 facts , which is the strongest. 
 
 2. *T fiTv 9 to you) to whom I came; who have received the 
 Gospel ; you cannot deny it : bfi ?v, as far as you are concerned. 
 Similar datives are found at ver. 21. — rj yap cypayig, for the 
 seal) From the Church of believers an argument may be de- 
 rived for the truth of the Gospel, and of the Christian reli- 
 gion. — am<sro’hYiS) of apostleship) A person even, who was not an 
 apostle, might bring men by means of the Gospel to the faith, 
 as Philip, Epaphras, and others ; but Paul calls the Corinthians 
 the seal not of calling of whatsoever kind, but of his apostolic 
 calling : because he had the signs of an apostle, 2 Cor. xii. 12 ; 
 Rom. xv. 18, 19 ; nor did the Corinthians merely receive faith, 
 but also a singular abundance of gifts, 1 Cor. i. 7. 
 
 3. 'h) This is an anaphora with 1 r\ ttppuy/g, ver. 2 — uvoXoy/a, 
 
 a defence [or answer]) The Roman Pontiff, in his desire to be 
 irresponsible , assumes more to himself. — ro7g s/u^'s dvan- 
 
 p/vouffiv, to those who debate my case [ examine mef) who have any 
 doubt of my apostleship. 
 
 2 4. M?} ovx & X oyev ; have we not ?) He comes from the singular 
 to the plural, including his colleagues £in the apostleship]. — 
 (paysTv %ai ‘r/s/v, to eat and to drink) without labouring with his 
 hands. 
 
 5. ’A fe\<priv yuv a/fca, a sister , a wife) Expressed in the nomi- 
 native case this is the proposition implied, this sister is my wife ; 
 wherefore the name, sister , does not prevent marriage. — nsptd- 
 yeiv , to lead about) an abbreviated expression 3 for to have and 
 to lead about ; for he had no wife. Expense was laid upon the 
 Churches, not from having, but from leading about a wife. — 
 ug , as well as) this word also refers to ver. 4. — oi Xoirroi, the 
 others) The article shows that all the others had done so. We 
 
 1 See Append. The frequent repetition of the same word in the begin- 
 nings of sections. 
 
 2 A vrn sari, is this ) namely, that you are the seal of my office. — Y.g. 
 
 3 See Appendix, “ locutio concisa.” 
 
1 CORINTHIANS IX. 6-10.- 
 
 261 
 
 may presume the same of John. — xni oi a deX<poi rou K upfou, and 
 the brethren of the Lord ) Acts i. 14; Gal. i. 19. — xa /' K»jpa$, 
 and Cephas ) There is a gradation here ; comp. iii. 22, note. 
 
 6. ToO w ZpyafygQai), to forbear working with the hand . 
 
 7. Tig, who) The minister of the Gospel is beautifully com- 
 pared to a soldier, a vine-dresser, a shepherd. The apostle 
 speaks of that which is a common occurrence ; although even 
 then, there had been some, who were soldiers on their own 
 charges — volunteers. — \ pvreusi ; plants) iii. 6, 
 
 8. Ka/) also. Not only do I not speak this as a man [accord- 
 ing to mere human modes of thought], but with the approbation 
 of the law itself. 
 
 9. Ou (pifjjUXtsig (3ovv uXowvra) So the lxx., Deut. xxv. 4. — 
 dXowura, threshing) Horses in the present day are employed in 
 threshing corn in some parts of Germany. — /aj? ruv fiouv, does 
 God care for oxen) It is not at all denied, that God cares for 
 oxen, since the man, who would have muzzled the ox, threshing 
 the corn, would have committed a sin against the law. But the 
 conclusion proceeds from the less to the greater. [If God cares 
 for mere oxen, much more for men]. This is a specimen of the 
 right mode of handling the Mosaic laws, enacted regarding 
 animals. 
 
 10. ndvrug, altogether) The word, ( saying,’ is put into the 
 question itself. — or/) namely, that — hr sXxidi), flDX>, which the 
 lxx. always render lx sXx/d/ : comp. Acts ii. 26. — cxps/Xsi , ought ) 
 There is a change of person. The obligation [implied in otpe/Xsi] 
 is with them that remunerate, not with them that labour ; other- 
 wise the latter would commit sin by not receiving. So also 
 regarding the precept, ver. 14 : comp. I ought , 2 Cor. xii. 11. — 
 6 uporp/uv, that [animal] which plow eth [or he that ploweth ]) This 
 also is the labour of oxen. It seems to be an adage, something 
 like this ; hope supports the husbandman. — rtjg sXmdog aurou, 1 oj 
 
 1 The margin of the 2d Ed. prefers the shorter reading, lie tov 
 
 (AiTtwiv, of which there is not a vestige, either in the older Ed., or in the 
 Gnomon, or in the Germ. Yers. — E. B. 
 
 i-r fanil/ rov pcsTt^uv is the reading of ABC both Syr. (Memph.) Theb. 
 Vulg. (in spe fructus percipiendi) Grig. 1,170 ; 541 c. But D (A) corrected 
 later, G fg read rijs iXrrilog ccvrov p^irk-^uv : to which Rec. Text adds ix 
 tXxlh/. — Ed. 
 
262 
 
 1 CORINTHIANS IX. 11-16. 
 
 his hope) The abstract for the concrete : of the fruits , in the hope 
 of which he, who now threshes, plowed , — pers^nv, to become 
 partaker) viz. ought. To become partaker of his hope is a peri- 
 phrasis for the verb to thresh. Namely, he who plows, plows in 
 the hope of threshing and eating; he, who threshes, possesses 
 that hope , which he had in plowing, and threshes in the hope of 
 eating. 
 
 11. ‘T/a/v, unto you) he does not say yours , as afterwards. — 
 pzya, a great thing) Comp. 2 Cor. xi. 15, 14, where it is ex- 
 plained as the same as u a marvel .” 
 
 12. ”A\Xoi, others) true apostles, ver. 5 : or false ones, 2 Cor. 
 xi. 20. — v/auv) over you. — paXkov, rather) on account of our 
 greater labour. — ry s^ovaia rabrf) The repetition gives force to 
 the meaning ; this power [such a power as this]. — arsyopiv) trey w 
 signifies properly to cover; them to protect , to defend; likewise 
 to conceal , to bear and endure with a desire to conceal , as here 1 
 and in xiii. 7. On the other hand, ob ariysiv, not to forbear , in 
 a burst of strong feeling, 1 Thess. iii. 1, 5. [ The minister of the 
 Gospel requires to put in practice this forbearance : For reproaches 
 of this kind are cast upon him , viz. on the ground of arrogance or 
 avarice , which among politicians (or men of the world) are con- 
 sidered virtues. — V. g.] — ha pr\ lyxo^v nva dupsv, lest we should 
 hinder ), i.e. that we should as far as possible forward the Gospel. 
 Those, who are least encumbered, do more work and cause less 
 expense ; hence the celibacy of the priests among the Papists 
 and of soldiers in the commonwealth. 
 
 13. Ta ilpa) sacred things . — 1% rob tipob , of the temple) — Ovffiut- 
 rripiw, at the altar) If the Mass were a sacrifice, Paul would have 
 undoubtedly accommodated to it the apodosis in the following 
 verse. 
 
 14. 'O K bpiog, the Lord) Christ Matt. x. 10. 
 
 15. ’'Eypa^u, I have written) lately. — pa XXov, rather) construed 
 with die. The reason of such a solemn affirmation is explained 
 at 2 Cor. xi. 7, etc. — rig, any man) who should either give me 
 a livelihood by the Gospel, or should declare that I thus gained 
 my living. 
 
 1 6. Tap, for) He now states, in what this glorying consists. — 
 
 1 “We suffer without speaking or complaining.” — E d. 
 
1 CORINTHIANS IX. 17-20. 
 
 263 
 
 tvoL'yyiXifypou [if], I preach) This must be taken in the exclusive 
 sense ; if I preach, and do so not gratuitously ; if I do nothing 
 besides. — uvdyxri, necessity) Owing [duty] takes away glorying. — 
 oval be, hut [yea] woe) hut intensive ; not only have I nothing, 
 whereof I may glory, but even woe [to me, if I do not], Jon. i. 4 ; 
 Ex. iv. 14 ; Jer. xx. 9. 
 
 17. 'Exwv, willingly) This is here used instead of gratuitously , 
 whence I have a reward makes an oxymoron ; ] moreover he 
 defines the reward and gain in the following verses. Paul often, 
 when speaking of his own affairs, uses increase and diminution 
 [uv%7j ff/g and [izioxstg\ r not unlike a catachresis, and suitable to 
 express his self-abnegation. He might have willingly preached 
 the Gospel, and yet have received a reward from the Corin- 
 thians ; but if he should receive a reward, he considers that 
 as equivalent to his preaching unwillingly ; so in the follow- 
 ing verse the use of his legitimate c power 9 might be without 
 abuse ; but he considers in his case the former in the light of the 
 latter; 1 2 comp. Rom. xv. 15; 2 Cor. xi. 8, 9, i. 24, ii. 5, vii. 
 2, 3 . — olxovofitav <7re‘7T/6rev/j J ai) a dispensation of the Gospel is com- 
 mitted to me) I cannot withdraw myself, although I should 
 fail of my reward. Again, the language is exclusive, as in ver. 
 16. 
 
 18. ’T i/a, that) This is an answer to the question. — future 
 subjunctive. 3 — slg rb ^ xara%pri<!a<sQui) that I abuse not , i.e. that 
 I may withdraw myself as far as possible from any abuse. 
 
 19. ’Etc navruv, from all men) Masculine, as we have imme- 
 diately after, unto all ; comp, the more. I was free from all men, 
 i.e. no one could have held me as subject to his power. — 
 idov'kwffu, I made myself a servant) a servant suits himself en- 
 tirely to another. — rovg vKsiovag, the more) The article has a force 
 relative to all , i.e. as many of them as possible. — I might 
 gain) This word agrees with the consideration of a reward. 
 
 20. '£lg T ovdaJog, as a Jew) in regard to those things which 
 
 1 See Appendix. The pointed combination of contraries. “ Gratuitously , 
 yet I have a reward .” — Ed. 
 
 2 i.e . He would regard his using his power as if it were an abuse. — Ed. 
 
 3 Fut. subj. is an obsolete form seldom found, but legitimate. Indeed, 
 the subjunctive itself is an old future. — See Donaldson’s New Cratylus. 
 — Ed. 
 
264 
 
 1 CORINTHIANS IX. 21~24. 
 
 are not defined by the law; for as under the law follows, although 
 even those, who observed the laws of Noah, might have been 
 called men occupying a place midway between the Jews under 
 the law and men without the law. — ug vn'o vbfbov) dSv abrbg bno 
 vofiov is subjoined in the oldest copies. 1 * * * * * It was an omission easily 
 made in others from the recurrence of the word vb^ov. — robg) 
 The article seems to be put here not so much for the sake of 
 emphasis as of necessity, as bnb under follows. 
 
 21. ’Avo/iovg) This is here used in that sense, which the meaning 
 of the primitive word precisely produces, as avvnoruxrov, Heb. ii. 
 8. — cog avo>og, as without law), by omitting things that may be 
 omitted in regard to things ceremonial. — w &v avopog, who am not 
 without the law) Paul was not ( anomus ) without the law , much 
 less was he (antinomus) opposed to the law. — ^ uvo^og, Qeti, dXX 9 
 svvo/jjog Xpurrti) Xpnsrog , &sov sari, iii. 23 : whence, he who is with- 
 out the law to God , a voju^og 0sw, is also without the law to Christ , 
 uvofjjog Xpnfrti : he who is under the law to Christ , evvo/xog Xpntru, 
 is under the law to God , Impog 0sp. Concerning the law of 
 Christ, comp. Gal. vi. 2, note. "Evvopog has a milder meaning 
 than uvro vbfiov. 
 
 22. Tovg dffdsvsTg, the weak) The article is not added to ’ lovbodoug , 
 
 nor to dvofiovg. It is added to atdevs/g, because he is chiefly 
 speaking of them, viii. 7 : and all these are easily gained, if 
 they be rightly treated. — ysyova, I am become) When the verb is 
 thus put [in the Perf. middle, a tense almost present in meaning], 
 the transition is easily made from the past to the present 
 
 cro/fiD. 
 
 23. ”lva Gwyxoivtovhg avrou yevu/jja,/) The 2i)v and y/vo/Aa/ show 
 great modesty. Those things which follow, are referred to this 
 verse, as to the proposition [the theme to be handled]. — avrob, 
 of it) of the Gospel and salvation ; comp, the words, I might 
 save , ver. 22. 
 
 24. Obx, o’/dare, know ye not ?) The comparison is to a thing 
 
 1 And, therefore, both in the margin of the 2d Ed. it is elevated from the 
 
 mark y to the mark /3, and in the Germ. Vers, it is inserted in the context. 
 
 — E. B. 
 
 These words, pivj — vopcou, are read in ABCD (A) G fg Vulg. Theb. But 
 
 Rec. Text omits the words with Memph. Syr. and Orig. 1,391 c ; 3,515 f, 
 
 4,166 d.— Ed 
 
1 CORINTHIANS IX. 25. 
 
 265 
 
 very well known to the Corinthians. — 1 tTg, one) Although we 
 knew, that one alone would be saved, still it would be well worth 
 our while to run. [ For what will become of those , who never 
 cease to defend themselves by the inactivity of others . Comp, 
 x. 5. — V. g.] — ouru rp's^srs, ’Iva xaraXa/3?jre, so run that ye may 
 obtain) Paul speaks of himself to the end of the chapter ; he 
 does not yet exhort the Corinthians directly ; therefore he seems 
 here to introduce into his discourse by a third party 2 that sort of 
 encouragement, which P. Faber, i. 2, Agonist, c. 32, shows that 
 the judges of the combats, the instructors of the young in gym- 
 nastics and the spectators were accustomed to give ; — also Cluy- 
 sostom Horn, on the expression sav vuva ; and Caesarius, quaest. 
 29; for the words, he says , they say , 3 are more than once omitted. 
 See ch. v. 13, xv. 32, 33; Eph. vi. 2 ; Col. ii. 21 ; Ps. cxxxvii. 
 3 ; Jer. ii. 25, li. 9. Therefore this is the sense here ; they say, 
 so run , etc. ; and this clause belongs to the protasis, which is con- 
 tinued at the beginning of the following verse, ourw, so , a particle 
 expressive of praise as well as of exhortation, Phil. iv. 1. — 
 rpe%ere, run) All are urged, as if each, not merely one, was to 
 obtain the prize. — 7v a, that) to the end that. 
 
 25. Ilac, every man) There were many sorts of contests. — 
 ds, but) an emphatic addition (Jcr/ra dig). The race was among 
 those contests that were of a lighter description ; wrestling, 
 to w r hich allusion is presently made, is among those that were 
 more severe. — srobra, all things) supply xara, as to , throughout. — 
 lyx^areusra/, is temperate) Those, who were to strive for the 
 mastery, were distinguished by their admirable mode of living. 
 See the same Faber, and the same Chrysostom de Sacerd., 1. 4, 
 c. 2, at the end. — htfuoi) they , who run and wrestle. Christians 
 had abandoned the public games. — <p6aprbv, corruptible) formed 
 
 1 TrcLVTiq. all ) Comp. x. 1. — V. g. 
 
 2 See Appendix, under the title Sermocinatio. “ So run that ye may 
 
 obtain” is not Paul’s direct exhortation to the Corinthians, but the language 
 of the spectators of the games, etc., to the racers, quoted by Paul as apply- 
 ing to himself. Comp. v. 26. Obliquely reference was meant to the 
 Corinthians Ed. 
 
 3 Beng. means that Paul’s omitting, in the allusion or quotation, “ As the 
 saying is,” does not militate against its being a quotation. For he elsewhere 
 omits this express marking of quotations. — Ed. 
 
26G 
 
 1 CORINTHIANS IX. 26, 27. 
 
 of the wild olive, of the apple tree, of parsley and of the fir tree. 
 Not only the crown, but the remembrance of it perishes. 
 
 26. ’e yu) I for my part. — dvrug) so , as I said, ver. 23: comp. 
 ovru, so, ver. 24. — ovx ddyjXug, not uncertainly , I know what I 
 aim at, and how to aim at it. He who runs with a clear aim looks 
 straight forward to the goal, and makes it his only object, he 
 casts away every encumbrance, and is indifferent to what the 
 standers bye say, and sometimes even a fall serves only to rouse 
 him the more. — -ruxrsuw, I fight) Paul adds the pugilistic contest 
 to the race, in preference to the other kinds of contest. — ug ovx 
 at pa depuv, not as one heating the air) In the Sciamachia [sparring 
 in the school for mere practice] which preceded the serious con- 
 test, they were accustomed to beat the air ; comp, [ye shall 
 speak to] the air , xiv. 9. 
 
 27. 'TVama^w) Eustathius says, vnum a (pats! rag rtepi roug 
 o(f>6a Xfiovg rr\ir\y dg % e% u v ex /xipovg xaipiurdrov , xai ro wruviufyiv, 
 xai ffu/jjarog vkukiu G fiog fierapapixug, 6 xara (fvvr^iv. 1 He at the 
 same time shows, that rrp6<sxofi/jj a, applies to the foot, as Wwcr/ov 
 to the head ; therefore compare ^oVxo//,//,a and runrovreg with 
 weux&Zp, viii. 9, 12. — ro <su[ia, the body) A near antagonist, 
 Pom. viii. 13 ; 1 Pet. ii. 11. — douXayuyu) I lay my hand upon 
 my body, as on a slave , and restrain it ; comp, respecting a slave, 
 Sir. xxxiii. 25. kw/ajM, as & pugilist, dovXayuyu, as a runner. 
 The one word is put after the other ; the one denotes rather the 
 act, the other the state ; the one is weightier than the other ; 
 for at first greater austerity is necessary, till the body is sub- 
 dued. — xqpv^ug) Knpvx&g were present at the games [who placed 
 the crowns on the brows of the conquerors announcing their 
 names . — Y. g.] — udoxi/juog, one rejected, cast away) Unworthy of a 
 prize, of a crown. It is a word which was used in the public 
 games. 
 
 1 Blows around the eyes are termed vtu^ioi ; from which, on account of 
 it being a most tender [susceptible] part, we have both vku'kiu.^uv, and 
 applied to the severe disciplining of the body metaphorically, 
 viz., that disciplining which is in the way of mortification. 
 
1 CORINTHIANS X. 1. 2. 
 
 267 
 
 CHAPTER X. 
 
 1. Ov 6e\u de vfiag a yvoe/v, Moreover , I would not that you 
 should he ignorant) The phrase refers to the whole passage ; for 
 the Corinthians were acquainted with the history; comp. ix. 13. 
 J The particle moreover transfers the discourse from the singular, 
 ix. 26, to the plural. — oi var'spsg fipuv, our fathers) even the 
 fathers of the Corinthians ; for the Gentiles succeeded to the 
 place of the Jews. \_Our ancestors, he says, in respect of com- 
 munion with God . — V. g.] — ‘Truvreg, all) had gone out of Egypt 
 — there was not so much as one of so great a multitude detained 
 either by force or on account of disease, Ps. cv. 37. Five divine 
 benefits are mentioned, 1—4, and as many sins committed by 
 our fathers, 6—10. — v^b rr\v vsfsXrjv yj&av, were under the cloud) 
 Ex. xiii. 21, 22. — ha r^g 6a Xdaarig dirjXdov, passed through the sea) 
 Ex. xiv. 29. 
 
 2. K at crams sig rbv i/3acmVai/ro, and all were baptized 
 
 unto Moses) %a /, and so. He resumes what he slightly touched 
 upon in the preceding verse about the cloud and the sea, and 
 shows to what each refers. They were baptized in the cloud, 
 so far as they were under it ; and in the sea, so far as they 
 passed through it. They were neither wet with the cloud nor 
 with the sea, much less were they immersed in either (although 
 some conjecture, that a miraculous rain fell from that cloud, 
 from what is said in Ps. lxviii. 9, cv. 39), nor is the term bap- 
 tism found in the writings of Moses. But Paul uses this term 
 with great propriety, 1. Because the cloud and the sea are in 
 their own nature water (wherefore also Paul is silent respecting 
 the pillar of fire) ; 2. The cloud and the sea took the fathers out 
 of sight and restored them again to view, and this is what the 
 water does to those who are baptized. 3. They were initiated 
 
 1 Preference, however, is given to the particle yoip, both in the margin of 
 the first and second Ed., and in the Germ. Vers. — E. B. 
 
 ABCD(A)Gjfy Vulg. Orig. 4,143e; 144a, Iren. 264 Cypr. 157,277 have 
 yap. Rec. Text le with Orig. l,541e, some MSS. of Vulg. and both Syr. 
 Versions. — E d. 
 
208 
 
 1 CORINTHIANS X. 3, 4. 
 
 bv the cloud and by the sea ; and as initiation, at Col. ii. 11, is 
 described by circumcision, so here by baptism, a metaphor com- 
 mon to the Old and New Testament ; comp. ch. v. 7. But 
 they were baptized unta Moses, as the servant of God, Ex. xiv. 
 31, because they had begun to believe (in) him, and that they 
 might afterwards believe (in) him ; comp. sJg y Rom. iv. 20. 1 
 hfianriGuvro, in the middle voice, received baptism. In the 1st 
 verse it is hinted what God did for them ; in ver. 2, what the 
 fathers received. The sacraments of the Old Testament were 
 more than two, if we take into account these extraordinary ones, 
 at the time of their exodus out of the land of Egypt. — xa / h rji 
 QaXdff<rr ly and in the sea) In repeated indicates a new step in their 
 progress and privileges. 
 
 3. K a/' era vreg y and all) The three former particularly refer to 
 baptism ; this and the following, to the Lord’s Supper. If there 
 were more sacraments of the New Testament, Paul would have 
 laid down something that bore likewise a resemblance to the 
 others. — ro avro) the same , in respect of the fathers that fell, or 
 did not fall ; not in respect of them and us ; for in the New Tes- 
 tament there is none of the Mosaic manna ; comp, of one [par- 
 takers of that one bread], ver. 17. — (3pu/^a y meat) Ex. xvi. 14. — 
 •7rvzvfAaTnibv y spiritual) Manna was spiritual food, not in itself, 
 John vi. 32 ; nor merely in the way of prefiguration ; but 
 because there was given from Christ to the Israelites, along with 
 food for the body, food for the soul, the manna, which is far 
 more noble than external food : comp, the next verse ; and in 
 this better sense, the denomination is given ; comp. Ps. lxxviii. 
 24, 25 : and there was spiritual food not only to believers, but 
 also, on the part of God [as far as God’s part is concerned], to 
 the others. 
 
 4. no/Aa, drink) This relates rather to Ex. xvii. 6, than to Numb, 
 xx. 8, where mention is made also of cattle. — yap, for) Such as 
 is the rock, such is the water. — lx emt^ar/xJjg aKoXovQoixrrig '7rzrpctg y 
 from the spiritual rock , that followed them) The article r ? )g is not 
 added. The people did not know, what the rock was ; therefore 
 Paul long after adds, but the rock was Christ. This spiritual 
 
 1 [He staggered not] at [in reference to], the promise of God : so here, 
 baptized unto Moses, viz., in relation to him as their divinely appointed 
 leader. — E d. 
 
1 CORINTHIANS X. 5-7. 
 
 2G9 
 
 rock is spoken of as following them, not on account of its follow- 
 ing the people ; for it rather went before them ; but because, 
 although at that time it was really present with them, ver. 9, yet 
 it was only in after ages that at length it was made known to 
 them ; comp, on the word axoXovh/v, to follow, 1 Tim. v. 24 ; on 
 the order of natural and spiritual things, 1 Cor. xv. 46. 
 
 5. ’AXX, hut) although they had so many signs of the Divine 
 presence. — oux. sv roTg <7rXti6<nv auruv, not with the most of them) The 
 position of the particle not should be noticed. Reason might 
 suggest, that God certainly was well pleased h roTg kXsiomv, with 
 the most of them. This the apostle denies. He not only points 
 out those, who are particularly described presently afterwards, 
 but at the same time many others . — 6 &sog, God) whose judg- 
 ment alone is valid. — xarsarpdjd^dav, were overthrown) in great 
 heaps, and with great force. The lxx. have used this word in 
 Numb. xiv. 16. — yap, for) The event showed, that they had not 
 pleased God. — h rjj spy/tv, in the wilderness) far from the land of 
 promise. 
 
 6. Taura, these) benefits, which the people received, and the 
 sins which they at the same time committed. — rvnoi, examples) 
 by which we may be instructed, from which we may learn, what 
 punishments, we must expect, if, receiving such benefits, we 
 should sin in a similar manner. — s/g ro firi, that not) The benefits 
 are put down in the order, in which they are arranged by Moses, 
 in the different chapters of Exodus; the offences, with their 
 punishments, in a different order. The fundamental principle, 
 from which the offences proceed, is concupiscence : afterwards, 
 the mention of idolatry most of all serves his purpose, ver. 7, 4 : 
 fornication was usually joined with idolatry, ver. 8 : temptation 
 with murmuring ; see the following verses. Those offences are 
 chiefly mentioned, which relate to the admonition of the Corin- 
 thians. — emdvfAnrug) The lxx. have this verbal noun. — xaxuv, 
 after evil things) Rom. xiv. 20. — hm&\)[in<sav, lusted) Numb. xi. 4. 
 
 7. Vtnak, he ye) In this ver,, and ver. 10, the matter is set 
 before them in the second person; for Paul was beyond the 
 danger of idolatry, nay, he was even the object of their murmur- 
 ing ; the other things are put in the first person — both be- 
 comingly so. So 1 Pet. iv. 1, 3, in the second person. — ring 
 avruv, some of them) We should mark some ; where some begin, 
 
270 
 
 1 CORINTHIANS X. 8, 9. 
 
 the majority of the multitude easily follow, rushing both into 
 sin and to punishment. — hdOicev, ? c.r.X.) So the lxx., Exod. xxxii. 
 6. — <payuv xat -r/g/V, to eat and drink) This quotation is much to 
 the purpose; comp. ver. 21. — $ra/£s/v, to play) A joyful festival 
 is here indicated {celebrated with lascivious dancing around the 
 calf. — Y. g.), and at the same time the vanity of the festival on 
 account of the idol is implied. 
 
 8. ’Ecropgyo'av, committed fornication) Num. xxv. 1 . — eUoci rpeTg 
 Xihiudss, twenty-three thousand) They are said to have been twenty- 
 four thousand , Num. xxv. 9. A stroke from God swept them 
 away ; but besides, the princes [“ the heads of the people,” Num. 
 xxv. 4] were hanged, and the judges were commanded to put to 
 death their men , over whom they presided, who had been joined 
 to Baal-peor. Moses as well as Paul gives the number of them, 
 whom the plague itself of that day destroyed. Why then does 
 Paul subtract a thousand ? The precise number of the dead, we 
 may suppose, was between the round numbers, 23,000, and 24,000, 
 say 23,600, and had been known by tradition. We do not fol- 
 low the subtilties of other interpreters. 
 
 9. Myd's htfeipa^u/Aev) The compound verb, as in Matt. iv. 7. 
 The simple verb follows immediately after. — rov Xpnfrov, Christ) 
 Paul mentions five benefits, ver. 1-4, of which the fourth and 
 fifth were closely connected ; and five crimes, of which the fourth 
 and fifth were in like manner closely connected. In speaking of 
 the fifth benefit, he expressly mentions Christ ; and in speaking 
 of the fourth crime, he shows that it was committed against 
 Christ. [_See App ., P. II., on this passage , where the reading 
 Xp/ffrbv is defended against Artemonius , Not. Crit. 1 *]. — sKstpacav, 
 tempted) Num. xxi. 5. Christ is therefore God. Comp. Ex. xvii. 2. 
 Often those things which are declared concerning the Lord in 
 Old Testament, are spoken of Christ in New Testament, Rom. 
 xiv. 10, 11 ; and that temptation , by which the people sinned, 
 was an offence peculiarly against Christ, Ex. xxiii. 20, xxxii. 
 34 ; Is. lxiii. 9 ; for when they had drunk from that Rock, 
 
 1 Lachm. reads K vpiov with BC, and some MSS. of Memph. Vers. But 
 Tischend., with D(A)G/^ Vulg., both Syr. Versions, Memph., Theb., and 
 Marcion, according to Epiphanius (o be MuqkIuv dvrl tov K vqiov Xqiotov 
 hwoiw ev), Iren. 264, Xgiarov. This last is the better attested reading 
 therefore. A has Seov . — Ed. 
 
1 CORINTHIANS X. 10, 11. 
 
 271 
 
 which was Christ, ver. 4, they yet complained for want of 
 water, Num. xxi. 5. Therefore they were also preserved from 
 the fiery serpents, by raising a serpent on a pole, a type of Christ . 
 As Abraham u saw Christ’s day” [John viii. 56], as Moses 
 embraced u the reproach of Christ” [Heb. xi. 26], so the Israel- 
 ites tempted Christ : and yet the Corinthians could more directly 
 tempt Christ. 
 
 10. yoyyv^srs, do not murmur) comp. ver. 22. Moses 
 and Aaron were the secondary objects of murmuring in the 
 Old Testament. — eyoyyvta v, murmured) Num. xvi. 41. With 
 Moses, murmuring preceded the temptation ; but Paul places 
 murmuring after the temptation in the last place, as being most 
 like to that sin, into which the Corinthians were liable to fall. 
 He who is weaker [than the Lord], ought not to murmur ; 
 comp. ver. 22 ; Ex. xvi. 8, 10, at the end of the ver. — dcrwXoi/ro, 
 perished) ibid. ver. 49. — oXofyevrov, destroyer) Comp. Wisd. xviii. 
 22, 25 ; Heb. xi. 28, note. 
 
 11 . ndvra , all things) He resumes what he said, ver. 6, and 
 in this recapitulation adds, all things , which stands in apposition 
 with ensamples. — 1 tvttoi) ensamples . — exe/vajg, to them) construed 
 with happened. — eypa<pr\, were written) The use of the Old Tes- 
 tament Scripture is in the fullest force in the New Testament. 
 It was not written out in the beginning [but subsequently : for 
 the edification of us in the ends of the world]. — rd reX»j ruv aiuvuv, 
 the ends of the ages) oi a/uvsg, all things, even former ages ; rd rs'kr,, 
 in the New Testament, comp. Rom. x. 4. The plural has great 
 force. All things meet together, and are coming to their height : 
 benefits and dangers, punishments and rewards ; comp, the fol- 
 lowing verse. All that now remains is that Christ should come, 
 as the avenger and judge ; and until that happens, these ends, 
 being many, include various periods succeeding each other. — 
 xar/ivr7)ffev, have come upon) as it were unexpectedly. He does 
 not say, we, who have come upon the ends. The same word 
 occurs, xiv. 36. 
 
 1 The Germ. Ver. shows on the margin of the 2d Ed. the reading rviriKag 
 raised from the mark g to the mark y . — E. B. 
 
 Lachm. reads r vkikus, with ABC Orig. 1, 170 ; 536/; 4, 8e; fg Vulg. 
 iren. (“in figura ”), Hilary (in prseformationem). Tisch. reads two/, with 
 D(A)G Memph., Theb., later Syr. (Syr. has in exemplum nostrum). — Ed. 
 
272 
 
 1 CORINTHIANS X. 12—16. 
 
 12. *0 doxuv) he , who stands, and thinks that he stands. — 
 scrdvai , that he stands ) well-pleasing to God , ver. 5. — 
 
 lest he fall ) ver. 8, 5. 
 
 13. Ileipatrfibg, temptation) It is mere human temptation, such 
 as may be overcome by a man, when the man has to do either 
 with himself, or with others like himself; to this is opposed the 
 temptation of demons ; comp. ver. 20, 14. Paul had greater 
 experience ; the Corinthians were inexperienced, and therefore 
 more free from concern. — oux e/Xqipevy has not taken) he says o - jx , 
 not ovx'en. He is, therefore, speaking of some temptation, with 
 which they are at present struggling ; comp, with s/Xjjpsv, hath 
 taken, , Luke v. 5, 26 ; 2 Cor. xii. 16 . — nnsrog 3 s, but faithful) 
 An abbreviated expression, of which the one member must be 
 supplied from the other. Hitherto you have not been severely 
 tempted ; you owe that not to your own care, but to the pro- 
 tection of God ; but now a greater temptation hangs over you ; 
 in it God also will be your defence, but be ye watchful. Thus 
 3s, hut , extends its meaning to ver. 14. God is faithful in afford- 
 ing the assistance which both His word and His former works 
 promise . — tfeipueOrivui, to be tempted) by men or demons. — dvvaffQe, 
 you are able) viz., to bear , from the end of the verse. — odv, with) 
 God permits us to be moderately tempted; and at the same 
 time provides a way of escape. — xa/, also) the connection being 
 unbroken. — sx/Sacvv) a way of escape , which takes place gradually, 
 even while some things remain to be borne. The same word is 
 found, Wisd. ii. 17, viii. 8, xi. (14), 15. 
 
 14. ’a tfo rijg z/3c,j\oXarps/ag, from idolatry) The consequent 
 [idolatry] is put for the antecedent [things offered to idols], 
 with a view the more to deter the Corinthians from indulging 
 in this sin : i.e. avoid things offered to idols, and the religious 
 use of them, in so far as they are things offered to idols. Hav- 
 ing premised this caution in the 23d ver., he show's that the use 
 of those things in a civil point of view is indeed law^ful, but still 
 they ought to be used with great caution. 
 
 15. ®pov//xoig, to the wise) to whom a few words are sufficient 
 to enable them to form their judgment concerning this mystery. 
 
 16. To rroriipiovy the cup) The cup is put before the bread; 
 because according to his design [to reprove the eating of meats 
 sacrificed to idols, answering to the bread of the Lord’s Supper], 
 
1 CORINTHIANS X. 17. 
 
 273 
 
 he dwells more on the consideration of the meat , ver. 21 ; men- 
 tion is however made of the cup, because it is inseparable from the 
 other element. The interchange of the order here is a proof, that 
 the body of Christ is received separately, not inasmuch as it has 
 the blood accompanying it. In mentioning food more respect is 
 paid to meat, than drink ; but in the mystery of redemption the 
 blood is oftener named, than the body of Christ. Hence Paul’s 
 promiscuous arrangement [sometimes the bread , at other times 
 the wine coming first]. — rr\g g vXoylug, of blessing) on that account 
 it is distinguished from a common cup, Matt. xxvi. 27 . — 6 evXo- 
 yoZ/tev, which we bless) plural as in we break , supply, we, ministers 
 and believers, each for his own part : comp. ch. v. 4. All, who 
 bless and break together, enter the more closely into com- 
 munion. — xoivuvta, communion) This predicate used in the ab- 
 stract shows that the subject should likewise be taken in the 
 abstract. The cup , which we use , i.e. the use of the cup (comp. 
 Mark vii. 30, note). He who drinks of this cup, is a partaker 
 of the blood of Christ ; so ver. 18, they who eat. The highest 
 degree of reality is implied: comp. ver. 19, note . — roZ a'iparog, of 
 the blood) that was shed. Now, he who is a partaker of the 
 blood and body of Christ, is also a partaker of the sacrifice, that 
 was offered on the cross : comp. ver. 18 ; a partaker in short of 
 Christ himself ; comp, what is put in antithesis to this, ver. 20, 
 at the end . — rov cipro v) There is a construction similar to this, 
 vii. 17 : and in the LXX., Num. xxxii. 4. Trjg svXoy/ag is here 
 again to be supplied; the bread of blessing. — roZ rog roZ 
 
 XpitroZ, of the body of Christ) of the body delivered up to death 
 for us ; comp, the opposite [the antithesis] to this, ver. 20, at 
 the beginning. The body of Christ is also the Church, as in 
 the following verse ; but here the very body of Christ is 
 intended, from which the blood is contradistinguished. 
 
 17. "On, since) He proves, that the cup and the bread are 
 the communion; for the bread by itself does not make them 
 that eat it, become one body; but the bread does so, in so 
 far as it is communion, etc . — slg uprog ( one bread), viz. there is 
 [and indeed it is such bread as is broken, and carries with it 
 (implies in the participation of it) the communion of the body of 
 Christ. — V. g .] — oi n oXXoi, the many) believers [Eng. Yers. is 
 different, “ We being many are one bread and one body”]. — • 
 
 VOL. Ill s 
 
274 
 
 1 CORINTHIANS X. 18-22. 
 
 lx rou evbg uprov , of the one bread ) and therefore also of the 
 ' one cup. 
 
 18. ToD 6u<na<rrripfou, of the altar ) and therefore, of God. He, 
 to whom the offering is made, those things which are offered, 
 the altar on which they are offered, have communion [a mutual 
 tie in common], as is evident from the following verses, comp. 
 Matt, xxiii. 20, 21. 
 
 19. T/, what) In the Protasis, he has derived his argument 
 from the sacred rites of the Christians and Jews ; and j*)w about 
 to give the apodosis, he uses ‘irpohpow re/a, precaution in the way 
 of anticipation, and sets down by implication the apodosis itself 
 with pious caution, ei)\a,(3ug, in ver. 20 : he who eats things 
 offered to idols, cultivates communion with demons. An idol 1 
 is a piece of wood, and nothing else ; what is offered to an idol 
 is a piece of flesh, and nothing else ; but that cup and that 
 bread, which have been spoken of at ver. 16, are not a mere cup 
 and mere bread. 
 
 20. ’A AX’, but) viz. I say . — da/^ov/o/g, to demons ) rather than 
 to idols. — xoivwvovg, the associates) Those who were present at the 
 sacrifices of the Gentiles, which serve as an invitation to demons, 
 opened the window to demons, to make an assault upon them- 
 selves. — &sui, to God) in whose communion you ought to be: 
 Deut. xxxii. 17 , — ’zdutsuv dui^ovlotg, Kai ou ©gw, They sacrificed to 
 devils and not to God ; comp. Baruch iv. 7. 
 
 21. Ou dvvagQe) ye cannot , without very great sin. — Kupiou , of 
 the Lord) Christ. — rpcwrsfyg Kvpfou, of the Lord’s table) The 
 Lord’s Supper is a feast, not a sacrifice ; on a table, not on an 
 altar. 
 
 22. TLapaZrfkov/jjsv) do we provoke to jealousy ? namely, by 
 idolatry, ver. 7 ; Ex. xx. 5. The kindred word is ni&6n, dyuv a 
 nape%siv, to cause one a conflict, to weary out, Is. vii. 13. So 
 Heut. xxxii. 21, — ocuroi ‘jrapiZf'kucdv fii W ou they have moved 
 me to jealousy with that which is no god. — b^yporepoi, stronger) so 
 that we may flee from His jealousy when kindled? [The 
 
 1 By inverting the order, the margin of both editions intimates, that 
 eilahoOvrov is to be placed first, and that eibahov should be second in the 
 order; but the Germ. Ver. follows the reading of the text. — E. B. 
 
 BC corrected later, D Vulg., d Memph., Theb. Versions, have the order 
 eibuhotivTov — sibaKou. A omits jj or/ tiha'Kou ti ioriv . — Ed. 
 
1 CORINTHIANS X. 23-30. 
 
 275 
 
 weaker party is provoked without danger ; but it is different in the 
 stronger. — Y. g.] 
 
 23. ’Zuf^pepsi, expedient) ver. 33. The power, by which all 
 things s^sffnvj are lawful , is given by God : cv(jj<pspov, expedi- 
 ency, is a thing affecting myself : ofaodo/ify edification, relates to 
 another, 
 
 25. 1 Mrihh amxpivovrsg , ashing no questions) whether it has been 
 offered to an idol or not. Curiosity is often more injurious, than 
 simplicity. — 6/a ryv cwe/driffiv, for the sake of the conscience) of 
 another, ver. 29, whose benefit is consulted by keeping silence, 
 lest he should he disturbed. 
 
 26. Tou Kvpiovj of the Lord) not of idols, Ps. xxiv. 1, rov 
 Kvp/ov i] yr\ xui ro <7r\ripwfj,a avrrjg — The earth is the Lord's and 
 the fulness thereof. Ps. 1. (xlix.) 12, s/a?? yap hnv r\ o/xovfisvri 
 real to t 7rXyjpo}tMct avrrig — The world is mine and its fulness . — 
 crX^w/xa, fulness) including all kinds of meats. 
 
 27. 0'sXsrs tfoptvMQaj, you icish to go) Paul does not much ap- 
 prove of this, nor does he forbid it. 
 
 28. Tov fATjvvffavra xai ryv for the sake of him that 
 
 showed it , and for conscience ’ sake) a Hendiadys . privvu denotes 
 serious information given of a thing. 
 
 29. Triv eavrou, thy own) comp, the preceding verse; or rather, 
 because he is there speaking in the plural, my own ; comp, this 
 with what immediately follows. — krsfov, of another) of whom, 
 ver. 28. — rj eXg vkpia /4ou, my liberty) i.e. [Why am] 7, along 
 with the liberty of my conscience [judged]; so immediately after, 
 by the conscience of another , i.e. by another along with his con- 
 science which is encumbered with scruples. — xphirai, is judged) 
 i.e ., his w T eak conscience cannot deprive my conscience of its 
 liberty. — aWr^g, another) This word has greater force, than if it 
 had been said, of another \_ judged by another conscience ; not 
 as Engl. Y. another man's conscience J. 
 
 30. ’e yw, I) This expression has reference to his legitimate 
 power [See ver. 23]. — r/ (3\a<s(pri/j,o vpa*, why am I evil spoken of) 
 by him, who does not use his liberty, i.e. no man can reprove me 
 (but (3\a<upri(At?v , to speak calumniously of is even worse), as if / 
 were acting contrary to my conscience . — Imp ov , for which) i.e. 
 
 1 nroiuy all) As far as concerns the difference of meats, ver. 26. — V. g. 
 
276 
 
 1 CORINTHIANS X. 31, 32.-XI. 1, 2. 
 
 why am I assailed with reproaches for my thanksgiving? — &ya- 
 pigrojj I give thanks) Thanksgiving sanctifies all meat ; it denies 
 the authority of idols, and asserts the authority of God. — 1 Tim. 
 iv. 3, 4 ; Rom. xiv. 6. 
 
 31. E/Ve, whether) A great first principle, comp. Jer. xxii. 
 15, 16. — iin n noitfri) or whatsoever ye do , which is either more 
 or even less common than eating or drinking. [It is in the 
 highest degree just to consider in all our words and actions , whether 
 they tend to the glory of God, 2 Cor. ix. 12 ; 1 Pet. iv. 11. — 
 V. g.] — s/g So^av 0soD, to the glory of God ) with thanksgiving and 
 the edification of our neighbour. 
 
 32. Tfj hxXrjtrict rod &sov, to the church of God) the holy church 
 called from among the Jews and Gentiles. The same name is 
 found ch. xi. 16, 22. 
 
 33. Havre c) %ara navra, in all things. — rratiiv, all men) Jews, 
 Greeks, Christians. — ap'etxu, I please) with respect to their con- 
 sciences. — ha <ru6ufi } that they may he saved) By this standard 
 we must determine •what is profitable. 
 
 CHAPTER XL 
 
 1. M//x7jra/ /aov, imitators [followers’] of me) He adds this verse 
 to the former to show, that we must look to Christ, not to him 
 [the apostle], as our highest example. — Xpurrov , of Christ) who 
 did not please Himself Rom. xv. 3, but gave Himself at all costs 
 for our salvation, Eph. v. 2. 
 
 2. ’Eto/i/w, I praise) [ This verse is the proper commencement of 
 the chapter. — Not. Crit.] Nowhere else does Paul so directly 
 praise any of those, to whom he writes. But here he resolves 
 to write about anything, which does not properly fall under 
 his rrapayys'k/av , admonition , to them, ver. 17 ; in which, however, 
 if they will follow the reasons, which he has set before them, and 
 comply with the custom of the saints, ver. 16, which he finally 
 lays down as somewhat stringent, he assures the Corinthians, 
 that they will be worthy of praise , and declares, that they will 
 incur neither Peter's indignation , nor his . — navra) xard rrdvr a . — 
 
1 CORINTHIANS XI. 3, 4. 
 
 277 
 
 jtiovj me) construed with you remember , or with all things , xvi. 14. 
 — rrapeduxa — < 7 rapud 6 ffsic, I delivered — traditions [ ordinances ]) This 
 is applied to doctrines, whether imparted to them by word of 
 mouth, or by letters, whether they relate to mysteries, or cere- 
 monies, ver. 23, xv. 3 ; 2 Thess. ii. 15 : they have a greater re- 
 lation however to ceremonies. In ver. 23, he says respecting 
 the Lord’s Supper, that he both received and delivered ; but 
 here, he says, that he delivered, he does not say that he had 
 received. 
 
 3. As, but) On this subject Paul seems formerly to have given 
 no commandment, but to have written now for the first time, 
 when he understood that it was necessary. By the expression, 
 I would , he openly professes his- sentiments. — or/, that) Even 
 matters of ceremony should be settled according to the principles 
 of morality, so that they may agree with those principles. It 
 may be said, How does one and the same reason in relation to 
 the head (i.e. of Christ, or of the man) require the man to un- 
 cover his head, and the woman to cover hers ? Ans. Christ is 
 not seen ; the man is seen ; so the covering of him, who is under 
 Christ is not seen ; of her, w T ho is under the man, is seen. — avdpog, 
 yuvaizog, of the man , of the woman) although they do not live in 
 the state of marriage, ver. 8, and what follows . — rj xs<pa\ri, the 
 head) This term alludes to the head properly so called, concern- 
 ing the condition [the appropriate dress] of which he treats in 
 the following verse. The common word, Principal f is akin to 
 this use of the term head. The article must be presently after 
 twice supplied from this clause. — xtrpd\r\ Xpnfrov, the head of 
 Christ) iii. 23, xv. 28 ; Luke iii. 23, 38 ; John xx. 17 ; Eph. 
 iii. 9, where God is said to have created all things by Christ, 
 therefore He is the head of Christ. — 6 Gsog , God) ver. 12. 
 
 4. Upoffsv^o/jjsvog 5 ) ‘ 7 rpo(prjrs{juv , praying or prophesying) especially 
 in the church , ver. 16, and in the assembly [the coming together ], 
 ver. 17 . — Kara Ks<p a\r\g, [having a covering] on his head) The 
 state of the head, the principal part, gives dignity to the whole 
 body. [The face is chiefly referred to , when he speaks of a covering. 
 — V. g.] — e'x MV ) having , i.e. if he has. The men of Corinth used 
 not to be covered, and in this respect, the women imitated the 
 
 1 This word is given as it is in the original. In this form, it is not Latin, 
 but it is probably the German substantive, which signifies head. — T. 
 
278 
 
 1 CORINTHIANS XI. 5. 
 
 men. In order to convince the women of their error, Paul speaks 
 conditionally of the man . — rqv xstpu'krjv a uroD, his head) properly 
 so called, as just before in this verse ; comp, note to ver. 6. 
 Otherwise, the man praying with his head covered would sin 
 more against Christ, than the woman against the man, with her 
 head uncovered. 
 
 5. Tlagcc ds yuvvj, hut every woman) 8s, hut , forms an epitasis 
 [emphatic augmentation or addition]. In this whole passage the 
 woman, especially the woman of Corinth, is principally admon- 
 ished. — <Tcpo<si\)')(j)iLzn\ rj ffpopiirevovtat) praying or prophesying) There- 
 fore women are not altogether excluded from these duties ; at 
 least the Corinthian women did that, which, so far as it may be 
 lawful, Paul at ch. xiv. [34, 35] puts off, namely, to some suit- 
 able occasion distinct from the more solemn assembly. — axara- 
 xaXu-rrw, uncovered) nature demands a covering, but how far the 
 forehead with the face, and the hinder part of the head, should 
 be covered, is a matter left to the customs of the people. It is 
 probable, that Jesus and His disciples had their heads covered 
 according to the customs of the Israelites ; whence the rule is not 
 universal, and not more ancient than Paul. And there was 
 Kupudotig, an ordinance, not a rule strictly so called, but a custom 
 [ institutum] cine Verordnung. A question arises here, what is 
 to be thought concerning wigs ? First, they do not seem to be 
 considered as nzpifioXaiov, or covering for the head, for they are an 
 imitation of the hair, and where that is too thin, they supply the 
 defect, and in the present day are sometimes quite necessary for 
 the sake of health, and they no more veil the face, than every 
 man’s own hair : and even if women were accustomed to wear 
 wigs, they would not be considered as thereby sufficiently covered. 
 Therefore the head of a man is scarcely more dishonoured by 
 them, while he prays, than while he does not pray. The wig, 
 however, especially one too long and bushy and having little re- 
 semblance to the natural hair, is in reality an adventitious thing, 
 and originates in pride or at least in effeminacy either voluntary, 
 or arising from a false necessity : — it was not so from the begin- 
 ning , and it will not he so always . Paul, if we could now con- 
 sult him, would, I believe, not compel those, who wear wigs to 
 cast them off entirely ; but he would teach those, at least, who 
 have not begun to wear them, for ever to unlearn [avoid] them, 
 
1 CORINTHIANS XI. 6, 7-10. 
 
 279 
 
 as a thing unbecoming men, especially men engaging in prayer. 
 — eW/, is) Such a woman does not differ from one, that has been 
 shaved. 
 
 6. KeipatQu, let her he shorn ) As the hinder part of the head is 
 by nature in the man and the woman respectively, so in general 
 it is becoming the forehead to be in its mode of dressing : ver. 
 14. The imperative here is that of permission, but a permission, 
 which has in it mimesis, or a deduction to something unsuitable. 1 
 So shaving is unbecoming in nuns. — ausyjpbv, a shame) So ver. 14. 
 The opposite, comely , ver. 13: glory, ver. 15. — ro xeipaffdcu, v\ 
 %vpaadou) the one is more than the other. Mic. i. 16, %vpri<rui xal 
 xsTpai. %vparou, the back part of the head ; xslperai , the forehead. 
 In Mic. already quoted, there follows a gradation in the enlarge- 
 ment of the baldness occasioned by shaving. 
 
 7-10. Ovx otpsiXei, x.r.X., ought not , etc.) The man has more 
 freedom in regard to his head-dress, especially when he is not 
 engaged in praying or prophesying, than the woman. — xara- 
 xaXkrs^a/, to cover) verses 7 and 10 have an exact antithesis. 
 Observe, first, he ought not , and she ought : secondly, look at the 
 diagram : The man ought not to be covered ; because the man 
 is, A. the image of God, B. and the glory of God : but the 
 woman ought to be covered : C. because she is the glory of the 
 man, D. and on account of the angels. The man, he says, is 
 the image of God ; supply, and of Christ from ver. 3 (see ver. 
 8 ; comp. ver. 12 ; ex, of, concerning the man and concerning 
 God ; but hi a, by, concerning the woman) : not only on account 
 of his power over the woman itself, but also on account of the 
 causes of that power, viz., because the woman is of the man ; but 
 she is of the man, for {yap, ver. 9) she was created for the man. 
 But the man is, in a nearer relation, both of God and under 
 God ; and so he represents God. Now because man is the 
 image of God, he is at the same time the glory of God ; comp. 
 glory, 2 Cor. viii. 23. But the woman is the glory of the man ; 
 because the man is the head and lord of the woman. It is not 
 said, the image and glory of the man ; but only the glory of the 
 
 1 A woman would not wish KtipuoOoii. But if she wishes to he uncovered 
 in front, let her also be uncovered behind, «.e., ku^o,(t6u. This allusion to 
 the supposed words of the woman, whom he refutes, constitutes the mimesis. 
 See Appendix. — E d. 
 
280 
 
 1 CORINTHIANS XI. 7-10. 
 
 man , as it were suspending the expression. But he proves, that 
 she is the glory of the man, ver. 8, 9, as it were in a parenthesis ; 
 from which it may also be gathered, why the man is the image 
 and glory of God . Now since the woman is the glory of the 
 man, she might at the same time be called the image of the man ; 
 but Paul compensates for this by another expression, and says, 
 for this cause , namely, because the woman is the glory of the 
 man, she ought to be covered because of the angels ; for in the 
 diagram which we have just laid down, D is to A, as C to B. 
 The meaning of this gnome-like sentiment 1 [ expressed entirely in 
 the same way in the notes to the Germ. Ver.] should be elicited 
 from the very words that are added ; let the woman cover her- 
 self because of the angels, i.e. because the angels are also covered. 
 As the angels are to God, so the woman is to the man. The 
 face of God is manifested : whereas the angels are covered, Isa. 
 vi. The face of the man is manifested, [uncovered] ; the woman 
 is covered. Nor is the man on that account exalted above the 
 angels ; but he is merely considered so far as he represents God 
 in regard to the woman, which cannot be said of the angels. 
 But the woman ought to be covered especially in praying and 
 prophesying ; for it belongs to the man, in preference to the 
 woman, to pray and prophesy ; when therefore the woman takes 
 upon her those functions, then some open avowal is most neces- 
 sary on her part, that woman is still properly and willingly in- 
 ferior to man. Both the outward dress of the body showing 
 humility in the heart, which the angels cannot penetrate, and 
 the external order delight the angels themselves, who also con- 
 template the order, and look at the conduct of men in the as- 
 sembly of the Church, iv. 9 ; Eph. iii. 10 ; comp. Eccles. v. 6, 
 where lxx. have rrpb rrpoauinov ©sou, before the face of God. The 
 conclusion is drawn from angels to the uncreated Angel, as from 
 the less to the greater. Add Ps. cxxxviii. 1. But if not covered, 
 the woman offends the angels by what is unbecoming, Matt, 
 xviii. 10, 31. Moreover the woman ought to be the more care- 
 ful not to offend the angels on this account, that she requires 
 their protection, somewhat more than the man. She needs it 
 more, on account of her own weakness just as children [minors, 
 
 1 See Appendix, under the title Noema. 
 
1 CORINTHIANS XI. 8. 
 
 281 
 
 inferiors] do : comp, note on Greg. Thaum. Paneg. 160 ; as also 
 demons lay more snares for the woman, 2 Pet. ii. 19. The sen- 
 tence of the law against the man when seduced and overcome is 
 in proportion to the seduction, and the victory gained over him ; 
 but the woman was first overcome ; or farther , she is more as- 
 sailed by those extremely limpure spirits, whom the Greeks, on 
 account of their eagerness to obtain victims, call <pi\ov\ov $ , lovers 
 of destruction. Comp. Matt. viii. 31, xii. 43. This great supe- 
 riority of the man over the woman is qualified in ver. 11, 12, by 
 way of iKiOspanefa, [after-softening of a previous unwelcome truth. 
 — Append.], lest the man should exalt himself, or the woman 
 think herself despised. Jac. Faber Stapulensis says, u Man was 
 immediately made by God, the image and likeness of God, for 
 His glory : but the woman mediately through the man, who was 
 as it were a veil placed between her and God ; for the medium 
 is viewed as an interposing object, and a veil. To mark this 
 mystery, when a man turns himself to God, which he mostly 
 does in praying or prophesying, he ought to do so with his head 
 uncovered, having, so to speak, no veil between himself and God, 
 offering thus to God the honour of his creation : but the woman 
 with her head covered acknowledges her creation, and, as it be- 
 comes her, offers honour to God, in the second place and through 
 the medium of the glory of the man, for the man is the first and 
 immediate glory of God. The woman is mediate and second, 
 and became immediately the glory of the man, and was made’ 
 for the sake of the man himself.” The same Stapulensis pro- 
 ceeds, 66 Both man and the angels were immediately created by 
 God, and therefore man should have no covering, as a symbol of 
 this event, when he is turned to God, any more than the angels ; 
 but the woman ought to have it, not only on account of the man, 
 but also on account of the angels ; for it would be pride, if she 
 made her creation equal to that of the angels, inasmuch as she has 
 this power [the privilege of creation] by means of the man. For 
 what else is this, that a woman has and ought to have power 
 over her head, but that she has this privilege through the media- 
 tion of the man, i.e. through the mediation of her head, who is 
 her husband V 9 The discreet reader will skilfully qualify these 
 remarks by those made by us above. 
 
 8. Ov yap, for not) As his own wife stood in relation to the 
 
282 
 
 1 CORINTHIANS XI. 10-12. 
 
 first man, so is the whole race of women to the men. — avdpbg, 
 from the man) from the rib of the man. 
 
 10. ’ops/Xs/, ought) This verb differs from dsT, it is necessary : 
 o<pe/\ei denotes obligation, dsT, necessity. The former is moral, 
 the latter, as it were, physical necessity; as in the German, 
 wir sollen und milssen , we shall and must. — I^ovgi uv tyttv) to have 
 power over the head. From that antithesis between ver. 7 and 
 10 [ ought — ought not ], it is evident that the power is the same 
 as xaXu/4/Aa, a covering: so Gen. xx. 16, DTy DIM* lxx, e/g 
 n/j,Yiv rou npoGunov Gov, for a covering , i.e., for a testimony of un- 
 defiled matrimonial chastity. On the contrary, the priest was 
 commanded dGroxotXvGrreiv, to uncover the head of the woman, 
 who had withdrawn from the power of her husband in conse- 
 quence of adultery, or who was at least suspected of that crime. 
 Num. v. 18. This passage agrees admirably with both quota- 
 tions; only s^ovgIu, power , is a more suitable word here than 
 rifj.Yi, honour. Nor would it at all have been foreign to the 
 purpose to compare Ps. lx. 9, Ephraim is the strength of my head. 
 Paul uses l^ovc/av by an elegant metonymy of the sign for the 
 thing signified ; or even by a mild metonymy of the relative 
 for the correlative, uvoruyi}, subjection , or the like ; unless it be 
 rather the sign, by which the woman avows and acknowledges 
 that, although she prays and prophesies, still she is inferior to 
 the man; in short, it is on this condition that the power of 
 
 ’praying and prophesying falls to her share, and without that 
 sign it must not be exercised. And this term is therefore more 
 suitable, because it is closely connected with the d6%a, glory , 
 ver. 15 : and 1%ovgIu, power , is also applied to the angels. 
 
 11. ’Ev Kvpioj, in the Lord) in Christ , by whom both the man 
 and the woman have been created and redeemed. The differ- 
 ence between the man and the woman, Gal. iii. 28, begins now 
 rather to disappear in respect of Christ in this ver., and in 
 respect of God in the following verse, than in respect of the 
 angels. Therefore ver. 9, 10, 11, 12, elegantly correspond with 
 one another in their short clauses. 
 
 12. 'h ywi) lx rov) Only here, and at ver. 10, the articles are 
 added. In ver. 10, the force of the relative is at ver. 9, and in 
 ver. 12 at ver. 11. — lx — did, from [of] — by) The particles 
 differ; presently afterwards lx is also said of God.— Gruvra, all 
 
1 CORINTHIANS XI. 13-16. 
 
 283 
 
 things) the man, the woman, and the mutual dependence of 
 either upon the other. 
 
 13. ’Ei/ vjxTv avroTg, in yourselves) without a long explanation. 
 — sVr/, is it?) a direct interrogation, as vi. 5. — yuvcuxa — ru> © 6 -&, 
 a woman — to God) Paul describes the leap, which the woman 
 uncovered takes, passing beyond both the man and angels. An 
 excellent hypotyposis, 1 though short. 
 
 14. avrij) does not even nature itself, from which all 
 learn very easily. — <pvetg, nature) and its light concerning what 
 is becoming . — sav xo/xa) if he has long hair , like a covering ; for 
 he is not commanded to be altogether shorn. — a rip/a, disgrace ) 
 viz., if he do that without any reason ; for sometimes even hair 
 becomes men. — Num. vi. 5 ; 2 Sam. xiv. 26 ; Acts xviii. 18. 
 The Nazarite, who had hair, however long, ought to retain it. 
 
 15. * Avri vrspi(3oXaiov, for a covering') Not but that an artificial 
 covering ought to be added, but because her longer hair is a 
 proof of covering the head as much as possible : the will ought 
 to correspond to nature. — 2 dsdorai , has been given) by nature. 
 
 16. Ei 3f, but if) A curt [abrupt] hint, 3 as at xiv. 37. Paul 
 perceives, that some exceptions may be taken, but he authori- 
 tatively represses them. — doxsT piXovaxog, seems contentious) A 
 disputer of this sort might think that he was contending rightly ; 
 but Paul calls him contentious. This is what he says : If any 
 one wishes to contend , and deems himself right in doing so. In 
 this passage it is rather intended to teach the Corinthians 
 modesty, than to bind all : comp. 2 Cor. ii. 9. For he espe- 
 cially restrains their <pua/a<nv, puffed up spirit : comp. xiv. 34—38. 
 — we) your teachers, of the Hebrew nation. — auvii&siav, 
 custom) that a woman should not cover her head, especially 
 when she prays. — cct sxxXrietat rov 0soD, the churches of God) 
 which ought not to be despised, xiv. 36. 
 
 1 A vivid picture in words of some action. Appendix. 
 
 2 The word olvtyi, the omission of which was thrust down by the marg. of 
 2d edition from the mark y to the mark s, is exhibited in the Germ. Yer. 
 — E. B. 
 
 Avrri is read by Lachm. with AB g after IzhoToit, and before it, in CH 
 and later Syr. and Vulg. Tisch. omits it with D(A)G/c?. — Ed. 
 
 3 The word in the original is prsecisio, explained by Cicero to be a figure 
 which rather gives a hint to the understanding, and leaves it to supply what 
 is not expressed. — See De Or. iii. 53, Her. iv. 30. — T. 
 
284 
 
 1 CORINTHIANS XI. 17-20. 
 
 17. Tovro) this, which follows. — vapayy'sXXUf [Engl. Vers. I 
 declare ] I command) in the name of the Lord, ver. 23, xiv. 37. 
 — ovtc enaivuv, not praising) the opposite is, I praise, ver. 2. The 
 two parts into which this chapter is divided, are closely connected 
 by this antithesis ; in the one the Corinthians were regarded as 
 well-disposed, in the other, as committing sin. — s/g rb xpsTrrov, for 
 the better) An assembly of believers ought always to be pro- 
 gressing towards that, which is better. — s/g ro yrrov, for the 
 worse) and therefore for condemnation, ver. 34. At first Paul 
 speaks more gently, xpefrrov, %rrov, form a paranomasia. 1 
 
 18. n pobrov, first) This word, when secondly does not follow, 
 gives the discourse a degree of characteristic ijdog or feeling . 2 
 Their assembly, even in the use of the gifts, might be held by the 
 Corinthians for the better, xiv. — lv rj j ixxXqcr/cf, in the church) 
 The church here approaches to the signification of the place of 
 meeting. Wi ro avro, into one place , [ where it is right, that all 
 things should be arranged with a view to harmony. — V. g.] — 
 (r^/V/Aara) divisions, not only in your mental opinions, ch. i. 10, 
 but also as to your outward meetings, ver. 21. — p'spog n, partly) 
 He excepts the innocent, and uses a mild term. — mmuw, I 
 believe) while his love was unaffected by it, ch. xiii. 7. 
 
 19. K ai a)pUzig, also heresies) Schisms and heresies are here 
 applied to one thing ; nor is the also intended to make a dis- 
 tinction ; but this is its meaning : not only many good things, 
 not merely small stumbling-blocks, viii. 9, are found among you, 
 but there must be also heresies, or different opinions and schisms, 
 which generally arise out of them. Now there is at once both 
 necessity for these and it is profitable to the godly, where men 
 less approved are mixed up with them. A schism is a mutual 
 separation ; heresy is the separation of one party from the unity 
 of the Church, in regard either to faith, or worship . — oi doxifioi, 
 those approved) Therefore there were at least some such persons 
 among them. A conciliatory (uarsfog) mode of expression ; for 
 what he really meant to say, was, that those less approved should 
 be openly manifested. 
 
 20. ^vvip^o/jjsmv oh vfjjw v, when ye come together therefore) The 
 
 1 See App. The two words by the similiarity of sound forming the more 
 striking contrast. — E d. 
 
 2 Appendix on moratus Sermo. 
 
1 CORINTHIANS XI. 21. 
 
 285 
 
 therefore has the effect of resuming the discourse, ver. 18. — ovx 
 Zen <pays?v) there is not aught to eat , i.e. it does not fall to you to 
 eat ; eating is prevented, viz. because the bread is withdrawn 
 he therefore pointedly says, to eat. It is an indefinite expres- 
 sion. [ Man kommt niclit dazu , wegen Ahgang des Brots und 
 
 Weins , u we come not for that purpose , on account of the want of 
 bread and wine.” — Not. crit.] Sometimes they came in for the 
 privilege of eating the Lord’s Supper itself, ver. 26. Sometimes, 
 they were excluded, some at least, who came too late, and had 
 not been waited for, ver. 33. So Ur) with the infinitive, Heb. 
 ix. 5. So not merely on one occasion Chrysostom. — See 1. 2 
 de Sacerd., p. 388. There is a similar use of the verb yhsrut, 
 Acts xx. 16. So *T PK, 2 Chron. v. 11 ; wJ? pK, Esth. iv. 2 ; 
 ovx stir iv apai , LXX., 1 Chron. XV. 2 ; ovx sen rrpbg tis avntirrjvai, 
 2 Chron. xx. 6, and decidedly Gen. vi. 21, xa) serai go) xa) 
 sxs'mtg <pays?v. — Kvptaxbv , the Lord’s) An antithesis to his own , 
 (idiov) supper, next verse. 
 
 21. "Ex a Grog, every one) G. Raphelius says : u It was a custom 
 at Athens, in the age of Socrates, for every one of those, wdio 
 met at supper, to bring some meat for himself, which they did 
 not set out for general use, but every one usually ate his own.” 
 Then, after he has referred to the testimony of Xenophon, he 
 concludes, u That this very passage of the apostle, is a proof so 
 far of the observance of this custom, even at that time, by the 
 Corinthians, who had become Christians, that when they were 
 about to celebrate the Lord’s Supper, they brought at least 
 bread and wine, if not other meats also, into the church, of which 
 a part was afterwards taken and consecrated for the eucharist. 
 For doubtless Paul calls the first their own supper , ver. 21, 
 ’/diov foTnvov, namely the meat, which every one had brought from 
 home, and which they fell upon as their right, without waiting 
 for others. Then, oi syovrsg, those who have not, ver. 22, can 
 be understood to be no other than the poorer members, in whose 
 presence, the richer, not without showing contempt for them, 
 intemperately feasted, before the distribution of the elements in 
 the Lord’s Supper, which the poor were present (had come) to 
 enjoy, while no other food besides was prepared for them.” — 
 
 1 Those who came first consumed it all, and left none for those who came 
 late. — E d. 
 
286 
 
 1 CORINTHIANS XI. 22-24. 
 
 npoXccfipavei, takes before ) when he ought to wait, ver. 33. — b rp 
 <paye?v, in eating) Language which relates to the feeding of the 
 body, ver. 33, etc., from which the Lord’s Supper very widely 
 differs. — x«/, and) and one indeed (inasmuch as he has not) is 
 hungry (and thirsty) : but another (inasmuch as he has, is well 
 filled and) becomes drunken. The one has more than is good for 
 him, the other less. 
 
 22. Tap , for) He presses upon them with questionings. — 
 o/x/ag, houses) ver. 34. — rSjg ixx*.??<r/as, the Church) of which the 
 better part was the poor, James ii. 5. — rov ©sou, of God) This 
 constitutes the honour of the Church. — xuruppoveTre, do you 
 despise) when you do that apart in the church, which you 
 might do at home. — /a,?} tyovrac, not having) Those , who have , viz. 
 the wealthy ; those , who have not , viz. the needy. — oux sTra/vw, / 
 praise you not) Mefuaig [saying less than is intended], implying : 
 You are very much to be blamed. 
 
 23. ’E yu yap <rapsXa/3oi/, for I received) by immediate revela- 
 tion. u We ought therefore with great reverence to approach that 
 most solemn mystery, which the Lord instituted, while He was 
 yet upon the earth, as we are distinctly informed by Matthew, 
 Mark, and Luke, and which He renewed, besides, when He 
 ascended into heaven, by special revelation to the Apostle 
 Paul.” — Jac. Faber Stapulensis. — d<ro rov Kvptov, from the Lord) 
 Jesus Christ. — nap'shuna, I delivered) in your presence . — 6 K vptog 
 ’iriffovg, The Lord Jesus) This word Jesus is added with delibe- 
 rate intention. He had just said from the Lord. — b rr\ vuxW, 
 on the night) Hence it is called the Supper. Comp. Ex. xii. 6 ; 
 although in regard to the paschal lamb, the time of the day was 
 expressly appointed ; not so in respect to the Eucharist . — fi nape- 
 d/doro , on which He was betrayed) This is thus brought forward 
 with evident intention ; for His being betrayed broke off the 
 conversation of Jesus with his disciples : comp, note at ver. 26. 
 
 24. "ExXatrg, broke) The very mention of the breaking, involves 
 the distribution, and refutes the Corinthian mode of making it : 
 every man his own , ver. 21. — ro Wip vfiuv nXuptvov, which is broken 
 for you) In the gospel by Luke the words are, which is given 
 for you. In the Lord’s Supper, with the bread broken , the body 
 of Christ, which was given unto death for us, is taken and 
 eaten, as real food ; although no one would be likely to affirm, 
 
1 CORINTHIANS XI. 25, 26. 
 
 287 
 
 that the Lord would have used the breaking of bread, if it had 
 not been the common practice at that period. The passion of 
 Christ is [should be] naturally before the eucharist hence the 
 institution of the Supper took place immediately before the 
 death of Christ. Therefore the body of Christ is said to be 
 given in respect of the passion considered in itself ; to be broken , 
 in respect of the passion fitting the Lord’s body for being eaten : 
 and the expression for you shows that the word given is at the 
 same time indicated, so that it is an abbreviated phrase, with 
 this meaning ; which is given for you and broken to you. These 
 remarks indeed refer to the common reading zX&gmv, from the 
 verb zxXoias immediately preceding ; but the Alexandrian read- 
 ing had not the participle, as is evident from the fourth book of 
 Cyril against Nestorius ; 1 2 3 whence others have supplied biUfievov 
 from Luke. My body , which for you , is a nervous sentence, as 
 John vi. 51, in the old copies, my flesh for the life of the world? 
 
 25. M era r'o dsmvri<iou, after supper) Therefore you, Corin- 
 thians, ought to separate common meals from the Lord’s Sup- 
 per. — 6<rax/s, as often as) As often as is not a command, but it 
 is implied that we should often eat and drink. — <r/vqrs, you may 
 drink) this cup, ver. 26. — eig rr\v s/nriv uva/uvriffjv, in remembrance 
 of me) This is presupposed by Matthew and Mark. Luke uses 
 it once, Paul twice, because it is very suitable to his purpose. 
 The old sacrifices were useful in bringing sins to remembrance , 
 Heb. x. 3 ; the sacrifice of the body of Christ, accomplished 
 once for all, is revived by the remembrance of forgiveness. 
 
 26. Toy Odvctrov roD Kvp/ov , the death of the Lord) the death , by 
 which Christ was sacrificed for us [and His blood was separated 
 from His body . Hence he says separately , This is my body ; and 
 
 1 Or rather, translate “ Passio natura prior est quam eucharistia.” The 
 suffering is naturally prior to the thanksgiving. — Ed. 
 
 2 Hence also the participle x^apevov, and the preceding imperatives ’hd- 
 /3 ere, (payers, are reckoned on the margin of Ed. 2, by a change of opinion, 
 as weaker readings, and they are put doubtfully in the Germ. Ver. — E. B. 
 
 To V7r vfAovj is the reading of ABC corrected later. G supports the 
 Khapevov added in Rec. Text. D corr. later fg add ^QyKrbg.evw. Memph. 
 and Theb. favour bibopevov. Vulg. Cypr. 107 have “ Quod pro vobis trade- 
 tur.” — Ed. 
 
 3 BCDL Vulg., Theb., Orig., and Cypr. omit the syd bo> <ra of the Rec. 
 Text. — Ed. 
 
288 
 
 1 CORINTHIANS XI. 26. 
 
 separately , This is my blood. — V. g.] So also, He is mentioned 
 in the Apocalypse as a lamb , that had been slain. — xarayysWen, 
 ye announce [ show ]) The Indicative, with the for , is to be re- 
 ferred to the, I have delivered , ver. 23. He convicts the Cor- 
 inthians from their own practice, such as it was. New things 
 are announced [ shown forth ], and the death of the Lord ought 
 always to be new [fresh] in our memory ; Ex. xiii. 8, xai 
 avuyysXsTg, and thou shalt show [announce] ; referring to the 
 passover ; whence the paschal lesson is called mjn, the annuncia- 
 tion. The Syriac version also has the indicative. — ci^fig o5, 
 until) Paul derives this from the particle sug, Matt. xxvi. 29, 
 whatever seems to be lost to us by Christ’s going away, is com- 
 pensated by the Lord’s Supper as by a kind of equivalent, so 
 that from the time of the Lord’s departure from the sight of 
 believers to His visible and glorious coming, we still have Him- 
 self, whom for a time we do not see. What was conspicuous in 
 our Redeemer has passed into the sacraments ; Leo the Great, 
 Serm. 2 on the ascension. On this account it is said in remem- 
 brance of Me : and of this mode of remembering there was no 
 need, as long as He was in person with His disciples ; conse- 
 quently He did not institute the Supper sooner, but on that 
 night, on which His being betrayed broke off the visible inter- 
 course with Jesus upon the earth; but He instituted it then, 
 lest He should also be forgotten, when no longer seen. It may 
 be asked, why did He not institute the Supper, during the forty 
 days that elapsed between His resurrection and ascension ? 
 Ans. 1. Because it chiefly relates to the remembrance of His 
 death. 2. The Sacred Supper is a specimen as it were of com- 
 munion at the same heavenly banquet with Christ in heaven, 
 but after His resurrection, Christ did not eat and drink with His 
 disciples, but merely ate with them, and only for the purpose of 
 convincing them of His being truly raised from the dead and of 
 His actual presence with them. This remembrance is of the 
 closest and most vivid kind, such as is the remembrance of chil- 
 dren towards their parents, of a wife towards her husband, of a 
 brother towards a brother, united with faith, love, desire, hope, 
 joy, obedience, and comprehending the whole of the Christian’s 
 present condition. This relation to Christ is in force from the 
 close of His last feast with His disciples till His coming again, 
 
1 CORINTHIANS XI. 27. 
 
 289 
 
 Matt. xxvi. 29. This mystery joins the two closing periods of 
 the two Dispensations, the Old and New. — uv) at whatever time 
 His coming may take place. 1 Then it will be drunk new , Matt, 
 xxvi. 29. — g'Xfy, come) in glory, iv. 5. It is not called a return; 
 comp. Acts i. 11, note. 
 
 27. "flffrs og ccv sffQ'iy} rov ciprov rourov % tf/v ? j rb ‘rorqpiov rov K vplov 
 awfywg) Some read 5) formerly for x,ai, but xui 2 remains, as in 
 what follows, of the body and blood of the Lord , From the par- 
 ticle j), Pamelius, writing to Cyprian concerning the Lapsed, 
 impugns the necessity of communion in both kinds. The dis- 
 junctive particle, if any one thinks that Paul used it, does not, 
 however, separate the bread and the cup ; otherwise the cup 
 might as well be taken without the bread, as the bread without 
 the cup. Paul twice demands, both with the bread and with 
 the cup, the remembrance of the Lord Jesus, according to His 
 own words, ver. 24, 25 ; but in the manner, in which the Lord’s 
 Supper was celebrated among the Corinthians, a man might 
 at the same time both eat this bread and drink the cup, and yet 
 apart [separately] he might eat this bread unworthily or drink 
 this cup unworthily, since the remembrance of the Lord was 
 certainly profaned by any impropriety, though it were only in 
 the case of one of the two elements, ver. 21. But if any one 
 among the Corinthians even in that time of confusion took the 
 bread without the cup, or the cup without the bread, on that 
 very account he took it unworthily, and became guilty of 
 the body and blood of the Lord. — ava%ta$, unworthily ) They 
 do so, not only who are without repentance and faith, but who 
 do not examine themselves. The unworthiness of him, who eats, 
 
 1 Nay, but the margin of both editions, with consent of the Germ. Ver., 
 implies rather that we should omit this particle uv, if we follow the copies. 
 — E. B. 
 
 A BCD corrected later, G omit uv. Rec. Text has none of the oldest 
 authorities on its side in reading uv.— Ed. 
 
 2 The margin of the second edition, with the Germ. Ver., confirms this, 
 his more recent opinion, which is different from the decision of the first 
 edition. — E B. 
 
 BCDG^r Vulg., Cypr., read ij, which may seem to favour the Romish 
 doctrine of communion in one kind being sufficient. A (and according to 
 Lachm., which Tisch. contradicts, A or D) and translator of Orig. read 
 ‘xul. — Ed. 
 
 VOL. III. 
 
 T 
 
290 
 
 1 CORINTHIANS XI. 28-32. 
 
 is one tiling, of eating, is another. u Some indeed say, that he 
 excludes, not a person unworthy, but one receiving unworthily* 
 from the sacred ordinance. If then even a worthy person ap- 
 proaching unworthily is kept back, how much more an unworthy 
 person, who cannot worthily partake?” — Pelagius among the 
 works of Jerome. 
 
 28. Aox//xa£srw, let him prove [ examine ]) by judging as to 
 himself, and by judging as to [discerning, i.e. distinguishing from 
 common food] the body of the Lord, ver. 29, 31. — dvOpunog, a 
 man) any one, iv. 1, even one that is in himself unworthy. — 
 ourug) so at length. — ex rov) The preposition expresses circumspec- 
 tion of mind ; but rov dprov , ro Korripiov, the bread , the cup , ver. 27, 
 forms a phrase showing that they had not been duly discerned, 
 by the receivers at Corinth : see the preceding verse. 
 
 29. Kpi/Au) [ without the article , comp. v. 32. — Not. crit.] some 
 judgment , a disease, or the death of the body ; see next verse ; 
 so that those who do not discern the Lord’s body have to atone 
 for it in their bodies. He does not say rb xardxp/^a, the con- 
 demnation. — nil diaxpivuv, not judging as to [ discerning'] ) Comp. 
 Heb. x. 29 . — rb tfw/Aa, the body) supply, and the blood. — rov 
 K vpiov, of the Lord ) An Antonomasia [an appellative instead of 
 the proper name], i.e. Jesus. The Church is not called the body 
 of Jesus , or the body of the Lord ; but the body of Christ : The 
 question here then is about the proper body of the Lord Jesus. 
 
 30. Aid rovro , for this cause) The Corinthians had not observed 
 this cause ; but in our day it is proper to attend to it . — dcknTg 
 xai dppojffro/y weak and sickly) weak from slighter distempers ; 
 sickly from more serious diseases ; comp. Rev. ii. 22. — xo//4wvra/, 
 sleep) A word in a middle sense, [/^froi/, midway between good 
 and bad] as distinguished from the state after death. It does not 
 denote here however a dreadful death. 
 
 31. Aiaxplvo{j,evy we would judge as to) before the deed. — Ixxpivo- 
 fieda, we should be judged) after the deed. The simple verb and 
 its compounds are elegantly used ; nor is it immediately added 
 by the Lord. But Paul afterwards discloses it to us [who it is 
 from whom the judgment comes], we are chastened by the Lord , 
 Rev. iii. 19. 
 
 32. 2i)i/ r& xoV/aw, with the world) The world’s condemnation is 
 therefore certain, being without chastisement. 
 
1 CORINTHIANS XI. 33, 34.-XII. 1, 2. 
 
 291 
 
 33. "Xlm, therefore) The remedy and counsel suitably follow 
 the reproof of vice, and the simpler the better. — -Ads X<poi /xov, my 
 brethren) This appellation is suited to the conclusion. 
 
 34. n eivcZ, is hungry) that he may not wait. Anticipation. 1 — 
 Xo/cra, the rest) regarding the Lord’s Supper ; for presently after 
 in this epistle he in like manner sets in order questions as to 
 spiritual things. 
 
 CHAPTER XII. 
 
 1. Hi pi dz ruv ‘Tvzu/Aartzojv, Now concerning spiritual gifts) This 
 is in the Neuter gender, ch. xiv. 1. Some may wonder, that 
 there is no discussion in the other epistles also on the gifts, in 
 which however other churches were not wanting, ch. xiv. 36 ; 
 Gal. iii. 5 ; 1 Thess. i. 5, ii. 13. The abundance of gifts in the 
 Greek churches was a powerful confutation of the learned but 
 vain curiosity of the Greeks. The abuse of them afforded Paul 
 an occasion of writing to the Corinthians ; and here we may 
 observe the mark of divine wisdom, inasmuch as every book of 
 the Sacred Scripture, even of the New Testament, has discussed 
 certain subjects peculiar to itself. The Corinthians abounded 
 in spiritual gifts, and yet Paul had occasion to write to them, as 
 well on other matters, as also on this topic, and that too without 
 delay : comp. ch. xi. at the end. Now, there is set forth here ; 
 I. The unity of the body, verses 1—27. II. The variety of its 
 members and functions, verses 27—30. III. The grand principle, 
 on which the gifts may be rightly exercised, viz., by love, ver. 31, 
 and in the whole of the following chapter. IV. The comparison of 
 the gifts with one another, ch. xiv. — ob Qe\u b/xag ayvozTv, I would 
 not have you ignorant) This expression is repeated in ver. 3 in 
 synonymous terms, as if after a parenthesis. — ayvoztv, to be ignor- 
 ant) ch. xiv. 38. 
 
 2. O’/dan, ye know) nearly related to the verb you remember, 
 which is found in Eph. ii. 11. — oi'dan, or/, on zQvr\ r\n, npog ra, 
 
 1 See App. * Occupatio.’ It is the same as rTpoKct-rcx^Y^/g. Anticipa- 
 tion of an objection which might be raised. — E d. 
 
202 
 
 1 CORINTHIANS XII. 3. 
 
 e/duXot ra a (puva big ccv iiysdQs aftaybpjzvot) The analysis of these 
 words will he easy, if we only keep hold of this thread of con- 
 nection, on vjy.6 <rOs, that you were led; so that tjysgde is not to be 
 regarded as a mere accessory proposition [Syncategorema ; see 
 Append.], but the predicate itself ; comp. Eph. ii. 12 ; where 
 Gentiles and Gentilism are likewise distinguished in the enun- 
 ciation. For, instead of bn or wg, there is said conjointly ug on, 
 Germ, wie dass (as or how that ), and bn ug, that as : and that 
 too with another word interposed, as in Xiphilimus, in his Epi- 
 tome of Dion, Xs^b'sv avru, bn upu ug ’ AXs^avdpog s\Qwv avr'ov d/a- 
 ds^srai, it being told to him, that (on) when ( wr) Alexander comes , 
 he will succeed him : or even with a longer parenthesis, as in 
 Xenophon, evruvQa yvovrsg oj p,avnvs?g wg, si /ajj airoxpo{jffovru,i avroug, 
 bn., x.r.X., here the soothsayers knowing, unless they shall repel them , 
 how that , etc. : therefore that is doubled in Greek as n DN in 
 Hebrew, Gen. xvii. 17, supplying I say. Furthermore civ is 
 joined with the verb j}ys<f6s, as we have also in Xenophon xaipbg 
 Ss ypu-^/ai ug civ hpQbrura exarspw yjp&ro, I take the opportunity of 
 stating how he should most suitably treat either of these (the 
 spirited or dull horse) ; where Devarius (who has suggested to 
 us both of these quotations from Xenophon) shows that civ in the 
 distribution of the construction is joined potentially to the verb 
 XPti 70 ' Therefore the principal meaning will remain, if ug civ be 
 entirely put aside by itself (parenthetically) in the construction, 
 as in 2 Cor. x. 9 \jva [ir\ So^oj ug uv IxcpofisTv vpag'j, where it signifies 
 as if ; and so it might be taken in this passage : nor even is av 
 easily construed with an indicative, such as ijysffOe is. Moreover 
 in Y\ysdk w7rayb[jjsvoi, the passive is construed with the middle, the 
 simple with the compound ; you were led and led away, you gave 
 yourselves up to any guidance whatever. The Scholium of 
 Chrysostom amounts almost to this [is much the same as this] : 
 though that Scholium has been censured by later writers with- 
 out a cause ; o’ibccrs, bn "E XkY[vsg v^n, vug unrr\yscQz, sXxopsvoi roVg, ye 
 know , when ye were Greeks, how you were led, being at that time 
 drawn away. Add Castellio. ucpuva, dumb, a proper epithet ; 
 comp. ver. 3, you when blind went to the dumb; you dumb [unable 
 to speak as you ought, by the Spirit of God, ver. 3], to the blind. 
 
 3. A ih, icherefore) He infers this thesis, that spiritual things 
 are with all Christians, and with [in the possession of] them 
 
1 CORINTHIANS XII. 4.. 
 
 25)3 
 
 alone, i.e. with those who glorify J esus ; and that by means of 
 those spiritual things faith in Jesus is proved ; for idols bestow 
 nothing spiritual : when the superstition of the Gentiles was 
 overthrown, there was not the same need of miraculous gifts. 
 This is the alternative, he who glorifies Jesus, has the Spirit of 
 God ; he who does not glorify Him, has not the Spirit of God, 
 1 John iv. 1, 2. Paul furnishes a test of truth against the 
 Gentiles; John, against the false prophets. — yvwpt^u v/x/v, I make 
 known to you) Divine operations of that sort had been formerly 
 unknown to the Corinthians. Before receiving these letters of 
 Paul, their knowledge had been less distinct, as they had been 
 rescued not long before from heathenism . — sv mevpan 0eoD, by 
 the Spirit of God) Immediately after he says, by the Holy Ghost. 
 Godhead and sanctity 1 are synonymous especially when speak- 
 ing of the Holy Trinity. — AaXwi/, speaking) This expression is of 
 very wide application; for even those, who perform cures and 
 possess miraculous powers, are accustomed to use words. The 
 antithesis is to the dumb idols. — X'syu dvdfo/xa, calls Him accursed) 
 as the Gentiles did, but the Jews more so. There is a 
 or saying less than is intended. He does not call Him accursed , 
 i.e. he in the highest degree pronounces Him blessed. Accursed 
 and Lord are opposed. [It is a proof of long-suffering patience , 
 which surpasses all comprehension , that Jesus Christ , the Lord , 
 at the right hand of the Father does not refuse to tolerate , for so 
 long a period of time , such a mass of blasphemy from unbelievers , 
 and especially from the Jews , in their wretched state of blindness. 
 That consideration ought to suppress in the Christian any indigna- 
 tion felt by him on account of any reproach whatever , however little 
 deserved. — V. g.] — e/Vs/i*, to say) nvi\j[x ar/xwg, in a spiritual manner. 
 
 4. A/a/fftfs/g, divisions) The Lxx. use this term to express the 
 Hebrew word np^nDj concerning the orders of the priests. Comp. 
 dividing , ver. 11. — de, but) an antithesis between the one foun- 
 tain and the many streams. — ^apig/xdruv, of gifts) Those endow- 
 ments which in ver. 1 he had called spiritual things, now, after 
 mentioning Jesus, he calls gifts. — ‘7mD/xa, Spirit) The Holy Spirit 
 is spoken of in this verse ; Christ in ver. 5 ; God the Father in 
 ver. 6 : and calling them gifts, ministrations, operations, agrees 
 
 1 Sanctitas , Holy Majesty. See note, Rom. i. 4 . — Ed. 
 
294 
 
 1 CORINTHIANS XII. 5-8. 
 
 respectively with these names. The Spirit is treated of at ver. 
 7, etc. : the Lord at ver. 12, etc. : God at ver. 28, etc. — [Comp. 
 Eph. iv. 4, 5, 6.] 
 
 5. Aiuxovi&v, of ministrations) ver. 28 . — 6 di avr'og Kvpiog, but 
 the same Lord ) The Son of God whom the Holy Ghost glorifies 
 by those ministers. 
 
 6. ’ Evz pyrjfidrwv, of operations) ver. 10 . — 6 ds avrog 1 sen &ebg, 
 but it is the same God) by the working of His Spirit, ver. 11. — 
 rd redvra, all things) The working of God is seen somewhat more 
 extensively than the offices of Christ, and the gifts of the Spirit. 
 — iv rraeiv, in all) Masculine ; comp, to every man , in the fol- 
 lowing verses. 
 
 7. <£a v'epueig, manifestation ) various, by which the Spirit mani- 
 fests Himself, as He is hidden in Himself . — rrpbg ro eu^spov, with 
 a view to that which is profitable) This is treated of at ver. 12, 13. 
 
 8—10. or Wtpy srspy to one , to another , to another) Three 
 Genera : comp. ch. xiii. 8, and among these the expression, to 
 another , denotes many species, each one under its own genus. 
 So also xv. 39, 40, 41. dWog in turn is used for distinguishing 
 the species ; erepog , the genera. By a change, dXkog is used to 
 distinguish genera, srspog , species : Heb. xi. 35. Prophecy is put 
 here under the second genus, rather than under the first, be- 
 cause under the second such things are stated, as are more ap- 
 plicable to those, that are without, viz., to unbelievers, than to 
 such as are stated under the first genus, viz., to believers. — did, 
 by) presently after follows xard, according to ; iv, in ; which are 
 severally used with great propriety. [The Engl. Vers, loses this 
 nice distinction by translating the did, xard, and iv all alike * by\~\ 
 — \6yog, the word) Both wisdom and knowledge are set forth in 
 the church by the word. — eoyiag — yvdesug, of wisdom, of know- 
 ledge) Paul in various ways mentions knowledge, especially to the 
 Corinthians, either by itself, 2 Cor. vi. 6, or with things closely 
 connected with it ; in word [utterance] and knowledge , 1 Cor. i 
 5 ; comp. 2 Cor. xi. 6 ; in faith and utterance and knowledge 
 and in all diligence, 2 Cor. viii. 7 ; prophecy (concerning mys* 
 
 1 The word earl should rather be rejected, as well by the margin of botl 
 editions as by the Germ. Ver. — E. B. 
 
 Rec. Text reads tan Stog with later Syr., Orig., and B, which puts inn 
 after ivtpyau. But ACD(A)G/^r Vulg. Iren. Hilar, omit iaji. — Ed. 
 
1 CORINTHIANS XII. 9. 
 
 295 
 
 teries) and knowledge , tongues being added, 1 Cor. xiii. 2, 8 ; 
 either by revelation or by knowledge , or by prophesying , or by 
 doctrine , ch. xiv. 6 : and here of wisdom and knowledge ; Col. ii. 
 3 ; Eph. i. 17, iii. 19. He speaks as of things, which are of 
 daily occurrence among the Corinthians ; at present we are in 
 doubt as to the meaning and distinetion of the words themselves. 
 This is certain, that when they are ascribed to God, they differ 
 only in their objects : see Rom. xi. 33 , note ; when they are 
 attributed to believers, wisdom penetrates the length, the breadth, 
 the depth and height, more than knowledge . Knowledge is, so 
 to speak, sight; wisdom is sight coupled with taste. 1 Know - 
 ledge relates to things that are to be done ; wisdom , to things 
 eternal ; hence also wisdom is not said to pass away ; ch. xiii. 8, 
 and knowledge is of more frequent occurrence ; so Paul does 
 not so much predicate the former as the latter concerning the 
 Corinthians, ch. viii. 1, ii. 6. Prophecy belongs to the prophets ; 
 wisdom to the wise ; what is left, viz., knowledge , to the scribes, 
 Matt, xxiii. 34 ; Luke xi. 52 . — r'o uur'o) the same , by whom the 
 word of wisdom is given. 
 
 9. n faith) The faith here spoken of is not that, which 
 is common to all the saints, but it is a peculiar gift, and distin- 
 guished too from the four species, which immediately follow ; and 
 yet it is joined more with them, than with that first and third 
 genus of gifts, ver. 8, and ver. 10 at the end. This faith then is a 
 very earnest and vividly-present apprehension of God, chiefly in 
 regard to His will, as to the effects, that are particularly con- 
 spicuous either in the kingdom of nature or of grace ; therefore 
 it is connected with the operation of the miraculous powers , 
 ch. xiii. 2 (of which the principal, because the most useful to 
 others, was the power of curing diseases ), and with prophecy (to 
 which the discerning of spirits was closely related, ch. xiv. 37) ; 
 Rom. xii. 6. And from this description, which we have now 
 given, it is evident, how common or saving faith, and miracu- 
 lous faith, which is a peculiar gift, may either agree or differ, 
 how the one may, or may not be, without the other, and either 
 of them may, or may not be, without love. Men even without 
 righteousness and love may have an intelligent perception of the 
 omnipotent will of God in Christ, Matt. vii. 22 : but none but 
 1 ‘ Sapor, ’ akin to sapientia . — Ed. 
 
296 
 
 1 CORINTHIANS XII, 10-13. 
 
 holy men can apprehend the will of God reconciled to us in 
 Christ : and in these things [as respects this apprehension] 
 there is not one faith working miracles, another saving faith, 
 but one and the same faith. In its first act it always has a 
 miraculous power; for it is something entirely supernatural, 
 Eph. i. 19, although not always in such a degree, or on- such a 
 particular occasion, as that it should exert itself conspicuously ; 
 see Note on Chrys. de Sacerd., § 416. — yap'nsiaarct /a^arwv, gifts 
 of healing) u Not only miraculous cures are meant, Acts v. 15, 
 xix. 12, xxviii. 8, but also the gracious blessing on the cure of 
 the sick, by natural remedies ; as it cannot be denied, that 
 some physicians are more fortunate than others, which should 
 be attributed not merely to their skill, but especially to Divine 
 grace E. Schmidius. This remark may also be applied to 
 other gifts ; for as the king of Judah substituted shields of 
 brass for those of gold, which had been lost ; so after the 
 Church lost what were purely gifts, grace still lends its aid 
 more secretly beneath the guise of human efforts and instru- 
 mentalities, and that too the more abundantly, in proportion as 
 the more opportunity is given to it. 
 
 10. Upoprire'ia, prophecy) See at Horn. xii. 6. — biaKphsuc, *i mu- 
 / burwv , discerning of spirits) so that he can show to others, what 
 sort of a spirit each prophet possesses, ch. xiv. 29. — yhr\ 
 yXwtfffuiv — ip/jMfivej'ay kinds of tongues — interpretation) ver. 30, xiv. 
 5, xiii. 26, 27. 
 
 11. BouXgra/, wills) the Spirit . So, as God willed , ver. 18, 
 He gives the several gifts, or some gifts, in various measures, to 
 the several individuals. 
 
 12. Ourw %ai 6 Xpiffrog , so also Christ) The whole Christ is 
 the head and body . The head is the only-begotten Son of God , 
 and His body is the Church; Augustine. This is in harmony 
 with Ps. xviii. 51. To His Anointed , to David and his seed, : 
 for so the accent requires it to be. 
 
 13. ’Ev hi by one Spirit) The Holy Spirit is in bap- 
 tism . — tig ev into one body) that we may be one body, truly 
 
 animated by one Spirit. — em ’lovda/oi, sm ''EWvjvsg, whether Jew? 
 or Greeks) who were bodies of men very different by nature. — 
 g/Vs dovXoi e’/re shzvQspoi, whether bond or free) who were bodies of 
 men very different by human institution. — navres h mtu^a) we 
 
1 CORINTHIANS XII. 14, 15. 
 
 297 
 
 all have been made to drink one Spirit. [ Omitting sit;, we have 
 the true reading, 1 Not. crit.], John vii. 37, etc. Hence also the 
 unity of the body is inferred. I do not think however, that 
 there is any direct allusion here to the Lord’s Supper, Mark x. 
 38, note. 
 
 14. Ka /' yap, for even) This protasis concerning the body 
 extends to ver. 26 : and is so adjusted, that the apodosis, ver. 
 27, is summarily added. 
 
 15. ’Eau, if) The more ignoble members ought not to be vilified 
 by themselves, ver. 15, 16, nor can they be neglected by the more 
 noble, ver. 21, 22. — mug, the foot) The foot is elegantly intro- 
 duced speaking of the hand, the ear, speaking of the eye, the 
 part speaking of the part that most resembles itself. For so 
 among men, every one usually compares himself with those, to 
 whom in gifts he bears the greatest resemblance, rather than 
 with those, who are far superior, or far inferior. Thomas 
 Aquinas says : u Men devoted to active life are distinguished by 
 the members, that serve the purposes of motion ; those who are 
 devoted to a contemplative life are distinguished by the members 
 that serve the purposes of the intellectual powers.” He is there- 
 fore of opinion, that the feet are kept in subjection ; that the 
 hands occupy a more dignified position ; that the eyes are the 
 teachers ; that the ears are the learners. — oux sigi sx, I am not of) 
 supply, therefore, from the following clause. 
 
 15, 16. Oil atapu rouro oux sari v ex rou au^urog) in interroga- 
 tion expects a negative answer, as ver. 29, w ardvreg dnoaroXoi ; 
 [are all apostles, surely not 1] but oux interrogative affirms, as 
 ch. xiv. 23, oux Ipouaiv ; [will they not say ?] Therefore the ques- 
 tion, whereby some read [as Engl. Vers, etc.], ou ntapd rouro oux 
 sanv ex rou augur og ; is it not therefore of the body ? perverts the 
 sense [Beng. reads it without interrogation ]. Ou rrapu rouro oux 
 possesses a double, not a simple power of negation, as Acts iv. 
 20, ou duvdgsOa 'kcckslv, 2 Thess. iii. 9, ouy^ on oux syogev s^oualav 
 [not that we have not power]. If the foot should say, because I 
 am not the hand, I am not of the body : this saying of the foot is 
 
 1 The eig is omitted by BCD corrected later, G; U unum spiritum ( others , 
 uno spiritu) potati sumus” in the oldest MS. (Ainiat.) of Yulg. fg Syr. 
 Memph. Rec. Text has eig with later uncial MSS. A has sv capo, ioyev. 
 — Ed. 
 
298 
 
 1 CORINTHIANS XII. 16-24. 
 
 blandly contradicted : Thou art not therefore not of the body, 
 thou dost not therefore cease to be of the body. The phraseo- 
 logy of Theophilus of Antioch is very like this : ov rtapa rb ^ 
 RXetruv roug rvtpXovs, %dyi xai ovx sffr/ rb <podg rov ijXiov (paTvov y it does 
 not follow, that, because the blind do not see , now therefore also 
 the light of the sun does not appear , lib. ad Autol., c. 3 ; and in 
 this passage rrapa denotes on account of as Dent, xxiii. 4. 
 Origen, c. Cels., p. 385, ov bia rovro ov fioryjvovGty They do not for 
 this cause cease to commit adultery. Chrysostom, ov yap dqnov h 
 roTg bvayzpidi xoivuvovvreg , I v ro7g yjpr\<Sroripoig ov xoii/wvijtfsri, if you do 
 not now partake of what is unpleasant , you will not partake of 
 what is better , on 2 Cor. i. 7. 
 
 16. To ovsy the ear) a part less noble. — bpOuX^hsy the eye) a 
 most noble and most commanding (^yg/Aov/x^) part of the body, 
 comp. Num. x. 31. Sight excels hearing, ver. 17, 21. 
 
 17. E/ oXov axor\y if the whole were an ear) It is not said, and 
 if for the etc. is supplied at the end of the verse, or if the whole 
 were smelling , icliere were the taste and the touch f 
 
 18. Ka dug riOeXyaevy as it hath pleased Him) We ought not to 
 require other and deeper reasons for things, beyond the will of 
 God : it is lawful to philosophize in subjection to that will ; we 
 may do so respecting the world in its best ideal, [in a state of 
 optimism] as the apostle does here respecting the human body 
 in its best ideal. 
 
 20. 'Ey dz crw/^a, but one body) From this unity there follows 
 the mutual dependency of the members. 
 
 21. xpsiotv , need) To this refer the word necessary , ver. 22. — 
 fj xepoiXriy the head) the highest part. 
 
 22. ’ AcQzv's ffrzpay more feeble) the hand, compared with the 
 eye. 
 
 23. ’Ar//xoVspa, [less noble] less honourable) as the feet. The 
 comparative is used to soften the expression ; positively dis- 
 honourable [ignoble] was too severe. But he so calls those parts 
 which are covered with garments. — u<s%r\ //-ova, uncomely) which 
 stand in need of clothing. — — rrspiri^/jjsv) So the lxx.. 
 Esth. i. 20, rrzpidr}<?ovGi n^v ; likewise Prov. xii. 9. — sys/, 
 have) from the attention which they receive from the otliei 
 members. 
 
 24. Ov xps/otv g x s b have no nee d) Why then is it necessary to 
 
1 CORINTHIANS XII. 25-28. 
 
 299 
 
 adorn smooth cheeks with patches ? 1 — GuvexepotGe) hath tempered 
 together . — honour) comp. ver. 23, at the beginning. 
 
 25. *T ‘rsp aWfauv fAspi/jtvuffi, care for one another) This is ex- 
 plained in the following verse. The plural fMipi/MvuG/, more ex- 
 pressly denotes the care of all the members, than if it were said 
 in the Attic dialect, fitptpvcf.. 2 
 
 26. 2 vy%aipsi) rejoice with it. Both this expression and suffer 
 with not only denote the affection, but also the effect. 
 
 27. ’ Ex /u'spovg , in part [in particular]) He adds this, because 
 the Corinthians were not the sole constituents of the body of 
 Christ and His members, ch. xiv. 36. Even Rome should hold 
 it enough, if she be a part [in particular], 
 
 28. ’Ey, in) So, !v, in [the body], ver. 18, occurs with the 
 same verb set. — npurov, first) The apostles, not Peter apart from 
 them, are in the first degree ; the others follow them, according 
 to the nature of their office, their time, their dignity, their use- 
 fulness. — ' 7rpo(pi]Tag , prophets) Acts xiii. 1. — rp'irov d/duffxuXovg, 
 thirdly , teachers) Teachers hold a high place, and are preferred 
 to those very persons, who work miracles. Under prophets and 
 teachers are included also evangelists and pastors ; comp. Eph. 
 iv. 11. — sVe/ra, then) The other classes are not distinguished by 
 members [ fourthly , etc., as first , secondarily], — hwu^ug, powers) 
 The abstract for the concrete, and also in the following terms. 
 — dmX^s/g, Hv(3spv?iGs/g, helps , governments [x'jB'epvriffig properly 
 is the piloting of a ship]) They hold governments, who take the 
 lead [the helm] in managing the church. Helps , are those who, 
 though they are not governors, yet exercise a certain power and 
 influence, by which the others are supported ; comp. xiii. 3. 
 These two offices are not again taken up at ver. 30. Princes, 
 as soon as they adopted the Christian faith, claimed for them- 
 selves the office of helps and governments ; but at the beginning 
 those who stood first in authority, prudence, and resources in 
 the church, defended and governed it. Government is occupied 
 with external things ; therefore the Spirit reckons it as occupy- 
 ing an inferior place. — Ipfirin'iag yXwGGwv, interpretations of 
 tongues) The expression does not seem to be a gloss spuriously 
 
 1 As was the custom, in Bengel’s days, among fops. — E d. 
 
 2 Neut. plur. with verb sing. — E d. 
 
300 
 
 1 CORINTHIANS XII. 29, 31.-XIII. 1. 
 
 introduced from ver. 10, 1 for ipi^uu yXwMu v is there in the 
 singular number, and it is repeated in ver. 30. The want of 
 the connecting particle [the asyndeton] is equivalent to the 
 closing formula, etc., or et cetera. 
 
 29. Mj} -rams, are all ? [surely not]) i.e ., not very many are. 
 — duvu/xeig, powers) viz., are all? For if Paul referred the have 
 all ? of ver. 30, to it, he would have expressed it here. 
 
 31. ZfjAoSrg, emulously desire) The Spirit gives as He wills, ver. 
 11 : but yet believers may freely follow out, and engage in, one 
 thing in preference to another, eh. xiv. 26. God’s operations 
 are pleasant, not compulsory. — rot, xpsirrova, the better gifts) ac- 
 cording as each gift is more favourable to love. Theology is 
 comparative : ch. xiv. 5, 19. — g \ri) [ and yet , Engl. Vers.] nay 
 even: so ’in rs xa/, yea even also , Luke xiv. 26. I not only 
 exhort, but also show the method, and the way or plan [the 
 true mode of viewing the subject]. — x«0’ v'7r?pfio\riv) This ex- 
 pression attaches to the noun substantive the force of a super- 
 lative (Pom. vii. 13), as if he were to say, the way most way-like 
 [viam maxime vialem]. — odbv, a way) He does not add the 
 article, keeping the Corinthians somewhat in suspense, while 
 he explains the way: the way of love. — de /xvu/4/, I show ) 
 
 The present. Paul is now waxing warm, and is carried on to 
 love. When he has made this ‘ showing’ of the way, he returns 
 to the gifts, as the word emulously desire [f^Xovrij repeated in- 
 dicates, here and at ch. xiv. 1. 
 
 CHAPTER XIII. 
 
 1 . E uv, if) All the gifts [ although they may be , in the highest 
 degree , delightful , extensive , and useful . — V. g.] ought to be 
 estimated, exercised, and elevated, according to love and its 
 standard. The apostle introduces into the discussion of the 
 
 1 The margin of the second edition, with the Gnomon, is more favourable 
 to the fuller reading, than the larger edition and the Germ. Ver. — E. B. 
 
 All the oldest MSS. and Versions read yevy yT^mouv only. Hilary 967 
 alone has “ genera linguarum vel loquendi vel interpretandi.” — Ed. 
 
1 CORINTHIANS XIII. 2. 
 
 301 
 
 gifts a more efficacious discussion respecting love. So in Dis- 
 putations, we must always return to those points, which give a 
 higher degree of grace. — rctTg) all. — yXuxjaoug, tongues ) A grada- 
 tion : with the tongues , ver. 1 : prophecy , ver. 2 : faith , ver. 2 : 
 I shall have bestowed , ver. 3. — XaXw, I speak) The tenor of love 
 causes, that, whereas he just before used the expression, to you , 
 he should now however speak in the first person singular. He 
 does not except even himself in the condition supposed [viz., 
 Though I speak, etc., and have not charity, etc.] — xa/ ruv dy- 
 y'sXuv , and of angels) Angels excel men, and the tongue or 
 tongues of the former excel those of the latter. Moreover, they 
 use their tongues at least to address men : Luke i. and ii. — 
 aya<njv, love) by which the salvation of our neighbour is* sought. 
 — W have not) in the very use of the gifts, and in the rest 
 
 of the life. Many indeed have prophecy and other gifts, without 
 charity and its fruits, ver. 4 ; Matt. vii. 22, wffiich are called 
 gifts , not so much in respect of themselves, as of others. — ysyova) 
 I have become , for want of love. The language becomes severe 
 [obtinet dnoro/j,/ av]. — ^aXxog, brass) Brass , for example a piece 
 of money of that metal requires less of the skill of the artist, 
 than a cymbal, for instance, of silver. He may be compared 
 to the one who speaks with the tongues of men without love ; 
 to the other, who speaks without love with the tongues of 
 angels. — rijfiv — «XaXa£oi/, sounding — tinkling) with any sound 
 whatever, mournful or joyful, without life and feeling. The lan- 
 guage varies, I am nothing ; it profiteth me nothing , ver. 2, 3. 
 Without love, tongues are a mere sound : prophecy, knowledge, 
 faith, are not what they are [seem to be]: Matt. vii. 22, 15; 
 1 Cor. viii. 1, 2 ; James ii. 14, 8 ; every such sacrifice [gift 
 exercised without love] is without [the heavenly] reward ,* how- 
 ever much such a man may please himself, and think that he is 
 something, and promise to himself a great recompense. With 
 love, the good things which are the antitheses to these defects, 
 are understood, 
 
 2. Mvarhpia, mysteries) Rom. xi. 25, note. He does not add 
 wisdom , which is nothing without love. — rriv yvuoiv , and 
 all knowledge) This is construed with g/Sw, I understand , as 
 
 1 Comp. Matt. vi. 2 . — Ed. 
 
302 
 
 1 CORINTHIANS XIII. 3, 4. 
 
 being a word of kindred meaning and immediately preceding. 
 Of those gifts, which are enumerated at ch. xii., Paul at ch. xiii. 
 selected such as are more remarkable, and to which the peculiar 
 prerogatives of love are fitly opposed. Mysteries relate to things 
 concealed ; knowledge comprehends things which are more ready 
 at hand, and more necessary, as Wissenschaften is commonly said 
 of natural things — w far tv, faith) ch. xii. 9, note. 
 
 3. K at sow, and if) This is the utmost that the helps and 
 governments can do, ch. xii. 28. — ^ufifau, though I should distri- 
 bute) He puts in the highest place, what refers to the human 
 will and seems to be the most closely connected with love, in 
 regard to acting and suffering. He, who delivers up his goods 
 and his body , has much love, 2 Cor. xii. 15 ; but he who delivers 
 them up without love , keeps back his soul to himself : 1 for love is 
 a faculty of the soul ; therefore he speaks of profit (wpsXoD^a/) in 
 the apodosis. On *4 'Ufiifyiv see Rom. xii. 20. — Kupadw, give up) for 
 others. — iva) even to such a degree as that I be burnt , Dan. iii. 28; 
 they gave up their bodies to the fire , ‘rapsdux av rd cw/xara auruv tig 
 
 <Kvp. 
 
 4. 'h dydrtri) love) He points out the nature of love. He does 
 not say, love speaks with tongues, prophesies, gives to the poor : 
 but it is long-suffering. This is a metonymy for the man, who 
 has love. But Paul chiefly mentions those fruits of love, neces- 
 sary in the use of the gifts, which he requires from the Corin- 
 thians, and without which there may be prophecies, but there 
 can be no profit. If we take 1 Cor. viii. 1, we may advan- 
 tageously compare together the delineation of love which Paul 
 adapted to the Corinthians, and the delineation of wisdom, which 
 J ames in like manner adapted to [portrayed for] those to whom 
 he wrote, Jam. iii. 17. — /jja-Kpodu^ suffers long) The twelve 
 praises of love are enumerated by three classes, ver. 4—7 — (if we 
 reckon together one pair at the beginning, and two pairs at the 
 end, as we show in the following notes). The first consists of 
 two members, (1.) it suffers long , is kind: (2.) envies not. We 
 have the same synthesis and antithesis, Gal. v. 22, 20. Long- 
 suffering has respect to evil proceeding from others : kind has 
 respect to the extending of good to others ; on the other hand, 
 
 1 He may give up his body, but he keeps hack his soul. — Ed. 
 
1 CORINTHIANS XIII. 4, 5. 
 
 303 
 
 it does not grieve at another’s good, nor rejoice at another’s 
 calamity. The conjunction is wanting to is kind [Asyn- 
 deton]. 
 
 4, 5. Ou Kzprrzpzuzrat, ou <pu<fiourur oux. d<Syr\[j>ovz7, ou Zr\rz7 rd za urrjg, 
 vauntetli not itself \ is not puffed up, doth not behave itself un- 
 seemly, seeketh not its own ) The second class consists of four 
 members : in the first and second, two things in excess, which 
 are generally united, are taken away ; in the third and fourth 
 two things in defect, which are likewise united, are also taken 
 away : for ao^jj^oi/g/v means the want of attention to that de- 
 cency, and that civility, which propriety required to be ob- 
 served : and ZyrzTv ra ga urov is connected with the neglect of 
 others, when a man looks merely to himself and leaves others to 
 themselves. Love avoids these two defects, and the third cor- 
 responds to the first, for both refer to the desire of approving 
 one’s self to others : the fourth is opposed to the second, for both 
 refer to the necessity of avoiding party feeling. Ou ‘xzpKzpzuerou, 
 it does not act insolently, with pride and ostentation ; again, ovk 
 aff^rjfzovzT, it is not uncourteous, unpolite, rude i 1 see what I have 
 remarked on the verb ‘jrzpwzpzuzrui ad Gregorii Paneg., p. 141, 
 etc. ; ou cpuciourai, is not puffed up, with too strong party-zeal for 
 another; comp. iv. 6 : again ou fyrzTrd zaurijs [ seeks not its owii], 
 does not show favour to itself, and does not ask others to show it 
 favour. In a way not dissimilar, twice two members have like- 
 wise respect to each other mutually (though they are occasion- 
 ally placed in a different order by chiasmus direct or inverse) 
 at ver. 7, and especially at xiv. 6. 
 
 5. Ou ‘Trupot'uvsTcu — t 7rdvra uffoffzvzi, is not provoked — beareth all 
 things) The third class, consisting of six members ; of which the 
 third and fourth, and so the second and fifth, the first and sixth 
 agree with one another. For there is a chiasmus, and that too 
 retrograde, and quite agreeing with the double climax by steps 
 negative and affirmative. And of all these our neighbour is the 
 
 1 Where love flourishes, there also true modesty prevails, which is termed 
 civility among people of the world (nor yet should familiarity be blamed as 
 insolent) : on the other hand,*every degree of elegance of manners , even in 
 its highest perfection, shows in men of the world something of an insolent 
 character in it, on account of self-love. Let the world cease to boast of 
 virtues ; they apply only to true Christianity. — V . g. 
 
304 
 
 1 CORINTHIANS XIII. 6, 7. 
 
 personal object ; — the real 1 object, as regards the future, is, love 
 is not provoked , it hopeth all things , it endureth all things ; as re- 
 gards the past, the object of the thing is, it thinketh no evil , it 
 cover eth [Engl. Vers., bearetli] all things, believeth all things : as 
 regards the present, it rejoiceth not at iniquity , but rejoiceth together 
 with others in the truth ; now by thus transposing the members, 
 the elegance of the order, which Paul has adopted, is the more 
 clearly seen ; which the following scheme thus represents, and 
 its evident plan shows the thread and connection : 
 
 1. It is not provoked . 
 j'' 2. It thinketh no evil . 
 
 j (3. It rejoiceth not at iniquity. 
 
 'j ] (4. But rejoiceth at the truth. Present. 
 
 | L 5. Covereth all things , believeth all things , past. 
 
 I 6. Hopeth all things , endureth all things , fixture. 
 Thus the order is mutually consistent with itself ; and the reason 
 appears, why these last, hopeth , endureth , are put at the end, 
 because in fact they are to be referred to the future . — ob va po%b- 
 vsTccjj is not provoked) although love glows with an eager desire 
 for the Divine glory, yet it is not provoked ; comp. Acts xv. 39. 
 — ob 'koyi'Czrcu to xaxov, [Engl. Vers, thinketh no evil ]) doth not 
 meditate upon evil inflicted by another, with a desire to avenge 
 it. So the lxx. for njn often. [It does not think thus , This 
 or that man inflicts upon me this or that wrong ; he has either done , 
 or deserved this or that . — V. g.] 
 
 6. ' Adtxia — aXnkia, in iniquity — in the truth ) On this antithesis 
 see Pom. ii. 8. — evy^a/psi, rejoiceth with ) congratulates, with joy. 
 All truth cherishes Joy. 
 
 7. Udvray all things) all things occurs four times, viz., those 
 things, which are to be covered, or believed ; and which are to 
 be hoped for, and endured. These four steps beautifully follow 
 one another. — ersyei, covers) conceals 2 in relation to itself and in 
 relation to others myo^gi/, we cover , ch. ix. 12, note. — mffrebei, be- 
 lieves) as he covers the evil deeds of his neighbour, which are 
 apparent, so he believes the good , which is not apparent. — gX-r/^g /, 
 hopes') See the ground of hope [viz., u God is able to make him 
 
 1 The object of the thing , as contrasted with the object of the person. 
 “ reale objectum” — “ objectum personale.” — E d. 
 
 2 Bears, without speaking of what it has to bear. — E d. 
 
1 CORINTHIANS XIII. 8-10. 
 
 305 
 
 stand therefore, “ he shall he holden up”\ Rom. xiv. 4 ; araOri- 
 eerai ; he likewise hopes good for the future, and endures evils . — 
 ii/g/, endures ) until hope at some time springs up, 2 Tim. ii. 
 25. Thus the praises of love describe as it were a kind of circle, 
 in which the last and first mutually correspond to each other ; 
 it is long-suffering , it is kind; it hopeth all things , it endureth all 
 things ; and, that which is of far greater importance, it never 
 faileth , pleasantly follows this fourth step. 
 
 8. O vdeKore hnfarei, never faileth) is not destroyed , does not 
 cease , it always holds its place ; it is never moved from its posi- 
 tion ; comp. sjtK/Krovreg, Mark xiii. 25, note . — sirs ds ‘rpopTjrf/a/, 
 but whether prophecies) viz., there are : so ch. xv. 11. Prophecies 
 in the plural, because they are multifarious . — xarapyridyimraij 
 they shall he done away with) This is the expression in the case 
 of prophecies and knowledge ; but regarding tongues, era vaovrai, 
 they shall cease. Tongues are a most charming thing, but the 
 least lasting ; they were the first gift on the day of Pentecost, 
 Acts ii., but they did not continue in the primitive church so 
 long as the other miraculous gifts : nor have they anything 
 analogous in a perfect state, as prophecy and knowledge have, 
 to which they ought therefore to yield ; whence presently after, 
 respect is shown to those in preference to tongues, when he is 
 speaking of “that which is perfect.” — yXwcvra/, tongues) These 
 occupy a middle place, because they are the vehicle and appen- 
 dage of prophecies ; but prophecy and knowledge constitute two 
 different genera, ver. 9, 12. 
 
 9. ’Ex ffepovc, in part) Not only does the apostle say this, This 
 prophecy and this knowledge, which we have, are imperfect ; for 
 the same must be said even of love, we love only in part [not 
 perfectly] ; but such is the nature of prophecy itself, with the 
 exception of the one prophet Jesus Christ, and such the nature 
 of knowledge, that they ought to be reckoned among the things, 
 which are in part , [not merely because they are now imperfect , 
 but also] because we use them only in this imperfect life. On 
 the phrase, comp, the note on Rom. xv. 15, / have written more 
 boldly. 
 
 10. ”E is come) in its own time, by degrees, not by a 
 sudden bound. In spiritual things, those of weaker age ought 
 not too eagerly to aim at what belongs to those, who have reached 
 
 VOL. III. U 
 
306 
 
 1 CORINTHIANS XIII. 11, 12. 
 
 greater maturity. That, which is perfect, comes at death ; 
 2 Cor. v. 7 : and at the last day. — roVs, then) not before. There- 
 fore prophecy and knowledge never entirely pass away in this 
 life. 
 
 11. ’'Ore, when) The progress from grace to glory, which awaits 
 
 individual believers and the whole Church, is compared to the 
 different stages of human life. — vfa/ag, a child) Exemplifying the 
 humility of Paul. The natural man does not willingly remember 
 his childhood because he is proud ; but the soul, pining away 
 under adversity, confesses the early passages of its early growth, 
 Job x. 10. — eXecXouv, I spoke) There is a reference to tongues. — 
 eppowjv, I understood [/ had the sentiments ]) The reference is 
 to prophecy ; for it is something more simple. — £>. 07 / I 
 reasoned as a child) The reference is to knowledge ; for it is more 
 complex. — ore ds , hut when) He does not say, when I put away 
 childish things , I became a man. Winter does not bring spring ; 
 but spring drives away winter ; so it is in the soul of man and 
 in the Church. — xarripy^Tia, 1 put away) of my own accord, will- 
 ingly, without effort. — rd rcu childish things) childish 
 
 speaking, childish understanding, childish counsel, ra, the 
 Abstract. The humanity is not taken away, but manhood is as- 
 sumed. 
 
 12 . BXsco/z-sv, we see) This corresponds in the lxx. to the 
 Hebrew words H60 and n?n, 1 Sam. ix. 9 ; 1 Chron. xxix. 29, 
 concerning the Prophets ; and this passage has a synecdoche of 
 the nobler species for the whole genus ; and along with the verb, 
 we see , supply, and hear , for the prophets both see and hear ; and 
 it was usual generally to add words to visions. It will be of im- 
 portance to read the Paneg. of Gregory , and the remarkable 
 passage of Origen, which has been noticed by me in my obser- 
 vations on that book, pp. 104, 105, 217, 218, 219. But what a 
 mirror is to the eye, that an enigma is to the ear, to which the 
 tongue is subservient. On various grounds, we may compare 
 with this Num. xii. 8. Moreover he says, we see , in the plural*; 
 l know , in the singular ; and to see and to know differ in the 
 genus [classification] of spiritual things, as the external sense, 
 and the internal perceptions differ in the genus [under the head] 
 of natural things. Nor does he mention God in this whole verse ; 
 but he speaks of Him, as He shall be all in all. — rore, then) Paul 
 
1 CORINTHIANS XIII. 13. 
 
 307 
 
 had a great relish for those things, that are future : 2 Cor. xii. 2, 
 3 . — tfpomtfov tfp'oc tfpbeunov, face to face ) D'JB D\JD, with our face, 
 
 we shall see the face of our Lord. That is more than HQ HS, 
 ot6[m a npbs <rro//>a, mouth to mouth . Vision is the most excellent 
 means of enjoyment. The word Bx'sko/jm v is elegantly used, and 
 is adapted to both states, but under a different idea. — ynuanu, 
 tKiyvuHSo'jjai) The compound signifies much more than the simple 
 verb ; I know , I shall thoroughly linow . And so Eustathius in- 
 terprets the Homeric word g^/o-^o/xa/, dzptSsffrara s^rirvipricoi, I shall 
 observe most accurately ; and Wnszonog, an overseer , frxovreurijg 
 axpi/3/jg, an accurate observer ; and adds the reason, bn v\ incmpb- 
 Qstng xai uzp/(3-ziuv r/va am/ xai ifftratfiv svepystug, that the eV/ pre- 
 fixed to the simple verb signifies a certain degree of accuracy 
 and additional energy. — za&ug zai eveyvbjfffyv, as also I am known) 
 This corresponds to the expression, face to face. 
 
 13. Nui// ds fisvei, but now abideth) This is not strictly said of 
 duration ; for these three things do not meet in it ; since faith 
 is terminated in sight, and hope in joy, 2 Cor. v. 7 ; Eom. viii. 
 24 : love alone continues, ver. 8 : but it refers to their value, in 
 antithesis to prophecy, etc., in this sense : On calculating 
 accounts [on weighing the relative values] these three things are 
 necessary and sufficient ; let only these three stand ; these exist ; 
 these abide, nothing more. A man may be a Christian without 
 prophecy, etc., but not without faith, hope, love. Comp, on the 
 verb, fhsvu, I abide , Rom. ix. 11 ; 1 Cor. iii. 14 ; 2 Cor. iii. 11 ; 
 Heb. xiii. 1. Faith is directed to God; hope is in our own 
 behalf ; love is towards our neighbour. Faith is properly con- 
 nected with the economy of the Father; Hope with the 
 economy of the Son ; Love with the economy of the Holy 
 Ghost, Col. ii. 12, i. 27, 8. And this too is the very reason 
 of the order in which these three things are enumerated, n m, 
 now, has the effect of an epitasis 1 [and shows what are the 
 especial duties of us travellers on the way to the heavenly city. — 
 V. g.] — rp'ia, three) only. Many are not necessary^. Paul often 
 refers to these three graces, Eph. i. 15, 18 ; Phil. i. 9, 10; Col. 
 i. 4, 5, 22, note ; 1 Thess. i. 3 ; v. 8 ; 2 Thess. i. 3, 4 ; Tit. i. 1, 
 2 ; Heb. vi. 10, etc. Sometimes he mentions both faith and 
 
 1 An emphatic addition augmenting the force. — Append. 
 
308 
 
 1 CORINTHIANS XIV. 1-5. 
 
 love, sometimes faith [by itself] denoting by synecdoche the 
 whole of Christianity, 1 Thess. iii. 6, 5. In a wicked man we 
 find infidelity, hatred, despair. — ruvru, these) Heb. Dn, i.e. are , 
 viz. greater than prophecies, etc. — greater) the greatest, 
 of these , of the three. He not only prefers love to prophecy, 
 but even to such things as excel prophecy. Love is of more 
 advantage to our neighbour, than faith and hope by themselves : 
 comp, greater , xiv. 5. And God is not called faith or hope 
 absolutely, whereas He is called love. 
 
 CHAPTER XI Y. 
 
 1. A/wxsrs, follow after) This word implies more than ^XoDre, 
 emulously desire , here, and in ver. 12, 39, xii. 31. — i^aXkov, 
 rather) in preference to tongues. Paul here does not now any 
 longer speak expressly of knowledge , for it, in respect of the 
 other gifts, coincides with prophecy , ver. 6. 
 
 2. T u> ©gw, to God) alone, who understands all tongues. — 
 uzovsij hears) i.e. understands. — vpari, in spirit) ver. 14. — 
 /uvffrrjpiu, mysteries) which others may rather admire, than learn. 
 The article is not added. 
 
 3. Oixodo/xiiv, edification ) Two principal species are added to 
 this genus £ crapaxA'/jcvs, exhortation , takes away sluggishness ; 
 trapa/Avd/a, consolation takes away sadness. 
 
 4. ‘E uvrbv, himself) understanding the meaning of what the 
 tongue speaks. — ixxXqriav, the church) the whole congregation. 
 
 5. rAw<r<ra/s, with tongues) The Corinthians chiefly cultivated 
 this gift ; and Paul does not consider them as doing wrong, 
 but he reduces it to order : see ver. 12. — greater) more 
 useful, ver. 6. — disp^veUi) bia elegantly expresses the position of 
 the interpreter between him, who speaks in an unknown tongue, 
 and the hearer. If the very same person, who speaks in an 
 unknown tongue, also acts as interpreter, then the very same 
 person in a manner comes in between himself and the hearer ; 
 according to the different point of view in which he is regarded. 
 
1 CORINTHIANS XIV. 6-11. 
 
 809 
 
 — r\ hxXrifflu, the Church ) seeking [ver. 12] edification ; may 
 receive it in consonance with this [viz. with seeking~\. 
 
 6. ’'H ev dvrozaXir^e/, 5} ev yvwtfs/, $ ev <xpo(pyire/cpy r\ ev dida%ri, either 
 in revelation , or in knowledge , or in prophecy , or in doctrine ) 
 Here are four kinds of prophecy broadly so called ; the two 
 former refer to the person himself, who rejoices in the gift ; the 
 two latter at the same time show more of a leaning towards the 
 hearers. 1 On the difference of prophecy (which corresponds to 
 revelation ) and of knowledge (with which doctnne agrees) see 
 xii. 8, 10 : and on the whole subject, below at ver. 26, etc. 
 Prophecy has relation to particular points, formerly not well 
 understood, to mysteries to be known finally [and only] by 
 revelation. Doctrine and knowledge are brought from the com- 
 mon storehouse of believers, and refer to things obvious in the 
 matter of salvation. 
 
 7. A vXog — xitiupa, a pipe — a harp) Two of the chief musical 
 
 instruments ; not only the pipe, which is, as it were, animated 
 by the breath of the piper, but also the harp. — ro?g <pQ6yyo/g y in 
 the sounds) The ablative case comp. ver. 9. — vug yvwtr^tfs/ra/, 
 
 how shall it he known) how shall pipe be distinguished from pipe, 
 and harp from harp ? There is one and then another sound of 
 one and the same instrument, when it is directed to different 
 things. 
 
 8. Tap , for) This serves the purpose of a gradation ; for the 
 higher confirms the lower step. — adqXov, uncertain) One sound 
 of a single trumpet summons soldiers to one class of duties, 
 another sound to another class of duties. 
 
 9. 1 T/xg/j, you) who have life [opp. to things without life]; 
 comp. ver. 7. — did, by) i.e. then, when you speak in an un- 
 known tongue. 
 
 10. Totfaura, si rv^oi) si rvygn (the Latin, verhi gratia , for 
 example ; comp. xv. 37) makes roauZru have the force of a cer- 
 tain number. If men could ever have counted the number of 
 voices, Paul would have set down the number here. — oud'ev 
 u<puw, none without signification) each one of them has its own 
 power [ meaning , ver. 11], dvva/x/v. 
 
 11. Bupfiupog, a barbarian) See Acts xxviii. 2, Note. 
 
 1 What. Ernesti approves in Moldenhauer evidently agrees with these 
 views. — Bibl. Theol., T. viii., p. 673.— E. B. 
 
310 
 
 1 CORINTHIANS XIV. 12-16. 
 
 12. Uvsv/xdrco^ of spirits) [of spiritual gifts]. Plural as ver. 
 32, xii. 10. As there is one sea, and many seas, so there is one 
 spirit, and many spirits ; one trumpet gives many sounds. — 
 vpog 7Y\v oixodofAqv, to edification) that the Church may be as much 
 as possible edified. 
 
 1 3. Upoatvyjadu) let him pray ; and he will do this with such 
 fruit and effect, that the interpretation shall be added to the 
 unknown tongue ; see the following verse. It is implied that 
 this will be obtained by prayers. 
 
 14. To vviv^a. 6 d's vovg /aov, my spirit — but my understanch- 
 ing) The spirit is a faculty of the soul, when it becomes the 
 passive object of the Holy Spirit’s delightful operations ; but voDc, 
 the understanding , is a faculty of soul, when it goes abroad, and 
 acts with our neighbour i 1 as also when it attends to objects 
 placed beyond itself, to other things and persons, although its 
 reasonings may however be concealed, uvoxpvtpog Xoynrfxog (Ammo- 
 nius) ; comp. ver. 20, note. So understanding , ver. 19 ; 
 
 the inmost shrine of the understanding, rov voog, Eph. iv. 23 ; 
 comp. Heb. iv. 12 : vovg from vsu, on account of its agitation or 
 movement : 2 comp. Alexand. Aphrodit., 1. 2, vspi -\J hjyfig, f. 144, 
 ed. Aid. — axapKog, without fruit) It has fruit, but does not 
 bring it forth. Respecting this word, see Matt. xiii. 22. 
 
 15. Upogixj^ofxai, I ivill pray) with the voice ; the first person 
 singular for the second person plural. — <v|/aAw, I will sing) with 
 the voice, or play on an instrument. 
 
 16. ’’Em/) if that be done with the spirit only. — ibXoyfayg, thou 
 shalt bless) The most noble kind of prayer. — 6 dmvXripuv rbv rovov 
 toj ididrov, he that filleth the place of the unlearned) This expres- 
 sion is not a mere paraphrase of the word unlearned , but com- 
 prehends all, who, how much soever they may excel in gifts, did 
 not at least understand the tongue, in which the person was 
 speaking, any more than an unlearned man ; and therefore Paul 
 puts him more to shame, whom he here shows to be wrong. It 
 is a common phrase among the Hebrews, he fills the place of his 
 fatlierSyi.e ., he shows himself worthy of his ancestors. — vug tps? 
 r'o d/jbrjVj how shall lie say amen) This was their usual practice even 
 at that time ; not only the unlearned, but all the hearers spoke, 
 
 1 i.e. wzvpca. is passive , when said of man : vovg, active. — Ed. 
 
 2 Rather from the same root as yvuvai, and noscere. — Ed. 
 
1 CORINTHIANS XIV. 17-22. 
 
 311 
 
 giving their assent to him who blessed. And so also, those who 
 could not speak much adopted the words of others, and declared, 
 that they with their understanding assented to it. — T / Xsys/c, 
 what thou sayest ) Not only ought he to know, that thou hast 
 said nothing evil, but also what good thou hast spoken. 
 
 18. Ebyapurru, I give thanks ) Paul uses thanksgiving and 
 ‘TrpodepccK&laV) 1 anticipatory precaution against the charge of 
 egotism, when he is to speak his own praises. — -rai/rwi', more than 
 you all) more than you individually or even collectively. — u/xwv, 
 than you) Frequently, those, who are less accomplished are more 
 proud and act with greater insolence. 
 
 19. n evre Xoyovg , Jive words) A definite for an indefinite 
 number; the two thousandth part of ten thousand: comp. Lev. 
 xxvi. 8. 
 
 20. ’Ads \<poi y brethren) The vocative put at the beginning has 
 an agreeable force. — ry zuzta,' raTg ppiffi) Ammonius makes this 
 seasonable observation : u voug is covert reasoning, dKozpupog 
 Xoyiff/xbg] but (ppsvsg implies GOOD thoughts,” at ATA0AI didvoiai. 
 Nor does zazla denote malice [badness], but vice , or whatever is 
 opposed to virtue. — i^ma^rs, be ye children) vr^id^u, similar to 
 the forms dz/jj6 ‘rruppdfw. — rtXeioi, perfect) and therefore deter- 
 mining the true value of every thing according to its use. 
 
 21. N o/iw, in the law) comprehending also the prophets . — h 
 zrepoyXuxnroig zai sv yjtXztU'j zrspoig) Is. xxviii. 1 1, LXX. did (pavXiff- 
 fi'oi/ yuXeav did, yXdegrjg srepag , krspoyXuxfffoic ; masculine or neuter. 
 The paraphrase accommodating the text of Isaiah to this pas- 
 sage of Paul may be as follows : This people do not hear Me , 
 though 1 speak to them in the language , to which they have been 
 accustomed; I will therefore speak to them in other tongues , 
 namely , of the enemies that are sent against them ; but even then 
 they will not listen to me , comp. Jer. v. 15. Since God is said 
 to speak in the tongues of enemies, the parity of reasoning holds 
 good from them to the gift of tongues. — old' oorug eigazovgovrai 
 /aou) Is. xxviii. 12, zai ouz qDeXqgav dzoUiv , And they vjould not 
 hear. 
 
 22. E ig for a sign , by which unbelievers may be 
 
 allured and hear [ give ear to~\ the word ; but ovd’ ovrug, not even 
 
 1 See Append. 
 
312 
 
 1 CORINTHIANS XIV. 23, 24. 
 
 thus do they hear [alluding to Isa. xxviii. 12, see last note]. — tilth, 
 have their existence) The accent has the effect of making the word 
 emphatic. — r\ b's ^opjjrg/a, but prophecy) namely, is for a sign y or 
 simply is ; comp. vi. 13. — roTg mffnvov<nv y to them that believe) 
 This must be taken as an instance of the figure Amplificatio ; 1 in- 
 asmuch as prophecy makes believers of unbelievers ; the speak- 
 ing tongue leaves the unbeliever to himself [still an unbeliever]. 
 The expression of Paul is indefinite. Unbelievers, generally, 
 when tongues fall upon them, continue to be unbelievers, but 
 prophecy makes believers of unbelievers, and gives spiritual 
 nourishment to them, that believe. 
 
 23. "OXri Ini ro avro , the whole into one place) That was a rare 
 occurrence in so large a city. — g/VgA0w<r/ d's y and there come in) as 
 strangers or even from curiosity. — Idiurai, unlearned) men who 
 have some degree of faith, but do not abound in gifts. There 
 follows by gradation, or unbelievers , who did not so readily come 
 in, and yet were not debarred. In this verse Paul speaks in the 
 plural, in the following in the singular. Many bad men, when 
 together, prevent one another from believing by their bad con- 
 versation ; individuals are more easily gained. — on ^a/W^g, that 
 ye are mad) For they will not be able to distinguish that earnest- 
 ness from madness ; hence they will speak to your prejudice ; 
 comp. Acts ii. 13. 
 
 24. ndvreg, all) one by one , ver. 31. — g/VeA&j, there come in) 
 We have an example of this at 1 Sam. xix. 20, 21. — uxkstoc, one 
 that believeth not) To this word we refer is convinced , comp. 
 John xvi. 9. — )bidrric y an unlearned person) to this word we refer 
 is judged: comp. ii. 15. That conviction of unbelief and that 
 judgment of uidearned rudeness is accomplished by the power of 
 this very prophecy, although this be done without application to 
 individuals. And these are two successive steps ; the third fol- 
 lows, the secrets , etc. 
 
 24, 25. ’EAgy^gra/ vnb t »dvrwv y dvuxpivzrcu v <7ro •jrdvruv (xa/ ourw 2 ) 
 
 1 See Append. The taking of the denomination of a thing, not so much 
 from what it now is, as from what it is about to be. As here, “ Prophecy is 
 a sign to those who thereby are made believers.” This seems Bengel’s 
 meaning. — Ed. 
 
 2 ABD corrected later, Gfg Vulg. omit x,xi ovru. The later Syr. and some 
 later uncial MSS., support the words with Rec. Text.- — Ed. 
 
1 CORINTHIANS XIV. 25, 26. 
 
 313 
 
 rd xpurrrd rrjg xapd/ag uvrou Qavspa y/verar xui ouru rreduv err/ rrpodoorrov 
 rrpod/ivvritie: rti 0so</, drrayyeXXuv or/ 6 &eog ovrwg sv v/mTv edn) The first 
 xa/ oZrw is spurious ; for the present of the verb y/verai indicates 
 that this clause, rd xpvrrrd — y/vera/j is more closely connected with 
 the preceding words, where the discourse runs in the present 
 tense, than with the following, which have the future rrpodxvvridei . — 
 vrrb ‘ttuvtwvj by all) partly speaking, partly assenting. 
 
 25. Ta xpurrrd r/jg xapd/ac auroD, the secrets of his heart) all the 
 inmost thoughts of the heathen’s heart, which has never expe- 
 rienced such feelings, and has now for the first time become 
 acquainted with itself and makes confession concerning itself : 
 for the unbeliever is here principally intended. The unlearned 
 man is added by the way, on account of his case being not alto- 
 gether dissimilar. Any one with the lowest degree of faith be- 
 fore entering an assembly of that kind knew, that God is truly in 
 believers. — auroD, of him) the unbelieving stranger. — (pavzpd y'm- 
 ra/, are made manifest) Dan. ii. 30 at the end. — ovrv) so , at last. 
 — rreduv, falling down) a public declaration on the part of those, 
 who feel and experience in themselves the power of the word, is 
 generally made too sparingly in our times. — drrayyeXXm , declar- 
 ing) spontaneously, clearly, expressly announcing this fact either 
 in the Church, or even out of it elsewhere : comp, on this word, 
 Greg. Paneg. § 123 cum Annot. — 6V/, that) comp. Dan. ii. 46, 47. 
 A most conclusive argument for the truth of religion, from the 
 operations of God on godly men. — ovrug, indeed) He will confess, 
 that you are not mad, but that God is truly in you, and that He 
 is the true God, who is in you. 
 
 26. "Ezadrog, every one) The public assembly was at that time 
 more fruitful, than in the present day, wherein one individual, 
 whatever may be the state of his mind, must fill up the time 
 with a sermon. — -^uXpbv syji) has a psalm , in habit of mind or in 
 actual fact, either a little before, or only now : comp. ver. 30. 
 Extemporary hymns were given to them by the Spirit. Indi- 
 viduals had a psalm , wherewith to praise God, or a doctrine to 
 be imparted to his neighbour ; or a tongue , by which they might 
 speak every one to himself. The word eye/, has , repeated, ele- 
 gantly expresses the abundance of the gifts, which had been di- 
 vided. — drro/idXv^iv, revelation) by which God communicates 
 something to man ; Gal. ii. 2, prophetical revelation , ver. 30, 29. 
 
814 
 
 1 CORINTHIANS XIV. 27-32. 
 
 • — ep/irivsiav, interpretation) by which one man may interpret an 
 unknown tongue to another. — oixobo^v, edification) the best rule. 
 
 27. E/Ve, If ) He now more particularly explains how all 
 things may be done for edification. — rig , any man) Merely one 
 person ought never to have spoken in an unknown tongue ; but 
 if one did speak, one or two should have followed to vindicate 
 the abundance of the Spirit. — rpeTg, three) may speak. — dvd /Ispog) 
 by a division of the times or even of the places of speaking. 
 
 28. E av ds /xr\ fj, hut if there be not) Either he himself, who 
 spoke in an unknown tongue, might have interpreted, ver. 13 ; 
 or another. — arydru, let him he silent) who speaks in an unknown 
 tongue . — zuurp xai r& ©so), to himself and to God) ver. 4, 2. — 
 XaXs/rw. let him speak) privately. 
 
 29. Upotp/jra,! hut let the prophets) An Antithesis to those who 
 speak in an unknown tongue. Prophecy, strictly so called, is 
 opposed to revelation , ver. 6 ; prophecy , used in a wider sense, (as 
 well as revelation ) is opposed to knowledge : ihid. Again, com- 
 prehending knowledge , it is opposed to tongues , ver. 4. — XaXs/ruffav, 
 let them speak) supply dvd fispog , one hy one , ver. 27. — oi uXkoi, 
 the rest) viz., of the prophets. — diaxpivsruffav, decide [ judge]) even 
 by word of mouth. 
 
 30. K otdyj/jj'svf) while he sits , listening . — 6 rrpurog, the first) who 
 formerly spoke. 
 
 31. Kodi ha, one hy one) so that one person may always give 
 way to another. — rravrsg pavdavugi, all may learn) by conversing, 
 inquiring, speaking, listening : all, being prophets. A man 
 learns by teaching : he learns by speaking, and asking questions, 
 ver. 34, 35. \Many continue to he foolish and languid in spiritual 
 things, because they almost never speak about such things. — Y . g.] 
 — rrapaxoLkoovrai, may he comforted) Sometimes the speaking of 
 another produces in us more awakening effect, sometimes our own. 
 
 32. K a/') and indeed ; so xai, 2 Cor. v. 15 ; 1 John iii. 4. — 
 rrvsv/nara ffpopriruv, the spirits of the prophets) The abstract for the 
 concrete, the prophets, even while they are acted upon (under 
 the Divine impulse). — rrpopriraig, to the prophets) Pie does not say, 
 to the spirits of the prophets. — vrrordfffferai, are subject) not that a 
 prophet would for the sake of another deny or cast away the 
 truth of his prophecy ; 1 Kings xiii. 17, etc. : for the word of 
 prophecy is above the prophets, ver. 37 ; but that he should not 
 
1 CORINTHIANS XIY. 33-37. 
 
 315 
 
 demand that he alone should be heard, but should do his en- 
 deavour to hear others also, while they are speaking, and should 
 learn from them, what communications they have received [from 
 God] in preference to himself : subjection is shown by keeping 
 silence and learning, 1 ver. 34, 35, [1 Tim. ii. 12]. Every act of 
 teaching involves a degree of absolute authority [authentiam] : 
 they are subject , he says ; not merely they ought to be subject. 
 The Spirit of God teaches the prophets this. 
 
 33. 'rig, as) This concluding clause is very like that of the next 
 portion, ver. 36. 2 
 
 34. A / yum the woman) Paul uses the same expression, 
 
 1 Tim. ii. 11, 12, and yet it was expedient, that this should be 
 written especially for the Corinthians; comp, note at xi. 16. — 
 u/Jjuv sv rcug sxxXririaig) in your church assemblies ; when there are 
 men present, that can speak. — eKirirpanrai) it is committed [ i per- 
 mitted , , Engl. Vers.] — vKordMiffOai, to be subject) so as to submit 
 their own will to that of another, Gen. iii. 16. The application 
 (desire) of the woman is to her husband and that too as 
 
 to her lord. — xa/) also ; comp. ix. 8, note. 
 
 35. MaOe/v, to learn) by speaking. — OsXoutiv, they wish) This is 
 the figure 3 occupatio. —id/oug) their own , rather than others. — 
 s^epurdrutrccv) let them ask. It was the exclusive privilege of the 
 men to put questions in the assembly . — h Hxkr\6icj) in the as- 
 sembly either civil or sacred. — XuXs? i/, to speak) either in teaching 
 or asking. 
 
 36. 3j, 75 ) Latin an — an ? [which is used in the second part of 
 a disjunctive interrogation] You, Corinthians, (likewise you, 
 Romans) are neither first nor alone. But women are also else- 
 where silent. 
 
 37. npo<pijry;g , a prophet) The species ; spiritual , the genus. 
 
 1 This is the translation according to the printing of the London Ed., 1855 ; 
 but according to the Tubingen Ed., 1773, and the Berlin Ed., 1855, which 
 were afterwards consulted, the translation is as follows : — “ But not to de- 
 mand that he alone should be heard, but to endeavour to hear others also, 
 while they are speaking, and to learn from them what they have received 
 more than he himself, is the subjection of a man who is silent and is 
 learning.” — T. 
 
 2 In both alike there is an appeal to the usage of other churches. — Ed. 
 
 3 See Append. Anticipating a reply or objection which might be made 
 by a supposed opponent. — T. 
 
316 
 
 1 CORINTHIANS XIV. 38-40.-XV. 1, 2. 
 
 The former endowed more than the latter with eloquence. — ent- 
 yivuay.eru, let him perceive [ acknowledge ]) Paul does not allow the 
 question now at last to be raised, whether he be writing correctly. 
 — roD K vpiod) of the Lord) J esus. 
 
 38. E/ ds ng ayvoe?, But if any man he ignorant) So that he has 
 not the capacity to perceive [ acknowledge ]. If any one knows 
 not, he says, or pretends not to know. This is an argument 
 which would have weight with the Corinthians, who were very 
 desirous of knowledge. — dymiru, let him he ignorant) which means, 
 we cannot cast away all things for the sake of such a man ; let 
 him keep it to himself. Those, who are thus left to themselves, 
 repent more readily, than if you were to teach them against 
 their will. 
 
 39. "Clare, Therefore) the summing up. — fyXovre, emulously 
 desire) This is more than, forhid not. 
 
 40. E vayyi^ovug, decently) which applies to individuals. — xara 
 rdfyv, in order) in turns, [after one another.] 
 
 CHAPTEK XV. 
 
 1. Tvup/^Uy I make known [ I declare] ) construed with r/w, what , 
 ver. 2 : comp. Gal. i. 11. Paul had formerly made known the 
 gospel to the Corinthians, but he now informs them at greater 
 length, in what way , according to what method, on what founda- 
 tion, and by what arguments he preached it to them. It had 
 been formerly doctrine , it now becomes reproof which severely 
 stigmatizes dyvualuv, their ignorance , at ver. 34. — rb evayyeXtov , the 
 gospel) concerning Christ, chiefly of His resurrection. A pleasing 
 appellation, by which he allures the Corinthians, and a concilia- 
 tory preface, by which he holds them as it were in suspense. — 
 ‘TrapsXdfiere, ye have received) The preterite. [ This receiving in- 
 volves an everlasting obligation. — V. g .] — ear fours, ye stand) i.e . 
 ye have obtained a standing-place, [you have taken your stand.] 
 It is present, in sense. 
 
 2. 2w£str0s, ye are saved) The future in sense, ver. 18, 19. — ti 
 
1 CORINTHIANS XV. 3-5. 
 
 317 
 
 xuriyirz, if ye keep ) If here implies a hope, as is evident from 
 what follows, unless , etc. 
 
 1 3. ’Ey vpdroig, among the primary things') The things, which 
 are of greatest importance, ought to be taught among the first 
 things. the lxx., h npdroig, i.e. in old time ; 2 Sam. xx. 
 
 18 : but, first , in Deut. xiii. 9, and so here. — rrapeXd^ov, I received) 
 from Christ Himself, what I have spoken is no fiction, 2 Pet. i. 
 16. — on, that) Paul says that he had declared among the first 
 points of faith, not only the resurrection of Christ, but also the 
 resurrection of the dead, which flows from it ; and the Corin- 
 thians believed in these doctrines, before they were baptised in 
 the name of Christ, who was crucified for them, and so also died 
 and rose again, i. 13 : comp. Heb. vi. 2. — vn'sp, for) a very effec- 
 tive expression, which means, for taking away our sins , Gal. i. 
 4; 1 Pet. ii. 24; 1 John iii. 5. So vrrzp, Heb. v. 3; comp. 
 Tit. ii. 14; Luke i. 71-71; 2 Cor. v. 15. — a^apnuv, sins) on 
 account of which we had deserved death , ver. 17. — ypacpdg , Scrip- 
 tures) Many things are said in Scripture respecting the death of 
 Christ. Paul puts the testimony of Scripture before the testi- 
 mony of those, who saw the Lord after His resurrection. 
 
 4. ’E rdprij He ivas buried) Matt. xii. 40. [ Here the burial of 
 Christ is more closely connected with His resurrection, than with 
 His death. Assuredly , about the very moment of His death , the 
 power of His life incapable of dissolution exerted itself 1 Pet. iii. 
 18 ; Matt, xxvii. 52. The grave was to Christ the Lord not the 
 destined receptacle of corruption , but an apartment fitted for enter- 
 ing into life , Acts ii. 26. — V. g.] — l yiiysprai, was raised again [ rose 
 agaiiif) This enlarging on the resurrection of Christ is the more 
 suitable on this account, that the epistle was written about the 
 time of the passover; ch. v. 7, note. We must urge the weight 
 of the subject of the resurrection , inasmuch as it is one which is 
 made light of in the present day under various pretexts. — xard 
 rag ypacpdg, according to the Scriptures) which could not but be 
 fulfilled. 
 
 5. Krjpa, of Cephas) Luke xxiv. 34. — h&bzxa, twelve) Luke 
 xxiv. 36. It is probable that Matthias was then also present. 
 Photius in his Amphilochia and others read svbsxa. 2 
 
 1 ’E/xij, in vain — a melancholy term, Gal. ii. 2, iii. 4, iv. 11. — Vg. 
 
 2 D corrected later, Gfg. Vulg. and MSS., alluded to in Augustine, 
 
318 
 
 1 CORINTHIANS XV. 6~V. 
 
 6. "Ecrs/ra, after that ) advancing to a greater number . — iirdvu 
 'revraxoff/ois, mure than five hundred) A remarkable appearance. 
 Paul puts himself behind all these.— oi nXe/oug, the greater part) 
 About 300 at least ; oi kXs iovg, the majority were providentially 
 preserved in life so long for the very purpose of bearing testi- 
 mony [as they had obtained an authority akin to that of the 
 apostles. — Y. g.] ; comp. Jos. xxiv. 31. — /Asvovffiv, remain) in life. 
 The opportunity of thoroughly sifting these witnesses remained 
 unimpaired [undiminished.] Andronicus and Junius may be 
 presumed to have been of that number, Pom. xvi. 7. — xa/, also) 
 It was not of less importance to bring forward these as witnesses. 
 They had died in this belief. — hoifiijdriffuv, have fallen asleep) as 
 those, who are to rise again. 
 
 1 7. nS <r/y, by all) More seem here to be called Apostles than 
 the twelve, ver. 5 ; and yet the term is used in a stricter sense 
 than at Rom. xvi. 7. 
 
 8. ”E ayjzTov 8e nuvruv) and last of all, or rather, after them all , 
 in order to exclude himself. Also after Stephen, Deut. xxxi. 
 27, 29. — ’Uyccrov rou Octv&rov /xov, x.r.X., after my death. [ The 
 appearances , that afterwards followed are not excluded by this ex- 
 pression , Acts xxiii. 11. — Y. g.] — ixsrfiptl ru> lnrpu[Auri, as by the 
 abortion [ one born out of due time]) The lxx., &%rpu) t aa, Num. 
 xii. 12. The article is emphatic. Paul applies to himself alone 
 this denomination in reference to the circumstances of the ap- 
 pearance, and in reference to the present time of writing. What 
 sxrpu/j, a, an abortion , is among children, he says, I am among the 
 apostles ; and by this one word he sinks himself lower than in 
 any other way. As an abortion is not worthy of the name of 
 man, so the apostle declares that he is not worthy of the name of 
 apostle. The metaphor, is drawn from the same idea from which 
 the term regeneration is used, 1 Pet. i, 3 [ Begotten again — by the 
 resurrection of Jesus, etc.] ; si in uffxepsi somewhat softens the 
 phrase : as if ; he shows that this ought not to be pressed too 
 far. — xce/xo/, by me also) This word is elegantly placed at the end 
 of the period. 
 
 9. ’EKdyjtrog) in Latin Paulus , minimus. — oc, who) The lan- 
 
 PhotiuSj and Jerome, read suhxx. But AB Orig. I, 434e read Balkxet. — 
 Ed. 
 
 1 loiKafiu, James ) the Less. — V. g. 
 
1 CORINTHIANS XV. 10-18. 
 
 319 
 
 guage increases in strength. — Id/wga, I persecuted) Believers 
 even after repentance take guilt to themselves for the evil, which 
 they have once perpetrated. 
 
 10. Xdpin , by grace) alone. — o g//x/, what I am) i.e. an apostle, 
 who saw Christ. — oO xevri, not vain ) Paul proves the authority of 
 the gospel and of his testimony to it by its effects. — dvr&v, than 
 they) This word is referred to ver. 7. — vdvrcov, all) individually. — 
 adv s/mi) with me) The particle with is suitable because he says, 
 I laboured : comp. Mark xvi. 20. 
 
 11. Kripvaao/iev, we preach) all the apostles with one mouth. — 
 smcr sugars, ye believed) Faith once received lays the foundation 
 for subsequent faith : and its first firmness not only obliges 
 [binds] those wavering, but also often retains them. 
 
 12. E/) if [since], an affirmative particle. — rrug, how) The con- 
 nection between the resurrection of Christ from the dead and 
 the resurrection of the dead was extremely manifest to Paul. 
 Those, indeed, who held a resurrection in general as a thing 
 impossible, could not believe even in the resurrection of 
 Christ. — rmg) some , no doubt, of the Gentiles, Acts xvii. 32. 
 
 13. e7 3s, but if) He now begins a retrospect, and enume- 
 rates all that he alleged at 3—11. 
 
 14. Kevlv — ), vain — vain) contrary to what you yourselves 
 have acknowledged, ver. 11 . — 7uvr,y without reality, differs from 
 pura'ia, vain, ver. 17, without use. 
 
 15. Ysvdo/idprvpsg, false witnesses) It is not lawful to declare 
 concerning God what is not so ; although it may seem to give 
 glory to Him. False witnesses are, for instance, traders, who, 
 for the sake of their gain, give fictitious accounts of earth- 
 quakes, inundations, and other great calamities, which have 
 happened in distant countries, and lead souls otherwise not too 
 credulous to thoughts and conversations concerning divine judg- 
 ments, good in the proposition (thesis), but erroneous in the 
 supposition (hypothesis) on which the proposition rests. 
 
 17. 'A /lapr/aig, in your sins), even those of blind heathenism ; 
 ver. 34, [ deprived of the hope of life eternal. — Y. g.] 
 
 18. ’ AndXovro, perished) they were , they are not. Paul speaks 
 conditionally : the heathen denying the resurrection might, if 
 that supposition were true, regard the dead just the same as if 
 they had never been. Nor was there here any necessity for 
 
320 
 
 1 CORINTHIANS XV. 19-22. 
 
 Paul distinctly to express, what it is for a man to be in 
 
 his sins. 
 
 19. El, if) The statement of those topics which are discussed 
 at ver. 20, etc., precedes this verse and ver. 18 : and in this 
 verse, there is a statement of those topics, which are treated of 
 at ver. 29-34. — h, in) ev, as far as concerns , i.e. if our hope in 
 Christ revolves so as to be fixed wholly within the bounds of 
 this present life, only, povov. — £«5j, life) Scripture does not readily 
 call this life, life ; oftener, it calls it atm a, the age : here it is 
 spoken of after the manner of men, as Luke xvi. 25 . — jj XniHore; 
 sff'jt'sv, ice have hoped) we have believed with joyful anticipation of 
 the future. — sXseivorepot, more miserable) the comparative degree 
 is here in its strict sense : for if it had the force of the superla- 
 tive, the article would have been put before it : We are more 
 miserable than all men : the rest, viz. all other men , are not 
 buoyed up with false hope, and freely enjoy the present life;" 
 we, if the dead rise not, are foolishly buoyed up with false hope, 
 and through denying ourselves and renouncing the world, we 
 lose the certain enjoyment of the present life, and are doubly 
 miserable. Even now Christians are happy , but not in the 
 things, by which the happiness of other men is maintained ; and, 
 if we take away the hope of another life, our present spiritual 
 joy is diminished. Believers have immediate joy in God and 
 therefore they are happy ; but if there be no resurrection that 
 joy is greatly weakened. This is the second weighty considera- 
 tion ; the first is, that the happiness of Christians is not placed 
 in worldly things. By both of these weighty considerations, 
 happiness from the hope of the resurrection is confirmed. 
 
 20. Nov/, now) Paul declares, that his preaching is not in 
 vain, that their faith is not worthless, that their sins are taken 
 away, that the dead in Christ are not annihilated, that the hope 
 of Christians does not terminate with this life. — ana pyf, the 
 first fruit) viz. ou<ra or wv being. The mention of the first 
 fruits admirably agrees with the time of the passover, at which, 
 as we have observed above, this epistle was written ; nay more, 
 with the very day of Christ’s resurrection, which was likewise 
 the day after the Sabbath, Lev. xxiii. 10, 11. 
 
 21. Ka /') also, sveidii yap, for since, has here its apodosis. 
 
 22. n avrsg a-7ro6vf}<fx,ov<fiv y all die) he says, die, not in the prete- 
 
1 CORINTHIANS XV. 23. 
 
 321 
 
 rite, as for example, Rom. v. 17, 21, but in the present, in order 
 that in the antithesis he may the more plainly speak of the 
 resurrection, as even still future. And he says, all. Those who 
 are in the highest degree wicked die in Adam ; but Paul is here 
 speaking of the godly, of whom the first fruits , arrapyfi, is Christ, 
 and as these all die in Adam, so also shall they all be made 
 alive in Christ. Scripture everywhere deals with believers, and 
 treats primarily of their resurrection, 1 Thess. iv. 13, 14 : and 
 only incidentally of the resurrection of the ungodly. — h rti Xpiartt, 
 in Christ ) These are the emphatic words in this clause. The 
 resurrection of Christ being once established, the quickening of 
 all is also established. — ^wo^o/^jjtfovra/, they shall he made alive ) 
 He had said ; they die , not, they are put to death ; whereas now, 
 not, they shall revive ; but they shall be made alive , i.e. imply- 
 ing that it is not by their own power. 
 
 23. "Exavroc — cL^apyfi — sVs/ra) In this verse we must thrice 
 supply lari or siai. In ver. 24 is must likewise be supplied. — 
 ray/xar/) in order divinely constituted, raf 'g, however, is the 
 abstract ; rdy/uu, the concrete. The conjugate, vrrsra'^sv, occurs 
 in ver. 27. — anupxf, first fruits) The force of this word com- 
 prehends the force of the word dpyfi beginning , to which the end 
 corresponds as its opposite. — sarsira — shot) "Ecrs/ra is more dis- 
 junctive; f /Va more copulative, ver. 5 , 6 , 7 . "E-rs/ra, afterwards , 
 Latin, posterius , the comparative being opposed to primum , 
 ‘ first/ ver. 46 ; of which first the force is contained in first 
 fruits , in this passage : sir a, afterwards , is used in a more 
 absolute sense. The disjunctive power of the sVs/ra, and the 
 copulative power of the sir at, is clear in ver, 5 , 6 , 7. For the 
 twelve are joined with Cephas by sir a ; The five hundred are 
 disjoined [from the Twelve and Cephas] and James from these; 
 but the Apostles are coupled to the last named person by shot,. 
 Therefore those, who are introduced by sVs/ra, are put in between, 
 as it were, by parenthesis. But here ver. 23 the matter seems 
 to be ambiguous. If we make a twofold division, we may either 
 insert Christ and those who are Christ’s into the one member of 
 the division, and r'o rsXog, the end , into the other ; or we may 
 put Christ alone [by Himself] as the principal person, and join 
 to the other side those w T ho are Christ’s, and afterwards r'o rsXog 
 the end. By the former method, Christians are the appendage 
 yol. hi. x 
 
322 
 
 1 CORINTHIANS XV. 24. 
 
 of their head ; by the latter Christ everywhere retains His pre- 
 rogative, and all the rest of persons and things are heaped to- 
 gether in one mass. By the former method, a comma is put in 
 the text after p^/tfrog, 1 by the latter also a colon ; and so sir a re- 
 tains a more absolute sense, and yet its copulative power more than 
 the fareira. Paul describes the whole process of the resurrection, 
 with those things that shall follow it, and therefore he renders 
 the resurrection itself the more credible. For this resurrection 
 is necessarily required to produce this result, that God may be 
 all in all . — oi rov y^picrov, those who are Christ's ) A pleasant 
 variety of cases, Polyptoton, Xpufrog, Xpwrov. Christians are, so 
 to speak, an appendage to r^g unapyrig, the first fruits. The 
 ungodly shall rise at the same time ; but they are not reckoned 
 in this blessed number . — h rr\ xapovria, at His coming ). then it 
 shall be the order of Christians [their turn in the successive 
 order of the resurrection]. They shall not rise one after another 
 [but all believers at once] at that time. Paul does not call it 
 the judgment , because he is speaking of and to believers. 
 
 24. E/Va, afterwards) after the resurrection of those who are 
 Christs; for He, as King , will consummate the judgment be- 
 tween the resurrection and the end. — ro rsXog) The end , viz., 
 of the whole resurrection. This is the correlative to the first 
 fruits. In this end all orders [referring to u every man in his 
 own order”] will obtain their completion [consummated develop- 
 ment] : 1 Pet. iv. 7 ; Bom. vi. 22. This noun contains the 
 force of the verbs, delivered up [ver. 24] and destroyed [ver. 26]. 
 See how great mysteries the apostle draws from the prophetic 
 syllables “iy and io, Ps. cx. 1 , viii. 6. Gr. a;^/s, until , and 
 navra, all things. Therefore even the words of Scripture are 
 inspired by God , k owveuffra. For all Scripture words rest upon 
 the same principles as these [The same reasoning is applicable 
 to all Scripture words]. — orav — orav) when : — namely, when. 
 The former is explained by the latter ; and the first part of the 
 following verse is to be referred to the former ; the second part, 
 to the latter. So soon as the Son shall have delivered up the 
 kingdom to the Father, the Father will destroy all authority; 
 
 1 This is the punctuation of Lachmann and Tischendorf. The former, 
 however, puts a comma between r t'hog and orocu : the latter does not. — Ed. 
 
1 CORINTHIANS XV. 24. 
 
 323 
 
 and the deliverance of the kingdom into His hands takes place, 
 that all authority may be swept away. — vapabp rfa (3a<ri\s!av, 
 shall have delivered up the kingdom) The Father will not then 
 begin to reign without the Son ; nor will the Son cease then to 
 reism without the Father ; for the divine kingdom both of the 
 Father and of the Son is from eternity and will be to eternity. 
 But the apostle is here speaking of the mediatorial kingdom of 
 the Son, which will be delivered up, and of the immediate £*.«., 
 without mediation] kingdom of the Father, to which then it will 
 give place. In the meantime, the Son manages the affairs, 
 which the Father has put into His hands, for and by His own 
 people, for the elect, by the instrumentality of angels also, and 
 in the presence of the Father and against His enemies, so long 
 as even an effort of these last continues. The Son will deliver 
 up the kingdom to the Father, inasmuch as the Father gave it 
 to the Son, John xiii. 3. The Father does not cease to reign, 
 though He has appointed the Son to be king ; nor does the Son 
 cease to reign, when He delivers up the kingdom to the Father; 
 and by the very circumstance, that it is said, not that it is to be 
 abolished , but to be delivered up to the Father , it is signified, that 
 it itself also is of infinite majesty. But the glory before the 
 foundation of the world will remain, after the kingdom has been 
 delivered up : John xvii. 5 ; Heb. i. 8 : and He will not cease 
 to be king according to His human nature, Luke i. 33. 1 If the 
 citizens of the New Jerusalem shall reign for ever and ever, 
 Rev. xxii. 5 ; how much more will God and Christ reign ? — rp 
 Qsp xal Kurpi, to God even the Father) God is here regarded in 
 a twofold point of view. He is considered, both as God and as 
 the Father in respect to Christ, John xx. 17 ; even in His state 
 of exaltation, Rev. iii. 12, 21 : and in respect to believers, Col. 
 iii. 17. He is considered as God, towards [in relation to] His 
 enemies, xarapyrj<sr\ [ shall have put down\ shall have abolished ) 
 viz., God even the Father , of whom it is also said (until) He put 
 (Sy, ver. 25) and He has subjected [vvira^sv, ver. 27]. In a 
 similar manner, the subject is changed to a different one [from 
 God to Christ] in the third person, ver. 25 and 29 [the baptized 
 
 1 S. R. D. Moldenhauer on this passage refers to it the passage in Luke ; 
 comp. Dan. vii. 14. He very often agrees with Bengel : for example, ver. 32, 
 49, etc. — E. B. 
 
324 
 
 1 CORINTHIANS XY. 25, 26. 
 
 for the dead — the dead — they , i.e,, the former]. — ndGav dpyfv *«/ 
 ftatiav s^ovgIccv not) dvva/jtiv, all rule and all authority and power ) 
 Rule and, authority are also said of the powers of men, Tit. iii. 1 
 [ principalities and powers ] : but oftener of those of angels, Col. 
 i. 16 : and that too in the concrete, to denote their very essence 
 [substances] : here however they are in the abstract, as /3a<r/- 
 Xs/av, concerning the kingdom of the Son: for the essences of 
 angels will not be destroyed, ’a pyf denotes rule; subordinate 
 to this are egovG/a, authority , magistracy, and duvotfiig, an army , 
 forces. — -s^ovGia and hlvafug are more closely connected as is seen 
 by the fact that they have the one epithet, all , in common [The 
 one GroiGav qualifies both igouG/av and dvva/jtiv ; though dpyfv has a 
 separate ndGuv]. Here not only rule, authority, forces of 
 enemies, are signified, ver. 25, such as is death, ver. 26 ; but the 
 all intimates that the rule, authority, etc., even of good angels 
 shall cease. For when the king lays down His arms, after His 
 enemies have been subdued, the soldiers are discharged, and the 
 word xarapy&TV) to put down , is not an inapplicable term even to 
 these latter : xiii. 8 ; 2 Cor. iii. 7. 
 
 25 . AsT, He must) for it has been foretold. — avrov, He) Christ. — 
 
 / 3ug/\svsiv , reign) !YH, reign Thou in the midst of Thy enemies , 
 Ps. cx. 2. — ayjig ov civ, until) There will he no further need of 
 the mediatorial reign. — 6r\, He hath put) viz. the Father. — Kavrag, 
 all) Paul brings in this, to prepare for a transition to what fol- 
 lows. — rovg l^dpovg, enemies) bodily and spiritual, supply His, 
 from that expression, His feet, to wdt, the Sorts : but it is now 
 elegantly elliptical ; since Christ has long ago destroyed these 
 enemies, in so far as they were the enemies of Christ ; He will 
 destroy them [their destruction is still future ], in so far as they 
 are our enemies. The remaining part of His victory bears the 
 same relation to His triumph already achieved, as any frontier 
 or corner does to the whole extent of any human monarchy 
 w r hich has been subdued. 
 
 26. ” RG-^arog, the last) A pregnant announcement. Death is 
 an enemy ; is an enemy, who is destroyed ; is the enemy, who 
 is destroyed last of all ; last moreover, that is, after Satan, 
 Heb. ii. 14; and after sin, ver. 56. For they acquired their 
 strength in the same order ; and Satan brought in sin, sin pro- 
 duced death. Those enemies have been destroyed ; therefore 
 
1 CORINTHIANS XV. 27. 
 
 325 
 
 also death is destroyed. It may be said, Does not the same prin- 
 ciple hold good as to all the enemies alike ? for in so far as all 
 the others have been destroyed , death has been also destroyed , 
 2 Tim. i. 10, therefore inasmuch as death remains , the other 
 enemies still remain , and therefore death is not destroyed last . 
 Ans. Christ, in so far as He formerly engaged with His enemies, 
 first overcame Satan by His death ; next sin, in His death ; 
 lastly death, in His resurrection ; and in the same order, in 
 which He destroys His enemies, He delivers believers from 
 their power. Again, it may be said, how is death destroyed last , 
 if the resurrection of the dead precedes the destruction of all 
 rule ?” Ans. The resurrection is immediately followed by the 
 judgment, with which the destruction of all rule is connected ; 
 and the destruction of death and hell immediately succeeds this. 
 The order of destruction is described, Rev. xix. 20, xx. 10, 14. 
 Moreover the expression ought to be taken in a reduplicative 
 sense. The enemies will be destroyed, as enemies. For even 
 after all this, Satan will still be Satan, hell will still be hell, the 
 goats will still be accursed. They will indeed be first destroyed, 
 before death, the last enemy ; not that they may altogether 
 cease to be, as death shall ; not that they may cease to be what 
 they are called, namely Satan, hell, accursed ; but that they 
 may be no longer enemies, resisting, and able to oppose, for 
 they will be completely subdued, rendered powerless, taken cap- 
 tive, visited wdth punishment, put under the feet of our Lord. 
 The destruction of all rule ought not to be reckoned as the 
 destruction [i.e. annihilation] of enemies ; moreover the destruc- 
 tion of the power of our enemies according to Rev. xix. 20 is 
 accomplished even before the destruction of death, w T hich the 
 destruction of all authority and of all rule straightway follows. 
 The good angels are also then to obtain exemption from service. 
 — £%fyos, enemy ) Death, an enemy ; therefore it was not at first 
 natural to man. Those, who denied the resurrection, also denied 
 the immortality of the soul. The defence of the former in- 
 cludes the defence of the latter. — xurapysTrai, is destroyed) The 
 present for the future . — 6 Qdvarog, death) Hell is also included in 
 the mention of death, so far as it is to be destroyed, ver. 55. 
 
 27. Udvra ydp, for all things) not. even excepting death. The 
 Psalm [viii.] might seem by this syllable, ^3, all things , merely 
 
326 
 
 1 CORINTHIANS XV. 28. 
 
 to indicate animals and stars, which it expressly names ; but the 
 apostle teaches us, that it has a much more extended applica- 
 tion. Good things are made subject to Him in a most joyous 
 condition ; had things in a most sorrowful one : for these latter 
 are destroyed , and are made His footstool. — virera%ev, subjected ) 
 viz. God even the Father ; comp, at 'jKOTuyriv, Eph. i. 22 ; Phil, 
 iii. 21 ; Heb. ii. 8 ; 1 Pet. iii. 22. He will subject all things, in 
 His own time ; He has already subjected them, because He hath 
 said it. — ucro rovg <r6da$ avrou ) not only enemies, but also all other 
 things are put under His feet , Eph. i. 22. This phrase is a 
 synecdoche ; all things are made subject to Him : and those 
 things, which oppose themselves to Him, and do not wish to be 
 subject, are altogether thrust down under His feet, as a footstool. 
 There is a clear distinction between the expressions being put 
 under His feet and being given into His hands. The former how- 
 ever need not be understood in so harsh a sense as the expres- 
 sion might seem to imply : otherwise, there would be no room 
 for the exception of Him , who subjected them. — g/V»j, saitli) viz. 
 the prophet, Heb. ii. 6. — d%\ov, manifest) For the Father is not 
 subject to the Son ; but (3s, ver. 28) the Son is subject to the 
 Father. The apostle with great power and wisdom points out 
 the sum [the main issue] of all things, from the Psalm. 
 
 28. 'Tcroray^, shall be subjected) so that they shall remain for 
 ever in subjection. — tots) then finally. Previously, it is always 
 necessary to contend with enemies. — xai 9 also) — avrog , He him - 
 self) spontaneously, so that it denotes the infinite excellence of the 
 Son ; and besides, as we often find, it signifies something volun- 
 tary ; for the Son subordinates Himself to the Father; the 
 Father glorifies the Son. The name, u God even the Father,” 
 and u the Son,” is more glorious than the title c King.’ This 
 latter name will be absorbed by the former, as it had previously 
 been derived from the former. — 6 vibg, the Son) Christ, according 
 to both natures, even including the divine ; and this we may 
 learn, not so much from the circumstance that Pie is here called 
 the Son ; comp, note on Mark xiii. 32, as that He is expressly 
 considered in relation to the Father. Nor, however, is the Son 
 here spoken of, in so far as the Father and the Son are one, 
 which unity of essence is here presupposed ; but in respect of 
 the dispensation committed to Him, inasmuch as the Father 
 
1 CORINTHIANS XV. 28. 
 
 327 
 
 has rendered all things subordinate to Him. — £/<roray^<rsra/, shall 
 be made subordinate ) for this word is both more proper and more 
 becoming than shall be subjected . The word is one very well 
 adapted for denoting things most widely different. For the 
 subordination of the Son to the Father is manifestly one thing, 
 of the creatures to God is another. The Son shall be made 
 subordinate to the Father in such a way as He had not formerly 
 been ; for in the mediatorial kingdom, the brightness of the 
 Son had been in a manner separated from the Father; but 
 subsequently the Son shall be made quite subordinate to the 
 Father ; and that subordination of the Son will be entirely 
 voluntary, an event desired by the Son Himself and glorious to 
 Him ; for He will not be subordinate as a servant , Heb. i. 14; 
 comp, the foregoing verses ; but as a Son. [So also in human 
 affairs there is not only the subordination of subjects, but also of 
 sons, Luc. ii. 51 ; Heb. xii. 9. — Y. g .] — worayfairai is therefore 
 in the middle, not in the passive voice. My goodness , says He, 
 Ps. xvi. 2, is not independent of Thee, O Jehovah [Engl. Vers., 
 extendeth not to Thee.~\ Hesshusius remarks, The subjection and 
 obedience of the Son towards the Father , do not take away the 
 equality of the power , nor produce diversity in the essence. The 
 Son in all eternity , acknowledges with the deepest reverence that 
 He was begotten from eternity by the Father ; He also acknow- 
 ledges that He has received the spiritual kingdom from the Father , 
 and has been constituted Lord of the vjhole world by the same. 
 He will show to the whole creation His most holy reverence , sub- 
 jection , and filial love , so that all honour may be rendered to the 
 eternal Father. But herein there is no derogation to the divine 
 honour of the Son ; since the Father Himself wills that all men 
 should honour the Son , as they honour the Father. John v., 
 Exam. p. 10 . — ha f\ 6 ®&og tfavra sv na ov, that God may be all in 
 all) Here something new is signified, but which is at the same 
 time the consummation of all that has gone before, and ever- 
 lasting. All things (and therefore all men) without any inter- 
 ruption, without any creature to invade His prerogative, or any 
 enemy to disturb, will be made subordinate to the Son, and the 
 Son to the Father. All things will say : God is all to me. This 
 is AXog, this is the end and consummation. Further than this, 
 not even the apostle can go. As in Christ, there is neither 
 
328 
 
 1 CORINTHIANS XV. 29. 
 
 Greek nor Jew, circumcision nor uncircumcision, barbarian, 
 Scythian, bond nor free, but Christ is all and in all, Col. iii. 11. 
 So then there will be neither Greek nor Jew, etc., r\ov princi- 
 pality [rule : ver. 24], power , etc., but God will be all in all. 
 God is esteemed as nothing in the world by ungodly men, Ps. 
 x. 4, xiv. 1 : and with the saints many things prevent Him 
 from being alone all to them ; but then He will be all in all. 
 
 29. E mi r/ no/ijaouffiv oi fianr 1 ( 6^01 vn'sp ruv vexpuv', si oXoog 
 vexpoi oux sysipovraij ri xa / fiunr/^ovrai bmp abruv ; rt xa/ x/v- 
 
 duvsvofisv vaffav upav ;) We shall first say something on the point- 
 ing of this versed Many rightly connect, and have long been 
 in the habit of connecting this clause, si oXug vexpoi obx eyeipovrcu , 
 with what follows ; for the particle In si alone exhausts the force 
 of the same clause in the first part of the verse. E/ begins the 
 sentence, as in ver. 32, it does so twice ; and often in ver. 12, 
 and those that follow. Hence the pronoun abruv is to be re- 
 ferred to vexpoi . 1 2 Furthermore, of the baptism for (over) the 
 dead , the variety of interpretations is so great, that he who 
 would collect, I shall not say, those different opinions, but a 
 catalogue of the different opinions, would have to write a dis- 
 sertation. At that time, as yet, there were neither martyrdoms 
 nor baptisms over sepulchres, etc., especially at Corinth ; but 
 baptism over sepulchres, and baptism for the advantage of the 
 dead came into use from a wrong interpretation of this very 
 passage ; as fire was used among the Egyptians and Abyssinians 
 in the case of the baptized, from Matt. iii. 11. Often, when 
 the true interpretation is nearer and easier than we think, we 
 fetch it from a distance. We must mark — I. The paraphrase: 
 Otherwise what will they do who are baptized for (super) the dead f 
 If the dead rise not at all , why are they also baptized for the dead ? 
 and why also are we in danger every hour ? II. The sense of 
 
 1 Lachm. and Tischend. punctuate as Bengel. Rec. Text puts the ques- 
 tion not after vexpZv, but after lyeipoi/Toit ; thus connecting this clause with 
 what precedes, instead of with what follows. — E d. 
 
 2 The Germ. Yer. repeats the noun rau vexpav, instead of the pronoun at 
 the end of the verse, and differs from the margin of both editions. — E. B. 
 
 Avtuv is the reading of ABD corrected later, G fg Yulg. Memph., later 
 Syr. Origen. Tuv vixpuv of Rec. Text is only found in later Uncial MSS. and 
 Syr. Version alone, of the oldest versions. — E d. 
 
1 CORINTHIANS XY. 29. 
 
 329 
 
 the phrase, (SanrifyaQat vvrsp ruv vsxpuv, to be baptized for (over) 
 the dead. For they are baptized for (over) the dead [super 
 mortuis], who receive baptism and profess Christianity at that 
 time, when they have death set before their eyes, who are likely 
 every moment to be added to the general 7nass of the dead , either 
 on account of the decrepitude of age, or disease, or pestilence, 
 or by martyrdom ; in fact, those who, without almost any enjoy- 
 ment of this life, are going down to the dead, and are constantly , 
 as it were, hanging over the dead ; they who might say D'"Qp> 
 the graves are ready for me , Job xvii. 1. III. The first part of 
 the verse is of a milder character ; but the last part which 
 begins with if after all , has also an epitasis [an emphatic ad- 
 dition. Append.] expressed in its own protasis by after all , and 
 in the apodosis by the even [r/ xa/j : and these two particles 
 correspond to each other ; and the same apodosis has an 
 anaphora [the repetition of the same words in the beginnings of 
 sections], joining its two parts by why even. IY. We must 
 mark the connection of the subject under discussion. With 
 the argument respecting the resurrection of Christ, from which 
 our resurrection is derived, Paul connects the statement of two 
 absurdities (indeed there are more than two, but the preceding 
 absurdities are repeated, though they have been already suf- 
 ficiently refuted by former reasonings) which would arise, if 
 there be no resurrection of the dead, if Christ have not risen : 
 and in the meantime, having disentangled the argument con- 
 cerning Christ, ver. 20-28, he refutes those two absurdities by 
 a discussion of somewhat greater length, which draws the sinews 
 of its strength from the argument concerning Christ. The 
 latter absurdity (for this has its relation to the argument more 
 evident) regarding the misery of Christians in this life, he set 
 forth at ver. 19, and now discusses at ver. 29 in the middle, and 
 in the following verses ; if after all : and in like manner he 
 stated the former concerning the 6 perishing’ of the Christians 
 that are dead, at ver. 18, and now discusses, or repeats, or 
 explains it in the first part of ver. 29. Y. The force of the 
 apostle’s argument, which in itself is both most clear and most 
 urgent. YI. The propriety of the several words consistent 
 with themselves, a) What shall they do ? is future, in respect 
 of eternal salvation, i.e., such persons being baptized, will be 
 
330 
 
 1 CORINTHIANS XV. 29. 
 
 disappointed, their efforts will be vain, if the dead sleep the 
 eternal sleep. (3 ) The term baptism continues to be used in its 
 ordinary meaning ; and indeed in this epistle Paul has made 
 more mention of baptism than in any other, ch. i. 13-17, x. 2, 
 xii. 13. y) The preposition imp with the genitive might be 
 thus also taken in various senses ; of the object simply, as the 
 Latins use super , with respect to , about , so far as it concerns ; 
 with this meaning, that they may put the dead before them with- 
 out consideration of the resurrection ; or the words may be used 
 of paying as it were a price, viz., that they should account the 
 dead as nonentities ; or of obtaining as the price for their trouble, 
 viz., that they should be gathered to the dead for ever ; but we 
 maintain the propriety with which imp denotes nearness , hanging 
 over [such propinquity as that one hangs immediately over] 
 anything , whence Theocritus speaks of a<r<pod&\ov rbv imp yag, the 
 asphodel (king’s spear) that grows on the ground , Idyl. 26. 
 Lexicographers give more examples, especially from Thucydides. 
 So they are baptized over [ immediately upon ] the dead, who 
 will be gathered to the dead immediately after baptism : and 
 then over the dead is said here, as if it were said over the sepulchre , 
 as Luke xxiv. 5, with [Engl. Vers., among] the dead , i.e. y in the 
 sepulchre. Nor is it incredible, that baptism was often ad- 
 ministered at funerals, d) The term dead is used in its ordinary 
 sense of the dead generally, as the article also requires, taken 
 in as wide a sense as the resurrection, s) The adverb o\wg, 
 after all , is used by a Corinthian who is supposed to be led on 
 by Paul, and who had rather peevishly opposed the resurrection, 
 not reflecting on the loss of the advantages even in this life, 
 which result in baptism : and e/ oXug is employed in the same 
 way as inuhri oXojg in Chrysost. homil. 5, c. Anomoeos : Not- 
 withstanding , though man differs little from an angel y since there 
 is nevertheless [after all] some difference (m/djj oXug ear/' n ffsaov), 
 we know not accurately what angels are. Q xa/ is not redundant, 
 but strengthens the force of the present tense, powr/fyvrai, what 
 do they do who are baptized ? in antithesis to the future, rt 
 KQtri<rov<ri, what shall they do? Comp, xa/, 2 Cor. i. 14, xi. 12; 
 Phil. iii. 7, 8, iv. 10. Paul in fact places those who are bap- 
 tized for the dead, as it were at the point of death, and shows 
 that no reward awaits them either for the future, if they denied 
 
1 CORINTHIANS XV. 30, 31. 
 
 331 
 
 the resurrection, or for the past. Paul seems to confute those 
 who denied both the resurrection of the body and the immor- 
 tality of the soul. The vindication of the former is a sufficient 
 and more than sufficient vindication of the latter. This is 
 an example of the fivyxaru[3ucus, condescension of Scripture, which, 
 out of regard to the weak and simple, does not enter into that 
 subtle controversy, but lays hold of the subject at that part of 
 it, which is easier to be proved, and yet also carries along with 
 it the proof of the more difficult part. r\) The two clauses be- 
 ginning with ri admirably cohere : with a gradation from those 
 who could only for a little enjoy this life p.e., those baptized at 
 the point of death] to (us) those who could enjoy it longer, if 
 they had not had their hope fixed in Christ. — vexpoi, dead) 
 Throughout this whole chapter, in the question, whether [dead 
 men rise at all], Paul speaks of dead men, vsxpovs, without the 
 article ; afterwards, when this question has been cleared out of 
 the way, in the question how , ver. 35, etc., he uses the article ; 
 but ruv in this verse has the meaning of the relative [ruv venpuv, 
 those who are dead already spoken of, ver. 12, 13, 16]. 
 
 30. 'H fieTg, we) apostles, iv. 9. 
 
 31. ’A tfodvfojLW) I die) Not only by reason of the danger which 
 
 was always set before him, 2 Cor. i. 8, 9, xi. 23, but also by a 
 continual dymg itself [mortification.] This agrees with the 
 whole discourse. — vt\ rqv u/jjerepuv xay^Tjcvv, 1 rjv eyu ev Xpiffrip TjjtfoD 
 rut Kvpiui qfjbajVy by your glorying , which I have in Christ Jesus our 
 Lord) In swearing or making an asseveration, if a human being 
 is appealed to, then that person is used, which is preferred as 
 more worthy, and therefore sometimes the third, Gen. xlii. 15, 
 16. — vn rw vy/eiuv <t »apaw, by the health of Pharaoh; sometimes 
 the first, 2 Sam. iii. 35. — rude rroiiitfui [ioi 6 beo? xur rude crpoaOetri, 
 God do so to me and more also : comp. ibid. ver. 9., but generally 
 the second, 1 Sam. i. 26, r\ <rou , may thy soul live: ibid, 
 
 iii. 17, rude rror/)6ui ffoi 6 beog xui rude rrpoff6'eiri, God do so to thee , 
 and more also. So Paul here appeals to the very enjoyable con- 
 dition of the Corinthians, even as to spiritual life, in opposition 
 
 1 The vocative ocde'hQol reckoned among the better readings in the margin 
 of both Ed., and received by the Germ. Ver., is here thrown out. — E. B. 
 
 Lachm. reads ccheXtyol, with AB Vulg. But Tisch. omits it with D (A) 
 G fg Origen. — E d. 
 
332 
 
 I CORINTHIANS XV. 32. 
 
 to his own death, which he bore for [in order to give them] their 
 glorying [ rejoicing , Engl.] comp. iv. 8 ; 2 Cor. iv. 12, 15 ; Phil, 
 i. 26 ; Eph. iii. 13 ; and therefore he brings it forward to stir 
 up the Corinthians themselves. They did not attend to this, 
 who wrote rj/xerspav for vfMrspav. 1 The first person indeed follows, 
 fjv but in the singular number ; and qv is to be referred not 
 to v justs pav xav^rjffiv, but to xav^ff/v ; for so relatives are some- 
 times wont to be used, Gal. i. 6, 7 ; Eph. ii. 11 ; where that 
 which is called circumcision is concrete, and there is added, how- 
 ever, in the flesh made by hands , which can only agree with the 
 abstract, 1 Tim. vi. 20, 21 ; 2 Tim. i. 5. Paul shows that it is 
 not without good cause that he dies daily, but that he is a par- 
 taker of the glorying of the Corinthians, 2 Cor. iv. 14. 
 
 32. E/ xard avOputfov sdripio^d^va sv’Etpsffu), ri / loi to o£>sXo£ ; u 
 tsxpoi ovx sysipovrai, (pdyujMsv xai ft/w/A tv, aupiov yap aKoOvijaxof/j sv, if 
 after the manner of men , I have fought with wild beasts at Ephe- 
 sus, what advantageth it to me f if the dead rise not , let us eat and 
 drink , for to-morrow we die) This clause, if the dead rise not , is 
 now for a long time properly connected with the words that 
 follow ; for in the foregoing, the formula, after the manner of men , 
 is equivalent to it in force : that is, if, after human fashion, for 
 a human consideration, with the mere hope of the present life, 
 not in the hope of a resurrection to be expected on Divine 
 authority, I have fought with beasts at Ephesus, etc. — sHypto/xu^m 
 h ’E psoy, I have fought with wild beasts at Ephesus) This one con- 
 test Paul expressly mentions, not only because it was a very 
 great one, but also, because it was very recent. He was still at 
 Ephesus ; xvi. 8 : and there, before this epistle was written, he 
 had been exposed to extraordinary danger, which seems to be 
 the same occasion as that described, Acts xix. 29, 30 ; 2 Cor. i. 
 8 ; wherefore he calls it a fight with wild beasts , in which his life 
 was in jeopardy; comp. iv. 9: as Heraclitus of Ephesus had 
 been in the habit of applying the term wild beasts ,. ^rjpia, to the 
 Ephesians four hundred years before : comp. Tit. i. 12 concern- 
 ing the Cretans and Epimenides. — cpdyujxev — aKoOviiffxo/xiv, let us 
 eat — we die) So the lxx., Isa. xxii. 13, that is, let us use the 
 good things of the body and of the present life. This is a 
 
 1 ’Tf&erepciv is the reading BD (A) G fg Vulg. 'Uparipocu is the reading 
 of A, Orig. 2,710a. — E d. 
 
1 CORINTHIANS XV. 33, 34. 
 
 333 
 
 Mimesis or the imitation of a supposed opponent’s wicked manner 
 of speaking . 
 
 33. Mji rrXavaffh) in the Middle voice. — p&sipovav) they corrupt. 
 Its conjugate corruption , is found at ver. 42. He uses the well- 
 known sentence of Menander in a sublimer sense, and opposes 
 it to the Epicurean creed, ver. 32 ; presently after, at ver. 34, 
 he was about to apply a more weighty stimulant. [ The multi- 
 tude of wicked sayings and vicious proverbs in human life is indeed 
 very great , hy which a vast number repel things however sacred and 
 salutary and endeavour to defend their own wantonness and hypo- 
 crisy. Scoffs of that kind were also common among the Israelites , 
 Ez. xi. 3, 15, xii. 22, xviii. 2. — V. g.] — vjQri, manners') Good 
 manners [principles] are those, with which a man passes from 
 things that are fading to things that are eternal. — yjp^crdt) good 
 or even easy , light [pliant dispositions] : see Scap. on this word, 
 col. 1820. Comp. Rom. xvi. 18. — xaxai, evil) opposed to faith, 
 hope, love. On the other hand, good communication [conversa- 
 tions] as for instance concerning the resurrection, puts an end 
 to gluttony and depravity of manners. 
 
 34. ’Exvij'ypars) An exclamation full of apostolic majesty : shake 
 off lethargy or surfeiting , ver. 32, so the lxx., ixvyypars oi iue6vovr£g y 
 Awake , ye drunkards , Joel i. 5. He uses milder language, watch 
 ye , in the conclusion, xvi. 13. — btxuiug, to righteousness) that 
 righteousness, which is derived from the true knowledge of God. 
 The antithesis is, sinning in this ver., and corrupt manners , ver. 
 33 . — xai firi dfiaprdvsrs) The Imperative after an imperative has 
 the force of a future (John vii. 37, note) and ye shall not sin , 
 either by an error of the understanding, or by evil communica- 
 tions [conversation] or by corrupt manners. Those, who place 
 sin in the will alone, and not in the understanding, are in error, 
 and therefore commit sin. Arguments calculated to rouse are 
 added to those used as proofs, as Gal. iv. 12, note : for Scripture 
 instructs the whole man. — d ymaiav, ignorance) ayvue/a is both 
 ignorance , 1 Pet. ii. 15, and forgetfulness, 3 Macc. v. 24 : xard 
 <xuv a yvuff/cc xs xparrjffsvog. To have ignorance , [To labour under 
 ignorance] is a more significant phrase than to he ignorant f and 
 
 1 The former implies an habitual state of ignorance under which they 
 labour. To be ignorant , may be but temporary, and restricted to one point. 
 — Ed. 
 
334 
 
 1 CORINTHIANS XV. 35, 36. 
 
 includes in it the antithesis to knowledge , which in other respects 
 was so agreeable to the Corinthians. — 0aoD, of God) and there- 
 fore also of the power and works of God, Matt. xxii. 29. — r/vag, 
 some) This word softens the reproof. — svrpovriv, shame) The 
 Corinthians claimed for themselves great knowledge . Ignorance 
 and drowsiness are a disgrace, and from these they must awake. 
 — bfjjTv, to you) who are either ignorant, or have among you those 
 that are ignorant. It is however at the same time the dative 
 of advantage . — a eyu, I speak) boldly. He speaks more se- 
 verely than at the beginning, when treating of another sub- 
 ject, iv. 14. 
 
 35. T is) some one , who dares deny the fact itself, because he 
 is ignorant of the manner , in which it is accomplished, inasmuch 
 as death has been so great a destruction, and it is asserted that 
 the resurrection will be so glorious. — 8e } hut then) An Epitasis 
 [Emphatic addition.] — %p%pvrat 9 do they come ?) The living are 
 said to remain , ver. vi. The dead to have gone away , amXdovrsg ; 
 Chrys. de Sacerd., p. 494 : and to return , Ps. xc. 3 ; Eccl. xii. 
 7. But when they revive, they come ; and they are said rather 
 to come , than to return , on account of their complete newness [of 
 their resurrection state and body] : see the verses following ; 
 comp. Acts i. 11, note. Paul, writing to the Corinthians who 
 had doubts as to the question, whether [there is a future resur- 
 rection at all], so treats of the question how [it is to be], as to 
 express the identity of the falling [dying] and the rising body 
 somewhat more faintly, as it were, and more sparingly than he is 
 wont to do on other occasions. 
 
 36. * Atppov , Thou fool) The apostle wonders, that any one could 
 have any difficulty on this subject, he considered it as a thing so 
 certain. This also appertains to the shame [which their ignorance 
 of God reflected on them], ver. 34. To that man inquiring about 
 the way [how are the dead raised T\ of the resurrection, and the 
 quality of the bodies rising [with wffiat body do they come ?] he 
 answers first by a similitude, 36-42, at the middle ; then, with- 
 out a similitude, ver. 42, etc. In the similitude, the protasis and 
 apodosis admirably correspond to each other : and the question 
 is concerning the way of the resurrection in the protasis, ver 36 ; 
 in the apodosis, ver. 42, it is sown , etc. : then concerning the 
 quality of the bodies, in the protasis, ver. 37-41 : in the apodosis, 
 
1 CORINTHIANS XV. 37-41. 
 
 335 
 
 ver. 43. — ad) thou thyself \ silly fellow. — anil pug, sowest) in the 
 field. A copious allegory follows . — ov ^woffouTrai, is not quickened) 
 to a new sprout . — sdv /ufi avodavri, unless it die) Paul completely 
 retorts the objection [converts the very objection into an argu- 
 ment] : death does not prevent quickening, but goes before it, as 
 the prelude and prognostication, as sowing precedes the harvest. 
 
 37. Oj rb aojfjj a to 'ysvyjao/jjsvov, not the body that shall be) viz., the 
 body that is beautiful, and no longer bare grain. 
 
 38. 'O Ss Qeog, but God) Not thou, O man ; not the grain itself. 
 — udrQj, to it) to the grain. — j )Q'i\riae, He hath willed) The preterite 
 in respect of creation, Gen. i. 11 : or at least because willing is 
 before giving,- — to every one) not only to the seed of fruits, 
 but also to that of animals. A gradation to the following verse. 
 — 7 diov, its own) suitable to the species, peculiar to the individual, 
 produced from the substance of the seed. This peculiarity is 
 further explained in the following verse. 
 
 39. O v naca, all not) This is a universal negative. Every kind 
 
 of flesh is different from the others. Paul shows, that terrestrial 
 bodies differ from terrestrial, and celestial from celestial, ver. 41 : 
 but in such a way as to make each of these refer to the further 
 illustration of the difference of the body from its seed, and of 
 celestial bodies from those that are terrestrial ; for in the apodosis 
 he lays down nothing respecting the degrees of glory, but leaves 
 it as it were in an enigma to be considered by wise men, while 
 he accounts it sufficient to have openly asserted the glory of the 
 resurrection bodies . — aKhri uvdpuinuv, one kind of flesh of men) He 
 elegantly omits the word flesh, wdien he places the flesh of brutes 
 in opposition to that of man. here is applied to all quadru- 
 
 peds ; for fishes and birds are opposed to them . — of fishes) 
 Therefore those, who eat fishes, eat flesh, and that too the more 
 sumptuously, as it is a delicate variety. 
 
 40. ’EKoupaviu, celestial bodies) The sun, moon, stars. — 
 Wiyua, terrestrial bodies) vegetables, animals. — sr&pa de, but is one) 
 Concerning the glory of terrestrial bodies, comp. Matt. vi. 28, 
 29 ; 1 Pet. i. 24. 
 
 41. ’a arrip yap, for one star) For intensive. Not only have 
 the stars a glory differing from that of the sun and moon, 
 but also, what is more to the point, one star often surpasses 
 another star in brightness. There is no star, no glorious 
 
336 
 
 1 CORINTHIANS XY. 42-45. 
 
 body that has not some decided point of difference from 
 another. 
 
 42. Ovrw, thus ) This word relates to the protasis already begun 
 at ver. 36. — avrs/perai, is sown) a very delightful word instead of 
 burial . — lv (pdopq, , in corruption) The condition not only of the 
 dead body but of the mortal body is denoted. 
 
 43. *Ev anf/jicC) in dishonour) in nakedness , ver. 37, to which is 
 opposed glory , which is as it were a garment put on , ver. 53, 49. 
 — c itfiiptrcu sv agQsvz /a, is sown in weakness. The figure is con- 
 tinued ; but in the reality itself, a transition is made, that simili- 
 tude being now finished, to a new part of the answer, of which 
 this is the proposition [the statement to be elucidated] : There 
 is a natural and there is a spiritual body. The expressions, 
 in power , ver. 43, and a spiritual body, ver. 44, are akin to 
 one another, Luke i. 17 : just as incorruption and glory , ver. 
 42, 43. 
 
 44. Y v^ikov , animal [ natural ] body) which, consisting of flesh 
 and blood , ver. 50, is wholly moulded [given form and fashion to] 
 by the animal soul. — <tnvj[iari%h 9 spiritual) which is wholly moulded 
 by the spirit. — %at) and so consequently. 
 
 45. rsypctftrui, it is written) Gen. ii. 7, LXX., syevsro 6 avdpw'irog 
 
 sjg '(fxsuv, man became a living soul. Paul adds other 
 
 things in accordance with the nature of the contraries [the things 
 antithetical to the former.] — Kpurog) that is, the first ; for the 
 last is in antithesis to it ; but in ver. 47, npurog means the former 
 of the two ; for it is in antithesis to dzvrepog, the second : and each 
 is there considered, as a model of the rest. 6 Uyarog, the last , in 
 like manner as 6 dsurspog , the second , points to Christ, not to the 
 whole human race in its perfect consummation. — - Adafl) A 
 proper name here ; but it is presently after repeated by antono- 
 masia. 1 — — soul) Hence -v) /v^ixbv living, animal, [natural] 
 ver. 44. — 6 U^arog, the last) Job xix. 25. fnnK» the same as he 
 who is called i’fcO, as is evident there from the parallelism of the 
 double predicate. Christ is last ; the day of Christ is the last 
 day, John vi. 39. [Christ is a Spirit, 2 Cor. iii. 17. — Y. g.] — 
 Z^mnoiovv, quickening) He not only lives, but also makes alive. 
 
 1 Append. The substitution of a proper name for a common name, or vice 
 versa. 
 
1 CORINTHIANS XV. 46-49. 
 
 337 
 
 46. Ou Kpurov,) not the first. — rb vrvsvjuanxbv, the spiritual) body. 
 This verse refers to ver. 44, ver. 45, making as it were a paren- 
 thesis, to which ver. 47 afterwards corresponds. — ecre/ra, after- 
 ward) This should be carefully noticed by those, who so dispute 
 about the origin of evil, as if all things should have been not 
 only good at the beginning, as they were, but also such as they 
 will be at their consummation. 
 
 47. 'O tfpurog avOptoftog, lx yijg, yfiixog' 6 dsvrspog , 6 K vp/og l % ovpavov, 
 the first man is of the earth , earthy ; the second man is the Lord 
 from heaven) We have here an exact antithesis. The first man, 
 lx 7 ^ 5 , viz. cSv, since he is of the earth , is yfiixbg, earthy, affected in the 
 same way as a heap of earth (^oDg) yyrri, accumulated , and then 
 scattered : the reason of this is, because he is sprung from the 
 earth. This is the protasis ; the apodosis follows, in which it 
 would not have been appropriate to say, the second man , from , 
 [of] heaven , heavenly ; for man owes to the earth his obligations 
 for this, that he is earthy ; but the Lord does not owe His glory 
 to heaven, inasmuch as it was He Himself who made heaven 
 what it is, and by descending from heaven, presented Himself to 
 us as the Lord. Therefore the order of the words is now 
 changed, the Lord, from heaven [ Lord coming before from heaven ; 
 whereas earthy , the antithesis to Lord, comes after of eartJi], 
 The word Lord signifies the same thing in the concrete, as glory 
 does in the abstract (Germ. Herr, Herrlichkeit , Lord, Lordship), 
 whence it is properly opposed to earthy, ver. 43 ; Phil. iii. 20, 
 etc. : and from this glory is derived the incorruptibility of Christ’s 
 flesh, Acts ii. 24, 31. In this way the received reading is de- 
 fended, and the various readings, although ancient, which are 
 mentioned in the Apparatus, are withdrawn . 1 
 
 49. K ai xaQug, and even as) From the former state Paul infers 
 the latter. — Ipopsm^sv, we have borne [worn]) as a garment. — rjjv 
 sJxova, the image) This not only denotes the resemblance, but also 
 the dependence. — (popscu/x sv xcti rr\v s/xov a rou Iffoupaviov, let us bear 
 [wear] also the image of the heavenly) Tertullian says : Let us 
 bear; not we shall bear, preceptively , not promissively. Nay, 
 
 1 BCD corr. later, GVulg. g (these last three add ovpuiuog )/ omit 6 Kvptog. 
 Rec. Text retains the words, with A (according to Tisch., but Lachm. quotes 
 A against the words), Marcion (according to Tertullian) both Syr. Versions. 
 Origen, 2,559c? supports them. But in 4,302c? he rejects them. — E d. 
 
 vol. iii. y 
 
338 
 
 1 CORINTHIANS XV. 50, 51. 
 
 <pops<fujuj ev, let us bear , and yet in the way of promise. 1 The sub- 
 junctive renders the expression modal and conciliatory, by which 
 Paul (comp. ver. 53, must ) expresses the divine appointment and 
 faith assenting to it. Comp, the subjunctive James iv. 13, 15, 
 'Topivtfuj/AsQa, x.r.X. Pater copies have made it, (popecoju, ev ; and 
 there is the same variety in the copies of Origen against Celsus, 
 as Sam. Battier observes in Biblioth. Brem., Class vi., p. 102, 
 etc., who approves of the reading <popt<rufie v out of Maximus, ire pi 
 ay unrig. 
 
 50. 2 ap% xa l af/xa, flesh and blood) An abstract phrase, [mean- 
 ing man , as far as the circulation of the blood quickens his flesh . — 
 V. g.] as <pdopu , corruption. The one is applied to those, who 
 live in the world, the other to the dead. Both of these must 
 become altogether different from what they have been previously. 
 The spirit extracted from the dregs of wine does not so much 
 differ from them, as the glorified man from the mortal man. — 
 (3u<n\e/av Qsou, the kingdom of God) which is altogether spiritual, 
 and in no respect merely animal [natural]. A great change 
 must intervene, until man is made fit for that kingdom. — ou Buv- 
 avrai) cannot) This is a Syllepsis 2 3 of number, for it denotes the 
 multitude of those, who are flesh and blood. — ouds — zXripovofieT, 
 nor — obtains by inheritance) It is not said, cannot receive by in- 
 heritance. Flesh and blood are farther distant [from the inherit- 
 ance], than corruption itself ; and it is evident from its very 
 nature, that corruption cannot obtain this inheritance, although 
 it is certainly the way to incorruptibility , ver. 36. The meaning 
 of the present may be gathered from ver. 52 at the beginning. 
 
 51. 'T/4/v, you) Do not suppose, that you know all things. — 
 X&yu, I say) prophetically : xiii. 2 : 1 Thess. iv. 15. — ndvrzg f£ev 
 ov KoifiriOriffofAedciy navrsg Be dXXayrjtfo/jjeda^ we shall not all sleep , but 
 we shall all be changed) The Latins read with general consent ; 
 u Omnes quidem resurgemus, sed non omnes immutabimur,” 
 
 1 Tisch. reads (popeaopcsv with B (judging from silence) both Syr. Versions. 
 But Lachm. as Beng., (pogeacopoet/ with ACD(A)Gr/^r Vulg. Orig. 1,5915c, 
 2,265, Iren. Cypr. Hilar. — E d. 
 
 2 See App. The sing, subject had gone before. But the plural was 
 mentally intended . — Ed. 
 
 3 So D(A) corrected later, d /Hilary 91,315, and Latin MSS. in Jerome 
 1,810c, read nocureg oivcctrTYiaropcsQu, ov vreg Be d’hXotyvjaopoidu .. — Ed. 
 
1 CORINTHIANS XV. 51. 
 
 339 
 
 We shall indeed all rise , hut we shall not all he changed , and Ter - 
 tullian and Rujinus and others besides follow this reading. 
 And yet the Latin translator does not seem to have read the 
 Greek different from onr Greek copies, but to have expressed 
 the sense, as he indeed understood it, rather than the words. 
 For this is his common practice in this epistle, as when xii. 10 
 and 28, he translated yAwcvw v, words , and on the other hand 
 xiv. 10 <pwcov, tongues , he seems therefore to have translated ov 
 xoi/AriQritfofAsOci) as if it had been ov fizvovfjMv xoifiridsvngj that is, we 
 shall rise again. Hence it followed, that he presently after sup- 
 plied not , for the sake of the antithesis, as he had suppressed not , 
 chap. ix. 6 : and here also Tertullian follows his footsteps. 
 Moreover from the Latin the word avafiiuxiofjosv has been fabri- 
 cated in the Veles. and avasT^o ^ a (a word which Paul does not 
 use in this whole chapter) is a correction by the first interpolator 
 of the Clar. MS. Some of the Greeks have vavreg ph ovv % oi/xri- 
 driffof/jtOa,) dAA’ ov vravreg aWayriffo/Asdoi ; whence from /x'sv ou, fiev ovv 
 was easily produced. Indeed in this verse the apostle wished to 
 deny nothing whatever concerning the change, but to affirm it, and 
 to bring forward the mystery. The reading of the text remains, 
 which is not unknown even to the Latin copies, quoted by 
 Jerome from Didymus. 1 Moreover each of the two clauses is 
 universal. All indeed , namely we, from whom the dead are 
 presently after contradistinguished, shall not sleep ; hut all , even 
 we the same persons, shall he changed ; the subject of each of the 
 two enunciations is the same : comp, nag ov % , taken universally, 
 xvi. 12 ; Rom. ix. 33 ; Eph. v. 5 ; Rev. xxii. 3 ; Acts xi. 8. 
 The expression does not so much refer to the very persons, who 
 were then alive, and were waiting for the consummation of the 
 world, but to those, who are to be then alive in their place, ver. 
 52 at the end, 1 Thess. iv. 15, note. — dXAay>j<ro>s0a, we shall he 
 
 1 Tiscli. reads TruvTig ov xoifiriQrioofAiQa,, 'Ka.vrzg Ss oi'KKuyYioof/.tQu,, with B (from 
 its silence), some Greek MSS. mentioned in Jerome 1,794c, 810c, also 
 MSS. of Acacius and Didymus in Jerome 1,795c, 7996, both Syr. and Memph. 
 Versions, Orig. 1,589/*, and quoted in Jerome 1,804c. Lachm. reads 7ra.vrzg 
 [^g'j/] xoi/nyiQyicroftsOoc, ov Truvrig cc^xyYioofxzdoi, with CG^, Orig. 2, 5526c, 
 also Greek MSS. mentioned in Jerome 1,794c, 810c, also Didymus men- 
 tioned in Jerome 1,795c?, and in 1,7986, Acacius, bishop of Caesarea, who 
 mentions it as the reading of very many MSS. A reads oi ttkutss piv 
 XOlfAYlQ. oi 7T0lVTt; $£ dKhtt, y. — Ed. 
 
840 
 
 1 CORINTHIANS XV. 52-55. 
 
 changed) While the soul remains in the body, the body from 
 being animal [natural] will become spiritual. 
 
 52. *Ev aro'/xw, in a moment) Lest it should be considered 
 hyperbolical, he adds a more popular phrase, in the twinkling of 
 an eye. An extraordinary work of divine omnipotence ! Who 
 then can doubt, but that man even at death may be suddenly 
 freed from sin ? — ffaX-r/yy/, at the trumpet) The full description of 
 the trumpets is reserved for the Apocalypse ; yet some things 
 may be gathered from Matt. xxiv. 31 ; 1 Thess. iv. 16, concern- 
 ing the last trumpet ; and this epithet is expressed here, as one 
 that takes for granted the trumpets, that have preceded it; either 
 because the Spirit has inspired Paul with an allusion, which an- 
 ticipates the Apocalypse, or because Scripture long before 
 teaches, that some trumpets, though not definitely enumerated, 
 are before the last . Is. xxvii. 13 ; Jer. li. 27 ; Zech. ix. 14 ; 
 Heb. xii. 19 ; 2 Esdr. v. 4 : or especially in relation to the 
 trumpet at the ascension , Ps. xlvii. 6, comp. Acts i. 11 : for one 
 may be called the last , where two only are referred to, ver. 45; not 
 to say, where there is only one [sounding of a trumpet], without 
 another following, Iiev. x. 7. — <su\<k'ksu yap) for the Lord [Engl. 
 V. the trumpet] shall sound by His archangel, 1 Thess. iv. 16. 
 The trumpet was formerly used on feast days for the purpose of 
 assembling the people. — %a /) and immediately . — a <p6uproi y incor- 
 ruptible) Strictly speaking, one would think, that they should 
 have been called immortal ; for incorruptibility will be put on 
 by means of the change , ver. 53 ; but incorruptibility includes 
 immortality. 
 
 53. ToDro,) this itself our present corruptible state. — u<p8apfi!av, 
 incorruptibility) by that transformation. 
 
 54. " Orav ds — uOavudav, but when — immortality) The frequent 
 repetition of these words is very delightful. — roVf, then) not be- 
 fore. The Scripture is sure, therefore the resurrection is sure. 
 — xartrro&ri 6 ddvarog e/g v? xog, death is swallowed up in victory) 
 Is. XXV. 8, LXX. — xar'sviev 6 Qdvarog ityUag, it was swallowed up 
 at one instantaneous draught : comp. Rev. xxi. 4. — ug vTxog, 
 Heb which the lxx. not here but elsewhere often translate 
 sig vTxog, unto or in victory. 
 
 55. IIoD tfoy, 6dvure y ro xsvrpov’, rrov tfou, adq, ro v/kog ;) Hos. xiii. 
 14, LXX . — rroZ sj d/X)j (vixri) tfcu, ddvan\ tfou ro xsvrpov (Tou, oid? j ; Heb. 
 
1 CORINTHIANS XV. 56. 
 
 341 
 
 W *ptDp TIN nio T" 1 ^ VlK, t.«., where are thy plagues , 0 death ? 
 where , 0 grave, is thy destruction ? — See by all means, Olearii 
 diss. inaug. on Redemption from hell. In this hymn of victory, 
 where signifies that death and hell were formerly very formid- 
 able : now circumstances are changed, Qdva rog, death , and 
 
 tybris, hell [the unseen world beneath], are frequently used pro- 
 miscuously ; but yet they differ, for the one can never be sub- 
 stituted for the other : Hell is in fact opposed to heaven ; deatk , 
 
 to life, and death precedes ; hell is more profound ; death receives 
 the bodies without the souls, hell receives the souls, even without 
 the bodies, not only of the wicked, but also of the godly, and that, 
 before the death of Christ, Gen. xxxvii. 35 ; Luke xvi. 23. 
 Therefore they are mentioned in connection with each other ; 
 and it is said in gradation, death and hell: comp. Rev. xx. 13, 14, 
 vi. 8, i. 17 : and in these passages it is evident, that the word 
 grave cannot be substituted for hell . Furthermore, because the 
 discussion here turns upon the resurrection of the body, there- 
 fore hell is only once named, death often, even in the following 
 verse. — ro x'evrpov, the sting) having a [plague-causing or] pestilen- 
 tial [Heb. u Where are thy plagues ?”] poison. Paul transposes 
 the victory and the sting ; which is more agreeable not only to 
 the gradation of the Hebrew synomyms, but also makes a more 
 convenient transition to the following verse, where sting and 
 strength are kindred terms. A stimulus or goad is a larger 
 xevrpov ; comp. Acts xxvi. 14 ; a sting or prick [aculeus] is a less 
 %'evrpov, sometimes they may be used promiscuously, when we 
 overlook the quantity [i.e., a quantity of less aculei is tantamount 
 to a stimulus or stimuli ] ; we may even kick against the pricks in 
 thorns. — a3/j, 0 hell, [grave, Engl. V.]) It does not here denote 
 the place of eternal punishment, but the receptacle of souls, which 
 are again to be united with their bodies at the resurrection. 
 There is nothing here said now any longer of the devil ; comp. 
 Heb. ii. 14 : because the victory is snatched out of his hands, 
 earlier than out of those of death, ver. 26. — vTkog) lxx. 3/xtj or 
 v'lxri : Paul sweetly repeats vTxog ; comp, the preceding verse. 
 The rarity of the word is well suited to a song of victory . 
 
 56. 'H cifAupr'ia, sin) If there were no sin, there could be no 
 death ; comp. Hos. xiii. 12. Against this prick no one could have 
 kicked by his own strength ; no one could have sung that song 
 
342 
 
 1 CORINTHIANS XV. 57, 58. 
 
 of triumph, where , etc. The particle hut indicates this fact. — 
 6 yo>oc, the law ) threatening death for sin ; without the law sin 
 is not perceived ; under the law sin has dominion ; Rom. 
 vi. 14. 
 
 57. Tp 3s &ep hut thanks he to God) It had not been of 
 our accomplishment [in our power to effect]. — 3s, hut) Although 
 both the law and sin, and death and hell, opposed us, yet we 
 have overcome. This is the sentiment ; but the mode or %0og, 
 [expression of feeling] is added, thanks he to God. — rp bibbvr z, 1 
 who gives) the present, to suit the state of believers . 2 — ro tfxog, the 
 victory) a repetition, suitable to the triumph : death and hell had 
 aimed at the victory. — Xpiarov, Christ) in the faith of whom, we 
 [being dead], dying to the law, have obtained life, ver. 3 and fol- 
 lowing verses. 
 
 5 8. 3 * Aya-r^ro/', beloved) The true consideration of the things, the 
 last of all, kindles his love towards the brethren. — sbpa/ot, [stead- 
 fast] stable) do not ye yourselves turn aside from the faith of the 
 resurrection. — a/xsrax/^ro/, immoveable) be not led away by others, 
 ver. 12. So Col. i. 23 . — h rp spyw rov Kvp/ov , in the work of the 
 Lord) Christ, Phil. ii. 30. It is called generally, the work which 
 is carried on for the sake of the Lord. Its more particular defi- 
 nition depends on the circumstances of each particular text. — 
 tt bores, knowing) He is now sure of the assent of the Corinthians. 
 — ovx sen xevbg, is not vain) i.e ., is most profitable. They .were 
 trying to make it in vain , who denied the resurrection. Paul 
 mildly refutes these men even in the conclusion [as well as be- 
 fore]. 
 
 1 A ibovn is read by ABCG^. But D (A)/Vulg. lovn . — Ed. 
 
 2 Nevertheless both the margin of the 2d Ed. and the Germ. Ver., prefer 
 the reading 3oVr/, and therefore the past tense. — E. B. 
 
 3 "Ho-rg, therefore ) A grave error had to be refuted in this passage : and 
 yet he does not neglect to subjoin the exhortation. — V. g. 
 
1 CORINTHIANS XVI. 1, 2. 
 
 343 
 
 CHAPTER XVI. 
 
 1. Aoylac, collection) A plain [not figurative] term well adapted 
 to the commencement of this subject, ver. 2 : it is called a bless- 
 ing, 1 2 Cor. ix. 5. — e/g roug ay hug, for the saints ) He would rather 
 call them the saints than the poor ; and he does so both because 
 this appellation is suited to the importance of the object and 
 fitted for obtaining it. — dieru% a, I have given order) by apostolic 
 authority, which was familiar to the Galatians . — TaXar/ag, of 
 Galatia) He proposes the Galatians as an example to the Cor- 
 inthians, the Corinthians to the Macedonians, the Corinthians 
 and Macedonians to the Romans : 2 Cor. ix. 2 ; Rom. xv. 26. 
 There is great force in examples. 
 
 2. Kara y'/av, on the first day) The Lord’s day even already at 
 that time was peculiarly observed. On the Sabbath the Jews 
 and Christians met together ; next day the latter engaged in 
 the duties peculiar to themselves. The Sabbath is used by 
 Synecdoche [see Append.] for the week ; usually the form of ex- 
 pression is ij ilia 6a(3(3aruv , the one , i.e., the first day of the week ; 
 but here the article is not used, in order that xara may retain 
 its distributive meaning. The advice is easily put in practice. 
 When men give once for all, not so much is given. If [when] 
 a man every Lord’s day has laid by something, more has been 
 collected, than one would have given at once. — exatfrog, every 
 one) even those not very rich. — reap laurfi, by himself) apart , that 
 it may appear, what he himself lays by ; whether others lay by 
 more sparingly or more liberally than he does. The Corinthians 
 had not yet a common treasury in the Church. — n6sru, let him 
 lay by) at the public meeting. — G^avpi^uv, in store) plentifully, a 
 pleasant word, 1 Tim. vi. 19. — tvodurai, it may be convenient ) 2 
 according as one’s mind is willing and one’s means are easy. It 
 is a matter of Christian prudence to put in practice, according as 
 
 1 iv’Koylet, a figurative term for bounty; whereas here the plain term 
 Xoytoc, is used. — E d. 
 
 2 So Vulg. “ Quod ei placuerit.” But Engl. Ver. “ As God hath prospered 
 him.” 
 
344 
 
 1 CORINTHIANS XVI. 3-7. 
 
 your circumstances enable you, what is inculcated at Eccl. ix. 10; 
 
 1 Sam. x. 7. — /ayi, that not) This is by way of anticipation [oc- 
 cupatkdjjthat they may not think it necessary to have a collection 
 also at that time, and in like manner there is boldness of speech, 
 as much as to say, I will certainly not pass you over. — orav e\6u, 
 when I come) It would neither be pleasant for Paul nor for the 
 Corinthians to do this in his presence. Now, says he, you will 
 act the more generously ; then, we shall attend to other matters. 
 — X oytui, gatherings , collections) This term, a less agreeable one, 
 advises them not to delay. 
 
 3. Oi)g «v doYj/Adtirirz) whomsoever , when I am present, you shall 
 
 approve , as faithful. — hi enriaroXuv rovrovg nre/A^u, them will I send 
 with letters) in your name. The antithesis is, Paul himself \ ver. 4 : 
 comp, did , Pom. ii. 27 ; 2 Cor. ii. 4. — rijv fyfcwv, your liber- 
 
 ality) a gracious term, and therefore frequently employed. — 
 
 2 Cor. viii. 4. 
 
 4. "A £/ov, worthy) meet , if it shall he worth while for me to carry 
 it myself. He invites them to be liberal. — xa/4?, that even I) a 
 just estimate of one’s self is not pride, 2 Cor. i. 19. Paul men- 
 tions himself in the first place. — g-jv spot, with me) so that all 
 suspicion may be obviated, 2 Cor. viii. 20, 21. 
 
 5. ’E’ksvGo/xui be, hut I will come) He had said ver. 2 when I 
 shall have come. — oVav Maxeboviav) In this one passage an error 
 in a single accent was discovered in the smaller edition, after a 
 new preface had been written to it ; and we are forced to men- 
 tion this only on the ground, that the affirmation of that preface, 
 in respect to our edition being correct even to the smallest point, 
 may be consistent with itself. — biep^o/Aui, I pass) we have here 
 the figure Ploce, 1 2 of which the antithesis follows, to pass through , 
 to abide , ver. 6 . Wherefore we must not press the present tense. 
 He was not yet in Macedonia, but he was thinking of it, 
 ver. 8. 
 
 6. T u%bv, perhaps) He speaks very familiarly. — ol lav, whither- 
 soever) For the sake of modesty he does not express how far he 
 may be thinking to go, Acts xix. 21. 
 
 7. V A pn, now) after so long delay heretofore. — lav 6 K vpiog In ri- 
 
 1 See App. 
 
 2 See Append. The same word twice used, once in the sense of the word 
 itself, and again used to express an attribute of it. 
 
1 CORINTHIANS XVI. 8-12. 
 
 345 
 
 rpenriy 1 if the Lord permit ) a pious qualification. The destina- 
 tions of the saints have some degree of liberty, which the divine 
 goodness in various ways both precedes and follows. 
 
 8. ’E/Epkw, At Ephesus) Paul was at Ephesus: comp. ver. 19, 
 respecting Asia. 
 
 9. &vpa, y a door) It is the part of a wise man to watch oppor- 
 tunities. — d v'suye, has been opened) at Ephesus. — (izyd'hri xai svsp- 
 yric, great and effectual) He was about to take advantage of so 
 great an opportunity for some weeks ; comp. ch. v. 7, note. — 
 avrnts/'Asvoi, adversaries) whom I must resist. Often good, and, 
 its contrary, evil, flourish vigorously at one and the same 
 time. 
 
 10. As, now) An antithesis between Paul himself and his 
 substitute, Timothy. 2 — apdjS ug, without fear) This will be the 
 case, if no man shall have despised him. If some despised Paul, 
 how much more readily would they depise the youthful native 
 of Lystra. — Kupiov, of the Lord) Christ. — spydZzrcu, worJceth) It 
 is right that this work should be performed without fear. This 
 constitutes the foundation of true respect to the ministers of the 
 gospel. 
 
 11. ’ A vrov, him) a young man, Ps. cxix. 141, ndrzpog syd 
 
 xcli EHOYAENfXMENO*2, I am rather young and am despised . 
 — adeXpuv, the brethren) who likewise are looking for him ; or 
 else, who are likewise to come. 
 
 12. IToXXa vrapzxd'hztia, I strongly urged \_greatly desired ]) Paul 
 
 was not afraid of the Corinthians preferring Apollos, who was 
 present with them, to himself. Apollos, when Paul sent this 
 epistle, was not present, for he is not mentioned either at ver. 19 
 or at ch. i. 1. — fizrd ruv adzXpuv, with the brethren) ver. 17. 
 These are different from those at ver. 11. — ovx, the will 
 
 was not) An expression as it were impersonal ; where the matter 
 is considered, as to be or not to be the object of the wish [will], 
 without expressing, whose will it is ; wherein however the 
 standard is the will of God ; comp. Matt, xviii. 14. So also 
 
 1 The Germ. Ver., after the margin of 2d Ed. has the reading e7rnpz^ri. 
 The Gnomon in this passage follows the former decision. — E. B. 
 
 ’E-r/rj otypri is the reading of ABC fg Vulg. ’E ^npe^t] is that of D (A) G ; 
 so Rec. Text. 
 
 2 T ipi60eo$, Timothy) was the bearer of this epistle. — V. g. 
 
346 
 
 1 CORINTHIANS XVI. 13-18. 
 
 the Greeks use the verb $e\u, Acts ii. 12. — ora v tuxa/pigri, when 
 he shall have convenient time ) The convenience indicated is not 
 carnal convenience, but that which follows the will of God. 
 
 13. TpriyopiTrsj watch ) The conclusion exhorting chiefly to 
 faith and love [ This is the sum of all those things , which either 
 Timothy or Apollos thought should he inculcated on the Corin- 
 thians . — Y. g.] — sv rjj rrt<sru, in the faith, ch. xv. 2, 11, 14, 17. 
 
 14. ’Ey dydny, in love) viii. 1, xiii. 1. 
 
 15. T oTg dy/oig , to the saints) The Dative is governed by diaxo- 
 v/av, ministry. To the saints of Israel, for they were the first 
 fruits of Achaia. — eavroug, themselves) spontaneously [These were 
 the very persons, who had come from Corinth to Paul , ver. 17. — 
 Y. g.] The more voluntary the service in difficult circumstances, 
 the more agreeable and praiseworthy. 2 Cor. viii. 16, 17 ; 
 Is. vi. 8. 
 
 16. Kai, ye also) in turn. — v^rord^ffh, ye submit yourselves) 
 corresponding to &Vag av, they addicted themselves . — awe pyovvn, 
 [that helpeth with] that worketh with) others. — xotfiuvn, that 
 laboureth) by themselves. 
 
 17. Xa/poj, I rejoice) Paul in respect of God, gives thanks, when 
 he might have said, I rejoice; ch. i. 14, but when he writes to men, 
 he says, I rejoice or I rejoiced, instead of I give thanks; Phil. iv. 10; 
 Philem. ver. 7 : comp. Acts x. 33 ; 3 John v. 3. Now again 
 the deputies of the Corinthians had departed ; and yet he says 
 in the present tense, I rejoice ; for a pleasant remembrance of 
 them remained, and the present is supposed to accord with 
 the time of the reading of the epistle at Corinth. — 'incpavd, of 
 Stephanas) This person seems to have been the son of that 
 Stephanas, whose house is mentioned, but not himself at ver. 15. 
 — varspyj/Aa, [that which was lacking] the deficiency) So far as 
 you had been awanting to me, and were not yourselves able to 
 refresh me in my absence. 
 
 18. ’A veKavffuv, they have refreshed) True brethren, although 
 inferior, do not come or are present in vain. Such is the re- 
 freshment of the saints. — ro ifjobv msu/ua, my spirit) 2 Cor. vii. 13. 
 — xui r'o v/joojv, and yours) in regard to me : 2 Cor. vii. 3. — ewryi- 
 vuGxere, acknowledge) The Antecedent [acknowledge] for the 
 Consequent [Give them a kind reception], so t/dsvai, to know, 
 1 Thess. v. 12. He who does not do so, is said to be dyvd/xuv. 
 
1 CORINTHIANS XVI. 19-24. 
 
 347 
 
 19. n©XXa, much) for especial affection, Acts xviii. 2, 1. — 
 AxvXag xai UpiaxiXka, Aquila and Priscilla) Elsewhere this 
 woman is mentioned first. In the epistle to the Corinthians, she 
 is put last ; comp. xiv. 34. — xa r olxov, in their house) This couple 
 afterwards set up a church also in their house at Rome ; Rom. 
 xvi. 5. 
 
 20. ’Ei/ (piXrj/jjan dyiu, with a holy hiss) in which all dissensions 
 might be swallowed up. 
 
 21. Tfj kfifi %s/p/', with mine own hand) He therefore dictated 
 all the rest of the epistle. 
 
 22. J, E/ ng ovj if any man not) Paul loves Jesus, do ye also all 
 love Him. — loves with the heart : kisses virtually by his 
 conduct : the corresponding word to <pi\e? is (piXrjfian , with a kiss , 
 ver. 20 ; for <piXs7v is used in the sense of hissing , Luke xxii. 47 ; 
 and to hiss is used for to love , Ps. ii. 12. — rbv K vpfov, the Lord) 
 He is to be preferred even before all the brethren, nay even before 
 Paul and Apollos. — ijroj avade/j, a, [jjapav add, let him he anathema 
 Maranatha) So far from wishing him health [saluting him], I 
 would rather bid him be accursed. The words Maranatha add 
 weight to the anathema ; and this phrase, expressed in an idiom 
 familiar to the Jews indicates, that he who loves not Jesus will par- 
 take with the Jews, who call Jesus anathema with hitter hatred, 
 xii. 3, in that curse most righteously falling upon themselves, 
 for he uses this language to soften the odiousness of the phrase 
 [by Euphemism] instead of the expression, if any man hate Jesus. 
 Mapuv add, i.e. the Lord cometh; papav in Syriac, our Lord, or 
 simply the Lord. Hesychius says, fiapavada, 6 K vp/og riXdsv, x.r.X. 
 As in French monseigneur is the same as seigneur., Mapuv add 
 seems to have been a frequent symbol [watchword] with Paul, 
 the meaning of which the Corinthians had either already known, 
 or now, when they were to be seriously affected by it, might 
 learn from others. 
 
 23. 'H yd-pig, grace) This is the salutation set forth at ver. 21: 
 at ver. 22, the unworthy are excluded ; comp. 2 John v. 10, 11. 
 
 24. 'H dydniri pov [x>zrd rruvruv v/jjuv sv Xpnrrti Iqtrou, My love he 
 with you all in Christ Jesus) The Apostle embraces in Christ 
 J esus with love, which had been divinely kindled, not only those 
 who had said they were of Paul, hut all the Corinthians. In 
 the Alexandrian copy alone, pou is omitted ; but this little word 
 
348 
 
 1 CORINTHIANS XVI. 24. 
 
 evidently agrees with the beginning and end of this epistle. 1 
 There was afterwards added, eypupri unb QiXtovuv, it was written 
 from Philippi . But it was written at Ephesus, as ver. 8 proves; 
 perhaps, however, it was sent from Philippi, ver. 5, because the 
 deputies of the Corinthians had accompanied Paul thither. At 
 least, Aquila and Priscilla, who are spoken of at ver. 19, were 
 at Ephesus (Acts xviii. 19) ; thence there was a road to Corinth 
 above Philippi. I do not refuse a more convenient way of re- 
 conciling these two statements ; comp. Ord. Temp., p. 282, lin. 
 4 and 9, and the end of the page 281. 
 
 1 Mov is read in BCD (A) Gfg Vulg. But A omits it. — E d. 
 
ANNOTATIONS 
 
 ON 
 
 PAUL’S SECOND EPISTLE TO TEE COKINTHIANS. 
 
 CHAPTER L 
 
 I. Ua(jXog, Paul) While Paul repeats his admonitions, he 
 shows his apostolic love and crropyri, fatherly affection to the 
 Corinthians, who had been dutifully [devoutly] affected by the 
 severity of his former epistle; and for the rest, as he had written 
 therein about the affairs of the Corinthians, so he now writes 
 about his own, but with a constant regard to the spiritual benefit 
 of the Corinthians. But the thread and connection of the whole 
 epistle is historical ; other topics are introduced as digressions. 
 See the leading points, at ver. 8, 15; ii. 1, 12, 13; vii. 5; viii. 1; 
 x. 1; xiii. 1, concerning the past, present, and future. Whence 
 we have this connected view [synopsis] of the epistle. There is 
 in it — 
 
 I. The Inscription, ch. i. 1, 2. 
 
 II. The Discussion [handling of his subject.] 
 
 1. We were greatly pressed in Asia : 
 but God consoled us : 
 
 for we act with sincerity of mind ; even in this that I 
 have not already come to you, who are in propriety 
 bound to obey me, 3— ii. 11. 
 
850 
 
 2 CORINTHIANS I. 3, 4. 
 
 2. I hastened from Troas to Macedonia, which is near you : 
 
 keeping pace with the progress of the Gospel, whose 
 glorious ministry we worthily perform, 12— vii. 1. 
 
 3. In Macedonia I received joyful tidings of you, 2—16. 
 
 4. In this journey I became acquainted with the liberality 
 
 of the Macedonians. Wherefore it becomes you to 
 follow that example, viii. 1— ix. 15. 
 
 5. I am on my way to you, armed with the power of Christ. 
 
 Therefore obey, x. 1-xiii. 10. 
 
 III. The Conclusion, 11-13. 
 
 TifioO&og 6 adtXtpbg, Timothy , out brother) When Paul writes to 
 Timothy himself, he calls him son ; when writing of him to the 
 Corinthians and others, he calls him brother. — zxvXnvia row 
 0g oD, to the Church of God ) This has the force of a synonym 
 with the word saints , which follows. 
 
 3. E vXoyrirbg, blessed ) An elegant mode of introduction, and 
 suited to the apostolic spirit, especially in adversity . — 6 Karri? ruv 
 o ixnp/jjuv xai ©sog K&ffrjg crafaxXjjo'gwg, the Father of mercies and 
 God of all consolation ) Mercies are the fountain of consolation : 
 comp. Pom. xii. 1 : Kapa%aXs7v is zusprechen , to console. The 
 principle of exhortation and consolation is often the same ; con- 
 solation is the proof [the evidence] of mercies. \And Paul makes 
 mention of mercies and help , before he mentions afflictions. — V. g.] 
 He exhibits his mercies in the very midst of calamity ; and the 
 calamity of the saints is neither contrary to the Divine mercy, 
 nor does it beget suspicion against it in the minds of the saints : 
 afterwards it even affords consolation; therefore Kutris, of ally is 
 added. 
 
 4. nd<frr Katri, in all , in all) He who has experienced one 
 
 kind of affliction is peculiarly qualified to console those in the 
 same circumstances ; he who has experienced all is able to con- 
 sole men under all kinds of affliction, Heb. iv. 15. — 0A/\|/g /, in 
 tribulation) The antithetic words on the one side are -ra^/xara, 
 adversities [the sufferings], and distress [straitness] of 
 
 mind ; of which the one is implied in the signification of the 
 other — and on the other side, aurripia, salvation ; and Kapdx'kriffig, 
 consolation ; of which the one is in like manner implied in the 
 
2 CORINTHIANS 1. 5, 6. 
 
 351 
 
 signification of the other. The frequent occurrence of these 
 words will be greatly relished, but only by the experienced. 
 [How great need is there of experience ! how Unqualified a guide 
 is he , who is without it! — V. g.] Adversity is treated of 
 from ver. 8 ; consolation from ch. vii. 2, etc. Paul speaks gene- 
 rally of comfort at the beginning; he, however, refers especially 
 to that, which he derived from the obedience of the Corinthians. 
 — ay rot) we ourselves. 
 
 5. Toy Xpurro y, sig r^dg* did Xpnfrov, of Christ towards (in) 
 us; ours hy Christ) The words and their order are sweetly inter- 
 changed. — tfad^aara* <?rapaxX?j<j7£, adversities (sufferings) ; consol- 
 ation) The former are numerous ; the latter is but one, and yet 
 exceeds the former. — ov rug, so) There shines forth brightly from 
 this very epistle, as compared with the former, a greater amount 
 of consolation to the Corinthians, who had been deeply impressed 
 with the first epistle, consolation being extremely well suited to 
 their circumstances, after the distresses which had intervened ; 
 and so there shines forth brightly in it the newness of the whole 
 inner man, increasing more and more day by day. 
 
 6. E/Vs ds d\i(36fte6a, x.r.X., and, whether we he afflicted , etc.) 
 The meaning is this, s/Vs 6s 6Xi(3o/jj s0a (Q\i(36[JjsQgi) vrrep rr\g v/amv -rapa- 
 x\?l(fewg xa / tiurrip'iag' sire ‘7rupuHoc\ou/xeQa ( < jrapaxaXou/££0a) vtfsp xrX, 
 and whether we he afflicted (we are afflicted) for your consolation 
 and salvation; or whether we he comforted (ice are comforted) for 
 your consolation , which operates in enabling you to endure the 
 same adversities which we also endure , and our hope for you is 
 stedfast ; knowing that as you are partakers of the sufferings ( ad- 
 versities ), so also of the consolation. As in Phil. i. 16, 19, dXi^ig 
 and ffurypia are opposed to each other ; so here QXtyig, the afflic- 
 tion of the ministers of the Gospel, and the consolation and 
 salvation of the Corinthians, are opposed to each other, in the 
 same way as the death of the former [the ministers] and the life 
 of the latter [the Corinthians], iv. 12. Furthermore, as though 
 consolation and salvation of the Corinthians depend on the afflic- 
 tion of the ministers of the Gospel ; so the consolation of the 
 Corinthians, and the hope of the ministers in their behalf, 
 depend on the consolation of the ministers. The participle 
 knowing depends on the verbs, we are afflicted , and we are com- 
 forted , understood. Thus the members of this period are con- 
 
352 
 
 2 CORINTHIANS I. 8, 9. 
 
 sistent with one another, of which the various transpositions are 
 noticed in the Apparatus } W e shall now explain some of these 
 words in particular. — g/Vs, whether ) sometimes we are more sen- 
 sible of adversities, sometimes of consolation. — u/xwi/, your ) The 
 communion of saints, cultivated in the heart of Paul, Titus, the 
 Corinthians, and other Churches, is admirably represented in 
 this epistle, ii. 3, iv. 15, vi. 12, vii. 7, 13, ix. 12. These hearts 
 were, so to speak, mirrors reflecting the likenesses of each other ; 
 comp. Phil, ii. 26, 27. — •7rapoLx\7)<szo)$, consolation ) in the soul. 
 — eu rripfus, salvation ) in fact [in reality]. — rrj g evepyou/uevris) 
 in the Middle voice, iv. 12; Pom. vii. 5 . — tojv avruv) the same , 
 in point of number. The adversities [sufferings] of Paul were 
 the same as those of the Corinthians, who were in the heart of 
 Paul : vi. 12 ; and the fruit of those sufferings redounded to 
 their advantage, although they [the sufferings] had prevented 
 him from coming to Corinth. A mutual participation [in suffer- 
 ings and consolation] is declared. — ^ao^o/Agy, xai n eXnig, we suffer , 
 and the hope) Hope is usually joined with the mention of afflic- 
 tions and patience, ver. 10 ; Pom. v. 3, 4, xv. 4. — /3g/3a/ a, is 
 stedfast) It obtained stedfastness through adversity. 
 
 8. ’Ev rfi ’Aria, in Asia) 1 Cor. xv. 32, note. The Corinthians 
 were not ignorant of that affliction, which had befallen him in 
 Asia ; but Paul now declares its magnitude and its advantageous 
 result. [The whole epistle presents a journal of his travels ; hut 
 most excellent precepts are interwoven with the narrative oj them. 
 — M. g.] — uvsp bvvafMv) above ordinary strength . — l^awopriOiivai, 
 that we despaired) He affirms here, what he denies in another 
 respect, iv. 8 ; for he is speaking here of human, there of Divine 
 assistance. 
 
 9. 1 * * * 5 AXXa, hut) i.e. nay; supply, for this reason we ourselves , 
 etc. ; that not , etc. — r'o avoxpiiaa) Hesychius says, d'xoxpifia, xara- 
 xpi'xa, -v^Sj^ov. aKoxpfvsiv, to pass sentence on one condemned , to 
 consider him as dead. The antithesis is trusting. Simon ius 
 takes a different view. — aXX’ It/, hut in) illustrating the wonder- 
 
 1 BD (A) Gfg Syr. later, place sire 'jca,pctxtthw(xi6ct uwep rvjs vpcuv nupuK- 
 
 hvjascos Kdl ouTYipiocg after V7csp Cpcav, and before elhoreg. AC Vulg. Syr. 
 
 Memph. omit x.ctl aurnpiug, (Many MSS. of Vulg. have the et Salute ), and 
 
 place the rest of the words before rij? h/tpyov/xtuYig. Rec. Text without good 
 
 authority, places the words before xcd q fanlg. — Ed. 
 
2 CORINTHIANS I. 10-12. 
 
 353 
 
 ful nature of faith in the greatest difficulties, which seem to have 
 no means of escape. — sysipovn , who raiseth ) 1 Cor. xv. He had 
 written at great length on the resurrection of the dead ; he now 
 repeatedly touches on the same doctrine, and, taking for granted, 
 that its truth is admitted by the Corinthians, urges its bearing 
 upon their practice. 
 
 10. P {jsrai, delivers) The present, in respect of this affliction , i.e. 
 whilst we are in a state of death, we are delivered. — 
 
 we have obtained hope \we have trusted ]. — pb strut, He will deliver ) 
 that I may be able to go to you. 
 
 11. '2vvv t rovpycvvruv, you helping with ) vvrovpysTv is from epyov , a 
 work : spyov , the work of effectual help, belongs to God ; vrrovpysTv, 
 to help subordinate ly, belongs to the apostles ; svwsrovpysTv, to help 
 subordinately along with , belongs to the Corinthians. — zai) you 
 also , not merely others . — 1 2 3 £z sroXkuv KposwTruv, in many respects 
 [But Engl. Vers. “By the means of many persons”^) srposurrov, 
 face , respect [point of view.] In respect , viz., of the past, present 
 and future. He has delivered , delivers , will deliver. We do not 
 translate it, of many persons , for that is included in the words, 
 bid voXXuv, by many . — to elg iigdg ydpisgcl) the assistance , which is 
 vouchsafed to us by grace. — btu, koWuv ibyapisrv\(Fif) thanksgiving 
 may be given by many, ydptsya and ibyapisria are correlatives ; 
 iv. 15. — vvr'sp vfjjuv? for you) Just now he had said, for us, in re- 
 spect of prayers ; now, he says, for you, in respect of thanks- 
 giving. The fruit redounded to the Corinthians. Nor was it 
 necessary, after tig rgidg, again to say, wnp tj/auv* 
 
 12. Tap, for) The connection is : We do not seek in vain and 
 we promise to ourselves the help of God and the prayers of godly 
 men. — zav^eig, glorying [ rejoicing ]) even in adversityand against 
 
 1 Tj5 liicni — tux,st(>tGTri()y!, that thanksgiving might be poured forth by 
 prayer). He who enjoys the communion of saints, will never w r ant an 
 opportunity for prayer ; although he should have nothing remaining in re- 
 lation to himself, for which he should feel any anxiety — [i.e. the concerns of 
 his fellow-saints will always afford him ample subject for prayer and praise.] 
 -V. g. 
 
 2 Therefore the reading at the end of the verse, is disapproved by 
 the margin of both Ed., and seems to have slipped inadvertently into the 
 Germ. Ver. — E. B. 
 
 3 All the oldest MSS. and Versions have O n ty a few MSS. of 
 
 Vulg. have vobis. — Ed. 
 
 VOL. III. 
 
 Z 
 
354 
 
 2 CORINTHIANS 1. 13-17. 
 
 our adversaries. — r%g cws /dijescog Jj/xwv, of our conscience ) whatever 
 others may think of us. — afl'Aonjr/, in simplicity) aiming at the 
 one mark in the most direct way. — uXmpmicf) in sincerity , with- 
 out the admixture of any foreign quality. — ov x ev, not in) The an- 
 tithetic terms are, fleshly wisdom , and the grace of God , who 
 wisely directs His own people, ver. 17, 18. — h r& xotyif) in the 
 world which is wholly deceitful [as opposed to godly sincerity 
 and simplicity .] — ns pi mot's pug, more abundantly) ii. 4 . 
 
 13. ” AXXa) other things , contrary. — ypupo/j, si/, we write ) in this 
 epistle. He appeals to a present thing. — avuyivuxrxsTs, ye read) 
 in the former epistle. — 5} xa/', or even) WiyMousig is more than 
 dvdyvojifig. — scog rsXovg , even unto the end) of my course, comp. ver. 
 14, at the end, and 1 Cor. iv. 5 : whence it is evident that regard 
 to the day of the Lord is not excluded. 
 
 14. ’a to flspovg, in part) The antithesis, even unto the end , 
 is in the preceding verse. 
 
 15. T uvr'/i, in this) of which ver. 12 treats at the beginning. 
 — Kporspov, before) We have frequent mention of this intention 
 in the former epistle ; it is construed with I was minded. — dsvr'spav 
 X<dpiv , a second benefit) They had had their first benefit [ exhibited, 
 by Divine help ; ver. 12] at the first visit of Paul : comp, thy first 
 love , Rev. ii. 4. He had designed a second benefit for them at 
 his second visit. Grace is in itself one ; but in being had [in the 
 having of it], there is a first, second grace, etc. : comp. John i. 
 
 16. [Of His fulness have all we received, and grace for grace .] 
 
 16. TlpoKs/AtpOrimi, to be brought on my way) to commit myself 
 to you to be escorted [conducted] forward. 
 
 17. Tjj sXa <pp!cc, lightness) by promising more than I performed. 
 — >}) or? [an? the second part of a disjunctive interrogation]. — 
 xara trdpza, according to the flesh) Paul gives them to understand 
 that, if he were to consult according to [to listen to the sugges- 
 
 1 The 2d Ed. prefers the reading sfaixptvelce, ©got/, which was left doubtful 
 by the earlier Ed., and it is received without hesitation by the Germ. Ver. 
 Ernesti interprets the sincerity of God to be, such as God desires and ap- 
 proves. Heumann, to be, such as God Himself works and produces. — See 
 Bibl. th. T. II. p. 495.— E. B. 
 
 ABCD (A) have the rov before Seov. Rec. Text, with G and Origen., 
 omit rov. ’ Ayiorvjrt is the reading of ABC Memph. Origen. But u^ornri 
 of D (A) Gfg Vulg. — E d. 
 
2 CORINTHIANS I. 18. 
 
 355 
 
 tions of] the flesh, he must rather have come, than not ; for they 
 who consult according to the flesh, endeavour by all means to 
 make the yea of the promise, whatever may occur, to appear in 
 the fulfilment, for the purpose of maintaining their consistency 
 [ whether good or evil may result from it. — V. g.] But the 
 Apostle was neither inconsistent, nor carnally consistent : either 
 of which might have been suspected by persons under the influ- 
 ence of prejudice against him. He had made a conditional pro- 
 mise, and afterwards he delayed his visit for an important reason, 
 which had occurred to prevent it . — rb mi xa/' ro ov) See App. 
 Crit. Ed. ii. on this passage. Simple yea and nay 1 is quite ap- 
 proved of by Paul in the following verse, in which he denies the 
 yea and nay , concerning the same things ; but he affirms it, ver. 
 17, concerning different things. The word J, should he , is em- 
 phatic ; as it may be said, for example, of an unsteady [incon- 
 sistent] person. You can never he sure of finding either his u It 
 is,” or his u it is not,” to he as he says — that is, no one can trust 
 his word ; or as if it were to be said of a consistent man, His 
 u It is,” and his u It is not,” always hold good. 
 
 18. Tharbc, faithful) The categorical statement implied is this, 
 u Our doctrine is sure.” The mode [or expression of feeling, as 
 opposed to a naked, categorical statement, see Append, on 
 modalis sermo~\ , however, is added : God is faithful , pfeO: 
 comp, amen , ver. 20. — ds, hut) The antithesis is between his 
 intention of travelling to see them, and the doctrine itself. The 
 external change of that intention for good reasons infers 
 no inconsistency in the doctrine. In the mean time, Paul 
 shows, that those who are light [fickle] in external mat- 
 ters are wont to be, and to appear to be, light also in things 
 spiritual. — Kpog) with , to ; with (towards) you , is an antithesis 
 to with me, ver. 17. — ovx eyevero mi xui ov , was not made yea and 
 nay) Contradictories have no place in Theology. 
 
 1 Although this reading is declared to be not quite so good in the margin 
 of 2d Ed., yet, with the previous concurre ce of the Gnomon, it is intro- 
 duced into the Germ. Ver. — E. B. 
 
 All the old authorities, excepting the Vulgate, support the double vul and 
 ov ; even the Fuld. MS. of the Vulg. as corrected by Victor of Capua, has 
 “ Est, est, non, non,” and so agrees with the weightiest authorities (est, est= 
 vul, voti ; non, non = ov, ov.) — Ed. 
 
356 
 
 2 CORINTHIANS I. 19-21. 
 
 19. 'O yup rou ©sou v/bg, Ifooug Xp/crbg, for the Son of God , 
 Jesus Christ) who is the principal subject of our discourse. 
 We should observe the joining together of the three appella- 
 tions, thereby showing forth firmness ;* as also their position in 
 the natural order ; for the first is evidently not the same as the 
 third. — xai 2 iXovocvou, and Silvanus) Luke calls him Silas ; Acts 
 xv. 22 note. — dXXd vai) hut yea pure and unmixed, on our part 
 and yours. — iv aura), in Himself) Christ preached, i.e. our 
 preaching of Christ became yea in Christ Himself. So the 
 reason assigned [aetiologia, see Append.] in the following verse 
 is in consonance. All the promises in Christ are yea. There- 
 fore truly also the testimony concerning Christ Himself is yea in 
 Christ. 
 
 20. ’EsrayysX/a/) promises , declarations. — r'o va) — ro dfiriv, yea 
 
 — amen) The words yea and amen agreeing together, stand in 
 pleasant antithesis to the words yea and nay , ver. 19, which are 
 at variance with each other : yea by affirmation ; amen , by an 
 oath ; or yea in respect of the Greeks ; amen in respect of the 
 J ews ; comp. Gal. iv. 6 note ; for yea is Greek, amen is Hebrew ; 
 or yea , in respect of God who promises, amen in respect of be- 
 lievers ; comp. 1 John ii. 8 ; yea in respect of the apostles, amen 
 in respect of their hearers. — ru> 0s a) npog do^av [to the glory of 
 God ] to God for His glory) For the truth of God is glorified in 
 all His promises, which are verified in Christ. — rrpog hb^av, to the 
 glory) iv. 15. — bi hy us) construed with there is, again to be 
 
 understood. For whatever may be the number of [as many 
 soever as are] the promises of God, there is in Him the Yea, and 
 in Him the Amen [every promise has its yea and amen, i.e. its 
 fulfilment in Him]. To the glory of God (is that Yea and Amen) 
 by us. The yea is re-echoed by us. 
 
 21. 'O <5s (3z(3u iuv, now He who confirmetli [( established ]) The 
 Son glorifies the Father, ver. 19 : whilst [autem, ds] the Father 
 in turn glorifies the Son. — (3e(3ouuv, confirming) that we may be 
 firm in the faith of Christ. The term sealing corresponds to 
 this word ; the one is from Christ and His anointing ; the other 
 from the Spirit, as an earnest. That is sealed, which is con- 
 firmed as the property of some one, whether it be a property 
 
 1 For “ union is strength.” — E d. 
 
2 CORINTHIANS I. 22-24. 
 
 357 
 
 purchased, or a letter, so that it may be certain, to whom it 
 belongs ; comp. 1 Cor. ix. 2, A trope 1 abstracts from the per- 
 sons and things from which it is taken. — fac&g, us) apostles and 
 teachers. — <rdv vfiTv, with you) He speaks modestly of himself. — 
 rig Xpuirov xui xjpiaag, in p?ifo] Christ , and hath anointed) Con- 
 jugate words. From the oil here, we derive strength , and a 
 good savour , ii. 15.. All things tend to the yea ; rig Xpnsrbv , in 
 faith in [towards] Christ. 
 
 22. ’ AppaQuv a, earnest) ch. v. 5. dppufiuv, Gen. xxxviii. 17, 
 1 8, is used for a pledge , which is given up at the payment of a 
 debt ; but elsewhere for earnest money , which is given before- 
 hand, that an assurance may be afforded as to the subsequent 
 full performance of the bargain. Hesychius, dppafiuv, Kpodoua. 
 For the earnest , says Isid. Hispal., is to he completed [by paying 
 the balance in full ] not to be taken away : whence he who has an 
 earnest does not restore it as a pledge , but requires the com- 
 pletion of the payment. Such an earnest is the Spirit Himself, 
 Eph. i. 14 : whence also we are said to have the first fruits of 
 the Spirit , Rom. viii. 23. See Ritter shusii , lib. 7, sacr. lect. 
 c. 19. 
 
 23. ’E yu fit, but I) The particle but forms an antithesis : I 
 was minded to come , but I have not yet come. — rov Qriov, God) the 
 omniscient. — J‘7r/xaXoD/4a/, I call upon) The apostle makes oath. 
 — scr/’, upon) a weighty expression. — soul) in which I am 
 conscious of all that passes within myself, and which I would 
 not wish to be destroyed. — tpsidb/xsvog, sparing) a term of large 
 meaning ; therefore it is presently after explained : He is able 
 to spare , who has dominion ; he also spares, who causes joy rather 
 than sorrow. It confirms this force of the [in his] explanation, 
 in that he says, not for that 2 we have dominion: not, seeing that 
 we have not [i.e. because we have not] dominion. — rig KlpivOov , to 
 Corinth) This is elegantly used for to you , in using words show- 
 ing his power. If face to face with them, he would have had to 
 act with greater sternness: 3 for his presence would have been 
 more severe. Comp. Exod. xxxiii. 3 ; Hos. xi. 9. Therefore the 
 apostle had sent Titus before him. 
 
 24. Kvpieuo/jjsv, we have dominion ) It would have been a 
 
 1 See Append., on tropus. 2 On the ground that. 3 2 Cor. x. 10, 11. 
 
358 
 
 2 CORINTHIANS II. 1, 2. 
 
 serious matter for the apostle to have used even his lawful autho- 
 rity ; and therefore he calls it to have [exercise] dominion ; comp. 
 1 Cor. ix. 17, note, respecting such a mode of speaking. — rr\g 
 v/ffreug, over the faith) The faithful are freemen. — cwspyoi, fellow- 
 workers) not lords. — yupug, of joy) which flows from faith , Phil, 
 i. 25. The antithesis sorrow , ii. 1, 2. — rfi v/arei, by faith) Rom. 
 xi. 20. — etrrjjxare, ye stand) Ye have not fallen, although there 
 was danger of it 
 
 CHAPTER II. 
 
 1. v Exp/va he epuvrti, But I determined for myself) so far as I 
 myself am concerned, for my own advantage. The antithesis is, 
 to you in this ver. : comp. i. 23. — 3s, but) This is an antithesis to 
 not as yet , i. 23. — nuXiv, again) This is construed with come ; not 
 with, come in heaviness {sorrow) : he had formerly written in 
 heaviness , he had not come. — b kfarp, in heaviness (sorrow) two- 
 fold ; for there follows, for if I make you sorry , and, if any one 
 have caused grief [sorrow, ver. 5.] This repetition (anaphora 1 ) 
 forms two antithetic parts, the discussion of which elegantly cor- 
 responds to each respectively, I wrote that you might know [ver. 
 4] ; I wrote that I might know , ver. 9 ; [the joy] of you all ; 
 [overcharge] you all , ver. 3. 5. 
 
 2. Avku, I make you sorry) either when present with you, or by 
 letters, — xai r'ig fare*, and who is) The ?/has an apodosis consisting 
 of two numbers, and who \_%ai r/g], and I wrote [xct /' ’ey pa 4/a] : both, 
 and , i.e. as well, as also. — exxppuivwv [ie, that maketh me glad) by 
 the sorrow of repentance. — el fiq, unless) It affords me no pleasure 
 to have struck with sorrow by my reproofs the man, who now 
 gives me joy by his repentance. I would rather it had not been 
 necessary. — o Xviroupevog, he, who is made sorry) He indicates the 
 Corinthians, but more especially him who had sinned. — e% s/ioj, 
 
 1 See Append. The frequent repetition of the same word to mark the 
 beginnings of sections. 
 
2 CORINTHIANS II. 3-7. 
 
 359 
 
 by me) df wv, from whom , in the following verse. These particles 
 differ thus : a-ro [coming from, or on the part of] applies to some- 
 thing more at large ; [ out of by means of], to something 
 
 more within ; comp. iii. 5 ; 1 Thess. ii. 6. 
 
 3. K a/' eypa-^ccj and I wrote ) He shows that he had this inten- 
 tion at the time, when he sent his first epistle, in which he had 
 promised a visit, an intention which he explains at ver. 1. — d<z>’ 
 uvj from whom) as from sons. — oV/, that) The joy of Paul itself is 
 desirable not for his own sake, but for the sake of the Corin- 
 thians. 
 
 4. ’Ex yap , for out of) I wished to stir you up before I went 
 to you, that afterwards it might not be necessary. Anguish of 
 heart produced tears, much anguish produced many tears. The 
 Corinthians might have seen the marks of tears on his letter, if 
 he himself wrote it — a proof of anguish . — ov iva), not so much 
 that , etc. The fruit of sorrow is not sorrow, but the fruit of love 
 is love. — Xucr»j05jrs, you should be grieved) He is easily made sorry, 
 who is admonished by a friend himself weeping. — rv\v ayam j>, 
 love) The source of sincere reproof and of joy derived from it. — 
 yvurs, you might know) according to my faithful admonition. — - 
 nepnifforspug sig v/j,ac y more abundantly to you) who have been par- 
 ticularly commended to me by God, Acts xviii. 10. 
 
 5. T/'s, any) He now speaks mildly ; any one and any thing , 
 
 ver. 10. In both epistles Paul refrained from mentioning the 
 name of him, of whom he is speaking. — ovx £/as he hath 
 
 not grieved me) i.e ., He has not made me lastingly grieved 
 [I am not now so disposed towards him] d\\’ dn'o fiepoug, only 
 in pari) he has occasioned me sorrow. — «r, ifiupu, be heavy 
 upon [ overcharge ]) a weightier expression, than I make sorry , 
 ver. 2. 
 
 6. 'izavov) Neuter, in place of a substantive ; it is sufficient for 
 such a one , so that no more can be demanded of him : /xavov, a 
 forensic term. It is the part of Christian prudence to maintain 
 moderation. A considerably long time intervened between the 
 writing of the two epistles. — g<r/r//x/a, reproof) In antithesis to 
 forgive , as also, to comfort , ver. 7 . — ruv vrXs/ovvv, by many) not 
 merely by those, who ruled [the bishops and ministers.] The 
 Church at large bears the keys. 
 
 7. Xupi<su<sdcu) This word has the meaning of an indicative, 
 
360 
 
 2 CORINTHIANS II. 8-12. 
 
 whence he is rather forgiven ; and the indicative is a very mild 
 form of exhortation : xii. 9 ; Matt. xxvi. 18, note. 
 
 8. Kuputiui) to confirm) the xvpog is connected with love, not 
 with sorrow. The majesty of the ecclesiastical government and 
 discipline consists in love. It is this, which reigns. Dp» lxx., 
 xvpovcQai, Gen. xxiii. 20 ; Lev. xxv. 30. 
 
 9. K ai iypa^a) not only I write, but I also did write. — 
 boxiiAYiv, the proof ) whether you are genuine, loving, obedi- 
 ent sons . 1 — sig navra, in all things ) in reproof [ver. 6], and in 
 love. 
 
 10. T/', any thing ) He speaks very gently of the atrocious, but 
 acknowledged sin. — x a P ‘%> e< ^ 6 , V e f or fivz) He has no doubt, but 
 that they will do what he wrote at ver. 7 . — %ai syu, I also) He 
 modestly subscribes assent to the act of the Corinthians, and re- 
 gards himself, as it were in the same category with them . — si n 
 xsyfipKjlAat, if I forgave any thing) The matter is limited by if any 
 thing , in order that Paul may show his willingness to follow up 
 the forgiveness granted to the sinner by the Corinthians. From 
 the present I forgive , the past immediately results, I have for- 
 given , while Paul is in the act of writing these things. — bi v/x ag y 
 for your sakes) namely, I forgave. — h KpoffuiTu Xptarov. , in the pre- 
 sence [but Engl. Vers., person] of Christ) in the face of [before] 
 Christ, 1 Cor. v. 4. — /Va [ir\ t ieXsovsjtr^du[jjsv, lest we should he de- 
 frauded [lest an advantage be gained over us.]) The loss of a 
 single sinner is a common loss ; therefore he said for your sakes. 
 — uko rov Varava, hy Satan) to whom Paul delivered or was about 
 to deliver the sinner ; 1 Cor. v. 5. Satan not only devised to 
 destroy the flesh, but the soul : and he seeks an opportunity of 
 doing a very great injury by means of sorrow. 
 
 11. Ov yap, for not) True ecclesiastical prudence. Those w 7 ho 
 have the mind [referring to vovg contained in i^/xara] of Christ 
 are not ignorant of hostile devices and attempts, yo?j/xara and 
 uyvosTv are conjugates. 
 
 12. Kai) even although [Engl. Ver., and]. Paul would have 
 willingly abode at Troas. — 6vpug , a door) Nevertheless Paul did 
 not sin, in departing, inasmuch as it remained free to him to do 
 so. — cUm/v, rest) His spirit first began to feel the want of it, then 
 
 1 See Tit. i. 4. 
 
2 CORINTHIANS II. 13-16. 
 
 361 
 
 the flesh, vii. 5. He was desirous of knowing how the Corin- 
 thians had received his former epistle . — rOj mw/ian, in spirit) He 
 perceived from this, that it was not imperatively necessary to 
 avail himself of that door. — T/rov, Titus ) who was about to come 
 from you. 
 
 13. E ig Maxedov/uV) to Macedonia) where I would be nearer and 
 might be sooner informed [what was the fruit of my former epistle 
 to you. — V. g.] — These topics are continued at vii. 2, 5 : and a 
 most noble digression is here introduced in respect to events, 
 which had in the meantime occurred and sufferings which had 
 been endured by him elsewhere : the benefit of which he makes 
 to flow even towards the Corinthians, whilst he hereby prepares 
 the way for a defence against the false apostles. 
 
 14. Tw ©g&, but [now] to God) Although I have not come 
 to Corinth, I did not remain at Troas ; nevertheless there is no 
 want of the victory of the Gospel even in other places : The modal 
 expression is added [Append, on Modus , i.e. with expression of 
 feeling, not a mere categorical proposition] ; Thanhs be unto God . 
 — ‘ravrore, always) The parallel follows, in everyplace. — &pia/x(3svovrt 
 j)/xas) who shows us in triumph , not as conquered, but as the 
 ministers of His victory ; not only the victory, but the open 
 ‘ showing’ of the victory is denoted : for there follows, Who 
 maheth manifest. The triumph forcibly strikes the eyes ; the 
 savour , the nostrils [sense of smell .] — rqv 6<r/^v, the savour) The 
 metaphor is taken from all the senses to describe the power of 
 the Gospel. Here the sight (of the triumph) and its savour occur. 
 — a utov, of Him) of Christ, ver. 15. — (pavepovvn, who maheth mani- 
 fest) a w r ord, which often occurs in this epistle, and refutes the 
 suspicions of the Corinthians [towards the apostle.] So 1 Cor. 
 iv. 5. 
 
 15. Euwd/a) a sweet savour , i.e., powerful, grateful to the godly, 
 offensive to the ungodly. The savour of Christ pervades us, as 
 the odour of aromatics pervades garments. — Iv) in the case of. — 
 cu^o/xlvoig’ a-oWvfTzvoig, in them , who are saved; in them , who perish) 
 To which class each may belong, is evident from the manner in 
 which he receives the Gospel. Of the former class he treats, iii. 
 1— iv. 2 ; of the latter, iv. 3-6. — dnoW vpzvcig, in them that are 
 perishing) iv. 3. 
 
 16. ’Ocr/x^ Quvurov, the savour of death) They reckon us [and 
 
362 
 
 2 CORINTHIANS II. 17. 
 
 our Gospel message] as a thing dead ; hence they meet with 
 death as the natural and just consequence. — olg ds, whilst to the 
 former) who are being saved. This verse, if w r e compare the 
 antecedents and consequents, has a chiasmus . 1 — xat npog ruvra, 
 rig havog ; and who is sufficient for these things f) Who? i.e. hut 
 few, viz., we. This sentiment [idea] is modestly hinted at, and 
 is left to be perceived and acknowledged by the Corinthians ; 
 comp, the next verse. Paul asserts at considerable length both 
 his own sufficiency (ixavor^ra) and that of the few in the follow- 
 ing chapter, and repeats this very word, ver. 5, 6, of that ch., so 
 that his adversaries seem either expressly or in sense [virtually] 
 to have denied, that Paul w~as sufficient . 
 
 17. 0/ croXXo/, the many) so xi. 18. D'inn, 1 Kings xviii. 25. 
 The article has force ; the many , most men, aoti^ot, void of savour : 
 comp. Phil. ii. 21. — xunriXzvovreg [cauponantes]) corrupting [adul- 
 terating for gain] ; men who do not make it their aim to show 
 forth as much virtue [as much of the power of the Gospel] as 
 possible, but to make gain by it. These men speak of Christ, 
 but not as “from [of] God,” and “in the sight of God.” xa- 
 cnjXo/, [caupones], vintners , select their merchandise from diffe- 
 rent quarters ; they adulterate it ; they manage it with a view 
 to profit. The apostles deal otherwise with the word of God ; 
 for they speak as of God , and as of sincerity , and so as to ap- 
 prove themselves unto God. doXovvng, adulterating , iv. 2 [Engl. 
 Vers., handling deceitfully], is a synonymous expression, and also 
 s/jwropevsffQai, to make merchandise of 2 Pet. ii. 3. — zWmpmiag, 
 of sincerity) We give our whole attention to [our whole aim is] 
 the word of God by itself. — a\\’ ug hut as of) a gradation 
 [ascending climax], hut being repeated ; as is explanatory. 2 — 
 zarevdj'Triov — XaXov/xev, in the sight of God — we speak) So decidedly, 
 ch. xii. 19. We always think, that God, from [sent by] whom 
 we speak, is present to the speakers ; we do not care for men. — 
 
 1 See App. 
 
 2 The Germ. Ver., however, omits both the particle ug before i| ei'hixptvsi'ug 
 and the particle &KK before ug lx ©eoS, although the omission has by no 
 means been approved of by the margins of both Ed. — E. B. 
 
 ABCD (A) read the ag after dXh (or d’h^oi in B), in the first <zh a’ ug : Gfg 
 Vulg. Memph. Iren, omit it. In the second ug , ABCD (A) support 
 the «aa\ Gfg Vulg. (Fuld.), later Syr. Iren, omit it. — E d. 
 
2 CORINTHIANS III. 1-3. • 
 
 363 
 
 Jv, in) Our discourse, which we hold in Christ, is given and 
 directed from above. — XaXofyAs v, we speak) We use the tongue ; 
 the power belongs to God. 
 
 CHAPTEK III. 
 
 1. * do we begin?) A just reproof to some of those 
 who had so begun. — icd X/v, again) as was formerly done in the 
 first epistle ; so, again , ch. v. 12. — awitruvsiv, to commend) after 
 the manner of men ; xii. 19, by mentioning transactions that 
 took place elsewhere . — tl nn) unless. A particle expressive of 
 conciliation \moratci\. Is it thus and thus only that we are 
 equal to the task of commending ourselves [ i.e ., by mentioning 
 transactions that took place elsewhere], if we do not need [with- 
 out needing] also letters ? Some read %. 1 — n/sg, some) of many, 
 ii. 17. In this respect also, he shows that he utterly differs 
 from the false apostles. They did need letters of recommen- 
 dation. — if vfiZjv, from you) to others. This then was the 
 practice at Corinth. 
 
 2. ’Ev raTg xapdluig ii/xwv, in our hearts) Your faith was written 
 in our heart, in which we carry about it and yourselves — a 
 faith everywhere to be known and read. It was reflected from 
 the heart of the Corinthians to the heart of the apostle. — tfavrwv, 
 by all men) by you and others. This is an argument for the 
 truth of the Gospel, obvious to all, to be derived from believers 
 themselves [iv.2; 1 Cor. xiv. 25]. 
 
 3. ®uvsptvfiivoi, manifested) construed with vfitTg, ye, ver. 2. 
 
 The reason assigned [aetiologia, see Append.] why this epistle 
 may be read. — Xpnrrou — ixp of Christ — by us) This explains 
 
 the word our , ver. 2. Christ is the author of the epistle. — dicc- 
 xovrifoTaa) The verb diuxovz w, has often the accusative of the 
 thing, viii. 19, 20; 2 Tim. i. 18 ; 1 Pet. i. 12, iv. 10. So 
 Paeanius, rijv d/axovov/j,si iog, directing the battle , b. 7, Metaphr. 
 
 1 So CD(A)G$7 Vulg. (“ aut numquid”)* But AB (judging from silence 
 acc. to Tisch : But Lachm. quotes B for tj) read si ^ as Rec Text. — E d. 
 
864 
 
 2 CORINTHIANS III. 4-6. 
 
 Eutr. The apostles, as ministers , dir\%ovo\)v, presented the epistle. 
 Christ, by their instrumentality, brought spiritual light to bear 
 on the tablets of the hearts of the Corinthians, as a scribe 
 applies ink to paper. Not merely ink, but parchment or paper 
 and a pen are necessary for writing a letter ; but Paul men- 
 tions ink without paper and a pen, and it is therefore a synec- 
 doche [ one material of writing put for all . See Append.] Td 
 [At'kctv does not exactly mean ink, but any black substance, for 
 example, even charcoal, by which an inscription may be made 
 upon stone. The mode of writing of every kind, which is done 
 by ink and a pen, is the same as that of the Decalogue, which 
 was engraved on tables of stone. Letters were engraved on 
 stone, as a dark letter is written on paper. The hearts of the 
 Corinthians are here intended ; for Paul was as it were the 
 style or pen. — ov f^sXavi, not with ink) A synecdoche [ink for any 
 means of writing] ; for the tables in the hands of Moses, divinely 
 inscribed without ink, w T ere at least material substances. — 
 £ uvroc , of the living) comp. ver. 6, 7. — XiQ/va/g, of stone) ver. 7. — 
 xapdiag ffufw/vais, in fleshly tables of the heart) Tables of 
 the heart are a genus ; fleshly tables, a species; for every heart 
 is not of flesh. 
 
 4. ns Ko/dyiffiv, trust) by which we both determine and profess 
 to be such as are here described. The antithesis is, to faint, iv. 
 1. — did rov Xpnrrov, through Christ) not through ourselves. This 
 matter is discussed, ver. 14, at the end, and in the following 
 verses. — rcpog rov ©sov, toward God) This is discussed, ver. 6, 
 and in the following verses. 
 
 5. 1 AoyltiacsQui, to devise \to think]) to obtain by thinking, 
 much less to speak or perform. There seems to be here 
 something of a mimesis [allusion to the words of the per- 
 sons whom he refutes. Append.] For they do not think, 
 whom God moves : Le., they frame or work out nothing by 
 their own thinking, 2 Pet. i. 21. — ri) anything ; even the least 
 thing. 
 
 6. K a), also) An emphatic addition [to the previous assertion. 
 Epitasis. Append.] He has given sufficiency to us, even the 
 sufficiency of ministers of the New Testament, which demands 
 
 1 ’Eer^ in, we are) even yet at this very hour. — V. g. 
 
2 CORINTHIANS III. 7-10. 
 
 3G5 
 
 much more in order to realize it [than ordinary sufficiency]. — 
 r^ug dtotxovovg, us ministers) Apposition. — new) An anti- 
 thesis to old , ver. 14. — ou, not) of the New Testament , i.e ., not of 
 the letter , but of the spirit , see Rom. vii. 6, and the following 
 verses, with the annot. — ypa/x^urog, of the letter) Even while 
 Paul wrote these things, he was the minister not of the letter, 
 but of the spirit. Moses in that his peculiar office, even when 
 he did not write, was yet employed about the letter. — mtufiarog, 
 of the Spirit) whose ministry has both greater glory, and re- 
 quires greater ability [sufficiency], — uroxrsivei, kills) : the letter 
 rouses the sinner to a sense of death ; for if the sinner had 
 life, before the letter came, there would have been no need of 
 quickening by the Spirit. With this comp, the following verse, 
 of death. 
 
 7. ‘H diaxoviu , the ministry) which Moses performed. — ivreru- 
 lecafjjSVTi) LXX. xixoXctpiievYi) Ex. xxxii. 10. — \/6oig, in stones) 
 There were then two different tables, not of one stone. Ex. 
 xxxiv. 1 : engraven in stones , is an explanation of this clause, in 
 letters. 1 — syevijdr) h do%cp, obtained glory \was glorious] ) yi\ lofiat, 
 I become, and £/>/', I am p<rra/], ver. 8, are different. — blvas- 
 dai anvitfai) Ex. xxxiv. 30, epoftfiQrjtiav iyy'nSat avrti. — Muvff'zug, of 
 Moses) engaged in the duties of his office. 
 
 8. "Etfra/) shall be. He speaks as looking from the Old 
 Testament point of view to the New. Add, hope , ver. 12 
 [which similarly looks from the Old Testament stand-point to 
 the New]. 
 
 9. Karaxp/teug- dixaioavvvg, of condemnation ; of righteousness ) 
 The glory of God shines back more brightly by the latter, than 
 by the former. The letter condemns ; condemnation imposes 
 death as the punishment. The Spirit, along with righteousness, 
 brings life. — 86% a, glory) The abstract for the concrete, for the 
 sake of brevity. 
 
 10. Ouds bido^atiruj, teas not even glorified \liad no glory]) The 
 limitation immediately follows, in this respect . The greater 
 
 1 zv ypupcpcoiaiv, in letters. Eng. Yer. written. , etc., at the beginning of 
 ver. 7. 
 
 So AC, and acc. toLaclim. G (but Tisch. makes G support yp»ptpt.etTi)fg 
 Yulg. Orig. 1, 708/: 3, 498c: 4, 448a. But B and D(A) corrected later. 
 ypot,fit,(Act'U. — Ed. 
 
S6fi 
 
 2 CORINTHIANS III. 11-14. 
 
 light obscures the less. — ro bsbo%a<ffievoV) that which was glorified) 
 So LXX., Ex. xxxiv. 29, 35, pp, bsboPuffrai. 
 
 11. A/a bogqg' ev bo%r), marked hy glory ; in glory ) The particles 
 are properly varied [the distinction is lost in Engl. Vers., glorious 
 — glorious~\. Supply is. — ro fievov, that which remains') The bia- 
 novta, ministry , itself, does not remain any more than whatever 
 is in part [as for instance, knowledge ], 1 Cor. xiii. 10 ; but the 
 Spirit, righteousness, life remain ; therefore the neuter gender 
 is used. 
 
 12. ’e Xrr/ba, hope) He spoke of trust , ver. 4 ; he now speaks 
 of hope , as he glances at that which remaineth , ver. 11. — 
 Kappriff/q) a plain and open manner of dealing. 
 
 13. Ka / ou, and not) supply we are , or ice do. — xdXvfx/xa, a veil) 
 so LXX., Exod. xxxiv. 33. — rrpog ro fi>r\) rrpog [ according as. 
 because that ] denotes congruity. Comp. Matt. xix. 8 : [npog ryv 
 GxXYjpoxupbluV) by reason of because of the hardness of heart, by 
 reason of the fact] : for ro qri drsviaou y the not being able to look 
 stedfastly , took place before the veil was put on, but subsequent 
 to the splendour of Moses [“ the glory of his countenance”], 
 ver. 7 : wherefore, there, ilxrrs is used [because their not being 
 able to look stedfastly at him was subsequent to and the conse- 
 quence of his glory.] What is affirmed of Moses is wholly 
 denied by Paul respecting the ministers of the New Testament, 
 namely, the putting on of a veil , lest the Israelites should look 
 upon them. Often something is inserted in the protasis, which 
 in the proper application is intended to belong to the apodosis. 
 So in ver. 7 we have ojffrs fiy bvvaffQut anvlffou ; here, rrpbg ro /uri 
 urev/aou. Here to wit the act is denied, not the power. The 
 power was wanting to all [the Israelites] in the case of Moses ; 
 to some [viz. to them that are lost, iv. 3] in the case of the 
 apostles. — sig ro rsXog rov xocrctpyovfjj'svov , to the end of that which 
 is abolished) Paul turns the words to an allegory. That, 
 which is abolished , has its end in Christ, ver. 14, at the end : 
 Pom. x. 4, the law tends to and is terminated in Him, 
 [Christ]. 
 
 14. ’AXX’ errupuQr), but were hardened) but is opposed to the 
 phrase to look stedfastly. — ro ai/ro) the same , as in the time of 
 Moses. — ecr/', upon) i.e. when they read , and although they read. — 
 avayvw/rg/, reading) public, frequent, perpetual. Paul makes a 
 
2 CORINTHIANS III. 15, 16. 
 
 367 
 
 limitation. The veil is not now on the face of Moses, or on 
 his writings ; but on the reading , while they read Moses, and that 
 too in such a way as not to admit Christ ; it is also upon their 
 heart , ver. 15. — fjo'evet, iir\ ava.xa'kvrFrofjuvov) remains lying upon 
 them, so that it is not indeed taken away [so that the veil is not 
 even lifted off]. — or/, because it is not done away , save in Christ. 
 [But Engl. Yer. u which veil is done away in Christ.”] — 
 This is a statement introductory to the things which follow. — 
 xarapysTrai, is abolished [done away]) the Old Testament ; comp, 
 ver. 7, 11, 13. He does not say, has been abolished , but is 
 being abolished in respect of those, that are about u to turn to 
 the Lord.” 
 
 15. ’AXX’ s us, but until) But is opposed to the phrase is not 
 taken away. — j?wxa) This is the only place, in which Paul uses 
 this adverb. It seems to have readily occurred from his recent 
 reading of the lxx., Ex. xxxiv. 33. — uvayivuxfxsrui Mwuo^c, Moses 
 is read) and that too, studiously, without seeing Christ therein. 
 The antithesis follows, but when it shall have turned to the 
 Lord. 
 
 16. 'Hvixa av — rrzptaiptrrcu rb xccXu/a/aoc, but when the veil is 
 
 taken away) This is a paraphrase on Ex. xxxiv. 34, vjv/xa d'uv 
 eidz'xopevero MwDo'tjs evocvn K vp/ov XaXefi avrcp rrtpiripzrro rb xu’kv/Afija. 
 But when Moses went in before the Lord to speak to Him , the veil 
 was taken away. Therefore ^v/xa, meaning not if but ivhen, 
 evidently affirms, as in the preceding verse, and frequently in 
 the lxx., Tjvtxa, lav, jjv/x a av, Gen. xxiv. 41, xxvii. 40 ; Ex. i. 10, 
 xxxiv. 24 ; Lev. vi. 4, x. 9 ; Deut. xxv. 19. qvfxn d’ aV, Ex. 
 xxxiii. 8, 22, xl. 36. — snigrps^y, shall be turned) namely their 
 heart. The truth is acknowledged by repentance, 2 Tim. ii. 25. 
 The method, not of disputation, but of conversion, is to be ap- 
 plied to the Jews. — repos Kvpiov , to the Lord) Christ, ver. 14. A 
 distinguished appellation, iv. 5. — rrepiaipsrra/) rrspiaipov^ai is pas- 
 sive, Acts xxvii. 20, and in the lxx., Lev. iv. 31, 35 ; but 
 middle very often in the lxx., and that too in the very passage 
 to which Paul refers. The antithesis of ver. 15 and 16 shows, 
 however, that here the signification is passive. The veil lies 
 [xs/ra/, ver. 15] ; the veil is taken away. The present, is [that 
 moment, and by that very fact] taken away , is emphatic [not as 
 Engl, shall be taken away . ] 
 
3G8 
 
 2 CORINTHIANS III. 17, 18. 
 
 17. 'O 5's Kvpiog rb rrvsv/tid hnv , but the Lord is that Spirit) The 
 Lord is the subject. Christ is not the letter, hut He is the 
 Spirit and the end of the law. A sublime announcement : 
 comp. Phil. i. 21 ; Gal. iii. 16. The particle but , or now , shows 
 that the preceding is explained by this verse. The turning 
 (conversion) takes place [is made] to the Lord, as the Spirit. — 
 ov 5's rb msu/ta Ki iplou, and where the Spirit of the Lord is) Where 
 Christ is, there the Spirit of Christ is ; where the Spirit of 
 Christ is, there Christ is ; Rom. viii. 9, 10. Where Christ and 
 His Spirit are, there is liberty : John viii. 36 ; Gal. iv. 6, 7. — ■ 
 ext?) there , and there only. — sXsv&spla) liberty , opposed to the 
 veil, the badge of slavery : liberty , without such fear in looking, 
 as the children of Israel had, Ex. xxxiv. 30. 
 
 18. 5s rfdvrsg, but we all) we all , the ministers of the New 
 Testament, in antithesis to Moses, who was but one person. — 
 ava7.v/Lu\-o<jsiLhw KpMurrf) our face being unveiled with regard to 
 men ; for in regard to God, not even Moses’ face was veiled. 
 The antithesis is hid , iv. 3. — rijv 56% av, the glory) divine majesty. — 
 K vp/ovy of the Lord) Christ. — xa rovrrpi^ojusvoj) The Lord makes 
 us mirrors , xa rorrrpifyj, puts the brightness of His face into our 
 hearts as into mirrors : we receive and reflect that brightness. 
 An elegant antithesis to svrsrvt Tu/xsvr,, engraved [ver. 7, the minis- 
 tration of death — the law — engraven on stones ] : for things which 
 are engraven become so by a gradual process, the images which 
 are reflected in a mirror are produced with the utmost celerity. — 
 rr\v ctbrriv) the same , although we are many. The same expres- 
 sion [lively reproduction] of the glory of Christ in so many 
 believers, is the characteristic mark of truth. — s/xo w, the image) 
 of the Lord , which is all glorious. — / as ra^oppov/usOa, we are 
 transformed) The Lord forms by quick writing (ver. 3) His 
 image in us ; even as Moses reflected the glory of God. The 
 passive retains the accusative ; as in the phrase, 5i5u(fx,o l uai v/ov. 
 — a no 56%ris slg 56%aV) from glory to glory) from the glory of the 
 Lord to glory in us. The Israelites had not been transformed 
 from the glory of Moses into a similar glory ; for they were 
 under the letter. — xa^a^rep, even as) an adverb of likeness : 
 comp. ver. 13. As the Lord impresses Himself on us, so He 
 is expressed to the life by us. He Himself is the model ; we 
 are the copies [images ]. — uno K vp/ov 'imbiiuros) from [by] the 
 
2 CORINTHIANS IV. 1~3. 
 
 369 
 
 Lord's (viz. Christ’s, ver. 14) Spirit . This refers to ver. 17, but 
 where the Spirit of the Lord , etc. If there were an apposition 
 Paul would have said, dnb K upiou rou nvivuctroc. Elsewhere the 
 Spirit of the Lord is the mode of expression ; but here the 
 Lords Spirit , emphatically. ’Aero is used as in i. 2, and often 
 in other places. 
 
 CHAPTER IY. 
 
 1. T f)v diuxoviav raunji/, this ministry') of which iii. 6, etc. — 
 xa6ug r;Xsyi6rifi£v, as we have received mercy) The mercy of God, by 
 which the ministry is received, makes men active and sincere. 
 Even Moses obtained mercy , and hence he was permitted to ap- 
 proach so near, Exod. xxxiii. 19. — ovx — aXX’, not — but ) A double 
 proposition ; the second part is immediately brought under our 
 consideration by chiasmus j 1 the former from ver. 1 6. Where- 
 fore ovx sxxaxov/jjiVj we faint not , is there repeated ; we admit of 
 no serious falling off in speaking, in acting, in suffering. 
 
 2. ’ Atfsirtuf/jsOu) Hesy chius : aerg/^a^g^a, dneppi'^d/xeQu' dtfsitfcivro, 
 'ra l prirri<rot,vro, d<7Tsrd%avro [bid farewell to], we have renounced , and 
 wish them to be renounced. — rd xpvffrd ri ]g a/ff^vvrig, the hidden 
 things of shame [ dishonesty ]) shame , having no regard to the 
 glory of the Lord, acts in a hidden way : we bid farewell to such 
 a mode of acting (to be discontinued), Rom. i. 16. The antithesis 
 is by manifestation , which presently follows, and we speak , v. 13. 
 — iv Kavoupy/a , in craftiness) This is opposed to sincerity ; crafti- 
 ness seeks hiding-places ; we do not practise it. — grid's doXovvreg, 
 not corrupting [ not handling deceitfully ]) — rr\ puvepuxrsi, by mani- 
 festation) comp. iii. 3. — rrjg d'kriQsiag, of the truth) according to 
 the Gospel. — savrovg , ourselves) as sincere. — rrp'og) to. — <7raffav) all , 
 every , concerning all things. — gvvsidriffiv, conscience) ch. v. 11 ; not 
 to carnal judgments ; iii. 1, where the carnal commendation of 
 some is by implication referred to and stigmatised. 
 
 3. E / de, but if) precisely the same as in the time of Moses. — 
 xai ten, even is) even strengthens the force of the present tense 
 
 1 See App. 
 
 VOL. III. 
 
 A A 
 
370 
 
 2 CORINTHIANS IV. 4. 
 
 in is. — to svayysX/ov, the Gospel) which is quite plain in itself. — 
 lv, in) so far as it concerns them, that perish; so, tv t/ioi (3dp(3apog, 
 as far as I am concerned, a barbarian, 1 Cor. xiv. 11. — tv ro?g, 
 in the case of them) not in itself. — d^oXXvfievoig, that perish) 
 
 1 Cor. i. 18. 
 
 4. *Ev oTg, as concerns whom , [in whornf) — b fabg rov aiuvog rov- 
 rov, the god of this world) A great, but awful description of 
 Satan [corresponding to his great hut awful work, mentioned here . 
 — V. g.], comp. Eph. ii. 2, respecting the fact itself: and Phil, 
 iii. 9, respecting the term. Who would otherwise think, that 
 he could in the case of men obstruct so great a light [as that 
 which the Gospel affords] ? But there is somewhat of a mimesis; 1 
 for those that perish, especially the Jews, think, that they have 
 God, and know Him. The ancients construed rov a/uvog rovrov 
 with ruv dv/truv, as if it were, the unbelievers of this world, in 
 order that they might give the greater opposition to the Mani- 
 cheans and the Marcionites. 2 — rov uiuvog rovrov, of this world) 
 He says, of this, for the devil will not be able always to assail. — 
 trixpXute, blinded) not merely veiled [ch. iii. 14, 15]. — ruv anlgruv, 
 of them who believe not) An epithet, 3 by supplying the relative 
 pronoun hstv m, of them ; for among those, that perish, are chiefly 
 those, who, though they have heard, do not believe. The Gospel 
 is received by faith unto salvation. — s )g ro (tr\ avydgaf) lest should 
 shine. — rov <puri(S[jjov rov svayysX/ov, x.r.X., the enlightening [illumina- 
 tion] of the Gospel, etc.) He afterwards calls it the enlightening of 
 the knowledge , etc. — <pung/jjbg, enlightening, is the reflection or 
 propagation of rays from those, who are enlightened, for the pur- 
 pose of enlightening more. The Gospel and knowledge are cor- 
 relatives, as cause and effect. — rr\g db^g, of the glory) iii. 18, 
 note. — uxuv rov Qeov, the image of God) From this we may suffi- 
 ciently understand how great is the glory of Christ, v. 6 ; 1 Tim. 
 
 1 See Append. Allusion to an opponent’s words or sentiments. 
 
 2 Both which sects regarded matter as essentially evil and under the 
 power of the devil, which the rendering, god of this world , seemed to sanc- 
 tion. — E d. 
 
 3 Beng. would make it thus, Trie unbelieving lost, spoken of above. 
 
 4 The Germ. Yer. also exhibits the pronoun ctvrois, which is more highly 
 esteemed in the margin of the 2d Ed. than in the larger Ed. — E. B. 
 
 ABCD corrected, G Vulg./ Orig. Iren, omit uvroig. Except one passage 
 of Origen there is none of the oldest authorities in support of it. — E d. 
 
2 CORINTHIANS IV. 5-7. 
 
 371 
 
 vi. 15. He, who sees the Son, sees the Father, in the face of 
 Christ. The Son exactly represents and reflects the Father. 
 
 5. Ou, not) We do not commend ourselves, iii. 1 ; although 
 they who perish think so. — yap, for ) The fault of their blindness 
 does not lie at our door. — Kvp/ov, douXovg, the Lord; servants) An 
 antithesis : we do not preach ourselves as masters ; comp. i. 24. 
 — dovXoug bfiuv, your servants) Hence Paul is accustomed to pre- 
 fer the Corinthians to himself, ver. 12, 13. — d/a ’irjtouv, for 
 Jesus ’ sake) The majesty of Christians is derived from Him. 
 
 6. "Or/, because) He proves, that they were true servants. — 
 6 Qsbg, God) God — to shine , constitutes the subject ; then by sup- 
 plying is (as in Acts iv. 24, 25) the predicate follows, [is He] 
 who hath shone. — o s/Vwy, He who spake the word) who com- 
 manded by a word LXX., s/Vsv, Gen. i. 3. — lx axorovg (pug, light 
 out of darkness) LXX., Job xxxvii. 15, (pug voiri/fag lx <r norovg. 
 A great work. — sXa/u^ev, hath shone) Himself our Light ; not 
 only the author of light, but also its fountain, and Sun. — xapdla/g , 
 in our hearts ) in themselves dark . — sv kpoguku 1 ’i vj/rou Xpurrou, in 
 the face of Jesus Christ) Who is the only begotten of the Father 
 and His image, and was manifested in the flesh with His glory. 
 
 7. Tov Oriaavpov rovrov , this treasure) described from [beginning 
 with] ii. 14. He now shows, that affliction and death itself, so 
 far from obstructing the ministry of the Spirit, even aid it, and 
 sharpen ministers and increase their fruit. — barpanm/g, earthen) 
 The ancients kept their treasure in jars , or vessels. There are 
 earthen vessels, which yet may be clean ; on the contrary a 
 gQlden vessel may be filthy. — <rxcbs(f/v, vessels) It is thus he calls 
 the body, or the flesh, which is subject to affliction and death ; 
 see the following verses. — r\ bnepfioXfi r%g duvd/ieug, the excellency 
 of the power) which, consisting as it does in the treasure, exerts 
 itself in us, while we are being saved, and in you, while you are 
 being enriched; ver. 10, 11. — f, may be) may be acknowledged 
 
 1 Both the margin of the 2d Ed. and the Germ. Yer. hint that the name 
 Tjfo-oS is a doubtful reading ; and the same may be said of the reading rou 
 Kvp/ov, ver. 10. — E. B. 
 
 AB Orig. 1,632/ omit '\naov. But C Orig. 4, 448c have it before Xp/orov ; 
 and D(A)G /<7 "Yulg. have it after Xp/oTov. ABCDG// Vulg. Orig. Iren, omit 
 Kvp/ov in ver. 10. It is supported only by some later uncial MSS. and later 
 S)-r., etc. — E d. 
 
372 
 
 2 CORINTHIANS IV. 8-10. 
 
 to be, with thanksgiving, ver. 1 5. — roD 0?oD, of God) not merely 
 from God. God not only bestows power once for all, but He is 
 always maintaining it [making it good, ensuring it to His 
 people]. 
 
 8. *Ev rravrJ 6\i{36/asvoi, while we are troubled in every respect [ on 
 
 every side]) So vii. 5, in every , namely, thing , and place ; comp. 
 always at ver. 10. — OXipo/xevoi, while we are troubled) The four 
 participles in this verse refer to the feelings of the mind ; the 
 same number in the following ver. to outward occurrences, vii. 
 5, [ Without were fightings ; within were fears.] They are con- 
 strued with we have; and in every member the first clause 
 
 proves, that the vessels are earthen , the latter points out the ex- 
 cellence of the power. — ov orevo^upov/jjsvoij we are not [distressed] 
 reduced to straits) a way of escape is never wanting. — d^opov/xivoi, 
 we are perplexed) about the future ; as, we are troubled , refers to 
 the present. 
 
 9. A/wxo/^svo/, persecuted) xarctficcWopsvoi, cast down , is some- 
 thing more [worse] than persecution , viz., where flight is not open 
 to one. 
 
 10. ndvrore, always) asi in the next verse differs from this 
 word, cravrors, throughout the whole time ; asi, any time what- 
 ever [at every time] : comp. Mark xv. 8. The words, bearing 
 about , we are delivered , in this ver. and in ver. 11 agree. — rr\v 
 vszpueiv, the dying) This is as it were the act, life the habit. — rou 
 Kvp/ov, of the Lord) This name must be thrice supplied in this 
 and the following verse, 1 and advantageously softens in this first 
 passage the mention of dying. It is called the dying of the Loi'd , 
 and the genitive intimates communion, [joint participation of 
 Christ and believers in mutual suffering] as i. 5. — ’bj <roD, of Jesus) 
 Paul employs this name alone [without Xp/ffrov or Kvp/ov accom- 
 panying it] more frequently in this whole passage, ver. 5, than 
 is his wont elsewhere ; therefore here he seems peculiarly to have 
 felt its sweetness. — c npupspovrsc , carrying about) in all lands. — /Va 
 xa/', that also) Consolation here takes an increase. Just before 
 [ver. 8, 9], we had, but , four times. — ev rip (Su^an ti/xuv (puvspojQy, 
 in our body might be made manifest) might be made manifest in 
 our mortal [dead] flesh , in the next verse. In the one passage 
 
 1 Comp, marginal note on ver. 6. — E. B. 
 
2 CORINTHIANS IV. 11-15. 
 
 373 
 
 the noun, in the other the verb is put first, for the sake of 
 emphasis. In ver. 10, glorification is referred to ; in ver. 9, pre- 
 servation in this life, and strengthening : the word, our, is added 
 here [}v rp <fw/4ar/ yifJMv], rather than at the beginning of the 
 verse [iv rfo adfian without ??,<£wv.] The body is ours, not so 
 much in death as in life. May be made manifest is explained, 
 ver. 14, 17, 18. 
 
 11. 0/ we who live) An Oxymoron; comp, they who 
 
 live , ch. v. 15. The apostle wonders, that he has escaped so 
 many deaths, or even survived others, who have been already 
 slain for the testimony of Christ, for example, Stephen and James. 
 We who live , and death ; life , and mortal are respectively anti- 
 thetic. — vapabibofizdu, we are delivered up) He elegantly and 
 modestly abstains from mentioning Him, who delivers up. Look- 
 ing from without [extrinsically], the delivering up might seem 
 to be done at random, [whereas it is all ordered by Provi- 
 dence.] 
 
 12. Qdmrog, death) of the body [by the corruption (decay) of the 
 outward man . — V. g.] — life) viz., that of the Spirit. 
 
 13. T6 avro) the same , which both [ David had and you have], 
 comp. ver. 14. — ?cara, according to) This word is construed with 
 we believe and we speak. — zn'nsnxxsa, bib sXd Xyjffa) So lxx ., Psa. 
 cxvi. 10, Hebr. Wnsrzvca, bn XaXi] ffu. The one meaning is in- 
 cluded [involved] in the other. Faith produced in the soul im- 
 mediately speaks, and in consequence of speaking, it knows itself 
 and increases itself. — XaXov/usv, we speak) without fear in the 
 midst of affliction and death, ver. 17. 
 
 14 E ibong, knowing) by great faith, ch. v. 1. — '7rupu<srri<su, shall 
 present) This word places the matter as it were under our eyes 
 [Hypotyposis ; a vivid word-picture of some action, Append.] 
 
 15. Tap, for) The reason, why he just now said, with you . — 
 cravra, all things) whether adverse or prosperous. — r\ yfpti, grace) 
 which preserves us, and confirms youin life. — ^Xzovdtsaaa’^zpiffgzvGf) 
 UXeovd^w has the force of a positive ; KzpiMsvu, of a comparative, 
 Rom. v. 20. Therefore we must construe bid with wspiMevar). 
 vXsov, the same as <rX^gg,is not a comparative. — bid) through [on 
 account of ] the thanksgiving of many, for that grace. Thanks- 
 giving invites more abundant grace, Psa. xviii. 3, 1. 23 ; 2 Chron. 
 xx. 19, 21, 22. — zuyapKsnav thanksgiving) ours and yours, ch. i. 
 
374 
 
 2 CORINTHIANS IY. 16-18. -Y. 1. 
 
 3, 4. — tfipifffcvffr},) may abound to [be abundantly vouchsafed] us 
 and you, this again tending to the glory of God. 
 
 16. Aib ouk exxaxoD/Asv, for which cause ice faint not) ver. 1, 
 note. — 6 kgoj, the outward [man)) the body, the flesh. — dia<p6slpira/, 
 he wasted away [perisKf) by affliction. — avaxaivovrai , is renewed ) 
 by hope ; see the following verses. This new condition shuts 
 out all xa x/a, infirmity [such as is implied in kxxaxovfLiv, faintness.'] 
 
 17. Uapavrixa, [ but for a moment]) just now : a brief present 
 season is denoted, 1 Pet. i. 6 [o'X/yov dpn , a brief season now .] 
 The antitheses are, just now , and eternal; light , and weight: 
 affliction , and glory ; which is in excessive measure , and in an 
 exceeding degree. — %a§ iKspfioXriv, in excessive measure ) Even that 
 affliction , which is %a§ uTrspfSoX^v, in excessive measure , when com- 
 pared with other less afflictions, i. 8, is yet light compared with 
 the glory s/g i>mp(3oXriv , in an exceeding degree. A noble Oxy- 
 moron. — xurspydfyrai) works , procures , accomplishes. 
 
 18. ZxoKovvrwv) while we look , etc. Every one follows that to 
 which he looks as his aim [scopus from axo^su.] — fiXw r6ju&va, 
 things , which are not seen) The term, do par a, things invisible , [in- 
 capable of being seen] has a different meaning ; for many things, 
 which are not seen [fiv\ ^Xzrrb^a, things not actually seen now], 
 will be visible [opara], when the journey of our faith is accom- 
 plished. — yap, for) This furnishes the reason, why they look at 
 those things, which are not seen. 
 
 CHAPTER V. 
 
 1. Tap, for) A reason given [setiologia] for this statement, 
 affliction leads to glory [ch. iv. 17]. — r\ iniyuog) which is on the 
 earth : 1 Cor. xv. 47. The antithesis is, in the heavens. — ri^chv, 
 our) The Antithesis is, of [ from] God. — o/’x/a rou gxijvovg, the house 
 of this tabernacle) The Antithesis is, a building , a house not made 
 with hands. A metaphor taken from his own trade might pro- 
 duce the greater interest in the mind of Paul, who was a tent- 
 maker [Acts xviii. 3.] — xaraXvOfj, were dissolved) a mild expres- 
 sion. The Antithesis is, eternal. — g^o/^gy, we have) The present ; 
 
2 CORINTHIANS Y. 2-6 , 
 
 375 
 
 straightway from the time of the dissolution of the earthly house. 
 — ayjitpoKotrirov) not made with the hands of man. 
 
 2. ’Ey tovtiaj , in this ) The same phrase occurs, ch. viii. 10, and 
 elsewhere. — <rrsva£o/xsv, we groan) The epitasis 1 follows, we do 
 groan being burdened , ver. 4. — o/xjjr^/ov, a dwelling-place , a domi- 
 cile) o/x/a, a house , is somewhat more absolute ; olxrjr^pm, a domi- 
 cile , has reference to the inhabitant . — rh s% ovpavov) which is from 
 heaven: inhere signifies origin , as, of the earth , John iii. 31. 
 Therefore this domicile (abode) is not heaven itself. — iffevdvtuaQai, 
 [to have the clothing put upon us] to be clothed upon) It is in 
 the Middle voice : svdv/xa, the clothing , viz., the body : hence the 
 expression, being clothed [ver. 3], refers to those living in the 
 body ; ivsvd y^a, the clothing upon , refers to the heavenly and 
 glorious habitation, in which even the body, the clothing , will be 
 clothed. As the clothing of grass is its greenness and beauty, 
 Matt. vi. 30, so the heavenly glory is the domicile and clothing 
 of the whole man, when he enters into heaven. 
 
 3. E/'/s xa/, if indeed even [if so bej) That, which is wished for, 
 ver. 2, has place [holds good] should the last day find us alive. 
 — evdvou/uevoi, being clothed) We are clothed with the body, ver. 
 4, in the beginning. — ou yu/AiW) not naked , in respect to [not 
 stripped of] this body, i.e. dead. — evpeOyiao/xeda, we shall be found) 
 by the day of the Lord. 
 
 4. K ui yap, for even) The reason of the earnest desire [ver. 2.] 
 — < rrsva^gy (3apoupevoi, we do groan being burdened) An appropri- 
 ate phrase. A burden wrings out sighing and groaning. — 
 exdvtraffda i) to be unclothed , to stiip off the body. Faith does not 
 acknowledge the philosophical contempt of the body, which was 
 given by the Creator. 
 
 5. Kar£pya<fdfAsvoC) He that hath wrought or prepared us) by 
 faith. — ug avro rovro , for this selfsame thing) viz. that we should 
 thus groan, Rom. viii. 23. — ? iui) also ; new proof [ token to 
 assure us] of our coming blessedness. — rov appafiuva, the earnest) 
 ch. i. 22, note. — rov mev/uarog, of the Spirit) who works in us 
 that groaning. 
 
 6. Qappovvrzg) The antithesis is between Qappovvreg olv ndvrore, 
 
 1 See App. Strengthening of the words already used by something ad- 
 ditional on their repetition. — Ed. 
 
376 
 
 2 CORINTHIANS V. 7-9. 
 
 and Ouppovfuv d's jtcti ilhoxovfjjtv imoKKov, n.r.X. Its own explanation 
 is subjoined to each of the two parts : we are confident as well at 
 all times and during our whole life ; as also we are most of all 
 confident in the hope of a blessed departure. — xai) and , even. — 
 evdiy&ovvreg- sjidri/nov/xsv) These two words here signify abiding 
 [sojourning in a place] ; but ver. 8, where they are inter- 
 changed, departure. — hbruxovgjsv, we live as pilgrims absent from 
 the Lord) In this word, there lies concealed the cause of confi- 
 dence, for a pilgrim [though abroad yet] has a native country, 
 whether he be about to reach it sooner or later, Heb. xi. 14. — 
 doro rov Kvp/ov, from the Lord ) Christ, Phil. i. 23. 
 
 7. A ia v/areas, by faith) Not to see, is nearly the same as 
 
 being separated. — yap, for) This refers to aero, from [ver. 6, 
 absent from the Lord]. — ^ep/^arov^v, we walk) in the world. 
 So vropsvsada/, Luke xiii. 33. — ov d/a sihovg, not by what appears to 
 the eye [Engl. Y. sight]) The lxx. translate n&OB, eldog, vision , 
 aspect, appearance } See especially Num. xii. 8 : sv e/dsi, xai ov 
 
 <3/’ aiviyfjjdruv, apparently and not in dark speeches ; likewise Ex. 
 xxiv. 17. Faith and sight are opposed to one another. Faith 
 has its termination at death in this passage, therefore sight then 
 begins. 
 
 8. As, indeed) An epitasis [Repetition of a previous enuncia- 
 tion with some strengthening word added ; Append.] ; comp, 
 ver. 6, note. — svdoxov/usv) we have so determined [we regard it as 
 a fixed thing], that it will be well-pleasing to us. — svdri/xriGai, to go 
 home) ver. 6, note. — or pog rov Kvp/ov, to the Lord) Phil. i. 23. 
 
 9. A/'o xai, wherefore also) that we may obtain what we 
 wish. — (p/’konfjjovfjjsda, we [ labour ] strive) This is the only <p/Xori{Aia, 
 or lawful ambition. — sin, whether) construed with we may be 
 [ accepted ] well-pleasing. 
 
 2 LsvbTifjjovvrig, being at home) in the body. 
 
 departing), i.e. out of the body. 
 
 1 Not the act or power of seeing (as ‘ sight’ often means) : but the thing 
 seen, what presents itself to the eye, the appearance seen. — Ed. 
 
 2 Vulg. g and Syr. Versions, Origen Lucif. 151 read ixlvipi. sire ivbnpt.. 
 But most MSS. and /have the order of Rec. Text. — Ed. 
 
 The margin of both Ed. has settled the reading the tKbng>ovvrtg sirs 
 ivbnpcovvTtg, inverting the order , as equal to the received reading of the text. 
 But if the critical note (App. Ed. II. p. iv. nro. xiv. p. 896) be compared, the 
 
2 CORINTHIANS V. 10. 
 
 377 
 
 — sua pitroi, well pleasing) accepted especially in respect to the 
 ministry. 
 
 10. Toug yap yrdvrag, for all ) when treating of death, the 
 resurrection, and eternal life, he also thinks appropriately, of the 
 judgment. The motive is herein assigned for that holy ambi- 
 tion. — ‘idvrag ii/uag, that we all) even apostles, whether abiding 
 as pilgrims here or departing. — \ pavspu6rimi ) not only to appear in 
 the body , but to be made manifest along with [as well as] all our 
 secrets, 1 Cor. iv. 5. Even the sins of believers, which have 
 been long ago pardoned will then be laid open ; for many of 
 their good deeds, their repentance, their revenge directed 
 against their sin, in order to be made knowrn to the world, 
 require the revelation of their sins. If a man has pardoned his 
 brother an offence, the offence will also be exhibited, etc. But 
 that will be done to them, with their will, without shame and 
 grief ; for they will be different from what they were. That 
 revelation will be made indirectly, with a view to their greater 
 praise [credit, honour]. Let us consider this subject more 
 deeply. 
 
 § 1. The w r ords of sacred scripture respecting the remission 
 of sins are extremely significant. Sins are covered : they will 
 not be found : they are cast behind : sunk in the sea : scattered 
 as a cloud and as mist : without being remembered. Therefore 
 not even an atom of sin will cleave to any, who shall stand on 
 the right hand in the judgment. 
 
 § 2. On the other hand, the expressions concerning all the 
 works of all men, which are to be brought forward in the judg- 
 ment, are universal, Eccl. xii. 14 ; Rom. xiv. 10 ; 1 Cor. iii. 13, 
 etc., iv. 5. 
 
 § 3. The passage 2 Cor. v. 10 is consistent with these, where 
 the apostle from the manifestation of all, whether of those 
 going home or of those remaining as pilgrims, before the tribu- 
 nal of Christ, infers the terror of the Lord and of the Judge, 
 ver. 11, 12, and declares that terror to be the occasion of anxiety 
 not only to the reprobate, but also to himself and to those like 
 
 Author seems afterwards to have changed both the order and the meaning of 
 the words, such as the Gmmon shows. For the Crit. Not. has euIyi/aovutss, 
 going home, not being at home; and the Germ. Yer. reads Wir mogen in 
 der Fremde seyn, (i.e. kx^Yipcovures) oder heimgehen ( i.e . ivhnpcovvTEg.) — E. B. 
 
378 
 
 2 CORINTHIANS V. 10. 
 
 himself. Such fear would have no existence in the case of the 
 saints if the opinion as to their sins not being about to be 
 revealed were assumed to be true. Furthermore Paul says, 
 that he, and such as he, would be manifested not only so far as 
 they have acted well on the whole, but also so far as they have 
 failed in any particular. There is wonderful variety of rewards 
 among those, w T ho are saved ; and demerits [of saints] have 
 effect, though not indeed in relation to punishment [which the 
 saints wholly escape] but to loss, as opposed to reward, 1 Cor. iii. 
 14, 15 : comp. 2 Cor. i. 14 ; Phil. ii. 16, iv. 1. That phrase, 
 that every one may receive , etc., shows, that the deficiencies in the 
 case of the righteous will be also manifested. For thus and 
 thus only will it be manifested, why each man receives neither 
 more nor less than the reward, which he actually receives. The 
 Lord will render to every one, as his work shall be. 
 
 § 4. Wherefore we ought not to press too far the words quoted 
 in § 1. The sins of the elect, which are past, will not cease to 
 be the objects of the Divine Omniscience for ever, although 
 without any offence and upbraiding. And this one considera- 
 tion is of more importance, than the manifestation of their sins 
 before all creatures, though it were to continue for ever, much 
 less as it is, in the day of judgment alone, when their sins will 
 appear not as committed, but as retracted and blotted out in con- 
 sequence of repentance. 
 
 § 5. In the case of the elect themselves, their own sins will 
 not cease to be the object of their remembrance, although with- 
 out any uneasiness attending it. He, to whom much has been 
 forgiven, loves much. The everlasting remembrance of a great 
 debt, which has been forgiven, will be the fuel of the strongest 
 love. 
 
 § 6. So great is the efficacy of the Divine word with men in 
 this life, that it separates the soul from the Spirit, Heb. iv. 12, 
 and lays bare the secrets of the heart, 1 Cor. xiv. 25. Shame 
 for what has been committed and remitted belongs to the soul , 
 not the spirit. Men wallowing in gross sins often throw out 
 their secrets ; in despair they conceal nothing. But grace, much 
 more powerful, renders those, who have received it, quite 
 ingenuous. Men truly penitent proceed with the utmost readi- 
 ness to the most open confessions of their secret wickedness, 
 
2 CORINTHIANS V. 10. 
 
 379 
 
 Acts xix. 18. How much more in that day will they bear, that 
 they be manifested, when the tenderness of the natural affections 
 is entirely swallowed up? Comp. 1 Cor. vi. 9, 11. Such can- 
 dour confers great peace and praise. If in the judgment there 
 were room in the minds of the righteous, for example, for shame, 
 I believe that those sins, which are now most covered, would 
 cause less uneasiness, than those, of which they are less ashamed 
 at the present time. We are most ashamed at present of the 
 sins, which are contrary to modesty. But it is right, that we 
 should be more ashamed of other sins, for example against the 
 first table. 
 
 § 7. That Adam was saved, we have no doubt, but his fall 
 will be remembered for ever ; for otherwise I do not understand, 
 how the restitution made by Christ can be worthily celebrated 
 in heaven. The conduct of David in the case of Uriah, the 
 denial of Peter, the persecution of Saul, the sins of others, 
 though they have been forgiven, have yet continued on record 
 for so long a time in the Old and New Testament. If this fact 
 presents no obstacle to the forgiveness long ago granted, the 
 mention of sins will be no obstacle to their forgiveness even in 
 the last judgment. It is not every manifestation of offences, 
 which constitutes a part of punishment. 
 
 § 8. Good and evil have so close a connection, as well as so 
 inseparable a relation to each other, that the revelation of the good 
 cannot be understood without the evil. But since certain sins 
 of the saints shall be laid bare, it is fitting, that all the circum- 
 stances [all things] should be brought to light. This view tends 
 to the glory of the Divine Omniscience and mercy ; and in such 
 a way as this the reasons for pronouncing a mild judgment on 
 some, and a severe judgment on others, along with the accurate 
 adjustment, ax pi (3 eta, of the retribution, will shine forth in all 
 their brightness. 
 
 § 9. I do not say, that all the sins of all the blessed will be 
 actually and distinctly seen by all the creatures. Perhaps the 
 accursed will not know them ; the righteous will have no cause 
 to fear each other. Their sins, when the light of that great day 
 discloses all things, will not be directly manifested, as is done in 
 the case of the guilty, who are punished, whence in Matt. xxv. 
 no mention is made of them, but indirectly , so far as it will be 
 
380 
 
 2 CORINTHIANS V. 11. 
 
 proper ; just as in a court of justice among men, it often occurs, 
 that many things are wont to enter into the full view [aspect] of 
 the deed incidentally. And in some such way as this also the 
 good works of the reprobate will be made manifest. All things 
 may be known in the light, but all do not know all things. 
 
 § 10. This consideration ought to inspire us with fear for the 
 future ; for it had this effect on the apostles, as this passage 
 2 Cor. y. shows. But if more tender souls shrink back from 
 that manifestation, on account of their sins past ; when they have 
 been duly instructed from what has been said, especially at § 6, 
 they will acquiesce [acquire confidence in regard to the manifes- 
 tation of all sins in the judgment]. Often does truth, which at 
 first appeared bitter, become sweet after closer consideration. If 
 I love any one as myself, he may, with my full acquiescence, 
 know all things concerning me, which I know concerning my- 
 self. We shall judge of many things differently, we shall feel 
 differently on many subjects, until we arrive at that point. 
 
 Ko/x/cr^-ra/, may receive) This word is used not only regarding 
 the reward or punishment, but also regarding the action , which 
 the reward or punishment follows, Eph. vi. 8 ; Col. iii. 25 ; 
 Gal. vi. 7. — exaarog, every one ) separately. — rd bid rou ed^urog) 
 Man [along] with his body acts well or ill ; [therefore also] man 
 [along] with his body receives the reward ; comp. Tertull. de 
 resurr. carnis, c. 43. rd — nrpbg a, those inmost thoughts, accord- 
 ing to which he performed outward actions . bid rou cd^urog, 
 
 while he was in the body, ver. 6, 8-iv. 10, comp, bid Bom. ii. 27. 
 — sir s uya,6bv eire xaxov, whether good or had) construed with hath 
 done. No man can do both good and evil at the same time. 
 
 11. 1 ne/0o/ti g», we persuade) We bear ourselves so, by acting 
 as well with vehemence, as also with sobriety [“ Whether we 
 be beside ourselves , — or whether we be sober”~\ ver. 13, that men, 
 unless they be unwilling, may be able to give us their approba- 
 tion. Comp, what he says on conscience presently after, and at 
 iv. 2. — Uei&eiVj dwyxdfyiv are opposed ; see at Chrysost. de 
 
 1 T ou (pofiou, the terror) Eccl. xii. 13. — V. g. — dvOpdirovg, men). By 
 many the things which God Himself does are not approved; and how can 
 His servants be approved by any with regard to those things which they do ? 
 What is the counsel which His servants give [wtidopt v]? Thou hearest, 
 reader, in this very passage. — Y. g. 
 
2 CORINTHIANS V. 12, 13. 
 
 381 
 
 Sacer, p. 396, 392, 393.— 'xstpanpuftsda, we are made manifest ) 
 we show and bear ourselves as persons manifest [to God and in 
 your consciences]. Those, who have this character, may be 
 made manifest without terror in the judgment, \_<pa\ npud^vai], 
 ver. 10. — I hope) To have been made manifest is past, 
 
 whereas hope refers to a thing future. Paul either hopes for 
 the fruit of the manifestation , which has been already made ; or 
 else hopes, that the manifestation itself will still take place. — 
 Guviidrjfcffiv, in your consciences) The plural gives greater weight. 
 \It sometimes happens , that a man may he made manifest 
 to the conscience even of such , as attempt to conceal the fact . 
 
 -V. g.] 
 
 12. Tap, for) The reason assigned [aetiologia], why he leaves 
 it to the conscience of the Corinthians to form their opinion. — 
 didovrsg, giving) supply we write , or a similar general verb, the 
 meaning of which is included in the particular expression, we 
 commend . There is a participle of a similar kind, vii. 5— xi. 6. 
 He says, we furnish you with arguments for glorying in our be- 
 half. — ytauyf[Marog, glorying) with regard to our sincerity ; so far 
 am I from thinking, that there is after all need of any commen- 
 dation of us. — s^rs, you may have) repeat, occasion. — h Kpovuinu). 
 xu i ou xapbicc, in appearance ; and not in heart) The same antithesis 
 is found at 1 Sam. xvi. 7, lxx., and in a different manner in 
 1 Thess. ii. 17. — xapbiu, in heart) such was Paul’s disposition 
 [vein] of mind — truth shone from his heart to the consciences 
 of the Corinthians. 
 
 13. E/Vs sgsrrr^asi/ sits guppovoZ/isv) The former is treated of 
 ver. 15-21 : — the latter vi. 1—10. The force of the one word is 
 evident from the other, to act without or with moderation. Paul 
 might seem to be without moderation from the Symperasma, 1 
 which he gave in the preceding verse [ namely , adorning his office 
 with so many encominiums. — V. g.] — Osti, it is to God) viz., that 
 we have acted without moderation , although men do not under- 
 stand us. — l[u v, it is to you) Even godly men bear the moderation 
 of their teachers with a more favourable feeling, than their 
 sxffraGig, excessive enthusiasm; but it is their duty to obey the 
 Spirit. 
 
 1 See App. A brief and summary conclusion from the previous premisses. — T. 
 
382 
 
 2 CORINTHIANS V. 14-16. 
 
 14. Tap, for) The same sentiment is found at xi. 1, 2 ; but 
 greatly augmented in force of expression ; for he says here, we 
 have acted without moderation [whether we be beside our selves'] 
 and the love of Christ, etc., there, in my folly and I am jealous. 
 — a-yanf) love , mutual : not only fear : ver. 11, the love of 
 Christ, viz., toward us, in the highest degree, and consequently 
 also our love towards Him \That , vjhich the apostle in this pas- 
 sage calls love, which may perhaps seem to go beyond bounds , he 
 afterwards calls jealousy, which may be roused by fear even to 
 folly, xi. 1-3. — Y. g.] — < rvvs^si , constrains [‘distinet’ keeps us 
 employed]) that we may endeavour to approve ourselves both to 
 God and you. 
 
 15. Kphavrag, judging) with a most true judgment. Love and 
 judgment are not opposed to each other in spiritual men . — vnlp 
 ‘Trdvrwv, for all) for the dead and living. — cipa oi Kavreg, then these 
 all) Hence the full force of the wrep, for and the utmost extent 
 of the mystery is disclosed ; not only is it just the same as if all 
 had died, but all are dead ; neither death, nor any other enemy, 
 nor they themselves have power over themselves : they are 
 entirely at the disposal and control of the Redeemer. — oi has 
 a force relative to *ra vrcov, for all. An apt universality. The 
 teachers urge ; and the learners are urged, because Christ died 
 for both. — avs6a\ w, are dead) and so now no longer do they re- 
 gard themselves. The generous lovers of the Redeemer apply 
 that principally to themselves, which belongs to all. Their 
 death was brought to pass in the death of Christ. — xa/, and) this 
 word also depends on 6V/, because. First, the words, one , and, 
 for all , correspond ; in the next place, died , and, that they 
 should live. — oi £uvrsg, they that live) in the flesh. — aXXa, but) 
 namely, that they should live , viz., in faith and a newly acquired 
 vigour, Gal. ii. 20. — ru>) he does not say, vrrsp rov. It is the dative 
 of advantage, as they call it ; vdsp, denotes something more than 
 this. — xai eyspOevn, and rose again) Here we do not supply, for 
 them; for it is not consonant with the phraseology of the apostle; 
 but there is something analogous to be supplied, for example, 
 [“ that He might be Lord both of the dead and the living”] 
 from Rom. xiv 9. 
 
 16. ’A rro rov vvv, henceforth) From the time that the love of 
 Christ has engaged [has pre-occupied] our minds. Even this 
 
2 CORINTHIANS V. 17. 
 
 383 
 
 epistle differs in degree from the former. — ovdem , no man) neither 
 ourselves, nor the other apostles, Gal. ii. 6 ; nor you, nor others. 
 We do not fear the great, we do not consider the humble more 
 humble than ourselves ; we do and suffer all things, and our 
 anxiety is in every way to bring all to life. In this enthusiasm 
 [sWracr/?, being beside ourselves], ver. 13, nay in this death , ver. 
 15, we know none of them that survive, 1 even in connection 
 with our ministry, — xa rd edpxa, according to the flesh) according 
 to the old state, arising from nobility, riches, resources, wisdom, 
 [so as that from more natural considerations , we should either do 
 or omit to do this or that . — Y. g.] — s i be xai syvuixa/xs v) olba and 
 gyi/wxa, 2 differ, 1 Cor. ii. 8, 11-viii. 1. Such knowledge was 
 more tolerable, before the death of Christ : for that was the 
 period of the days of the flesh. — xard cdpxcc, according to the 
 flesh) construed with syvdxa/Mv, we have known. — Xpicrlv, Christ) 
 He does not say here Jesus. The name Jesus is in some measure 
 more spiritual than the name Christ; and they know Christ ac- 
 cording to the flesh , who acknowledge Him as the Saviour, not 
 of the world , ver. 19, but only of Israel , ch. xi. 18, note : and 
 who congratulate themselves on this account, that they belong 
 to that nation from which Christ was descended, and who seek 
 in His glory political splendour, and in their seeing Him when 
 He formerly appeared, and in their hearing of His instructions 
 of whatever kind, before His sufferings, some superiority over 
 others, and in the knowledge of Him, the enjoyment of the mere 
 natural senses : and who do not strive to attain that enjoyment 
 which is here described, and which is derived from His death 
 and resurrection, ver. 15, 17, 18: comp. John xvi. 7 ; Rom. 
 viii. 34; Phil. iii. 10; Luke viii. 21. 
 
 17. E/ nc, h Xpwrti, if any one he in Christ) so as to live in 
 Christ. If any one of those who now hear us, etc. Observe 
 the mutual relation, we in Christ in this passage, and God in 
 Christ , ver. 19 ; Christ, therefore, is the Mediator and Recon- 
 ciler between us and God . — xouvri xr'nsig, a new creature) Not 
 
 1 i.e. Those not yet dead with and in Christ, but living in the flesh: 
 
 note on oi ver. 15 . — Ed. 
 
 2 olbcc seems to be used as scio (of an abstract truth well known ), or novi 
 (of a, person, with whom we are well acquainted). iyvuKu, as agnosco, or 
 cognosco, come to the knowledge of, I perceive, or recognize . — Ed. 
 
384 
 
 2 CORINTHIANS V. 18-20. 
 
 only is the Christian himself something new ; but as he knows 
 Christ Himself, not according to the flesh, but according to the 
 power of His life and resurrection, so he contemplates and 
 estimates himself and all things according to that new con- 
 dition. Concerning this subject, see Gal. vi. 15; Eph. iv. 24; 
 Col. iii. 10. — rd ap^ala, old things ) This term implies some 
 degree of contempt. See Gregor. Thaum. Paneg. cum annot., 
 p. 122, 240. — ‘7rGtpij\fav, are passed aivay) Spontaneously, like 
 snow in early spring. — Idov , behold) used to point out something 
 before us. 
 
 18. Td Ss cravra, and all these things) which have been men- 
 tioned from ver. 14. Paul infers from the death of Christ his 
 obligation to God, ver. 13. — ri^dc, us) the world , and especially 
 and expressly the apostles ; comp, the following verse, where 
 there is again subjoined [hath committed] unto us. That word 
 us, especially comprehends the apostles ; but not them alone ; 
 for at the beginning of ver. 18, the discourse is already widely 
 extended [so as to apply to all men\. Thus the subject varies 
 [is changed] often in the same discourse, and yet subsequently 
 the mark of the subject being distinct from what it had been, 
 is not expressly added. — to us) apostles. — ryv diaxoviav, the 
 ministry) the word [of reconciliation] in the following verse. 
 The ministry dispenses the word. 
 
 19. 'Xlg on) Explanatory particles. — r,v z araWuaaw) was recon- 
 ciling, comp. ver. 17, note. The time implied by the verb b 
 is shown, ver. 2 1. 1 — h Xpnrra, h 7]{i7v, in Christ, in us) These 
 words correspond to one another. — zotyiov, the world) which had 
 been formerly hostile. — zaraXkdccur ^ Xoyi^o/isvog, reconciling , 
 not imputing) The same thing is generally amplified by affirma- 
 tive and negative words.— rd ^afa<rrw/4ara) offences many and 
 grave. — defievos, having committed) as it is committed to an in- 
 terpreter what he ought to say. 
 
 20. 'Tcrs p Xpifirov , for Christ) Christ the foundation of the 
 embassy sent from God. — ^s<r#stio/Asr deo/isOa, we are ambassadors , 
 [ive pray], we beseech) two extremes, as it were, put in antithesis 
 to each other, which relate to the words we have acted without 
 moderation [whether we be beside ourselves , ver. 13]. In anti- 
 
 viz. the time when God made Jesus to be Sin for us, etc. — E d. 
 
2 CORINTHIANS V. 21. -VI. 1. 
 
 385 
 
 thesis to these, the mean between those extremes is, we exhort 
 [‘rapaxaXofyAfi', not as Engl. Vers., We beseech ], ch. vi. 1, x. 1, 
 which appertains to the 6u<ppovov/j,sv, we act with moderation 
 [whether we be sober , yer. 13]. Therefore the discourse of the 
 apostle generally ‘xcipaKa'ksT, exhorts ; since the expression, 
 <rpeffl3evo/xev, we are ambassadors , implies majesty, the expression 
 hofiida, we beseech , intimates a submission, which is not of daily 
 occurrence ; ch. x. 2, [comp. 1 Thess. ii. 6, 7]. In both ex- 
 pressions Paul indicates not so much what he is now doing, as 
 what he is doing in the discharge of all the duties of his office. 
 
 ' Ytf'sp XpitTov, for Christ , is placed before the former verb [though 
 after the latter verb], for the sake of emphasis ; comp, the 
 preceding verses. Presently after, the latter verb is placed first 
 for the same reason. — xccraWdyyire, be ye reconciled ). 
 
 21. Tov) Him , who knew no sin, who stood in no need of recon- 
 ciliation ; — a eulogium peculiar to Jesus. Mary was not one, 
 y\ /j,ri yvovtsa, who knew no sin. — d^ccpriav zvoirfii, made Him to be 
 sin) He was made sin in the same way that we are made right- 
 eousness. Who would have dared to speak thus, if Paul had 
 not led the way? comp. Gal. iii. 13. Therefore Christ was 
 also abandoned on the cross. — iifieTg) we , who knew no right- 
 eousness, who must have been destroyed, if the way of recon- 
 ciliation had not been discovered. — sv a Orw, in Him) in Christ. 
 The antithesis is, for us. 
 
 CHAPTER VI. 
 
 1 . Suvepyouvreg, workers together) Not only as the ambassadors 
 of God , or on the other hand, as beseeching , we deal with you ; 
 but also, as your friends, we co-operate with you for your sal- 
 vation. [ This is the medium between the dignity of ambassadors 
 and the humility of beseeching , ch. v. 20. That is, we try all 
 means. — Not. Crit.] For you ought to work out your own sal- 
 vation, Phil. ii. 12. The working together with them is described, 
 ver. 3, 4; the exhortation , ver. 2, 14, 15 [as far as ch. vii. 1. — 
 
 VOL. III. B B 
 
386 
 
 2 CORINTHIANS VI. 2-4. 
 
 Y. g.] He strongly dissuades them from Judaism, as an am- 
 bassador, and by beseeching ; as working together with them, he 
 strongly dissuades them from heathenism. None but a holy [ch. 
 vii. 1] minister of the Gospel can turn himself into all forms 
 of this sort. — xa/', also). — rr\v yd piv, the grace ) of which ch. v. 
 18, 19 treats, [and ch. vi. 2, 17, 18. — Y. g.] — 8's^affdai) This 
 word is drawn from the dsxrp of ver. 2 [ receive — For this is 
 God’s season of receiving sinners]. Divine grace offers itself : 
 human faith and obedience avail themselves of the offer. 
 
 2. As/s/, He saith) The Father to Messiah, Is. xlix. 8, em- 
 bracing in Him all believers. — yap, for) He is describing grace. 
 — dtxru), accepted) the acceptable time of the good pleasure of 
 God. Hence Paul presently after infers its correlative, evnpog- 
 dsxroc, well-accepted, that it may be also agreeable to us. 1 — 
 s-tjjj tovffd gov) I have heard thee, viz. praying . — h w'zpoc, in a day) 
 Luke xix. 42 ; Heb. iii. 7. — ihov vvv, behold now) The summing 
 up of the exhortation, ver. 1 ; set before us in the way of a sup- 
 posed dialogue. 2 
 
 3. ’Ey fjjTjdsvi, in nothing) corresponds to h gravri, in every thing, 
 in the following verse. — didovreg, giving) The participle depends on 
 ver. 1. — rtpognoKYiv, offence) which would be the case, if we were 
 without ‘ patience’ and the other qualifications, which are pre- 
 sently afterwards mentioned. — i diaxov/a, the ministry) The Ab- 
 stract. The ministers of God, the Concrete, ver. 4. 
 
 4. Atdxovoi, ministers) This word has greater force, than if it 
 had been written diaxovovg. — v^o^ovy, in patience) This is put first ; 
 ch. xii. 12 : chastity, etc., follow in ver. 6. A remarkable gra- 
 dation. — in much) Three triplets of trials follow, which 
 must be endured, and in which patience is exercised, afflictions 
 [necessities, distresses] : stripes [imprisonments, tumults] : la- 
 bours [watchings, fastings] : The first group of three includes 
 the genera ; the second, the species of adversities ; the third, 
 things voluntarily endured. And the variety of cases of the 
 several classes of trial should be observed, expressed, as it is, by 
 the employment of the plural number. — h dX/^egiv, h dmyxoug, 
 
 1 The present time is thxTo'c to God : let it be also evxj ooahexros to us. 
 —Ed. 
 
 2 Or introduction of an imaginary speaker. See Append, on Sermoci- 
 natio. — Ed. 
 
2 CORINTHIANS VI. 5-8. 
 
 387 
 
 Iv ffrsvo^capiaig, in afflictions , in necessities , in distresses ) These 
 words are in close relation, and are variously joined with one 
 another and with the others, ch. xii. 10 ; 1 Thess. iii. 7 ; Rom. 
 ii. 9, viii. 35 ; Luke xxi. 23. In afflictions [^X/^so'/v, the pressure 
 of trials] many ways are open, but they are all difficult ; in ne- 
 cessities [avdyxaig], one way is open, though difficult ; in dis- 
 tresses [ straits , anvo^Mpicug], none is open. 
 
 5. ’ A%aratfra<r/a/c, in tumults ) either for, or against us. 
 
 6. ’Ey yvuxfei) yvwtsig often means leniency [sequitas], which in- 
 clines to and admits of putting favourable constructions on 
 things somewhat harsh ; and this interpretation is consonant 
 with the phrase, in long-suffering , which follows ; comp. 2 Pet. 
 i. 5 ; 1 Pet. iii. 7, note. — iv /j,a,xpo6u,u/cp, iv ^prisrorrjn, in long-suf- 
 fering, in kindness ) These words are also joined together in 
 1 Cor. xiii. 4 under the name of one virtue [charity], — iv nvev- 
 fian dy'tu), in the Holy Spirit) That we may always have the 
 Holy Spirit present, that we may always be active, as also in 
 the putting forth into exercise miraculous gifts, 1 Thess. i. 5. 
 There immediately follows, in love , which is the principal fruit 
 of the Spirit , and which regulates the use of spiritual gifts. 
 
 7. Aeg/wv xat apitrspuiv) by offensive armour, when we are pros- 
 pering ; and defensive , when we are in difficulties. In the case 
 of soldiers, xX/veiv, ay&iv , itfufrpepeiv irri dopv or htfi %7<pog signifies 
 towards the right hand ; the hrl acvida, i<p qviav or yaXivov, signi- 
 fies, towards the left hand , just as the left hand is called by the 
 French, the bridle hand (main de la bride), and the right hand 
 is called the lance hand (main de la lance). Add the note to 
 Chrysost. de Sacerd., p. 464. Paul has so placed these words, 
 that they might at the same time form a transition ; for he just 
 now treated of the armour for the right hand, and he is forth- 
 with about to treat of that for the left. 
 
 8. A6g?js, glory) do^a and an/x/a, glory and disgrace are derived 
 
 from those, who possess authority, and fall upon those, who are 
 present ; evil report and good report are in the hands of the 
 multitude, and fall upon the absent. [. Furthermore , glory pro- 
 
 ceeds from those , who recognise the character which the minister 
 of God sustains ; disgrace, from those , who do not recognise him 
 as such , and therefore esteem more highly others , that in the 
 affairs of this world perform any trifling work whatever. Infamy 
 
386 
 
 2 CORINTHIANS VI. 9-12. 
 
 or evil report proceeds from the ignorant and malevolent ; good 
 report from the well-informed in like manner as also the well 
 affected. In proportion as a man has more or less of glory or 
 good report, in the same proportion has he also more or less of 
 either disgrace or infamy respectively. — V. g.] The contraries 
 are elegantly mixed togother. — foaprifiiag, evil report ) If not 
 even the apostles escaped this evil report, who can ask to escape 
 it ? — ug tfXuvoi, as deceivers') men of the deepest infamy. — aXrjOsfg, 
 true) in the opinion of believers, and in reality. 
 
 9. 9 Ayvooufisvoi, unknown) [so that we are either quite unknown 
 and neglected , or we are considered altogether different from what 
 we really are. — V. g.] — Gal. i. 22 ; Col. ii. 1. — stf/y/vwo'/co/xsyo/) 
 well known. — 1 idov , behold) suddenly and contrary to hope. 
 
 10. ’a si) alway , at every time. As often as we had been made 
 sorrowful. — tfXour/fyvrsg, making rich) spiritually. — ^uvra xccrsyg- 
 ovreg [Engl. V. not so well, possessing ], holding fast all things) 
 lest they should be lost to others. 
 
 11. To (Tro'/xa, the mouth) A Symperasma, 2 by which Paul 
 prepares a way for himself, in order that, from the praise of the 
 gospel ministry, brought down from ii. 14 up to this point, he 
 may derive an exhortation to the Corinthians. — aviwys, is opened) 
 hathjopened itself. There is truly something very extraordinary 
 in this epistle. — KopfvQioi, 0 Corinthians) a rare and very life-like 
 address, expressive, as it were, of some privilege belonging to 
 the Corinthians ; comp. Phil. iv. 15, note. — r\ xapdla, the heart) 
 They ought to have concluded [drawn an inference] from the 
 mouth to the heart [of the apostle]. To be opened and en- 
 larged, are closely connected. — <7rB<7rXdrvvrai, has been enlarged) 
 is diffused [in a widely extended stream of love], 1 Kings 
 iv. 2.9, nb irn, largeness of heart as the sand , that is by the sea- 
 shore. 
 
 12. Ov ^rsvo^upzhSs, ye are not straitened) The Indicative. 
 The antithesis is, be ye enlarged [ver. 13]. — h ri/nTv) in us. iv, 
 in its strict sense, in, as at ch. vii. 3. Our heart has sufficient 
 room to take you in. The largeness of Paul’s heart is the same 
 as that of the Corinthians, on account of their spiritual relation- 
 
 1 ’A < 7Ft6vviax.ovrts, dying) xi. 23. — V. g. 
 
 2 See App. A conclusion or brief summary drawn from the previous 
 premisses. 
 
2 CORINTHIANS VI. 13-15. 
 
 389 
 
 ship} of which ver. 13. — tsrmywp&aO s, ye are straitened ) by the 
 narrowness of your heart on account of your late offence. — 
 sv roTg (S'ir'kbyyyotc, u/awv, in your bowels ) which have been grieved 
 on my account. 
 
 13. T v\v) supply xaru, according to . — avry) the same ; that you 
 may have the same feeling, as we. — uvrifuedfav, recompense ) 
 which you owe to me as a father; comp. Gal. iv. 12. — ug 
 rsxvoig Xeyw, I speak as to children) He hints in this parenthesis, 
 that he demands nothing severe or bitter. — vrXaruv0v}r e, be ye 
 enlarged ) A double exhortation. Throw yourselves open before 
 the Lord, and then before us ; comp. viii. 5 ; be enlarged , that 
 the Lord may dwell in you, ver. 14 — ch. vii. 1, receive us, 
 ch. vii. 2. 
 
 14. Mj? ym<f&&, do not become ) a soft expression for be not . — 
 
 erspo^vyouvreg, yoked with an alien party [one alien in spirit]) [un- 
 equally yoked’], Lev. xix. 19, LXX. ra ffou ov xaro^svffsig 
 
 tripoZyyu, thou shalt not let thy cattle engender with a diverse kind. 
 The believer and the unbeliever are utterly heterogeneous. The 
 notion of slavery approaches to that of a yoke. The word 
 DHDVJn, Num. xxv. 5. The apostle strongly dissuades the Cor- 
 inthians from marriages with unbelievers ; comp. 1 Cor. vii. 39, 
 only in the Lord. He however uses such reasons, as may deter 
 them from too close intercourse with unbelievers even in other 
 relations [besides marriage] : comp. v. 16 ; 1 Cor. viii. 10, x. 14. 
 — aft'nsrotg, to unbelievers) heathens. He pulls up all the fibres 
 of the foreign root [of foreign and alien connections]. — rig, what?) 
 Five questions, of which the first three have the force of an ar- 
 gument ; the fourth, or what , and the fifth, have at the same 
 time also the force of a conclusion. — dixaioavvri xoc : avofiicc, what 
 fellowship is there between righteousness and unrighteousness) 
 The state of believers and unbelievers is altogether different. 
 
 15. BsX/ap, Belial) The lxx. always express in Greek words 
 the Hebrew, ; but here Paul uses the Hebrew word for the 
 purpose of Euphemism [avoiding something unpleasant by the 
 use of a term less strictly appropriate]. This word is an appel- 
 lative, 1 Sam. xxv. 25, and occurs for the first time in Deut. 
 xiii. 14. Hiller, Onom. S. p. 764. Belijahal, without ascending ; 
 i.e., of the meanest condition, of a very low and obscure rank. 
 Paul calls Satan Belial. Nevertheless Satan is usually put in 
 
300 
 
 2 CORINTHIANS VI. 16, 17. 
 
 antithesis to God, Antichrist to Christ. Wherefore Belial as 
 being opposed to Christ, seems here also to denote all manner 
 of Antichristian uncleanness. 
 
 16. ’Suyxardfatfig) LXX. Ex. xxiii. 1 : ov <tvyxctradi]<fr\ (JjZtcl too 
 
 ddiKovy thou shalt not agree with the wicked. — [xe r« s /duXwv, with 
 idols) He does not say, /Agra mou e/dwXuv, with the temple of idols 
 (although the Syriac version supplies with the temple ), for idols 
 do not dwell in their worshippers. — u/as%, ye) The promises, made 
 to Israel, belong also to us. — evoixfi<rw — Xaog, I will dwell in them 
 — my people) Lev. xxvi. 11, 12, LXX. rr\v 6xr\vr,v fiov ev £//a Tv 
 
 — xai s/ATrs^/Trar^tfw ev v/n7v, xai gVo/z-a/ bfiuv ©sog, xai ujueTg sffs d&e /a oi 
 X aog : I will set my tabernacle among you — and I will walk among 
 you , and I will be your God , and ye shall be my people. Paul 
 quotes a single verse, he wishes the whole paragraph to be con- 
 sidered as repeated. — g/A-rgf/crar^tfw, I will walk among [in]) / will 
 dwell signifies the continuance of the Divine presence ; I will walk , 
 its operation. The subject of God’s gracious dwelling in the 
 soul and body of the saints may be explained from its contrary, 
 viz., the subject of [the question concerning] spiritual and bodily 
 [demoniacal] possession ; as every dispensation of evil and good 
 may be compared together according to their opposite aspects 
 [principles]. — sVo/Aa/, I will be) The sum of the Divine covenant, 
 Ex. vi. 7; Heb. viii. 10. — ©go$* Xaog, their God : my people) There 
 is a gradation, [here ©g bg ; but in ver. 18, stg vrarepa] in the rela- 
 tion of a father ; [again here Xaog ; but s/g u/oi)g] in the relation of 
 sons , ver. 18 ; Rev. xxi. 3, 7 ; Jer. xxxi. 1, 9. 
 
 17. ’E %eX6ere — fiij artrecQe) Is. lii. 11, dcroVr?)rg, d<Ko<5ry\re, e^eXQere 
 
 exeTkv, xai dxa6dpro\j /a y\ e^eX6ere ex fj>eco\) abrr\g, d<pop/C07jre, 
 
 x.r.X . — ex fiecov avruv, from the midst of them) from the Gentiles. 
 — X'eyei K vp/og, saith the Lord) The additional epithet follows [in 
 ver. 18, augmenting the force of the words by Epitasis (See 
 Append.)], the Lord Almighty. — uxuQaprov , unclean) The mascu- 
 line, Is. lii. 11, 1 : comp. Is. lxv. 5. To this may be referred, 
 let us cleanse ourselves , ch. vii. 1 . — /aj} avreaOe, touch not) To see, 
 when it is necessary, does not always defile : Acts xi. 6 ; to 
 touch is more polluting. — eivde^o/joai, I will receive you \witlvin\ to 
 me) as into a family or home [Comp. ch. v. 1-10. — V. g.] We 
 are out of doors, but we are admitted within. The clause, Come 
 out from , etc., corresponds to this. God is in the saints, ver. 16, 
 
2 CORINTHIANS VI. 18.-VII. 1, 2. 
 
 391 
 
 and the saints are in God. tiebtyotMu corresponds to the Hebrew 
 word pp, Ezek. xx. 41 ; Zeph. iii. 19, 20. 
 
 18. E ig uioug xct/ Qvyarspug, in the relation of sons and daughters) 
 Is. xliii. 6. The promise, given to Solomon, 1 Chron. xxviii. 6, 
 is applied to all believers. — K -jpiog Kavroxpurup, the Lord Almighty 
 \_the Universal Ruler]. From this title we perceive the greatness 
 of the promises. Now the word tfuvroxp&rctip, [ Universal Ruler] 
 Almighty , occurs nowhere else in the New Testament but in the 
 Apocalypse ; but here Paul uses it after the manner of the lxx. 
 interpreters, because he quotes the passage from the Old Testa 
 ment. 
 
 CHAPTER VII. 
 
 1. KaQup'ufco/uevy let us cleanse) This is the last part of the ex- 
 hortation, set forth at vi. 1, and brought out ih. ver. 14. He 
 concludes the exhortation in the first person. The antitheses are 
 the unclean thing , vi. 17, and filthiness in this passage. The 
 same duty is derived from a similar source, 1 John iii. 3, Rev. 
 xxii. 11. — /xoXvgfjjov, filthiness) Filthiness of the flesh , for example, 
 fornication, and filthiness of the spirit , for example, idolatry, were 
 closely connected among the Gentiles. Even Judaism, occu- 
 pied, as it is, about the cleanness of the flesh, is now in some mea- 
 sure filthiness of > the spirit . Holiness is opposed to the former ; 
 the fear of God , promoting holiness (comp, again 1 Cor. x. 22) 
 to the latter. — -rvgt^arog, of spirit) Comp. Ps. xxxii. 2, lxxviii. 8. 
 — s'T/reXouvrsg, perfecting) even to the end. It is not enough to 
 begin ; it is the end that crowns the work. The antitheses are 
 upxofiaij enireXeu, I begin , I finish, ch. viii. 6, 10, 11 ; Gal. iii. 3; 
 Phil i. 6. — ayiu<s\)vriv, holiness) corresponds to be ye separated , ch, 
 vi. 17. — lv, in) he does not say, and [perfecting] the fear. Fear 
 is a holy affection, which is not perfected by our efforts, but is 
 merely retained. [ The pure fear of God is conjoined with the 
 consideration of the most magnificent promises, ch. v. 1 1 ; Heb. 
 iv. 1.— V. g.] 
 
 2. Xupijffure wag, receive us) The sum of what is stated in this 
 
392 
 
 2 CORINTHIANS VII. 3, 4. 
 
 and in the tenth and following chapter. — Y\fidg) us, who love 
 you and rejoice for your sake, receive also with favour our feel- 
 ings, words, and actions. — ovd'sva yibixqaaftsv, ovd'sv a stpQsipa/xev, ovd'sva 
 evheovexT/ioa^ev) He lays down three things by gradation, the first 
 of which he treats from ver. 4, by repeating the very word ddi- 
 xs Tv, at ver. 12 ; the second from ch. x. 1, by repeating the very 
 word <pdsipsiv, at ch. xi. 3 ; the third from ch. xii. 13, by repeat- 
 ing the very word *7 rXeovsxrs/v, ib. ver. 17. I have marked how- 
 ever the beginning of the paragraph at ver. 11 of the chapter 
 quoted. The point of transition [to the discussion of grXsovsxrsTv] 
 may be referred to what goes before or to what follows after 
 ver. 11 [i.e., maybe fixed in the context before or after ver. 11]. 
 The discussion of the clause itself, ovd'sva snXsovsxrijffa/xsv begins at 
 ver. 13. This then is what he means to say : There is no rea- 
 
 son, why you should not receive us [favourably : capiatis\ : for 
 we have injured no man, by our severity producing an absorbing 
 grief [referring to ch. ii. 7, u lest such a one should be swallowed 
 up with overmuch sorrow”]; nay, -we have not even made a man 
 worse by a too haughty mode of acting : nay, we have not even 
 defrauded any man for gain ; in everything we have consulted 
 you and your interests : comp. ver. 9 ; and that too, without any 
 reward. Whilst he declares, that he had been the occasion of 
 no evil to the Corinthians, he intimates, that he had done them 
 good, but very modestly keeps it as it were out of sight. 
 
 3. Ov Kpog xardxpnnv, not \_for condemnation ] to condemn you) 
 He shows that he does not say, what he has said at ver. 2, be- 
 cause he supposes that the Corinthians dislike Paul and his col- 
 leagues, but that he speaks with a paternal spirit, ch. vi. 13 : 
 and in order to prove how far he is from entertaining that sup- 
 position, he calls it a condemnation , thus humbling himself anew. 
 — rtpoeiprixa, I have said before ) ch. vi. 12. — yd p, for) The reason 
 why he himself does not condemn them, and why they ought to 
 receive the apostle and his associates [ver. 2 u Receive ws.”] — 
 zv xapdiaig, in our hearts) So Phil. i. 7. — sig ro ovvatfoQavsTv xa i auZflV, 
 to die and live with you) ch. i. 6, iv. 12. The height of friend- 
 ship. 
 
 4. Uapprig/a, boldness of speech) ver. 16, ch. vi. 11. — vrrsp v/iuv, 
 in behalf of you) to others, the antithesis is vpbg v/xdg, to [toward] 
 you. — grapaxXiiffsi, with comfort) concerning which, see ver. 6, 7 : 
 
2 CORINTHIANS VII. 5-8. 
 
 393 
 
 concerning joy , ver. 7, 8, 16 : concerning both, ver. 13 : 
 comfort relieves [ 4 refreshes,’ ver. 13], joy entirely frees us from, 
 sorrow. — l^zp^zptaezU^a^ I exceedingly [over and above ] abound ) 
 above [yrr'zp] all adversity. — OXtyzi, in [‘ tribulation’] affliction) 
 of which, ver. 5, OXifio/jjzvoi, [‘ troubled’] afflicted. To this belong 
 all those trials which he has mentioned at ch. iv. 7, 8, vi. 4, 5. 
 
 5. flesh) This is used in a large sense ; weigh well the 
 word tpofioi, fears. — QXi(36/&zvo) [troubled] afflicted , viz., we were. 
 — e%u6 sv, without ) on the part of the Gentiles. — ’zmdzv, within) 
 on the part of the brethren, comp. 1 Cor. v. 12, 2 Cor. iv. 16. 
 
 6. Tovg ranzivovg, the humble [ them that are cast down)) for those 
 that are exalted and puffed up , do not receive [are not capable 
 of] comfort. 
 
 7. ’ AvayysWcov) bringing bach word to us who were waiting 
 
 for him. This is the meaning of the compound verb. The 
 nominative [in its construction] depends on ^apzxXhHj he was 
 comforted: the sense also refers to the words, h rf; Kapovalq, by 
 his coming. — rr\v your earnest desire ) towards me. — 
 
 r'ov vpcbv bdvpfi'ovj your mourning ) concerning yourselves, because 
 you had not immediately punished the sin. — r'ov vpuv your 
 
 zeal \_fervent mind]) for saving the soul [spirit] of the sinner. 
 These three expressions occur again, ver. 11. A syntheton 1 is 
 added to each of them : but here he deals with them more 
 moderately, and for the sake of euphemism [see Append.] puts 
 earnest desire in the first place, and uses the expression mourning , 
 not indignation. — u^rzp s/xov, for my sake [not as Engl, toward me]) 
 Because the Corinthians showed a u fervent mind,” Paul was 
 relieved from the exercise of that fervour . — utre /xs fiaXXov, so 
 that I rather [“ the more”]) An imperceptible transition. I 
 had not so much consolation, as joy : joy is rather to be desired 
 than consolation, ver. 13 [/a&XXov i^dpri/usv]. 
 
 8. ’Ev rfi ixiGroXf) in the letter , he does not add, my : presently 
 after, he removes himself further from it, when he adds, Ixsmj, 
 that [same epistle .] — zi xai) although : Paul had wished to remove, 
 if possible, sorrow from the repentance of the Corinthians. He 
 uses this particle thrice in one verse ; also at ver. 12. Observe 
 
 1 See the Append. The combination of two words which are frequently 
 or emphatically joined together. 
 
394 
 
 2 CORINTHIANS VII. 9. 
 
 liis paternal gentleness, he all but deprecates [his having caused 
 them sorrow]. — fiXenu, I perceive) from the fact itself. — si xa/, 
 although) in this clause, or/ i] scricroX rj exemj si xai rrpbg w pav eXv- 
 ‘ffriazv u/4«g, the words si xa i should have a comma either before 
 and after them, or else neither before nor after them. The 
 apostle explains the reason, why he does not repent of having 
 caused sorrow to the Corinthians. The letter, he says, has 
 made you sad only for a time, or rather not even for a time. 
 Whence also Chrysostom in his exposition repeats the words, 
 on rrpbg upav sXwrrptssv vfjoug, in such a way as to omit si xa/. The 
 particle si xa/, put absolutely, expresses much feeling [Yalde 
 morata est. See Append.] Sextus cr pbg dcrpoXoyov, says, Ms0’ i)/j,epav 
 ovd'sv tojv 'TrposiprifLsvwv dvvarov s<fn upu<sr\iLSH>\)<$bai , /xova d's, si xa/ apa , 
 rag rou jjX/ou yuv^sig. By day none of the things previously mentioned 
 can possibly be observed , but only the motions of the sun , if indeed 
 even those ; wherein si xa/' upa, as Devarius properly remarks, 
 takes away the concession , that had been made , namely, that the 
 motions of the sun only can be observed ; if only , says he, viz., 
 even the motions of the sun can be observed. See Devar. on 
 the Gr. particles, in the instance, si xa/, also in the case of aXX’ 
 si*sp and dxx’ si apa , and Budaei Comm. L. Gr. f. 1390, ed. 1556, 
 and, if you please, my notes on Gregor. Neocaes. Paneg., p. 
 174, on si put absolutely. Luther very appropriately translates 
 it Vielleicht. Others, without observing the force of the particle, 
 have wondrously tortured this passage, which is most full of 
 the characteristic ffoe [See Append.] of the apostle. The ovd's 
 rrpbg upav. Gal. ii. 5, is a kindred phraseology. 
 
 9. NlIv x a ‘P u i I now 'rejoice) The now forms an epitasis ; 1 not 
 only do I not repent , that you had brief sorrow , but I even rejoice , 
 because it has proved salutary to you. — sig [Asravoiuv, unto repen- 
 tance) Unto here determines the kind of sorrow. — xard ®sbv , 
 [after a godly manner] according to God) according to here 
 signifies the feeling of the mind, having regard to and following 
 God. There is no sorrow with God ; but the sorrow of peni- 
 tents renders the mind conformable to God ; comp, xard, accord- 
 ing to , Rom. xiv. 22 ; Col. ii. 8 ; 1 Pet. iv. 6. So in Pliilostr. 
 
 1 i.e. He had already said, I rejoiced, in ver. 7 : and here in ver. 9, now , 
 added to the same word I rejoice , augments its force. See Append. — E d. 
 
2 CORINTHIANS YH. 10. 
 
 395 
 
 in Heroicis, p. 665, xara Dsov ?jxw, I am come here under divine 
 auspices. — h wdevt, in nothing ) This is consonant with that 
 feeling, under which the apostle also speaks, xi. 9, sv ndvn, in 
 everything. — fy/uiwQrirs, ye might suffer loss or damage) All sorrow 
 which is not according to God , is damaging , and deadly, ver. 10 . 
 
 10 . Msrdvo/av — dpsruffsXrirov, repentance — not to he repented of) 
 From the meaning of the primitive word, ftsrdma belongs 
 properly to the understanding ; /xsruffsXsia to the will ; because 
 the former expresses the change of sentiment, the latter, the 
 change of care [solicitude], or rather of purpose. Whence 
 Thomas GataJcer , Ad vers. misc. posth., c. 29, where he treats 
 very accurately of these words signifying repentance, closes a 
 long dissertation with this recapitulation : We have thus a series 
 not completely , hut exactly delineated , hy which that feeling from 
 its first origin , as it were hy certain degrees and advances , is at 
 length brought on , as Septimius would say , to its proper maturity. 
 In the first place , censure or punishment is inflicted [anim- 
 adversio], a proceeding which is termed by the Hebrews 218? 
 for 2^ DIE?: from this arises acknowledgment of error, and 
 /xerdvoiU) reformation [resipiscentia, coming to a right state of 
 mind]. Av aa, p stirring or dissatisfaction with one’s self 
 
 and sorrow, follow this fizrdvota, that which is explained by 
 the Hebrew, Dnj, penitence. The consequence of this , where 
 it has become efficacious, xa 1 yvjjtf/a, genuine, is 218?, conver- 
 sion, stfitirpopriy /xsra/ziXf/a, which finishes and crowns the work , 
 since it brings in quite a new mode of living, instead of the 
 old.” Such are his views. Furthermore, on account of the 
 very close relationship between the understanding and the will, 
 fisraffsXsia and fisrdvoia occur together, and both the nouns and 
 verbs are promiscuously used even by philosophers, and they 
 correspond in the lxx. with the single Hebrew word Dn: ; in 
 both fjjtru signifies after. Whence Plato in the Gorgias, ravra 
 rrpovoritiutii //.b, dvvpcrd' fisravorjtioctii de, ddvvara. These tilings are 
 possible to them that think beforehand , but impossible to those that 
 think afterwards. Synesius, Ep. iv., r& l<7rijur}Qst, tpatiiv, rb [xh 
 fjjsXziv oux ?jv, rb d's ^sra/AsXs/v, sv 5jv. It is said , that Epimetlieus had 
 no care at the time , but that he afterwards had care. 1 Both these 
 
 1 Epimetheus was fabled, in contrast to Prometheus , to have had no 
 thought, but to have had after thought when too late. — E d. 
 
396 
 
 2 CORINTHIANS VII. 10. 
 
 words are therefore applied to him, who repents of what he has 
 done, and of the counsel which he has followed, whether his 
 penitence be good or bad, whether it be on account of something 
 evil or good, whether accompanied with a change of future 
 conduct or not. If we consider their use however, fizr affzXua 
 is generally a term midway between good and bad \jaUov, in- 
 different^ and is chiefly referred to single actions; but iizrdma , 
 especially in the New Testament, is taken in a good sense, by 
 which is denoted the repentance [regret on account] of the 
 whole life, and, in some respects, [loathing] of ourselves, 1 2 or 
 that whole blessed remembrance of the mind [the mind’s review 
 of the past, and of its own state heretofore] after error and sin, 
 with all the affections entering into it, which suitable fruits 
 follow. Hence it happens, that /ueravosTv is often put in the im- 
 perative, [izra(j J i'kz'i'<sQai never; but in other places, wherever 
 fizravoiot, is read, /urafisXzia may be substituted ; but not vice 
 versa . Therefore, Paul distinctly uses both words in this 
 
 passage, and applies to g,zrdvoiccv e/g euryipiav the term dg,zrci- 
 yttsX^roi/, because neither he can regret, that he had occasioned 
 this fAsruvoiav, repentance , to the Corinthians, nor they, that they 
 had felt it . — ug eurripiotv, to salvation ) all the impediments to 
 which are thus removed. — xanpyuCtrai, worketh) Therefore 
 sorrow is not repentance itself, but it produces repentance ; that 
 is, carefulness (tr^ou^v), ver. 11. — i] bs) but the mere sorrow of 
 the world, etc., of which I was not a promoter among you. — 
 rov xofffj/ou') of the world , not merely, according to the world 
 (answering to the epithet of viz., xard k bv). \_Such was 
 
 the sorrow of Ahab in the case of Naboth. Now and, then the 
 malignant powers of darkness also mingle themselves with it , as in 
 the case of Saul. In such cases , even the innocent cheerfulness of 
 children , or the singing of birds , or the frisking of calves some- 
 times move their indignation. The sorrow of the world , such as 
 
 1 M er»p.thu» is often used of the remorse and regret of such a one as 
 Judas. M troivoioc of the true penitent. — E d. 
 
 2 Repentance of ourselves is not English, and does not suggest any very 
 clear idea. I think the author meant to apply it to our original depravity, 
 which to believers is the subject of confession and lamentation before God. 
 This may be considered as a species of repentance, and seems to agree with 
 the qualifying phrase in some respects. — Tr. 
 
2 CORINTHIANS VII. 11. 
 
 397 
 
 this, is not less to be avoided than the joy of the world. The 
 world experiences joy at their social feasts , for the rest of the time 
 they are generally under the dominion of sorrow. — V. g.] — 6dvarcv, 
 death ) chiefly of the soul, which is evident from the antithesis 
 [‘ salvation’]. 
 
 11. 9 1 doll, behold) Paul proves this from their present expe- 
 rience. — v/jjTv, to you) The Dative of advantage ; comp. ver. 9, 
 at the end. — anovdyv, carefulness ) 2$roySa7ov, is said of whatever of 
 its kind is good, sound, and vigorous. A beautiful passage in 
 the 2d book of Aristotle’s Eth. Nicom. c. 5, furnishes an illus- 
 tration, y rov btpOaX/uov apery rov re otpOaXjubv ff^ovdaTov non 7 xai ro 
 epyov avrov' bfioiug y rov i'rr^ov apery , /V-rov re fftfouda/ov ‘roieT, xai 
 ayaObv dpa/xefy x.r.X. u The vigour of the eye renders both the 
 eye and its action excellent, in like manner the vigour of the 
 horse renders the horse excellent and well fitted for running,” 
 etc. ; so that rb <rrrovdam is ro ev s%ov, and is opposed to rti <pav\w y 
 ib. c. 4. Therefore anovdy signifies activity , diligence ; and in 
 the present case expresses the principal characteristic of repent- 
 ance, when it seriously enters into the soul, a characteristic 
 which xarappovyrai, despisers , are devoid of, Acts xiii. 41. Six 
 special characteristics presently follow this ‘ carefulness ;’ and 
 this one is again mentioned at ver. 12. The same word is also 
 at ch. viii. 7, 8, 16, 17, 22. — dXkd drroXoyiav^ x.r.X., but , clearing 
 of yourselves) But makes an emphatic addition [Epitasis], Not 
 only this, which I have said, but also, etc. Some of the Corin- 
 thians had behaved well, others not so well in that affair ; or 
 else even all in one respect had been blameless, in another, had 
 been culpable ; from which cause it was that various feelings 
 arose. They had taken up the clearing of themselves [anoXoy/av, 
 self-defence ] and a feeling of indignation , in respect to them- 
 selves ; they had fear and vehement desire , in respect to the 
 apostle ; zeal and revenge , in respect of him, who had been 
 guilty of the sin. Comp, in this threefold respect ver. 7, note, 
 and ver. 12, note. — acroXoy/av, clearing of yourselves [self-de- 
 fence]) inasmuch as you did not approve of the deed. — ayavax- 
 ryatvj indignation) inasmuch as you did not instantly restrain 
 it. — dyavaxrygiv is used here with admirable propriety. It de- 
 notes the pain, of which a man has the cause in himself, for 
 example in dentition ; for E. Schmidius compares with this 
 
398 
 
 2 CORINTHIANS VII. 12, 13. 
 
 passage that from Plato, xvyjff/g xai dya vdxrrjGig mpi rd ouXa, itch- 
 ing and pain about the gums. — <po(3ov, fear ) lest I should come 
 with a rod. — enitfoOntiv, vehement desire ) to see me. — £S jXoi>, zeal ) 
 for the good of the soul of him, who had sinned. — dXX’ sxdixriGiv, 
 but revenge ) against the evil , which he had perpetrated, 1 Cor. 
 y. 2, 3 . — sv nccvri) in all the respects, which I have stated. — 
 tfimtfrjjtfars eaurodg, you have approved yourselves to me ) you have 
 given me satisfaction. — dyvoug s/m/, to be clear ) To be is a mild 
 expression for to have become ; for they had not been quite clear , 
 1 Cor. v. 6. A mutual amnesty is expressed in this and the 
 following verse. — npayp ar/, in the matter) He speaks indefinitely, 
 as in the case of an odious occurrence. 
 
 12. tivexBv rou adntijdavrog) Whatever I have written, I have 
 written it, not for the sake of him , who did the wrong. He calls 
 him rbv ddiX7]Gccvra y whom he calls, ch. ii. 5, rov XsXy^njxora. He 
 now varies the term because the expression, to make sorry , he 
 said concerning himself, ver. 8, 9 ; and he now dismisses this 
 very sorrow. Inasmuch as you Corinthians have done what 
 was just respecting him, who had committed the sin, by your 
 zeal and revenge , I acquiesce. — oud'e evsxsv rou ddixr)Osvrog, nor for 
 the sake of him , who suffered wrong) The singular for the plural 
 by euphemism. The Corinthians had suffered wrong , ch. ii. 5 ; 
 and their clearing of themselves , and indignation put it now in 
 Paul’s power to acquiesce also on their account. Others ex- 
 plain it as referring to the offended parent, 1 Cor. v. 1. — rr\\ 
 Giroudqv q/iuv, our care) Comp. ii. 4. — Ivw^/ov, in the sight of) 
 Construed with (pavepudrjwi, that it might be manifested. 
 
 13. ’Etf/' rr\ <7rapccxXi]Gsi u/uuv, on account of your comfort) which 
 followed that very sorrow. — 'Kepiddorepug 1 fia\\ov , more abundantly 
 rather [ exceedingly the more]) That feeling rather [//-dXXov] takes 
 the name of joy than comfort ; and the joy was, rrepurGorspug, 
 more abundant , than the comfort. So /^dXXov with the superla- 
 tive, xii. 9 : /aSXXov for ds 2 [autem], yea and , is put here with 
 striking effect. 
 
 1 Tischend. and Lachm. stop thus: btoL touto i 7vupa.xiKkvif^i6ex,. enl Si ri? 
 irotpccx'hviaei, etc. The Si is put after TreptaaoTspcog by Rec. Text. But after 
 Wi by BCD(A)G/p Vulg.— E d. 
 
 2 The omission, however, of the particle Si both in the margin of the 2d 
 Ed. and in the Germ. Ver., is thought to be not quite so certain. — E. B. 
 
2 CORINTHIANS VII. 14, 16.-VIII. 1, 2. 
 
 399 
 
 14. K£xaup£»j/£a/, ov xarY\g^vv6riVy I have boasted , I am not 
 ashamed) ch. ix. 4, xii. 6. — tfavra, all things) He suitably refers 
 to ch. i. 18. 
 
 16. *Ev cram', in every thing) This is applicable in the antece- 
 dent and consequent [in the context which precedes and that 
 which follows]. He says, if I reprove you, you take it well ; 
 if I promise for you, you perform what is promised. So he 
 prepares a way for himself with a view to what follows in viii. 1 
 and x. 1, where the very word 6a ppu, I have confidence , is re- 
 sumed . — h va/vy in you ;) on your account. 
 
 CHAPTER VIII. 
 
 1. rvcop/^ojtisvy we make known) This exhortation is inserted in 
 this passage, which is extremely well suited to the purpose, and, 
 after the preceding very sweet declaration of mutual love, with 
 which it is connected by the mention of Titus ; it is also set 
 before them according to the order of Paul’s journey, that the 
 epistle may afterwards terminate in a graver admonition. More- 
 over the exhortation itself, even to the Corinthians, in respect to 
 whom the apostle might have used the authority of a father, is 
 even most especially liberal and evangelical. — rr\v yfi piv, the grace) 
 When anything is well done, there is grace to those, who do 
 it, and also grace to those, to whom it is done. This word 
 here is of frequent occurrence, ver. 4, 6, 7, 9, 19 ; ch. ix. 
 8, 14. 
 
 2. ©X/'4/€w$, of distress (pressurae) [of affliction ]) joined to 
 poverty, ver. 13, 6X/^p/g, a burden of distress. — cre^/ovs/a xai 
 'itrw-fc s/a, abundance and poverty) An oxymoron and hendiadys 
 pleasantly interwoven. — Kara (Sd6ovg) Ba 6ovg is the genitive, 
 governed by xara : comp, xara, Matt. viii. 32 : also E. Schmid., 
 2 John, ver. 3. He quotes his own syntax of Greek particles, 
 an excellent book. — acrXoV??rog, of [liberality] * simplicity) Sim- 
 plicity renders men liberal, ch. ix. 11 [acrXo'rjjra, which Engl. V. 
 renders bountifulness ]. 
 
400 
 
 2 CORINTHIANS VIII. 3-6. 
 
 3. "O 77, because) Anaphora with epitasis. 1 — fi aprvpu, I bear 
 witness) This expression has respect to the words, xara, accord- 
 ing to, and Kapa, beyond . — avda'/pzro/) of their own accord ; not 
 only not being besought, but they themselves beseeching us. 
 See the following verse. 
 
 4. AzofMvot, beseeching [praying”]) They had been affectionately 
 admonished by Paul, not to do beyond their power. The Mace- 
 donians on the other hand besought [prayed], namely, that their 
 gift might be received. — rr\ v ypap/v xui rfiv xo/vwv/av, 2 grace and 
 fellowship 3 ) a Hendiadys. 
 
 5. "E duxccv, they gave ) This word maintains the whole struc- 
 ture of the paragraph in the following sense : Not only have 
 they given grace and a proof of fellowship, or So/xa, that gift, 
 but they have altogether given their own selves. So Chrysos- 
 tom, Homil. xvi. on 2 Cor. comp, especially Homil. xvii., where 
 he repeats ocrsp Svva/x/v eSwxuv. The nominatives avOaipzroi , Szo- 
 fxsvoi are connected with the same verb edconav ; and the accusa- 
 tives %«p/i/, xo/mvtav, savrovg , depend upon it, in an easy and 
 agreeable sense. The transcribers have thrust in S's^aaQa/ ? )[xag 
 after a yioug ; and those who consider these words as Paul’s, give 
 themselves great trouble, especially Beza. Different commen- 
 tators have used different glosses, which are quite superfluous. — 
 ‘TTpurov, first) their own selves, before [in preference and prece- 
 dency to] their gift ; comp. Rom. xv. 16. — r& Kvp/oj, to the Lord) 
 Christ. — xa/' t][x7v S/a k'kij/xurog ©sou, and to us by the will of God) 
 It is therefore called the grace of God , ver. 1. The Macedonians 
 did not of themselves previously determine the amount of the 
 gift, but left that to the disposal of the apostle. 
 
 6. E ig) Not the end, but the consequence is intended [“ inso- 
 much that”]. — naOug tfpoevTip^aro, as he formerly began) in regard 
 to spiritual things, ch. vii. 15. To him, who has begun well, the 
 things which are beyond turn out easy. He had gone to the 
 Corinthians ; lie was going to the Corinthians. — scr/rsXstnj, he 
 
 1 See App. The same or/, already used ver. 2, is again by Anaphora used 
 here, to mark the beginnings of sections or sentences. The Honu. Svvotpc/u 
 makes an emphatic addition or epitasis. — Ed. 
 
 2 Rec. Text adds after uylovg the words btiguvQoti qpcoLg. But BCD( A)G/^ 
 Yulg. omit them. — Ed. 
 
 * =. their free gift of fellowship to be ministered to. — E d. 
 
2 CORINTHIANS VIII. 7-9. 
 
 401 
 
 would finish) in this matter. [If you have attempted any good 
 thing , finish it. — V. g.] — eig v/uug, in respect of you) that you 
 might imitate the Macedonians. 
 
 7. 5 A AX’ &Wsp, hut as) He says, hut . The things which Paul 
 had formerly done with the Corinthians by means of Titus, had 
 the force of an injunction , Jcr/ray^, vii. 15. Comp. 1 Cor. v. 7. 
 He now acts differently : therefore the word that presently after 
 depends on, I speak , in the following verse. — utrnsp, as) The 
 Spirit leads to abundance in all respects. — in knowledge) 
 This is mentioned appositely : comp. ch. vi. 6, note. Its conju- 
 gate yvupriv occurs presently at ver. 10 : comp. 1 Cor. vii. 25, 
 note. — xai ‘ffacri Gnovhri) and in all diligence, cloudy here compre- 
 hends i faith ,’ and i utterance 9 (of the heart and of the mouth), 
 * knowledge ,’ etc. And the genus or whole is often subjoined to 
 the species or one or more parts, by introducing the connecting 
 link, and all; ch. x. 5 ; Matt. iii. 5, xxiii. 27; Mark vii. 3 ; 
 Luke xi. 42, xiii. 28, xxi. 29 ; Acts vii. 14, xv. 17, xxii. 5 ; 
 Eph. i. 21, iv. 31, v. 3 ; Heb. xiii. 24, James iii. 16 ; Rev. vii. 
 16, xxi. 8, xxii. 15. — xa/ rij — aya<r>j, and in love) He subjoins to 
 the genus [pmvdi] the species [ayunri] which is most connected 
 with the matter in hand [viz. that they should contribute to 
 their brethren in need]. — from) He does not say, in your 
 love toward us , but he says, in love from you in us [in the love 
 which is on your part, and is treasured up in us], because the 
 Corinthians were in the heart of Paul, ch. vii. 3. He pleads 
 their love as an argument : he does not add, that they should 
 give the more on account of Paul, who had preached to them 
 the Gospel gratuitously. — /Va, that) This word depends on Xsyu, 
 I speak , elegantly subjoined [ver. 8]. 
 
 8. A/a, by) Having mentioned to you in ver. 1, the diligence 
 of others. — xa/') also. This is more powerful than any command- 
 ment. — ayaKYjg, of love) nothing is more forward in zeal [refer- 
 ring to tftfoy&fe] than love. — dox/^a^wv, proving) The participle 
 depends on ver. 10. 
 
 9. Ti>u<f>iers yup,forye know) by that knowledge , which ought 
 to include love. — x“P ,v > the grace) love most sincere, abundant, 
 and free. — inruns v<?s, He became poor) He bore the burden of 
 poverty ; and yet this is not demanded from you : ver. 14. — 
 helvov, of Him , His) This intimates the previous greatness of 
 
 VOL. III. C C 
 
402 
 
 2 CORINTHIANS VIII. 10—14. 
 
 the Lord. — rrru^eicc grXovryjgyirtj through His poverty ye might he 
 rich ) So through the instrumentality of all those things, which 
 the Lord has suffered, the contrary benefits have been pro- 
 cured for us, 1 Pet. ii. 24, end of ver. 
 
 10. Kai, and) — gv/iiptpti, is expedient) An argument from the 
 useful , moving them to give : So, ver. 16, Irrtp. A most pleasant 
 paradox . — rb tro/rigai, to do) for the past year . — rb 6iX s/v, [to be 
 forward] to be willing) for this year. 
 
 11. Ti $ro/Sj<ra/, the doing) that you may do again. — tnirtXtgart, 
 perform) The beginning and especially the end of actions lays 
 the foundation of praise or else blame, Gen. xi. 6 ; Josh. vi. 26 ; 
 Jer. xliv. 25. — orrug, that) namely, it may he. — ix roo £%£/v, out of 
 that which you have) not more. The proposition [theme for dis- 
 cussion] in relation to what follows. 
 
 12. Upoxeirca, if there he obvious [if there be first]) So crov?j- 
 pia Kpoxtirui evil is before you , Ex. x. 10. — tugrpogdtxrog, he is 
 welUacccepted or very acceptable ) to God, ch. ix. 7, with his gift. 
 [Not as Engl. Y. “ it is accepted ix. 7 confirms this, u The 
 Lord loveth a cheerful giver”'] — ou xaOb ovx e%e/, not according to 
 what a man has not) For thus [were God’s favour regulated by 
 the amount of the gift, not by the willingness of the giver] a 
 more humble person would be less acceptable. 
 
 13. Ou yap) for not , viz. the object aimed at is not. The rule 
 of exercising liberality. — avt gig- 6Xtyig) The same antithesis is 
 found, 2 Thess. i. 6, 7. — sg igorrirog, by an equality) in carnal 
 things. [Love thy neighbour , as thyself (not more). — Y. g.] — 
 h roj vvv xaipcpy at the present [juncture] time) This limitation 
 does not occur again in the following verse. — rb — vtp/ggtv^a, 
 abundance) in external resources [means]. The imperative 
 yzvsgdu is courteously omitted, for he does not command , ver. 8. 
 
 14. Ka / rb — mpiggiv^a, that also their abundance) in spiritual 
 things. 1 — ysvrira/ tig) We have the same expression at Gal. iii. 
 14. — ro v/jjuv vgrtprif^a, your [spiritual] want) inasmuch as ye 
 were Gentiles. Their [spiritual] abundance had already begun 
 to supply the want of the Corinthians ; he is therefore speaking 
 
 1 As Jews. Eng. Ver. evidently takes it of temporal abundance, t.e., 
 that if hereafter ye be in want, their abundance may supply you, as you now 
 supply them. But Beng. takes both “ your abundance” (temporal) and theirs 
 (spiritual) of the present time. — E d. 
 
2 CORINTHIANS VIII. 15-10. 
 
 403 
 
 of continuation, increase, and reward [in spiritual things]. Nor 
 yet would I venture to deny, that the corporeal abundance also 
 of the Jews would sometimes supply the corporeal want of the 
 Gentiles ; for the limitation is omitted, ver. 13, note. Although 
 [the view that the reference is to] the spiritual abundance of 
 Israel is supported by the parallel passage, Rom. xv. 27. — - 
 /corns, equality) in spiritual things. 
 
 15. Teyparrrai, it is written ) Ex. xvi. 18, oux stfXeowcev o rb 
 rroXv, xai 6 rb sXurrov , ovx nXUrrooncev. The article rb adds to it 
 the force of a superlative [ro xoXj, the most; ro sXarrov , the least], 
 — 6 rb rroXv, he who the most) viz. cvXXs^ag, gathered. There is 
 a similar expression, Num. xxxv. 8, aero ruv rb croXXb, <i toXXu . — 
 ovx enXsovace) he had not more than an homer. 
 
 16. Xupig, thanks) There was earnest care in me [myself] : 
 from which proceeded [to which was owing] the exhortation to 
 Titus ; but there was in Titus himself the same earnest care, 
 divinely inspired ; for which I return thanks to God. See how 
 widely this duty of thanksgiving extends. Often in some par- 
 ticular case, one person has greater care than others, as was the 
 case with Titus. This circumstance ought not to be blamed, 
 but to be acknowledged as the gift of God. 
 
 17. TlapdzXnc/v, the exhortation) that which is given at ver. 6, 
 namely, that he should go to you. — GKovbuibnpog, more forward) 
 more active than to require exhortation, ver. 22. 
 
 18. Owen's fjo]/u/joev, we have sent along with him) Timotheus 
 and I. So ver. 1, etc. This word is repeated at ver. 22 by 
 anaphora ; l and in this passage, where it first occurs, is em- 
 phatic with /joera. — rbv adeXpov, the brother) It was unnecessary to 
 name this companion of Titus, and that c brother/ who is spoken 
 of at ver. 22. See ch. xii. 18. The ancients were of opinion, 
 that Luke was intended; see the close of the epistle; comp. 
 Philem. 24. — ov, of whom) He, who is faithful in the Gospel, 
 will be faithful also in matters of inferior importance. 
 
 19. Xtiporovnfelg [ chosen ] appointed) This participle is not con- 
 
 strued with, he went unto you , ver. 17 : for that construction 
 would interrupt the connection, ver. 18, 20, ev — areX- 
 
 1 See Append. The repetition of the same word marking the beginnings 
 of sections. 
 
404 
 
 2 CORINTHIANS VIII. 20~22. 
 
 Xofievo/y we sent along with — avoiding. Therefore og, who, is to be 
 supplied, taken from ou , of whom , whose , in the preceding verse. 
 The churches had given this companion to Paul, whithersoever 
 he might go. Hence they are called the apostles , or messengers 
 of the churches , ver. 23 : and Paul declares, that this office here 
 also has respect to the present business. From this it is evident, 
 that the rights of the churches are mutual [reciprocal]. — ouvsxdqjtiog, 
 the companion of our travels. Those, who read with Wolfius, 
 (svnxbrgjjog vpuv, refer to it by mistake the various reading of the 
 pronoun at the end of the verse. 1 — < tiv , with ) construed with 
 <rvvs xbrujjoc, the companion of our travels. They carried along with 
 them the gift of the Macedonians to Jerusalem. — w pog , to) con- 
 strued with yiipoTovTi&iis, chosen , appointed. — avrou rou K vpiou, of 
 the [same] Lord Himself) viz. Christ, ver. 21. — xal xpotiv/u/av 
 Vfjju v, our ready mind) The proofs for reading fipuv are by far the 
 most numerous, and v/nu v has crept into a few copies, by an 
 obvious exchange of the Greek pronoun, which was more 
 readily made on account of the alliteration of the v in v/uuv 
 with ‘TrpoOvfA/av. The churches had charged the brother of whom 
 he is here speaking, the companion of Paul, with their own gift, 
 not with a view to the readiness of the Corinthians , which had 
 less relation to the churches, but with a view to produce readi- 
 ness on the part of Paul and of that brother, i.e. lest for fear of 
 that blame , of which he afterwards speaks, their willingness to 
 undertake and finish the business might be lessened. 
 
 20. ’A bporriri, in this abundance) This term does not permit the 
 Corinthians to be restricted [niggardly] in their contribution. 
 
 21. E vumov Kvplou, in the sight of the Lord) in private, in 
 truth : comp. Rom. xii. 17, note. 
 
 2 22. AvroTg, with them ) with Titus and the brother. — ^g^ro/^trs/, 
 through the confidence) construed with, we have sent along with , 
 here and at ver. 18 : comp. v. 23 . — sis bfiag, which we feel 
 towards [in] you) concerning your liberality. 
 
 1 Therefore both the margin of the 2d, as well as of the larger Ed. and 
 the Germ. Ver., prefer the reading vjpcav. — E. B. 
 
 At the end of the verse is the reading of all the best Uncial MSS., 
 BCG, etc., Vulg., etc. Bee. Text has vpiav with but slight authority. — Ed. 
 
 2 E vZi'Kiov oivtopunrav, in the sight of men ) Men are depraved, and are 
 therefore suspicious. Hence also it is just, that men of the highest integrity 
 should avert all suspicion. — V. g. 
 
2 CORINTHIANS VIII. 24.-IX. 1-4. 
 
 405 
 
 23. 'Tnepj [pro] in behalf of \ for) This gives the motive of the 
 confidence. 1 2 — T/Vou, xo/vuvbg, in behalf of Titus , a partner) These 
 words are in apposition ; comp. [ch. xi. 28] Luke xxii. 20 [6/a^x^ 
 sv rip ai/xari /xov y r'o vn'ep bfiuv ix%uv6/usvoi] y note. — adsXpo/, brethren) 
 It might have been said for , or in behalf of our brethren , but 
 the word xoivuvbg, partner , coming in between as the nominative 
 case, brethren is also put in the nominative, and the verb are is 
 supplied, i.e. y whether they are and are regarded as our brethren 
 for the sake of whom we are confident you will be liberal]. — 
 diroffroXoi) deputies , messengers ; persons who on the public ac- 
 count execute a pious office. Again supply are. 
 
 24. evdel%a<rQe) This expression is the same idiom as 
 ycLiPiw % ccpuv } — 21 g uvroi>g y s ig rrpoGwxov ruv ixx.Xrjo’/au, to them, in the 
 face of the churches ) The knowledge of the matter was sure to 
 spread by means of the messengers [deputies] among the churches. 
 
 CHAPTER IX. 
 
 1. ypdptv, to write) For you will have witnesses present 
 with you, and I know, that you are ready without writing letters 
 to you. 
 
 2. I boast) The present tense. Paul was still in 
 Macedonia. — 3 6 Ig u//,wv £3j Xog) the zeal, which was propagated from 
 you to the Macedonians. — roug crXg/ov ag) most [not merely very 
 many , as Engl. V.] of the Macedonians.. 
 
 3. "Esre/^a, I sent) before me, ver. 5 . — b rp fispei, in this re- 
 spect [behalf ]) He makes a limitation. — xa dug sXsyw, as I was 
 saying , ver. 2. 
 
 4. 'r/Agft, ye) much more so [you would feel still more ashamed 
 than we]. — u-roo'rao's/, stedfast confidence) [concerning your libe- 
 rality], ch. xi. 17. 
 
 1 i.e. We feel confident you will be liberal for the sake of Titus. — E d. 
 
 2 An accus. of a cognate signification to the verb, Manifest a manifesta- 
 tion. — E d. 
 
 3 ’A-tto ivk pvot, since last year ) owing to the former exhortation of Paul, 
 1 Cor. xvi. 1. — V. g. 
 
406 
 
 2 CORINTHIANS IX. 5-9. 
 
 5. ’ Av ay xaTov, necessary ) not merely [suitable] becoming. — npo- 
 stfrjyysX/jtsvTiv, promised before [But Engl. V., whereof ye had 
 notice before ]) by me, among tlie Macedonians, concerning you 
 [the liberality on your part, which I had vouched for to the 
 Macedonians]. — svXoy/av) as "iTi is used for word and deed, so 
 iZXoyta, a blessing and a benefit [* bounty’], a bountiful gift, lxx. 
 Josh. xv. 19. — sTvai) for rou zfoai, that it may be. — ovrcag , so) The 
 Ploce is by this word [so] shown in regard to bounty. 1 — irXeovefyuv, 
 [covetousness] avarice) It is avarice , when men give niggardly, 
 and receive [get] unjustly. 
 
 6. Qeidofisi/wg) sparingly. [The reaping corresponds to the manner 
 and principles of the sowing. The very words lead to that infer- 
 ence. — V. g.]. — g vXoyiaig) The plural adds to the force. 
 
 7. KaQug KpoaipeTrai) according as he purposeth [is disposed] in 
 
 his heart , Gen. xxxiv. 8, nppn, lxx — KpotTXtro He 
 
 purposeth beforehand : grudgingly : from necessity : cheerful ; 
 Four expressions, of which the first and third, the second and 
 fourth are opposed to each other. — dvdyxv\g, from necessity) on 
 this account only, that he cannot refuse. — iXup'ov , cheerful) like 
 God, Prov. xxii. 9, LXX., dvbpa iXup'ov xai bbrriv ayanu (Alex. 
 evXoysf) 6 Qsog, God loves a cheerful man and a cheerful giver 
 (Alex, blesses , instead of loves). 
 
 8. Uatfav all grace) even in external goods. — nspiMiZeat, 
 
 to render abundant) even while you bestow. — ha, that) What is 
 given to us is so given and we have it, not that we may have, 
 but that we may do well therewith. All things in this life, even 
 rewards, are seeds to believers for the future harvest. — avrdpxuav, 
 sufficiency) that you may not require another’s liberality. To 
 this is to be referred the bread , ver. 10. — dya&bv, good) in regard 
 to the needy. To this the seed is to be referred, ver. 10. 
 
 9. ’E axopKitsv, He hath dispersed) a generous word ; to disperse 
 [scatter] with full hand, without anxious thought, in what direc- 
 tion every grain may fall. There is also a metonymy, 2 hath dis- 
 persed [scattered], i.e., he always has, what he may disperse 
 [scatter]. Indeed in Ps. cxii. 9 it is a part of the promise. — 
 i] dixouotivvri avrov, his righteousness) righteousness , i.e., beneficence ; 
 
 1 Ploce, where a word is used, as evhoyloc here, first in the simple seuse, 
 then to express some attribute of it. — See Append. — E d. 
 
 2 Here the substitution of the consequent for the antecedent. — Ed. 
 
2 CORINTHIANS IX. 10-12. 
 
 407 
 
 see the next verse. The latter is marked in its strict sense. 
 Righteousness is something more. — / remains) unexhausted, 
 uneffaced, unfailing. 
 
 10. ‘O Ss) God. — imyopriyuv, He that supplies , or ministeretli) 
 There is [implied an] abundance, inasmuch as seed is given ; 
 bread, which is a necessary, is therefore given first. Paul hints, 
 that, in the promise of the seed, which is denoted by the verb he 
 hath dispersed , the promise of bread also is presupposed ; but he 
 adds more : for there is in the text a Chiasmus ; 1 God, who pre- 
 sents seed to the sower, will supply and multiply your seed : God, 
 who gives bread for food, will increase the fruits [produce] of 
 your righteousness, which feeds the soul. Righteousness is the 
 food of the soul, Matt. v. 6 ; vi. 31, 33. — hiyopriysTv, to supply , or 
 administer , is emphatic ; but yopYiytfv to give or minister , with the 
 addition of n'kriOvvtiv, to multiply , implies more. — 2 Kopog, the seed , 
 i.e., resources [worldly means], so far as they are piously laid out: 
 yzwrj/Aara, the fruits , [the offshoots], i.e., the growth of all spiritual 
 improvement and corporeal blessing, springing from that sowing . 
 This mode of pointing has been already noticed in the Appa- 
 ratus, so that the comma should be placed after (3puav , not 
 after yoprjyvjGsi. — xai aprov y and bread) Is. lv. 10, sug av du 
 (6 Urog) tnepfia ru> tftfeipovr/ %at ciprov sig fipucnv, until the rain give 
 seed to the sower and bread for food. — yopqyrjGzi, will give) The 
 indicative. 2 The Corinthians will afford scope [opportunity 
 for exercise] to the divine liberality, and it will evince itself 
 towards them. — yivvrgiccra) so the LXX., yzvvrgjjarot, dixcuoGvvrjgy 
 Hos. x. 12. 
 
 11. UXovn^ofisvoiy being enriched) This depends on, that ye may 
 abound , ver. 8. The present here is used to imply; having more 
 than a sufficiency [ver. 8]. 
 
 12. *H btaxovta rr,g Xzirovpyiag ralrrtg) the administration of this 
 service , a becoming appellation. Xurovpyi a is the function itself, 
 [service to be discharged,] d/axovi a, the act. — <7rpo6a,va<7r'kY}povGu, still 
 
 1 See Append. 
 
 2 Which is preferred both in the 2d Ed. and in the Germ. Yers. different 
 from what had been the case in the first Ed. — E. B. 
 
 BCD(A) corrected later, fg Yulg. (but Fuld. MS. has praestavit — mul- 
 tiplicavit) Cypr. have x°P v >'/il (ril — 7r^Yi6vvel. G has — %'hv\Qvvu.i ; 
 
 and so Rec. Text. C has %'hnd'uvyi. — Ed. 
 
408 
 
 2 CORINTHIANS IX. 13-15. 
 
 further supplies [supplies in addition]) a double compound. 
 Their wants were also supplied from other quarters. — oroXXuv, by 
 many ) feminine [not 66 thanksgivings of many.”'] 
 
 13. AoxifLng) [ the experiment ] the proof afforded by this minis- 
 tration. — bo^d^ovreg, glorifying) This depends on thanksgivings , 
 ver. 12. Again the nominative case, on the same principle as 
 viii. 23, note, [T/Vou, xo/vcovog — adgXpo /.] — ion rr\ vororuy/} rrjg o/JjoXo- 
 yiag y/Awv, for the subjection of your profession) They were about 
 to profess by their very acts, that they acknowledged the divine 
 bounty shown to themselves in the Gospel, [and had yielded 
 [victas dedisse sc. manus) to the word of grace. — V. g.] — %a i 
 eig ordvrag, and to all) He, who benefits some of the saints, by 
 that very act benefits all ; for he shows, that he is favourable to 
 all. 
 
 14. Agio's/, on account of their prayer) [But Engl. Vers., 66 by 
 their prayer for you.”] Construe, glorifying [bo^dfyvreg, ver. 13] 
 for their prayer ; for we give thanks even for the prayers which 
 have been given to us [which God has enabled us to offer], 
 2 Tim. i. 3 [I thank God , that without ceasing I have remem- 
 brance of thee in my prayers']. — bmoeoQobvrwv, greatly desiring) 
 construe with auruv, of them. — bid, on account of for) construe 
 with thanksgivings [e by^upusndv, ver. 12], — if v/j^Tv) which rests 
 upon you , in such a degree as that it redounds to their ad- 
 vantage. 
 
 15. Xdpig, thanks) This is the meaning : God has given us 
 rrjv bupedv, the gift , abundance of good things both internal and 
 external, which both is in itself inexpressible , and bears fruits of 
 a corresponding description ; comp. ver. 8, etc. (where there is 
 an expression [an attempt to express the abundance of the gift], 
 but its words are not adequate so as to satisfy Paul’s mind), and 
 ch. viii. 9, 1, and the full expression of these fruits, by reason of 
 the copiousness of the topics, has rendered the language itself 
 at the end of the preceding chapter somewhat perplexed. The 
 modus 1 is added, thanks be to God. 
 
 1 See Append. rt Modalis Sermo.” Here, the modus accompanying the 
 simple naked proposition is thanksgiving. — E d. 
 
2 CORINTHIANS X. 1. 
 
 409 
 
 CHAPTER X. 
 
 1. A vrlg de eyu IlavXog, now I Paul myself ) An expression 
 very demonstrative and emphatic. Myself forms an antithesis, 
 either to Titus and the two brethren, in reference to what Paul 
 premised [viii. 18, 22, ix. 3] : or, to the Corinthians, who of 
 themselves were bound to attend to their duty ; or, even to 
 Paul himself, who was about to use greater severity when in 
 their presence [ver. 2, 11], so that a urog, myself may signify, 
 of my own accord. — t 7rapaxa\co) exhort , advise , for your sake ; 
 when I might command and threaten. The antithesis is dsopcu 
 S's, hut I beseech , for my own sake, in the next verse [Engl. 
 Vers, loses this antithesis by rendering both verbs, I beseecK]. 
 — did, by) A motive equally applicable to Paul and the Cor- 
 inthians . — npaorrirog xai hviuxuag, the meekness and gentleness) 
 irpcporrig, meekness , a virtue more absolute : Jcr/g/xs/a, leniency , 
 gentleness , is more in relation to others. Each of these is the 
 true source of even his severest admonitions [and ought to be 
 so in ours also]. — roD Xpwrov, of Christ 1 ) This signifies, that he 
 did not derive his meekness from nature. Or else, did, by, is 
 used as at Rom. xii. 1 [I beseech you by the mercies of GW], 
 so that the meekness and gentleness of Christ Himself seem to 
 be understood ; but the objection to this view is, that Jt/s/x net, 
 gentleness, appears to be predicated of Christ Himself in no 
 other passage, and this is a usual mode of speaking with Paul, 
 to represent Christ as working and exerting His power in 
 him and by him. Comp, the phrase, the truth of Christ p's in 
 me], i.e., the truth in Christ, 2 Cor. xi. 10 ; and add Phil. i. 8, 
 note. — og, who) This is a pleasant mimesis or allusion to their 
 usual mode of speaking, ver. 10, a figure which is also here 
 repeated more than once in the verb Xoy/^o/Aa/. 2 — ravavog) 
 humble [lowly. Engl. Vers., base], timid. 
 
 1 i.e. By the meekness and gentleness derived by me from Christ. — Ed. 
 
 2 Aoy(£opc,ot,i, lam thought , Aoytapcovg, ver. 5); KoyifaOa, ver. 7 and 11, 
 all refer to the Myiepcol of the Corinthians (ver. 2, hoyi^opduovg) by Mi- 
 mesis. — E d. 
 
410 
 
 2 CORINTHIANS X. 2-5. 
 
 2. A Upon, I beseech) God; as at xiii. 7, or here it is, I beseech 
 you. Paul intimates, that, as he may beseech in his letters, so he 
 can nevertheless act with severity in their presence. — Xoy/^a/, 
 I am thought [but Engl. Vers., I think to be bold]) Passive as 
 in Rom. iv. 4, 5. — Wi rivag [ against ] as to , with respect to some ) 
 construe with to be bold. — rovg Xoyify/devovs, thinking ) in the 
 middle voice. — ug , as if) Connect it with according to the flesh. 
 — xard cdpxa, according to the flesh) as if they may despise us 
 with impunity. 
 
 3. *Ev dot pxt, in the flesh) with weakness. See the following 
 verse. — 1 ffrparsvopedu, we war) By this word he opens the way 
 for a transition to what follows ; and the reason of the boldness , 
 rou Qappridai [ver. 2], is included. 
 
 4. Td yap oVXa, for the arms [ weapons'] ) From the paternal 
 rod , 1 Cor. iv. 21 [shall I come unto you with a rod?], he now 
 proceeds to arms , with increasing severity ; comp, presently ver. 
 6; also 1 Cor. v. 5, 13. — ov aapxixdj dWd dwara) not carnal and 
 weak,' to spiritual, and therefore mighty. — 0s& [Engl. Vers., 
 u through God,”] to God) This is virtually an accusative case. 2 
 So ch. ii. 15, to God. In like manner, Acts. vii. 20; in the 
 same way as the preposition is used as a prefix, Jonah iii. 3 
 [an exceeding great city, “ lit. a city of God]. The power is 
 not ours, but of God. The efficacy of the Christian religion is 
 an argument of its truth. — tyvpu/udrav, of strongholds) A grand 
 expression. [ The human understanding may here suspect in- 
 flated language ; but it is no common force and power , to wit , the 
 force and power of those things , which in the case of the soul are 
 brought out on both sides (both on the carnal and on the spiritual 
 side). — V. g.] 
 
 5. A oyiffpoug [imaginations, reasonings] thoughts) those very 
 thoughts of which he speaks, ver. 2. 3 — xuQa ipouvrzg, casting down) 
 This expression might be construed with ver. 3, but it rather 
 depends on ver. 4, the pulling down [xadu/pstiv], Again, the 
 
 1 ’Ei/ aocpxi — ov xctrd adpxcc, in the Jlesh — not according to the Jlesh) There 
 is a great difference. — V. g. 
 
 2 As the Accus. is often used adverbially, forming an adverbial epithet. 
 —Ed. 
 
 3 A oyiay-ovg alludes, by Mimesis, to the Corinthians, rovg ’koyiZyog.tvovg, 
 etc., ver. 2 .— Ed. 
 
2 CORINTHIANS X. 6, 7. 
 
 411 
 
 nominative is used for an oblique case, as in ch. ix. 13, note. — 
 < 7 rav every high thing ) Thoughts is tlie species ; high thing, 
 
 the genus. He does not say, u-^og ; comp. Kom. viii. 39, note. 1 — 
 sKoupo/Mvov, exalting itself) like a wall and a rampart. — xara ri )g 
 yvwasug rou ©sou, against the knowledge of God) True knowledge 
 makes men humble [ attributing all power to God alone. — Y. g.J 
 Where there is exaltation of self, there the knowledge of God is 
 wanting. — a iyjMuXu rt^ovreg <ra v vorgiu) No^a implies the faculty 
 of the mind, \ mg, of which Aoy/o^o/, the thoughts , are the acts. 
 The latter, hostile in [of] themselves, are cast down ; the former 
 vanquished and taken captive is wont to surrender itself, so 
 that it necessarily and willingly tenders the obedience of faith 
 to Christ the conqueror, having laid aside all its owtl authority, 
 even as a slave entirely depends on the will of his master. 
 
 6. ’Ey sro/fjju syovrsg) viz., iifioig, he says, we are ready [having 
 ourselves in readiness]. We have zeal already; and it will 
 be brought forth into action at the proper time. — noiffav, all) This 
 has a more extensive meaning than u/uuv, your, presently after. 
 — orav, when) lest the weaker should be injured, 2 ver. 8. This 
 is the principal point of pastoral prudence. [ Paul had already 
 done something of this sort at Corinth, Acts xviii. 7. On a 
 similar principle, God exercises so great long-suffering as He 
 does, in regard to an immense multitude of wicked men, till those 
 things which can he gained thereby, have been drawn forth. See 
 Exod. xxxii. 34. — Y. g.] 
 
 7. T« xara ‘rpotfuffov /3Xscrsrs, do you look on the things accord- 
 ing to the face [ outward appearance]) The error of the Corin- 
 thians is noticed and refuted generally, ver. 7-9 : then, having 
 been specially detailed, it is specially refuted, ver. 10, 11. 
 Therefore [ver. 7] let him think this [ver. 11], is repeated. — 
 xura KpoGoo-TTov, after the face [ outward appearance]) ver. 1. In 
 antithesis to, by letters, ver. 9. He says, I can act with severity 
 face to face [as well as by letters : rtpotuvov being opposed to 
 sniffroXuv], — §! ng) if any one of you. — ncsvo iQev) mrcoibwig and 
 'xsnoiQu, have been hitherto variously used by Paul in this epistle, 
 ver. 2, etc. — af savrov, of himself) before he is in a more 
 
 1 the primitive, height absolutely : v\pa t uot a kind of verbal, not so 
 much high , as a thing made high, elevated, elated. — E d. 
 
 2 Were I prematurely before the time to revenge disobedience. — Ed. 
 
412 
 
 2 CORINTHIANS X. 8-12. 
 
 severe manner convinced of it by ns. The Christian by his own 
 feelings can measure his brother. — %adug, even as) The conde- 
 scension of Paul, inasmuch as he merely demands an equal place 
 with those, whom he had begotten by the Gospel ; for he him- 
 self must previously have belonged to Christ, or been a Christian, 
 by whom another was brought to belong to Christ. This was 
 a cause [motive] for modesty [a modest feeling towards Paul] 
 in the case of the Corinthians. — xa i jjfieTg, we also) A fact which 
 such a man [one that trusts he belongs to Christ] will be able 
 to realize by experience. 
 
 8. Tap, for) This word makes an emphatic addition to the 
 previous enunciation [epitasis]. — xai nepufeorepov n, even somewhat 
 more exceedingly [excellently]) for they were not only Christians, 
 but apostles, etc. — e^ovtiag, of the power) ver. 6, xiii. 10. — 6 
 K vp/og, the Lord) Christ. — oux a/G^yvdiiffo/iai, I shall not be 
 ashamed) It will not be mere flashes of lightning from a basin p 
 I shall not shrink from exercising my authority. 
 
 9. ”lva /nil) I say this, lest , etc . — ag av) Apposite particles 
 [as though I would]. — ht<po(3e?v vpag, terrify you) as if you were 
 children, with vain terror. 
 
 10. ®v\6i) saith he [one], viz. he, who thus speaks : viz. he, 
 who is mentioned at ver. 11. The concealed slanderer is in- 
 tended, whom the Lord, or even Paul, by the Lord’s pointing 
 him out, saw. There was such a slanderer also among the 
 Galatians ; Gal. v. 10. — (3aps?ai, weighty) the antithesis is con- 
 temptible. — iGyypai, powerful) the antithesis is weak. — ‘xapovala, 
 his presence) This was an instance of the same truth embodied 
 in the saying of the present day : One's presence diminishes 
 one's fame. The Anthologium of the Greek Church for the 
 29 th day of June has a commemoration of Peter and Paul, with a 
 representation of the form of both the apostles, and, so far as 
 Paul is concerned, it agrees well enough with this passage. — 
 u<sdivr\g, weak) occasioning no fear to the spectators. 
 
 11. Tw \6yuj, in word) In antithesis to r& epyu, in deed. 
 
 12. Ou yap roXfiupev, for we dare not) Paul very fully vindicates 
 his apostolic authority, under which the Corinthians are also 
 placed : and he refutes the false apostles who, [xi. 13, 14] assum- 
 
 1 A figurative expression for, a man must not be ashamed to assert his 
 authority, if he wishes to make it of avail to correcting abuses. — E d. 
 
2 CORINTHIANS X. 13. 
 
 413 
 
 ing any specious form whatever, also obtruded themselves among 
 them, and put the sickle into Paul’s harvest. Reproving the 
 bold daring of these drones, he says, we dare not ; in which, while 
 he tells what he himself does not do, he marks by implication, 
 what they are doing. I, says he, claim nothing to myself from 
 them [I own no connection with them] ; let them in turn cease 
 to join themselves to us [identify themselves with us], even at 
 Corinth. He puts a hedge between himself and them. — syxpTvou 
 ri tsuyxpTvai) to place [ ourselves ] on the same level , as sharers of the 
 same office ; or to compare [ourselves] as partakers of the same 
 labour ; both, in respect to you : syxpmvrcu, things are placed on 
 the same level with one another, which are of the same kind ; 
 6-jyx.plvovrca , things are compared , which, though they differ in 
 kind, are supposed to have at least the same relative aspect 
 [rationem]. fisrpovvrsg presently after corresponds to syxpTvai, as 
 evyxpmvrsg to evyxpTvut. — ruv) The Genitive. Of those, who 
 commend themselves, the boldest syxpfvovtn, place themselves on the 
 same level , etc. — xa) avyxpivovrsg , and comparing) This expression 
 is put at the beginning of the clause for the sake of emphasis. — 
 eccuro/g, 1 ov%l 9 x.r.X.) See App. Crit. on this passage. This phra- 
 seology does not indeed apply to the false apostles, who really 
 attempted to measure themselves by others, and to obtrude them- 
 selves among them. Paul, on the contrary, says of himself and 
 those like himself, we measure ourselves by ourselves , not by 
 them, the false apostles ; we compare ourselves with ourselves , not 
 with them. 2 
 
 13. Ou^/, not ) From ver. 13 to 16, both the % yxpnsig and the 
 avyxpnfig [alleged by the false apostles as subsisting] between the 
 apostle and the false apostles are utterly set aside. This is the 
 summary of his argument : ovyt s )g rot d^srpu xavy7ie6/xs6u, sv aXXo- 
 rp/o/g xotfoig. The first member, obyj eig rd dfisTpu 9 is put in anti- 
 thesis to the sv eavTofg fisrpovvrsg , and is treated of ver. 13, 14, the 
 word fisrpov being often repeated. The second, abyi sv d XXorpioig 
 
 1 D(A)Q/<7 "Vulg. Lucif. omit ov avviovait/. But B reads the words 
 (avvtxaiv, which Lachm. prefers) : so also Memph. and both Syr. Versions. 
 — Ed. 
 
 2 It is consistent with this, that the Ger. Ver., although it expresses the 
 words ov avviovaiv qpcels 3s', yet so arranges the agreement of the words, that 
 the same sense comes out, which the Gnomon gives. — E. B. 
 
 i 
 
414 
 
 2 CORINTHIANS X. 14, 15. 
 
 xoVo/g, is put in antithesis to the savro/g <rvyxp/vovrsg, and is treated 
 of ver. 15, 16, the word dXkorpiotg being repeated. Paul has a 
 measure; they boast as to things that are without measure \in 
 immensa gloriantur], and Paul will proceed to preach the Gospel 
 among the untutored [rudes, heretofore untaught ] Gentiles ; they 
 boast z/g roc, eroi/xa, of things made ready for them [ver. 16]. — 
 as to, concerning; comp. ver. 15, note. — d/xzrpa, things without 
 measure) an acute amphibology ; d/xzrpov is that which either 
 does not keep, or else has not a standard or measure. Paul 
 keeps his measure ; the false apostles have none at all. — «XXa) 
 but, viz., we will act. — ro /x'zrpov rov noimog, the measure of the 
 rule) M &rpov xai xocvuv is a phrase sometimes used as a combina- 
 tion of synonyms : here they differ. Mzrpov is said in respect of 
 God who distributes the several functions, xavuv, in respect of 
 the apostle who labours in the discharge of his function. There- 
 fore navuv is determined by fx'zrpov ; for jx'srpov with Eustathius is 
 rd^ig ; and /x'zrpov and /xzpi?w are conjugates, because both are 
 from [tzlpu, comp. Clavis Homerica, p. 222. Their respective 
 provinces were apportioned to each of the apostles. — / x'zrpov , a 
 measure) This word is repeated, so that the ol may be explicitly 
 recognised as having relation to /x'zrpov . — rov xavovog is put abso- 
 lutely. After the accusative /x'zrpov the genitive /x'zrpov is put, to 
 mark the part [/x'zpog taken out of z/xzpuszv, i.e. the province assigned 
 to Paul] among the Corinthians. — z/x'zpnszv, distributed) By this 
 verb the false apostles are openly excluded. — sp/x£<r0a/) i.e. rov 
 scpnceodai. — ixyjpi xa/ v/xuv) even to you. Meiosis. 
 
 14. Ou yap vKspsxTzfvo/xsv) for we stretch not ourselves beyond 
 our measure. — dyjpi yap, for as far as) Paul proves from the 
 effect, that the Corinthians were included in the rule marked 
 out to him by God. — h r$ svayysXtw, in the office of (preaching) 
 the Gospel) comp. ii. 12, \_sX6uv — tig rb svayysXiov Xpitrov, when I 
 came to (preach) Christ's Gospel.'] 
 
 15. Oux z/g, not in relation to) This is the beginning of the 
 second member [See beginning of note ver. 13], which, so far as 
 the construction is concerned, is connected with the end of the 
 first: comp, notes on Rom. viii. 1. We will not make an 
 advance into any other man’s province, saying : These are 
 
 1 See App. 
 
2 CORINTHIANS X. 16, 17.- XI. 1. 
 
 415 
 
 mine . — oivgavo<usvqg, increasing ) The present [as your faith is now 
 increasing . But Engl. Y. When your faith is increased]. Paul 
 wished neither to leave the Corinthians before the proper time, 
 nor to put off [preaching to] others too long. — sv vy,?v, in your 
 case , [by you]) Our altogether solid and complete success in your 
 case will give us an important step towards still farther successes. 
 — fAS'yaXvvQijvou — sva yysXiffaffdai) to be truly enlarged by preaching 
 the Gospel [lit. So as to preach the Gospel], To boast is in anti- 
 thesis to both verbs conjointly, but especially to enlarged. — sig 
 nspnsts siuv) abundantly. 
 
 16. E /;, to) or in relation to. The antitheses are, in the places 
 beyond you , and, as to the things (places) that are ready to our 
 hand . — ra vKsphsiva, those places , which are beyond) to which no 
 person has yet come with the Gospel, towards the south and 
 west ; for he had come from Athens to Corinth, Acts xviii. 1. — 
 ovx sv dXXorp/cfjj not in another marts) The antithesis is, according 
 to our rule [ver. 15]. — tig) to intrude ourselves by boasting into 
 [as to] those things (places) which are ready to our hand. — sroifi a, 
 ready. It denotes even more than ^ro/^ao^gi/a. 1 
 
 17. ‘O ds 9 but he who) He hereby in some measure sounds a 
 retreat ; and yet by this very clause of after-mitigation, 2 he again 
 gives a blow to the false apostles . — sv K vp/p, in the Lord) and 
 therefore with the approval of the Lord [ver. 18], 
 
 CHAPTEK XI. 
 
 1. ”0(ps\ov , would that) He step by step advances with a pre- 
 vious mitigation 3 and anticipation of blame to himself [yepo snl- 
 fl’Ajjg/g] of a remarkable description, to which the after-extenuation 
 [smQspct'n’sioi] at xii. 11 corresponds. — fiaxphv, a little) The anti- 
 
 1 Made ready for an occasion. But hotpcoc in a state of readiness, habi- 
 tually ready. — E d. 
 
 2 See App., under the tit. Epitherapia. 
 
 3 See App., under the tit. TLpo0epoi7rsicc. Here, an anticipatory apology 
 for what he is about to say, which might seem inconsistent with modesty on 
 his part. 
 
416 
 
 2 CORINTHIANS XI. 2, 3. 
 
 thesis is found at ver. 4, 20. — rfj uppodvyj, in my folly) He gives 
 it this appellation, before that he explains it, and by that very 
 circumstance gains over the Corinthians. This is a milder word 
 than pup'ia} — dveyjesk, bear with) The imperative ; comp. ver. 16. 
 
 2. yap, for I am jealous) In this and the following verse 
 the cause of his folly is set before us : for lovers seem to be out 
 of their wits. 2 The cause of the forbearance due to Paul is ex- 
 plained ver. 4, comp. ver. 20. — Gsou tyXw, with a godly jealousy) 
 a great and holy jealousy. \_If I am immoderate , says he, I am 
 immoderate to God. — Y. g.] — 7]p[ib<!d[iriv, I have espoused) There 
 is an apposition, to one husband , viz. Christ , and both are con- 
 strued with, that 1 may present you [viz. to one husband , Christ ]. 
 Therefore I espoused is put absolutely. [But Engl. Y. I have 
 espoused you to one husband .] Moreover up/u6£o(iai, I espouse, 
 is usually applied to the bridegroom. But here Paul speaks of 
 himself in the same feeling of mind as when he ascribes to him- 
 self 4 jealousy,’ which belongs properly to the husband; for all 
 that he felt, and all that he did, was for the sake of Christ. — 
 ‘7rupQ'svov ayvr\v, a chaste virgin) not singly [the individual members], 
 but conjointly [the whole body together]. He does not say, 
 chaste virgins , vapQ'svovg ayvug. 
 
 3. Oo/3oD//,«/, I fear) Such fear is not only not contrary to love, 
 
 but it is a property of love, ch. xii. 20, 19. [All jealousy doubt- 
 
 less arises from fear. — Y. g.] — dz, but) This is opposed to, I have 
 espoused. — ug, as) a very apposite comparison. — Euav, Eve) who 
 was simple and unacquainted with evil. — <7ravovpylcp, through sub - 
 tilty) which is most inimical to simplicity. — ovrug, so) The saints, 
 even though original sin were entirely quiescent, may be 
 tempted. — <p6upr\, should be corrupted) Having lost their virgin 
 
 ’"A Qpuv, according to Tittmann (Syn.New Testament), is one who does not 
 rightly use his mental powers. Paul, in ver. 16, calls himself cLtypav, be- 
 cause after the manner of men he boasted oicppav. The fault of the ottypovig 
 is ctippoavvYi ; that of the dvoiroi (those who follow false rules of thought and 
 action) is peapict, opposed to aocplet. ’ Acppoavinn, ‘ insipientia,’ is applied to what 
 is senseless, imprudent, ex. gr. rashness in speaking, Mark vii. 22. But 
 Maple* , ‘ stultitia,’ folly of a perverse and often of a wicked kind, Matt. v. 
 22.— Ed. 
 
 2 The Latin words are, “ amantes enim videntur amentes,” which cannot 
 be imitated in a translation. — T. 
 
2 CORINTHIANS XI. 4. 
 
 417 
 
 purity. Seducers threatened the Corinthians ; see next verse. 
 An abbreviated mode of expression for. May be corrupted and 
 drawn from their simplicity. — a^Xoryjrog, the simplicity) which is 
 intent on one object, and most tender ; which seeks not another 
 [Jesus ; aXXov] nor a different [Spirit : srspov, second and diffe- 
 rent ], ver. 4. 
 
 4. E /, if) He lays down a condition, on the part of the real 
 fact, which is impossible ; he therefore says in the imperfect, 
 you might tolerate it [but as the condition is impossible, you 
 ought not tolerate it] ; but as regards the attempt of the false 
 apostles, not only is the condition laid down possible, but is 
 actually realized and present. He therefore says in the present, 
 preacheth [not Imperf. as, v)v uyttsbz, Ye might tolerate it] ; comp. 
 Gal. i. 6, 7. — yap) The reason of Paul’s fear was the yielding 
 character of the Corinthians. — 6 Ip^o/uevog, he that cometK) any 
 one ; out of Judea, if you please ; Gen. xlii. 5, %X0ov fizra ruv 
 ipyoiisUw. they came with those that came. [He already states , what 
 the Corinthians were in duty bound to allow to be stated , ver. 1. — 
 V. g .] — aXXoy hepov, another — a different) These w T ords are 
 different from each other. See Acts iv. 12, note. aXXov sepa- 
 rates [from the true person] by a far less definite boundary here 
 than srspov. 1 — ovx sXa/3srs, ye have not received. — ovx. id's^affhy ye 
 have not accepted) Distinct words, well suited to the respective 
 subjects ; the will of man does not concur in ( receiving’ [Xa/A- 
 / Savers — eXafisre] the Spirit, as in ‘ accepting’ [ide£a<rde] the 
 Gospel. 2 — % svayysXiov erepov , or another gospel) The words, if 
 there be , or, if you receive , are appropriately [for convenience’ 
 sake] left to be understood. — xaXug rin'r/ttk, you might well 
 bear with) This forbearance , as being likely to lead to cor- 
 ruption [ver. 3], is not approved, but the word, with xaXug, 
 is used as at Mark vii. 9. The fulness [saturitas, fulness to 
 satiety ] of the Corinthians is noticed, and their eagerness for 
 
 1 "A Xhog, according to Tittmann, denotes another , without regard to any 
 diversity or difference, save that of number. "Erg/jog- indicates not merely 
 another, but also one different. "E npog, according to Ammonius, is said Wl 
 'hvoiv in the case of two ; «A?vo?, i-ri n’Kiiovau in the case of more than two. — Ed. 
 
 2 The Engl. V. has happily expressed the distinction by ‘ received/ tka,- 
 fitre, of a thing in receiving which we are passive, and which is not dependent 
 on our will: ‘ accepted/ eUtgoHrh of that, the receiving of which is at our own 
 will ; to receive to one’s self, to accept, to welcome. — Ed. 
 
 VOL. III. 
 
 D D 
 
418 2 CORINTHIANS XI. 5, 6. 
 
 a more novel and splendid Christianity, if any such was to be 
 found. 
 
 5. Tap, for ) The particle connecting the discussion with the 
 proposition [the subject he proposed to discuss]. The sum of 
 Paul’s boasting is here stated and repeated, ch. xii. 11. — r&v 
 vrtspXtav, the very chief est) such as James, Kephas, John [distin- 
 guished for their high 'privilege in being ivitnesses of the transfigura- 
 tion of Jesus . — Y. g.], or even the other survivors of the twelve, 
 Gal. ii. 2, not merely such as those, who are called apostles in a 
 wider sense, i.e. I am as much an apostle as he who is most so. 
 Peter has no title to any preference. [Acts xxvi. 13, 16 ; Gal. 
 i. 16.] 
 
 6. E /, if) He proves himself to be an apostle, 1. from his 
 knowledge worthy of an apostle ; 2. from his self-denial in 
 refraining from asking them for maintenance, ver. 7, 8. He 
 makes by anticipation a way to himself for stating both of these 
 facts, so that the necessity of stating them may be clearly seen. 
 — }hiwrr\g, rude) This word is opposed to his apostolic eminence 
 [ver. 5]. His detractors spoke of Paul as i rude’ [untutored]. 
 He declares that he was not rude in knowledge , which was the 
 first gift of an apostle : and an extraordinary instance of it is 
 found in the next chapter. That he was rude in speech, he 
 neither very strongly denies, since that w T as not injurious to the 
 apostleship, nay, it conduced to its advantage, 1 Cor. i. 17, 
 etc. : nor does he confess it with greater prolixity [at greater 
 length] than his power in speaking allowed ; nor does he an- 
 swer, that other apostles also may be considered rude in speech, 
 but he leaves the matter undetermined, comp. ch. x. 10, 11, and 
 to be decided by the Corinthians themselves ; for he adds : but 
 we have been made manifest to you in all things , etc. [lie therefore 
 removes out of the way one after another of those things, which the 
 Corinthians opposed to his prerogative as an apostle. — Y. g.] — 
 dXX’ sv <7ravrl (pavspwQsvrsg sv <7ru<n v s/g vgug) The Yulgate has, but 
 we are manifested in all things to you, 1 as if either sv navri or sv 
 naaiv were superfluous. But the two expressions have a different 
 meaning : sv <; ravr), in every thing, even in speech and know- 
 
 1 In omnibus autem manifestati sumus vobis. So also the Ante-Ilierony- 
 mic Lat. Versions fg and the uncial MS. G. But the weight of authorities 
 support both sv %ot,vr\ and sv nciiuv . — Ed. 
 
2 CORINTHIANS XI. 7-12. 
 
 419 
 
 ledge ; sv <xa<nv, in all men, ch. i. 12, iii. 2, iv. 2. sv vast , is used 
 in the Masc. gend., 1 Cor. viii. 7 ; Heb. xiii. 4, and in other 
 places. At the same time it occurs in the Neut. gend., 1 Tim. 
 iii. 11, iv. 15 ; 2 Tim. ii. 7, iv. 5 ; Tit. ii. 9, 10 ; Heb. xiii. 18. 
 But s v navri occurs only in the Neut. gend., and that too very 
 often, ver. 9, ch. iv. 8, vi. 4, vii. 5, 11, 16, viii. 7, ix. 8, 11 ; 
 Phil. iv. 6. Therefore in this passage sv ^rudiv is masculine, sv 
 * ruvri neut. So Phil. iv. 12, sv navr} ncci sv nadt /is/Au^a/. — stg 
 •j/xag, with respect to [among} you) From the circumstance, that 
 Paul was also engaged among others, the fruit redounded to the 
 hearts of the Corinthians. 
 
 7. 'h afxapricLv) Or have I committed a sin f So, an objection 
 might be raised against that assertion of the apostle in last verse, 
 sv ‘Tavrl, in everything. — abasing myself) in my mode of 
 living. [He had waived his apostolic right in this matter. — 
 V. g.] — ye might be exalted) spiritually. — to rcD Qsou 
 svccyysXiovy the Gospel of God ) divine , most precious. 
 
 8. ’E<ryAjj<ra, I robbed) He imputes to himself the receiving of 
 payment, to which he was most justly entitled, as robbery , and 
 afterwards as sloth and a burden , comp, notes on 1 Cor. ix. 17. 
 This word and wages are figurative expressions derived from 
 military affairs. — acc/Som/, taking wages) for my journey, when I 
 came to you. The antithesis is present , when I was with you 
 [ver. 9]. 
 
 9. IlpodavsKXiipudotVy [further] supplied in addition) A double 
 compound. Paul supplied something by his own manual labour. 
 — xul rv)p7j<ru, and 1 will keep ) so far is he from repenting. — See 
 xii. 14. 
 
 10. V E tinv aXijkioiy there is truth) The verb is emphatically put 
 first ; it stands [fast as the (a) truth of Christ]. The expression 
 refers to a special truth, 1 comp. Pom. ix. 1, note. — ou, not) a 
 metonymy or substitution of the consequent for the antecedent : 
 my boasting will not be stopped , i.e., I will be in no way more 
 burdensome to you hereafter than heretofore. 
 
 11. "Or/, because) Love is often offended even by refusing 
 [favours]. 
 
 12. Ka / cr©/57<rw) 1 will also still do. — sxxo^ w, / may cut off) It 
 
 1 Not to the truth in general : therefore the article is omitted. — E d. 
 
420 
 
 2 CORINTHIANS XI. 13-15. 
 
 did not suit the false apostles to preach for nothing, ver. 20. — 
 riiv upopfAYiv, the occasion) in this matter, presently afterwards with- 
 out the article, atpop^v, in any matter whatever. — iv f, in which ) 
 their boasting consisted in this, that they said : we are found to 
 be, as Paul. 
 
 13. 0/ yap toioutoi , for such ) The reason is herein given, 
 
 [aetiologia] why he is unwilling, that they should be thought 
 like him. — -^suba* ogtoXoi, false apostles ) This is now part of the 
 predicate ; the antithesis is at ver. 5. At length he calls a spade 
 a spade. A bXioi, deceitful , presently afterwards, is in conformity 
 with it. [This is remarkable severity of language. Not a few 
 have been of opinion : Such men are of a disposition not alto- 
 
 gether to be despised, and it was not proper, that they should be 
 so invidiously covered with disgrace : viz., They saw Christ, and 
 now give their daily testimony to Him ; they therefore ought to 
 hold some place among others. But the cause of truth is most 
 delicate ; and, the Indifferentism, which is so pleasant to many in 
 the present day , was not cultivated by Paul. (Er w ar kein so 
 gefalliger Toleranz-Prediger. He was no pleasant preacher of 
 toleration .) There is this to be taken into account , that when his life 
 was frequently in danger , the zeal of the apostle continued without 
 showing any symptoms of weakness. — V. g.] — sig dtfoffroXoug Xpw- 
 rou, as the apostles of Christ) They did not altogether deny 
 Christ, but they did not preach Him truly, ver. 23. 
 
 14. Ov Oaufjjoctirbv, and no marvel) no great thing in the follow- 
 ing verse. It is more marvellous concerning [in the case of] 
 Satan, inasmuch as he differs farther from an angel of light. — 
 abrbg) he himself their author and master. — psradyyiLariZsrai^ 
 transforms himself) Present, i.e. is accustomed to transform him- 
 self. He did that already in Paradise. The second Oration on 
 the annunciation, ascribed to Gregory Thaumaturgus, in describ- 
 ing the character [Ethopoeia] of Mary, thus proceeds : [ir\ xdXiv 
 sig dyysXov <pu rhg [as racy^anc^sig 6 dpysy.aY.og dai/iuv, y.r.X.y the 
 devil the author of evil not being again transformed into an angel 
 of light , etc. — ayysXov (purog, an angel of light) He does so, not 
 only to injure us, but also to enjoy honour. — purog, of light) 
 although Satan’s pow r er is still in darkness. 
 
 15. Oj fPsya, no great thing) no difficult matter. — avrou, his) 
 Satan’s. — dntaios-jvvig, of righteousness) which is in Christ. — r'c 
 
2 CORINTHIANS XI. 16-20. 
 
 421 
 
 rsXog, the end) Whatever may be the specious appearance, on 
 which they now plume themselves, the form [alluding to their 
 transforming themselves into “ ministers of righteousness”] is 
 at last stripped off from them. A most effectual criterion is de- 
 rived from the future end of things, in the case of good and evil 
 alike, Phil. iii. 19, 21. 
 
 16. TldXiv X'syu, I say again) He begins this new subject of 
 boasting with a prefatory repetition of the anticipatory mitiga- 
 tion \jrpoQspamfav] from ver. 1, which certainly no man that is a 
 fool , atppuv uses. — [Art, let not) a particle of prohibition, let no 
 man think , that I am a fool. This clause is not put in the way 
 of parenthesis, but the meaning of the word X'syu, I say , falls 
 upon this very clause. 
 
 17. *’0 XaXu, ov XaXu xara Kvp/'ov , that which I speak , I speak it 
 not after the Lord) Therefore whatever Paul wrote without this 
 express exception, was inspired and spoken after the Lord ; nay 
 even he wrote this passage, so as he has written it, and the ex- 
 ception peculiar to this passage, according to the rule of divine 
 propriety, having received his instructions from the Lord ; pre- 
 cisely as a literary man dictates to a boy a letter suited to a boy, 
 though the boy could not have so written it of himself. 
 
 18. n oXXoi, many) What is allowed to many, is the more 
 easily granted as an indulgence to one . — Tiara ad pxa, according 
 to the flesh) for example, that they are Hebrews, ver. 22. 
 
 19. 'lldeug) [gladly] willingly. 
 
 20. Tap, for) An intensive particle ; ye suffer fools ; for ye 
 even suffer oppressors. Cleon in Thucydides, lib. iii. — K&pvxev 
 6 avOpuffog ro /kiv Oepanevov vyrzpippoveTv ro ds firi vmTxov Oav/xdfyiv,. the 
 man was naturally disposed to treat with contempt flattering atten- 
 tions , hut to admire independence. — e7 ng, if any one) as the false 
 apostles, who were given to much boasting. — xa radouXo?, bring 
 you into bondage) The genus ; two pairs of species follow. — 
 xareadlei) So LXX., Ps. liii. 5. — Xa/xfiavei, takes) viz. from you ; for 
 Ipiag, you , is not necessarily to be supplied, as appears if we com- 
 pare the following clause. — s^aipsrai, exalt himself ps exaltedf) 
 under the pretext of the apostolic dignity . — tig KpoawTrov dtps/, 
 smite you on the face) under the appearance of divine zeal. That 
 may have happened to the Corinthians : comp. Is. lviii. 4 ; 
 1 Kings xxii. 24 ; Neh. xiii. 25 ; 1 Cor. iv. 11 ; 1 Tim. iii. 3. 
 
422 
 
 2 CORINTHIANS XI. 21-25. 
 
 21. Kara ar/fuav, in the way of ignominy [as concerning re- 
 j oroacJif) as if I were already considered as one dishonoured 
 [‘ despised’]. See 1 Cor. iv. 10, and from the same passage we 
 may also compare the term weak with this before us, and wise , 
 
 < ppovi/xot , at ver. 19. Comp, with the use of xard here, the 
 •jffrspritfiVj in respect of in the way of want , Phil. iv. 11 . — ug on 
 riixiTg r\<skv7]6afiiv) as though we had been weak in mind, having 
 nothing, of which we might boast and in which we might show 
 boldness. The antithesis follows : but wherein soever any one 
 is bold : the weak and dishonoured \_dngolj cannot boast, but still 
 I will be bold ; comp. ver. 30 . — h d<ppo(Svv7i y foolishly) So he terms 
 it xaf avfyunov, after the manner of men : comp. v. 16 ; and for 
 the sake of modesty. 
 
 22. 'E (3pa?oi y Hebrews) He indicates the principal topics of 
 boasting, of which the first and second are natural, the third and 
 fourth are spiritual privileges : comp. Phil. iii. 5. — xayoi, so am 
 I) a Hebrew (not a Hellenist) of the [sprung from] Hebrews. 
 
 23. Aianovoi , ministers) outwardly . 1 — napappovuv XaXw, I speak 
 as a fool) Paul wrote these things, while he constantly laboured 
 to deny himself. — wrsp) above , [I am] more than they. The 
 more a man suffers, the more he ministers. — rrspi ffcors pug, more 
 abundantly) The false apostles had also experienced labours and 
 imprisonments , but in a less degree, the other hardships were 
 peculiar to Paul. 
 
 24. Uzvraxig, five times) It is of advantage to the servants of 
 God accurately to remember all that they have done and 
 suffered with a view to relate them, according as it may be 
 afterwards necessary. Comp. Gal. i . — rsccapaxovra napa fiiav, 
 forty save one ) Thirteen strokes with a triple lash made thirty- 
 nine. See Buxt. dedic. Abbrev. 
 
 25. T pig svavdyriffay thrice I was shipwrecked) before the ship- 
 wreck at Melita (Malta ). — sv r& 6 (3v6og denotes anything 
 
 deep : but when it is used absolutely, the sea , especially here, 
 as being connected with the mention of shipwrecks. The lxx. 
 generally translate by (3vQ6g. — skgiyigo) I have spent , sw r im- 
 
 1 And yet there was no need of this distinction, if the Critical Note on this 
 passage he compared : “ It is a question ; for he affirms, that they were not the 
 ministers of Christ,” ver. 15. The Germ. Ver. agrees with this. — E. B. 
 
2 CORINTHIANS XI. 26-29. 
 
 423 
 
 ming. Many persons, who have been shipwrecked, thus contend 
 with the waters for many hours, so that they may at last 
 escape. 
 
 26. ' O hoivoplcug, in joumeyings) See Acts . — Iv ^eudadsXtpo/g, 
 among false brethren ) This danger is most distressing ; being 
 added to the others contrary to expectation [rrapa, rtpoehoi c/av], it 
 has a pleasing effect. [ These men were bitter and pestiferous, 
 although not destitute of the appearance of good. Gal. ii. 4. — Y. g.] 
 
 27. ’Ev, in) Five clauses ; the second agrees with the first, 
 
 the fourth with the third, in pleasant harmony. — h in 
 
 hunger) Deut. xxviii. 48, Iv Xi/uu xctt Iv xai Iv yv/uvorriri, xa / 
 
 £ v kx’kz'r^pzi <ravrwv. 
 
 28. Xupig , beside) The particle serves the purpose of connec- 
 tion. — ruv <irapz-x.ros) It is thus he terms external labours and 
 troubles. Hitherto he describes his own ; he now refers to 
 those of others, that had been shared with him. — f) The Ap- 
 position of the oblique and nominative case, such as that of 
 Basil of Seleucia, u) (puvrjg, turriplag Kriyii : comp, note on Chrys. 
 de Sacerd. p. 504. — l^iavaratslg /u,ov, that which cometh upon me) 
 The lxx. often use the verb l*i<s\)vi<srr\tu, and the verbal noun 
 sKiovGraGig, of the sedition of Korah and his associates : comp. 
 Acts xxiv. 12. Here therefore we remark the disorderly con- 
 duct of those, who troubled Paul by the perverseness of their 
 doctrine or life ; for example, Gal. vi. 17. — xa0’ ij/nspav, daily) A 
 large extent of time ; and of place, in the words, of all. — xoufoov, 
 of all) This is more modest than if he had said vutirig rv\g 
 
 ag, of the whole church. Of all, of those even, to whom I have 
 not come, Col. ii. 1. Peter could not have alleged that of 
 himself in an equal degree. 1 
 
 29. Tig, who) He not merely cares for the churches, but for 
 the souls of individuals. — aakvoj, I am weak) not only through 
 condescension, <fvyxuru(3a,ffig, 1 Cor. ix. 22, but through com- 
 passion. — cxavba Xl^zrcu, is offended) To be weak and to be 
 offended , at least in this passage, differ, comp. Rom. xiv. 21, 
 note. The former comes by itself; the latter, by means of 
 others. — xa/ obx syu mpob/xai, and I bum not) He adds 1 , not in 
 
 1 Since Peter was the apostle of the circumcision peculiarly. Whereas 
 Paul was, of all the numerous churches of the uncircumcision. — E d. 
 
424 
 
 2 CORINTHIANS XI. 30-32.-XII. 1. 
 
 the former [no eyoj before aadevu], but in this part of the verse, 
 for there he suits himself to the weak man ; here he confesses 
 that he bears no resemblance to the party offending, as he him- 
 self \ for the sake of the offended party, takes up the duties 
 neglected by the offender. The duties^ neglected by the person 
 offending, are love, prudence, etc. Paul however at the same 
 time takes upon himself the part of the offended person, or the 
 inconvenience, which the offended person feels. All these 
 things thus follow from the force of the relatives [the things 
 mutually related], n vpouffQat roTg Qv^oTg is read more than once in 
 2 Macc. They think or speak badly, who, seeing a scandal or 
 offence, say in the mother tongue [alluding to a German saying], 
 I have caused myself to offend. 
 
 30. E/) if i.e. since . — rd TY\g affkvziac fiou xau^tfo/Aa/, I will 
 glory of the things , which concern my infirmities) an admirable 
 oxymoron ; xii. 5, 9, 10, for infirmity and glorying are antithetic 
 terms. 
 
 31. EvXoyrirbg, blessed ) This increases the sacredness of the 
 oath. — o/dzv, Jcnoweth) The persecution at Damascus was one of 
 the first and greatest, and belonged particularly to this place ; 
 and Paul calls God to witness, for he could produce to the Cor- 
 inthians no witness among men, concerning a matter which 
 was known to few, and had happened long before : comp. Gal. 
 i. 20. Luke afterwards recorded it, Acts ix. 25. This religious 
 preface increases even the credit of the circumstances, related 
 in the following chapter. 
 
 32. ’ E0vdf>%i]g.) Thus Simon the high priest is called, 1 Mac. 
 xiv. and xv. 
 
 CHAPTER XII. 
 
 1 . Ay) truly . — ou tofipspei ftoi, it is not expedient for me) on 
 account of the danger of becoming elated, and of the buffetings 
 of Satan, and of hindering the exercise of Christ’s power. — 
 eXi {xropai) I will come , he does not say, I come. He does not 
 eagerly run at it ; so, I will glory , not I glory , at the very con- 
 
2 CORINTHIANS XII. 2. 
 
 425 
 
 elusion of ver. 5. — yap, for ) The cause, stated in the form of a 
 short preface. — hrtra<siag %a l dcroxaXu^ps/g, visions and revelations) 
 Visions , in reference to seeing ; revelations , to hearing, 1 Sam. 
 ix. 15, lxx. Both in the plural number, because those raptures 
 had two degrees [when he was caught up first “ to the third 
 heaven,” ver. 2 ; then u into paradise,” ver. 4], as he presently 
 mentions. So of revelations , ver. 7. Paul had more visions 
 and revelations, independently of these here. — Kvp/ou, of the 
 Lord) ver. 8, i.e ., of Christ, ver. 2. 
 
 2. O 7dcc’ sirs' apnoiyt vra, I knew: whether : caught up) These 
 things, repeated in the next verse, not only keep the reader in 
 pleasant suspense, sharpen his mind, and add weight to well- 
 considered [just] glorying (boasting) ; but also plainly express a 
 double movement in this action. Clemens Alex. Strom. 1. v. 
 sug rpirov ovpavov , xaxs/@sv sig rov e xapdbsi<sov, f. 427. So also 
 Irenaeus, 1. 2, c. (56) 55 (where Grabius adds Justinus M., 
 Methodius, and of more recent writers Jeremy Taylor), likewise 
 1. 5, c. 36, where (comp. Matt. xiii. 23 ; John xiv. 2) he infers 
 different habitations from the diversity among those who pro- 
 duce fruit [fruits of faith], and fixes a difference of abode, 
 diuffroXiiv o/xfaswg, for those who have their joy in heaven, 
 in paradise, in the splendour of the city. Athanasius in 
 Apol., xal scog rp/rov ovpctvov rjptfdtfQri ? tai sig rov ^apdbsiffov avq vsyfr\, 
 u and he was caught up into the third heaven, and was borne 
 up into paradise.” Orig. or his translator, on Rom. xvi., has 
 these words, into the third heaven, and thence into paradise. 
 Oecumenius, riprrdyri s ojg rpirov ovp uvou xui ‘xdXiv bosldsv sig rov 
 Kupdds/ffovy u he was caught up to the third heaven, and again 
 thence into paradise.” That different revelations are mentioned 
 in this passage is acknowledged by Hilarius Diac. Primasius, 
 Anselm, Pope Gregory in Estius, as well as Jerome on Ez. 
 xxviii., Pelag. on this passage, Cassiodor. Haymo, Aquinas. 
 The occurrence of the expression, lest I should he exalted , twice, 
 corresponds to the fact, that he was twice caught up. Certainly 
 paradise , coming last in the gradation with the emphatic article, 
 denotes some inner recess in the third heaven, rather than the 
 third heaven itself ; an opinion which was very generally held 
 by the ancients. See Gregor. Obs., c. 18 ; comp. Luke xxiii. 
 43, note, and Rev. ii. 7. Therefore the privilege was vouch- 
 
426 
 
 2 CORINTHIANS XII. 3. 
 
 safed to Paul only to hear the things of paradise ; but he was 
 permitted also to see the things of the third heaven ; comp, the 
 preceding verse ; although even of the latter he speaks some- 
 what sparingly. The force of the verb olhu, I know , falls par- 
 ticularly upon the participle caught ; comp, on, how that , ver. 4. 
 — repl eroov dsxarsffffdpuv, fourteen years ago) construed with apvu- 
 yevru, caught. He recounts something that had occurred in 
 former times : after a long period every one seems to have 
 become different from himself (what he was before) ; so that he 
 may the more freely relate the good and evil which he has ex- 
 perienced. [ Truly it was a long silence (he had maintained as to 
 the revelations to him), and yet he had been engaged (conversant) 
 among the Corinthians not for a short time , and was united to 
 them in the closest bonds of intimacy. — V. g.] — h cdimn, in the 
 body ) This is without the article ; then sxrbg rov ffd^urog, out of 
 the body , with the article ; and so consistently with this, the 
 words are found in the next verse. Paul seems to be of opinion , 
 that he was out of the body. Howsoever this may be, Clau- 
 dianus Mamertus de Statu animae, c. 12, righty concludes from 
 this, that the better part of man is incorporeal ; and this, the 
 soul itself, was the part caught up. Whatever existed, inde- 
 pendently of the body of Paul, was without the body, or else 
 within it. — ovx oJdu, I know not. Ignorance of the mode does 
 not take away the certain knowledge of the thing. The apostles 
 were ignorant of many things. — dp^afsvra, caught up) Comp. 
 Acts viii. 39, note. — sag) even to, far into the third heaven ; 
 comp, slg, into, ver. 4. Is therefore paradise not included in 
 the third heaven ? Ans. sag, even to, is inclusive, as Luke ii. 
 15, etc. — rp/rov, third) The first heaven is that of the clouds ; 
 the second is that of the stars ; the third is spiritual. The dual 
 number in CDS? denotes the two visible heavens. The nomen- 
 clature of the third, which eye hath not seen, has been reserved 
 for the New Testament ; comp. Eph. iv. 10, note. 
 
 3. K ai, and) The particle here is expressive of a new move- 
 ment in this transaction. Suppose, that the third heaven and 
 paradise, were quite synonymous ; the force of Paul’s language 
 will be greatly diminished. — rov roiovrov, such a one) rov iv Xpurra, 
 him who was in Christ. — urt, whether) This word is repeated, 
 because, even if in the body he was caught up to the third 
 
2 CORINTHIANS XII. 4-6. 
 
 427 
 
 heaven, nevertheless, rising to a higher degree, he might have 
 been caught up to paradise without the body. 
 
 4. *A pfarai) unspeakable words , not in themselves ; otherwise 
 Paul could not have heard them ; but not to be spoken by man , 
 as the word follows presently after, and therefore, by Paul 
 himself. Who spoke those words ? God, or Christ, or an 
 angel or angels, or the spirits of the just ? and to whom ? Paul 
 does not tell, if he knew. They were certainly words of great 
 sublimity, for all heavenly words are not unspeakable , for ex- 
 ample Ex. xxxiv. 6 ; Is. vi. 3, and yet these are very sublime. 
 — oux £ %'ovy it is not lawful) s %bv and dumr'ov, lawful and possible 
 are said of that which neither the thing itself, nor the law for- 
 bids. Therefore, unspeakable words , and it is not lawful mutually 
 explain each other, and affirm either that man cannot speak 
 these words, or that it is not lawful for him to do so. Others, 
 who did not hear them, cannot ; Paul, who did hear them, is 
 not sufficiently able ; and though he were able, yet it would 
 not be lawful, it would not be proper in the state of mortality ; 
 because the inhabitants of the earth would not understand them, 
 John iii. 12. Hearing has a wider range than speaking. — 
 dhfyw</rw, for a man ) construed with it is lawful. The power of 
 speaking is often narrower than that of knowledge. 
 
 5. 'r wep roj roiovrov , in respect to such a one ) in the Masc. The 
 antithesis is, of myself. We ought to remove the I from im- 
 portant matters. This verse has two parts, the one has the 
 reason assigned [aetiologia] in the following verse ; the other is 
 explained, ver. 7, 8. — xaup^ffo/xa/, I will glory) i.e. I might glory; 
 comp. ver. 6 at the beginning. 
 
 6. Oux ’icsofjjcu appuv, I shall not be a fool) In the preceding 
 chapter also he spake the truth , and yet he ascribes folly to 
 himself ; namely, because he gloried concerning things by no 
 means glorious [viz. his sufferings], hence of things most glorious. 
 — (pddofiai, I forbear) I treat of these things sparingly. — [ly\ ng, 
 lest any one) O how many are there even among theologians, 
 who have no reverent dread in treating of such things ! [ Not a 
 few allow themselves to be thought of both at home and abroad 
 more highly than is lawful ; but how remarkably may they be con- 
 sidered as defrauding themselves in that way of a share in the 
 honour which is in the power of God. If indeed you rejoice in 
 
428 
 
 2 CORINTHIANS XII. 7. 
 
 the privileges of the sons of God, see that this your light may 
 shine , hut remember to use with caution and moderation extraor- 
 dinary circumstances. — Y. g.] — r axovsi, sees , hears) in com- 
 mon life, while I am unable to prevent it. 
 
 7. r 'lm [iri vtfepulpwftai, lest I should he exalted) In all the things, 
 which Paul did, and which rendered him great, beloved, and 
 admired among men, he might be less worthy of praise [elated] 
 than in those, of which he was alone conscious to himself. The 
 mind is vain and weak, which applauds itself on account of the 
 applause of men. The better things [the preferable objects of 
 desire] are within. [ How dangerous must the exaltation of one’s 
 self be, when the apostle required so much restraint. — Y. g.] — 
 (rxoXo%[) Hesychius : c'xoAotfss, o^ea ^uAa opQa , gravpo/j a sharp 
 pointed stake is denoted ; comp, the lxx., Num. xxxiii. 55 ; 
 Ez. xxviii. 24. This general word is presently explained in a 
 particular manner by those buffetings : and this double explana- 
 tion does not require a third, variously attempted by those, who 
 give a wrong meaning to the buffetings. — (tap*/) in the flesh) 
 The ablative case, in the flesh , for the purpose of macerating 
 the flesh. The same case occurs, 1 Pet. iii. 18, iv. 1, 6. This 
 weakness was greater than all those, which had been enumerated 
 in the preceding chapter, and that he might give an account of 
 this weakness, he considered it necessary to mention revela- 
 tions. — "Ay ysXog the messenger of Satan) Paul, after 
 
 having had some experience of the state of the blessed angels , 
 begins now to discover an angel of a different description. The 
 word Sami' only occurs in the lxx. twice or thrice, and that too 
 as indeclinable ; but Sarnvaj is declined in thirty-four places in 
 the New Testament, and among these, nine times by Paul; and in 
 this single passage it is used as an indeclinable noun, by a well- 
 weighed apocope [the loss of a syllable at the end], certainly not 
 without good reason. "A yyeXog Sarny then does not seem in this 
 passage to be in apposition, as if it were said the angel Satan for 
 the devil, for the devil is nowhere called an angel, but he him- 
 self has his angels. Therefore Satan is either a proper name in 
 the genitive or an adjective in the nominative, so that there is 
 denoted either an angel sent by Satan or a very destructive angel , 
 an angel like Satan himself or the devil, as distinguished from 
 the fact of his being sent by Satan. The ambiguity seems to 
 
2 CORINTHIANS XII. 7. 
 
 429 
 
 intimate, that the apostle himself, with a view to his greater 
 humiliation, must have been ignorant of what was the character 
 of this angel. He had a revelation from heaven, a chastisement 
 from hell. Job and Paul were harassed by an enemy: the 
 angel of the Lord struck Herod. — iva /xs, that me) Therefore 
 Paul is not the angel himself (comp, however Num. as above 
 quoted [wherein the Israelites are represented as making the 
 inhabitants of the land whom they drive not out thorns in their 
 sides]), but what is stated is, that the angel harassed Paul with 
 blows : /Va, that is again elegantly placed in the middle of the 
 clause, that the antithesis may twice precede the particle, twice 
 follow it. For the excellence of the revelations and the angel of 
 Satan are in antithesis, and likewise to he exalted and to he 
 buffeted. — xoXap/£?j, buffet) With blows (yzyaXcug cupaTg ; for this 
 is considered the original root, by Eustathius). Slaves were 
 beaten, 1 Pet. ii. 20, nor is there any obstacle to its being taken 
 here in its proper acceptation, Job ii. 6, 7. For if the apostles 
 and the Lord Himself received blows and other troubles from 
 men, ch. xi. 24, 25 ; 1 Cor. iv. 11 ; Matt. xxvi. 67, comp. iv. 5 ; 
 why should not Paul receive such from Satan or his angel, 
 either visibly or invisibly. Such evils also befel Antony, as 
 Athanasius mentions in his life. Opposition of every kind came 
 in the way of the apostle, ver. 10, which he did not deprecate , 
 but here he mentions something in particular, which harassed 
 him with infirmities and met [counteracted] his exaltation with 
 pain and disgrace, even more so or at least not less than the 
 rage of lust, which has been excited in the members of the body 
 (with which how wonderfully very holy souls may be tormented, 
 may be learned by reading the writings of Ephraim Syrus, of 
 Estius on this passage, of Joh. a Cruce and P. M. Petruccius), 
 or the most violent headaches. Paul had become as it were of 
 late afraid of the recurring attacks of these blows, inasmuch 
 as he restrains himself in the time of boasting with such fre- 
 quency as a reader in his natural state would despise and of 
 which he would be weary. Chrysostom remarks, that Paul 
 says xoXa<p/£»j, that it may buffet , not xo\a<pi<rt j, that it might buffet , 
 as concerning the present. The sight and hearing of Paul had 
 been directed to the most magnificent objects : The touch [for 
 the thorn was in the flesK\ had been most severely tormented. 
 
430 
 
 2 CORINTHIANS XII. 8, 9. 
 
 8. Tovrov , for this ) Demonstrative. He had forgotten his 
 exaltation. — rplg) thrice , as the Lord Himself did on the Mount 
 of Olives. Paul presented his three requests, I know not at 
 what intervals. Then he patiently endured the thorn, when he 
 saw, that it must be borne ; he does not seem to have been 
 without the thorn, even then when he wrote these things and so 
 long as he was liable to exalt himself : comp, what follows. — 
 r'ov Kvpiov, the Lord) Christ ; see the next verse. Satan is not to 
 be asked to spare us. 
 
 9. E7f vjxs /xo/, He said to me) when I prayed for the third time. 
 
 — d pxsT ffoi i] Z 40 ^ My grace is sufficient for thee) A very 
 
 gracious refusal, expressed in the indicative mood. The Lord 
 as it were put these words into Paul’s mouth, that following them 
 up he might say: O Lord, Thy grace is sufficient for me. There 
 may be grace, even where there is the greatest sense of pain. — 
 ij yap dvva/xig iv dtikvuq rtXsiovrai, for [power] strength is perfected 
 in weakness) For dvva pug several have written dvva/utg /cov, from the 
 alliteration with puov. If Paul had written dvvapi/g /-coy, I 
 
 believe he would have subjoined iv dekvs/q 1 coo. It is however 
 here intimated, that, as is the grace of Christ , so is the power of 
 Christ: ydp , for , here as often elsewhere, is a discriminative 
 particle, by which a distinction is made between grace and 
 strength. Grace is sufficient : do not ask sensible strength ; for 
 strength [is made perfect in weakness]. So in short the particle, 
 for , obtains the meaning of causing, not immediately, but medi- 
 ately by the distinction between grace and strength. — iv dekvsfq, 
 in weakness) From the fact of its being the language of the Lord, 
 Paul often repeats this word ; ch. xi. xii. xiii. — rsXeiovrai , is per- 
 fected) It [ 7} dbvapug] performs, it perfects all that belongs to it ; 
 
 1 This decision of the Gnomon, however , does not obscurely differ from the 
 margin of both Ed. and from the Germ. Yer. Therefore it is not quite right 
 to blame Bengel on this account that he wished pcov to be omitted after bkocqig 
 (as Ernesti has it , Bibl. th. T. iv. p. 705); nay , indeed, in this very passage , 
 he would have had occasion to free Bengel from the blame of critical pertina- 
 city. Any one may easily suspect from Bibl. th. 1. c. that Bengel wished to 
 strike out the particle puXhov after vibioTu, but they who use their eyes will 
 find the contrary. — E. B. 
 
 The aov is omitted in AD later corrected, G (and acc. to Lachm. but not 
 Tischend. B) fg Vulg Iren. Cypr. But A and Orig. 3,200c? add pov, and 
 so Rec. Text. — Ed. 
 
2 CORINTHIANS XII. 10-12. 
 
 401 
 
 therefore we ought not under the pretext of false self-sufficiency 
 to cast away the power [strength] of Christ . — /udXXov xavyrieofiou, 
 I will rather glory) in my infirmities, than in revelations, for if 
 I glory in these, I shall prevent the exercise of the power of 
 Christ. He adds the pronoun to the former, not to the latter. — 
 stfity/ivdoffri Ire i/4g, may cover me over) as a tent. — Gxijvog, a tent , the 
 body [“ our earthly house of this tabernacle,” ch. v. 1]. — r'o Im- 
 GKrivovv, covering over , something external ; he does not say, that 
 it may dwell in me ; for he would thus [had he said that] diminish 
 the sense of his infirmities. — r\ dvm^ig rov Xpufrov, the 'power of 
 Christ) that is Christ with His power. We ought most gladly 
 to receive whatever promotes this object. 
 
 10. E vdojcu, I am well contented [Engl. V. too strongly, 1 take 
 pleasure ]) He does not say here, I rejoice , which would denote 
 more than he meant. — ev dcdeve/uig, in infirmities) This is the 
 genus ; hence we have immediately after, I am weak ; two pairs 
 of species follow . — lv vfipeGiv, h avdyxc/jc, in reproaches , in neces- 
 sities) which also the messenger of Satan occasions. — lv diwy/xoTg, 
 lv 6Tivoyji)plaig, in persecutions , in distresses) which were caused 
 by men. — vrrep, for the sake of) construed with ebdoxu, I am well 
 contented. — rbre) then , in particular [then and then only]. — 
 dwa rbg y strong) in the power of Christ. 
 
 11. Tsyovuy I am become) He sounds a retreat. — wpg/Aoi/, I 
 ought) An interchange of persons, i.e ., you ought to have com- 
 mended me [instead of my having to commend myself ]. — bfi 
 bfjjuv) by you , among you . — ovdev g />/, though I am nothing) of 
 myself. 
 
 12. Mb, indeed [truly]) This particle is as it were a crumb that 
 feeds modesty. — <r?j/xg/a, signs) The proofs of the facts are at 
 hand . — rov ukogtoXov, of the apostle) The article has this force ; 
 [the signs] of one who is an apostle. — ffrifieioig) So Al. Lat. (in 
 Cod. Reutl.) Hilarius. A reading standing midway between 
 the extremes : 1 whence most copies have lv <sr\fizioig ; xai cy/Asto/g 
 is the reading of Chrys. Boern. Lat. in the MSS. : w/ue/oig re is 
 the reading of Lin. also Syr. 2 On cr^emg and reputri, see Matt. 
 
 1 ‘ Media,’ so as to form a kind of common starting point from which the 
 various other erroneous readings took their rise. — E d. 
 
 2 '2,Yipteioi$\s read by AD corrected later /Vulg. Breads aYiptelotg re. Gg 
 Syr. read xoci anpceiot;. Rec. Text reads iv anpieioig . — Ed. 
 
432 
 
 2 CORINTHIANS XII. 13-17. 
 
 xxiv. 24. Aum/As/s are most palpable works of divine omni- 
 potence. 
 
 13. T/, what) This word refers both to the antecedents and 
 the consequents. — Xoinag, other churches) planted either by me 
 or by the other apostles. — u ^ ) — ruurriv, unless — this) a striking 
 Asteismus [instance of refined pleasantry]. — uvr'og, I myself) The 
 antithesis follows, nor by others , ver. 16, 17. I did not burden 
 you myself nor make a gain of you by those others whom I sent, 
 Titus, etc. — udnc/uV) wrong) The apostle might rightly [as 
 opposed to adixiav] have accepted his maintenance from the Cor- 
 inthians, and when he did not avail himself of this right , he im- 
 putes it to himself, as a wrong ; and he gives it this name, not in 
 the way of irony, with which the language of the apostle is in- 
 consistent, but in the way of amphibology, for he uses adixtav in 
 this passage, in a very unusual sense, which may be expressed 
 in Latin by non-jus , and it has a in the privative sense, as uvo- 
 fiog, av6fj,ug, are sometimes used [ without law; not contrary to 
 law ], Rom. ii. 12 ; 1 Cor. ix. 21 : so ccvvxoroixrov [ not subjected , 
 instead of insubordinate ], Heb. ii. 8 : and yet it admits at the 
 same time the idea of injustice , deprecating thereby all suspicion 
 of want of love to the Corinthians [in his not accepting main- 
 tenance from them] ; forgive me , comp. xi. 11. 
 
 14. Ta v[Auv, yours) Phil. iv. 17. — v^dg, you) that I may 
 
 gain you. Matt, xviii. 15. He heaps up spiritual treasures 
 for the souls of the Corinthians, ver. 15 [ vnsp tojv v/auv]. 
 
 15. ’Eyw dsj but I) The d's makes an Epitasis [emphatic addi- 
 tion to the enunciation already made]. — da<rav^<rw) I will spend 
 what belongs to me. — sxdacrai/^tfo/Aa/, I myself will be spent) — 
 yjrrov , less) Love rather descends, than ascends. [It is unworthy 
 to repay the most devoted love with a scanty measure of love . 
 
 -v. g. ] _ ' . . . 
 
 16. ’A?.X’ vKup^wv, but inasmuch as I was) an objection which 
 the Corinthians [moved by suspicion , V. g.] might frame. 1 The 
 answer is in the following verse. — s\u(3ov, I caught) that you 
 might not escape the net, that was set with a view to my 
 gain. 
 
 17. M/j nva uv — d / avrov) for did nvog rovruv, ovg dveffraX^ca,. 
 
 1 i.e., You may object and say that though I did not burden you, I yet, 
 as being crafty, caught you by guile. — E d. 
 
2 CORINTHIANS XII. 18-21. 
 
 433 
 
 [The good faith of his associates wonderfully assisted Paul. 
 
 -V. g-] 
 
 18. n.apexd'keffu, I exhorted ) to go to you. — rov ude\<pbv, the 
 brother ) he seems to have been a Corinthian. — nnbftari) in spirit) 
 inwardly. — steps) outwardly. 
 
 19. UdXiv doxsTrs) Some read <Tr<x\cu doxsTrs : x a reading indeed, 
 which would imply a more determined aversion of mind from 
 Paul on the part of the Corinthians ; comp. ch. iii. 1 ; for -raXa/, 
 with a verb in the present tense, denotes long-continued per- 
 severance. Plato in Gorgias, aXA’ eyuyz xa /' ‘KuXui Xsyw, but as I 
 said long before , so I still say. The more approved reading is 
 ndhiv doxsTrs; comp, again ch. iii. 1. — vpTv, to you) as if it were neces- 
 sary for our own sake in this way to retain your favour. — imp 
 rr\g vfjbuv o/xodo/urig, for your edification) that you may rather see, 
 than experience with sorrow, how much I am an apostle. 
 
 20. Ou^ o/ovg , you not such as I would) This is treated of to 
 the end of the chapter. Then, the clause, such as ye would 
 not , is treated of from ch. xiii. 1 and onwards. Such as is the 
 hearer, so is the pastor to him. — spsig , £Sj Xoi, 6v,uoi, epidsTou) 
 Gal. v. 20. 
 
 21. Mjj tfaXiv, lest again) There is here an Anaphora, 2 lest 
 haply , lest haply , lest [m vug — firi vug — /aj?]. And indeed in this 
 verse he speaks with greater severity. — rom/i/outr??, will humble) 
 A Metonymy [Substitution] of the consequent [for the antece- 
 dent]. — 6 0eoc ixov, my God) He by this expression gives the 
 reason, why he considers acts committed against God, as apper- 
 taining to himself . — roj v npori/xaprrjxorwv) who have sinned before 
 my last coming. — uxu&cc price) the uncleanness ; for example, of 
 married persons : 1 Thess. iv. 7. — <Kopniop, fornication) among the 
 unmarried, dasXysia, lasciviousness) sins contrary to nature. 
 
 1 ABG/ Vulg. read 7rd,x<x,t. Only D (A) g of the oldest authorities sup- 
 port the icnhiv of the Rec. Text. — E d. 
 
 2 See App. The frequent repetition of the same word in beginnings. 
 
 VOL. III. 
 
 E E 
 
434 
 
 2 CORINTHIANS XIII. I, 2. 
 
 CHAPTER XIII. 
 
 1. T pirov) The decisive number, the third time. So the LXX. 
 rp/rov rovroy Num. xxii. 28. — zpyo^aiy I am coming ) I am now in 
 readiness to come. — pa prvpuv, of witnesses ) Therefore in this 
 matter the apostle thought of depending not on an immediate 
 revelation, but on the testimony of men ; and he does not com- 
 mand the culprits to be cast out of the Church before his 
 arrival. 
 
 2. Upoeipyixa nut tfpo'ks'yojy 1 told you before and I tell you before- 
 hand) Refer to the former the words, as if 1 were present the 
 second time ; to the latter, the words, being now absent. He 
 seriously forewarns them. There is in the text, which excludes 
 the word ypdpu as an inferior reading, 1 an uninterrupted chiasmus 
 throughout the three members of the sentence, in the following 
 order : 
 
 I told before , 
 
 and I tell beforehand , 
 
 as if I were present the second time and being absent now 
 (viz. no doubt when he had come to 
 the neighbourhood towards Corinth, 
 and had already determined to go 
 thither himself also, although he 
 afterwards forbore), 
 
 to those who have heretofore sinned , 
 namely before this second visit, 
 
 and to all others , who 
 afterwards sinned, 
 after my second 
 coming, and yet 
 before my third. 
 
 — ou (ptlffofiui, I will not spare) He had formerly spared, i. 23. 
 
 1 ABD (A) corrected later, 6 fg Vulg. reject ypdtya. Rec. Text supports 
 it without any of the oldest authorities for it. — Ed. 
 
2 CORINTHIANS XIII. 3-5. 
 
 435 
 
 3. Aox//x^v tyrsTre, ye seek a proof) A metonymy for, you pro- 
 voke me ; you tempt me ; you desire to find out what I am ; 
 see ver. 5 [ga urovg dox/jua^srs, prove your own selves]. — doxi/tir; 
 has its conjugates in ver. 5, 6 [a hoxi^oi]. — rou Xpiarov) i.e.y 
 whether Christ is speaking in me. The Corinthians had doubts ; 
 he presently proves that they ought not to doubt . — sk l/xag, 
 iv ufi?v, to yoiv-wardy in you ) The particles differ ; see ch. x. i. — 
 oux affhvs/'y is not weak) by me and this very epistle. 1 — dumre?) 
 The ardour of his mind produced this new word by a para- 
 phrase in respect to &<r6mT, 
 
 4. E/, if [though]) a concessive particle . — icraupudriy was 
 crucified) The cross , the utmost weakness ; it includes death, for 
 life, is put in antithesis to it. — Jg uaOsvs/ag, owing to [ through ] 
 weakness) It is the part of weakness to be crucified. This is 
 the force of the particle. — a<rds vovfisv iv avrw, we are weak in Him) 
 Presently after, the particle is varied, cvv, with Him, being em- 
 ployed instead of the iv here ; we are weak , we do not exercise 
 dvvapiv, power , and therefore we ourselves are less sensible of it, 
 inasmuch as the sense of tribulation prevails. 
 
 5. ‘Ea vrovg, your own selves) not Paul. If you examine your- 
 selves, you will perceive what we are. Where there are true 
 teachers and true learners, we may judge from the feeling of 
 the one party concerning the other, what is the character of 
 that other . — iv rp nticruy in the faith) and therefore in Christ. — 
 boxi/jjdtsriy prove) The milder admonition [ dox/^aggrg, prove'] is 
 subjoined to the severer word [crg/>d£grf, lit. tempt , make trial of] 
 test [Engl. Vers., examine yourselves] : if you are in the faith , 
 prove yourselves to he so ; 2 g/, if is used as presently after in 
 si — r\) an , the second part of a disjunctive interrogation ; 
 i.e.y you can truly prove yourselves : for J esus Christ is in you, 
 and you know Him to be in you. [In fact , any one may test him- 
 self whether he he in the faith or not ; no man can prove him- 
 self and search out his own true character unless he he a believer. 
 — V. g.] — inyivuffxsrs, do you perceive ?) an emphatic com- 
 pound. — or/, how that) the grounds upon which. — T>j aovg, Jesus) 
 
 1 [Christ, who] is not weak towards you, as far as I and this very epistle 
 can effect. — E d. 
 
 2 Engl. V. and Tischend. and Lachm. connect si sari iv rji cr/<m/ with 
 vtiodfiTs, “ Examine yourselves whether ye be in the faith.” — Ed. 
 
2 CORINTHIANS XIII. 6-11. 
 
 4f>6 
 
 not only a sense [perception] of Christ, but Jesus Christ Him- 
 self, [as is evident from the addition of the proper name , Jesus ; 
 comp. 2 Tim. iv. 22. — Y. g.] — si uriri, unless somewhat) So si 
 M, ch. iii. 1 ; r/, somewhat , softens the language. — dboxi/xoi, re- 
 probate) in a passive and active sense ; for the conjugate boxi- 
 [LaZsrs is considered to be in a reciprocal sense. 
 
 6. TvuxKffOs, you shall know) by the proving of yourselves, with- 
 out any experimental proof of my power, ver. 10. 
 
 7. Eu^o/aoc/) The same verb occurs with the accusative and 
 infinitive, Acts xxvi. 29 . — nv n;oi7\<sui b^dg xaxov [j^bh^ that ye do 
 no evil) The Yulgate has thus correctly translated it. For 
 there follows, that you may do good . Grotius interprets it, that 
 I may not be forced to inflict evil , punishment, on any one. But 
 in this way the antithesis just noticed is lost. rtois7\> has the 
 accusative of the person, but Paul says, ?ro/g/t/ rtpbg nvu, sig 
 nva. — ovy i'vtxj not that) boxi/tio/, approved) by restraining you 
 when you do evil. — ug dboxijjjoi, as reprobate) no cause being 
 given to us for exercising authority : wg, as if softens the ex- 
 pression. 
 
 8. we are able) comp, the power which he claims, 
 ver. 10. — aXriQs/ag, truth) Truth here denotes the exact authority 
 to be exercised over the Corinthians. 
 
 9. ’ Ao^gvw/xgi/, we are weak) in body and with our authority 
 unemployed. — bvvaroi, strong) in faith. — xal sbyo^sQa^ we also 
 wish) Weakness is welcome, not wished for; xardpr/ffig, is even 
 (xai) wished for. — xarapritiv) perfect union , perfection , ver. 11 ; 
 1 Cor. i. 10 [“ perfectly joined together”] : that there may be 
 no need to use severity in cutting off 1 any one from the body. 
 
 10. Mo/, to me) Paul, in treating of his peculiar apostolic 
 power, returns from the plural to the singular. 
 
 11. Ao/t^v, finally) The conclusion. Paul had written some- 
 what severely in discussing this matter ; now more gently, with- 
 out however dismissing the subject itself ; comp. ch. xii. 20. — 
 yaipsrs) rejoice. He returns to that with which he first set out, 
 i. 24 ; but the word yaipsrs here is appropriately used, as by it 
 men are accustomed to bid farewell . — ‘TrapaxaXsTads, be of good 
 comfort , ch. i. 6. 
 
 1 d7roT6/xas ver. 10, Til. ecxoTspivitu, to cut off. — Ed. 
 
2 CORINTHIANS XIII. 13. 437 
 
 13. 'h) This prayer corresponds in both epistles. The first 
 epistle, indeed, has also its own conclusion and prayer ; but 
 yet because the first epistle is taken up and renewed in many 
 important particulars by the second, this prayer is also suit- 
 able to it, and in the very universality of the prayer, the 
 apostle seems also to have had reference to the first epistle. — 
 Xapis, grace) This is mentioned in the first place, for by the grace 
 of Christ we come to the love of the Father. [An admirable 
 testimony to the Holy Trinity . — V. g .] — n dyd<xr\ rov 0soD, the love 
 of God) ver. 11. — ir\ noivuda, the communion) which has also come 
 to you Gentiles, and which produces harmony. 
 
 ADDENDUM TO NOTES. 
 
 Rom. x. 11, “Duplex voluntas divina,” viz. “voluntas beneplaciti et 
 voluntas signi.” A scholastic distinction introduced by Thomas Aquinas, 
 who, in the Sumrna Theologice, par. i. qu. 19, art. 11, writes, “ Ideo in Deo 
 distinguitur voluntas proprie et metaphorice dicta. Voluntas enim proprie 
 dicta (used in the plain and literal sense) vocatur voluntas beneplaciti. Vo- 
 luntas autem metaphorice dicta (used in the figurative sense ) est voluntas <» 
 signi, eo quod ipsum signum voluntatis voluntas dicitur i.e. God uses lan- 
 guage which would seem among men to indicate will : but this is only a me- 
 taphorical or ostensible will, “voluntas signi,” not His will in the same strict 
 sense in which His secret purpose, “ voluntas beneplaciti,” is His will. — Ed. 
 
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